Peter’s First Gospel Proclamation Revisited, Part 2

Posted on January 4, 2020 by admin

On Pentecost Peter continued his quotation from the prophet Joel (Acts 2:20 NET Table):

The sun will be changed to darkness and the moon to blood before the great and glorious day of the Lord comes.

He may have had Jesus’ crucifixion in mind for ὁ ἥλιος μεταστραφήσεται εἰς σκότος (The sun will be changed to darkness). Now from noon until three,^[1] darkness (σκότος) came over all the land.^[2] Mark also recorded: Now^[3] when it was noon, darkness (σκότος) came over the whole land until three^[4] in the afternoon.^[5] Luke mentioned the sun as well as the darkness (Luke 23:44, 45a NET):

It^[6] was now^[7] about noon, and darkness (σκότος) came over the whole land until three^[8] in the afternoon, because^[9] the sun’s light^[10] failed.^[11]

The English translations in the KJV are quite similar: The sun shall be turned into darkness; And the sun was darkened. But the Greek seems different (Table25 below).

ὁ ἥλιος μεταστραφήσεται εἰς σκότος	τοῦ ἡλίου \|ἐκλιπόντος\|	και εσκοτισθη ο ηλιος
The sun will be changed to darkness	because the sun’s light failed	And the sun was darkened

None of them mentioned the moon at all. The difference in the description of that day in the Septuagint caught my attention.

Masoretic Text		Septuagint
Joel 3:4 (Tanakh)	Joel 2:31 (NET)	Joel 2:31 (NETS)	Joel 3:4 (English Elpenor)
The sun shall be turned into darkness, and the moon into blood, before the great and terrible (וְהַנּוֹרָֽא) day of HaShem come.	The sunlight will be turned to darkness and the moon to the color of blood, before the day of the Lord comes—that great and terrible (yârêʼ, והנורא) day!	The sun shall be turned to darkness and the moon to blood, before the great and notable (ἐπιφανῆ) day of the Lord comes.	The sun shall be turned into darkness, and the moon into blood, before the great and glorious (ἐπιφανῆ) day of the Lord come.

The Hebrew word וְהַנּוֹרָֽא is a form of the word I’ve been tracking through the essays categorized under The Fear of the Lord. Morfix came up with: נוֹרָא “terrible, terrifying, horrible, awful; (colloquial) very bad, insufferable; awe-inspiring, awesome (God).” But the rabbis chose ἐπιφανῆ, a form of ἐπιφανής: “notable, distinguished, famous, splendid, glorious, remarkable; evident, visually manifest, conspicuous; renowned.” The only other occurrence^[12] of ἐπιφανῆ was near the end of Malachi. I’ll consider the passage verse by verse.

Masoretic Text		Septuagint
Malachi 3:16 (Tanakh)	Malachi 3:16 (NET)	Malachi 3:16 (NETS)	Malachi 3:16 (English Elpenor)
Then they that feared (יִרְאֵ֥י) the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared (לְיִרְאֵ֣י) the LORD, and that thought upon his name.	Then those who respected (yârêʼ, יראי) the Lord spoke to one another, and the Lord took notice. A scroll was prepared before him in which were recorded the names of those who respected (yârêʼ, ליראי) the Lord and honored his name.	Those who fear (φοβούμενοι) the Lord spoke against these things, each to his neighbor. And the Lord took note and listened and wrote a book of remembrance before him for those who fear (φοβουμένοις) the Lord and reverence his name.	Thus spoke they that feared (φοβούμενοι) the Lord, every one to his neighbour: and the Lord gave heed, and hearkened, and he wrote a book of remembrance before him for them that feared (φοβουμένοις) the Lord and reverenced his name.

Here are the definitions of both forms translated feared from Morfix.

Malachi 3:16
Hebrew	Tanakh	Homographs	English Definitions
יִרְאֵ֥י	feared	יָרֵא	(literary) God-fearing person
יִרְאֵ֥י	feared	יָרֵא	to fear; to stand in awe of, to respect
לְיִרְאֵ֣י	feared	יָרֵא	(literary) God-fearing person

The rabbis chose φοβούμενοι for יִרְאֵ֥י and φοβουμένοις for לְיִרְאֵ֣י. Both are forms of φοβέω: “to be afraid, fear, become frightened; to fear (something, someone); to respect, have reverence (for God); to respect (a man, authority).”

Masoretic Text		Septuagint
Malachi 3:17, 18 (Tanakh)	Malachi 3:17, 18 (NET)	Malachi 3:17, 18 (NETS)	Malachi 3:17, 18 (English Elpenor)
And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.	“They will belong to me,” says the Lord of Heaven’s Armies, “in the day when I prepare my own special property. I will spare them as a man spares his son who serves him.	And they shall be mine, says the Lord Almighty, in the day when I make them my acquisition, and I will choose them as a person chooses his son who is subject to him.	And they shall be mine, saith the Lord Almighty, in the day which I appoint for a peculiar possession; and I will make choice of them, as a man makes choice of his son that serves him.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.	Then once more you will see that I make a distinction between the righteous and the wicked, between the one who serves God and the one who does not.	And you shall turn and discern between the just and between the lawless and between the one who is subject to God and the one who is not subject.	Then shall ye return, and discern between the righteous and the wicked, and between him that serves God, and him that serves [him] not.

I understand this discerning between the righteous—the new man (e.g., new human, καινὸν ἄνθρωπον) who has been created in God’s image—and the wicked—the old man (e.g., old human, παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires—differently than some perhaps (Ephesians 4:22-24 NET):

You were taught with reference to your former way of life to lay aside the old man who is being corrupted (φθειρόμενον, a form of φθείρω) in accordance with deceitful desires, to be renewed in the spirit of your (plural, ὑμῶν) mind (singular, νοὸς), and to put on the new man who has been created in God’s image—in righteousness and holiness that comes from truth.

A day is coming when this new human will be more “evident,” more “visually manifest,” more “conspicuous” than a renewing in the spirit of the old humans’ mind.

Masoretic Text		Septuagint
Malachi 4:1 (Tanakh)	Malachi 4:1 (NET)	Malachi 4:1 (NETS)	Malachi 4:1 (English Elpenor)
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.	“For indeed the day is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord of Heaven’s Armies. “It will not leave them even a root or branch.	For behold, a day is coming, burning like an oven, and it will set them ablaze, and all the aliens and all those who do lawless things will be stubble, and the day that comes shall kindle them, says the Lord Almighty, and there shall be left of them neither root nor branch.	For, behold, a day comes burning as an oven, and it shall consume them; and all the aliens, and all that do wickedly, shall be stubble: and the day that is coming shall set them on fire, saith the Lord Almighty, and there shall not be left of them root or branch.

I understand the day that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up as something other than a promise of Zionism über alles. John the Baptist introduced Jesus, saying (Matthew 3:11, 12 NET):

I baptize you with water, for repentance, but the one coming after me is more powerful than I am—I am not worthy to carry his sandals! He will baptize you with the Holy Spirit and fire [Table]. His winnowing fork is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, but the chaff he will burn up with inextinguishable fire!

Peter wrote, by the word of God heavens existed long ago and an earth was formed out of water and by means of water. Through these things the world existing at that time was destroyed when it was deluged with water. But by the same^[13] word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly.^[14]

I understand the ἀπωλείας τῶν ἀσεβῶν ἀνθρώπων (NET: destruction of the ungodly) as the destruction of the old human (παλαιὸν ἄνθρωπον), equivalent to the day…that shall burn as an oven when the new human is freed from the prickly tendrils entangling it with the old.

Masoretic Text		Septuagint
Malachi 4:2 (Tanakh)	Malachi 4:2 (NET)	Malachi 4:2 (NETS)	Malachi 4:2 (English Elpenor)
But unto you that fear (יִרְאֵ֚י) my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.	But for you who respect (yârêʼ, יראי) my name, the sun of vindication will rise with healing wings, and you will skip about like calves released from the stall.	And for you who fear (φοβουμένοις) my name a sun of justice shall rise, and healing is in its wings. And you shall go out and leap (σκιρτήσετε) like calves let loose from tethers.	But to you that fear (φοβουμένοις) my name shall the Sun of righteousness arise, and healing [shall be] in his wings: and ye shall go forth, and bound (σκιρτήσετε) as young calves let loose from bonds.

Here again the rabbis chose φοβουμένοις for יִרְאֵ֚י. I want to consider and grow up as calves of the stall in more detail using Morfix.

Malachi 4:2 (3:20)
Hebrew	Tanakh	Homographs	English Definitions
וִֽיצָאתֶ֥ם	and ye shall go forth	יָצָא	to go outside, to exit; to leave (esp. country, state); to leave for; to emanate from, to emerge from; to depart; to break out, to come forth; to appear (sun, moon); to terminate (Sabbath, Festival); (literary) to pass (time); to escape from, to overcome; to originate from, to be derived from; to be based on; it follows, the result is, the upshot is; to be published; to announce, to come out in public; to so happen, to turn out that
וִֽיצָאתֶ֥ם	and ye shall go forth	יִצֵּא	to export
וּפִשְׁתֶּ֖ם ופשתם	and grow up	N/A	N/A
כְּעֶגְלֵ֥י	as calves	עֵגֶל	calf (male)
כְּעֶגְלֵ֥י	as calves	עָגֹל	round, circular, spherical
מַרְבֵּֽק	of the stall	מַרְבֵּק	(flowery) fattened calf

Morfix didn’t recognize וּפִשְׁתֶּ֖ם, translated and grow up in the Tanakh, but the rabbis chose σκιρτήσετε, a form of σκιρτάω: “to jump, leap (for joy); to kick (i.e., fetus quickening)”, translated leap or bound in the Septuagint.

But the day of the Lord will come like a thief,^[15] Peter continued in his letter (2 Peter 3:10-13 NET):

when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away^[16] in a blaze, and the earth and every deed done on it will be laid bare (KJV: shall be burned up).^[17] Since all these things are to melt away in this manner,^[18] what sort of people must you^[19] be, conducting your lives in holiness and godliness, while waiting for and hastening (2 Peter 3:8, 9) the coming of the day of God? Because of this day, the heavens will be burned up and dissolve, and the celestial bodies will melt away in a blaze! But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides.

Depending on their proximity to others the new humans may well tread down the wicked others. But in [that] day as the Sun of righteousness arise with healing in his wings, as they go forth, and bound as young calves let loose from bonds the first steps the new humans take will be out from and upon their own ashes under the soles of [their] feet.

Masoretic Text		Septuagint
Malachi 4:3 (Tanakh)	Malachi 4:3 (NET)	Malachi 4:3 (NETS)	Malachi 4:3 (English Elpenor)
And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.	You will trample on the wicked, for they will be like ashes under the soles of your feet on the day that I am preparing,” says the Lord of Heaven’s Armies.	And you shall tread down the lawless, for they will be ashes under your feet, on the day when I act, says the Lord Almighty.	And ye shall trample the wicked; for they shall be ashes underneath your feet in the day which I appoint, saith the Lord Almighty.

I’ll quote the rest of Malachi in the order it appears in the Septuagint.

Masoretic Text		Septuagint
Malachi 4:5 (Tanakh)	Malachi 4:5 (NET)	Malachi 4:4 (NETS)	Malachi 4:4 (English Elpenor)
Behold, I will send you Elijah the prophet before the coming of the great and dreadful (וְהַנּוֹרָֽא) day of the LORD:	Look, I will send you Elijah the prophet before the great and terrible (yârêʼ, והנורא) day of the Lord arrives.	And behold I am sending to you Elias the Thesbite before the great and notable (ἐπιφανῆ) day of the Lord comes,	And, behold, I will send to you Elias the Thesbite, before the great and glorious (ἐπιφανῆ) day of the Lord comes;

Here the rabbis chose ἐπιφανῆ for וְהַנּוֹרָֽא.

Masoretic Text		Septuagint
Malachi 4:6, 4 (Tanakh)	Malachi 4:6, 4 (NET)	Malachi 4:5, 6 (NETS)	Malachi 4:5, 6 (English Elpenor)
And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.	He will encourage fathers and their children to return to me, so that I will not come and strike the earth with judgment.”	who will restore the heart of the father to the son and the heart of a person to his neighbor so that I will not come and utterly strike the land.	who shall turn again the heart of the father to the son, and the heart of a man to his neighbour, lest I come and smite the earth grievously.
Remember (זִכְר֕וּ) ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.	“Remember (זכרו) the law of my servant Moses, to whom at Horeb I gave rules and regulations for all Israel to obey.	Remember (μνήσθητε) the law of Moyses my slave, as I commanded him at Choreb with ordinances and statutes for all Israel.	Remember (μνήσθητε) the law of my servant Moses, accordingly as I charged him [with it] in Choreb for all Israel, [even] the commandments and ordinances.

Here the rabbis chose μνήσθητε, a form of μιμνήσκω, “to be mentioned, be called to remembrance,” for זִכְר֕וּ. A table of this clause run through Morfix follows.

Malachi 4:4 (3:22)
Hebrew	Tanakh	Homographs	English Definitions
זִכְר֕וּ	Remember ye	זָכָר	male; man; (grammar) masculine gender
		זָכַר	to remember; to recall (memory); to keep in mind; to remember as; to take into account
		זֵכֶר	memory (of someone or something); remnant, trace, vestige; in memory of
תּוֹרַ֖ת תורת	the law	תּוֹרָה	Torah, Pentateuch, Five Books of Moses; (Judaism) the Mosaic laws; Jewish biblical and rabbinic literature; theory, dogma; doctrine

In a footnote (8) the translators of the NET tacitly acknowledged that they added to obey to the text . I don’t have any particular issue with the attempt to obey the law. It may well help one remember, but remember is the command. Remember ye the law of Moses my servant, which I commanded unto him in Horeb, remember the fear, remember your failure to obey, remember the ministry that produced death as it is recorded in the Scriptures, not as the religious mind imagines that it should be, so you can hear Jesus say, Do not be amazed that I said to you, ‘You must all be born from above.’^[20]

And then everyone who calls on the name of the Lord will be saved,^[21] Peter concluded his quotation from the prophet Joel. Then he went on to describe how Jesus brought the ministry that produced death (Romans 7:7-22) to a fitting conclusion (Hebrews 8-10) for righteousness’ sake^[22] (Acts 2:22-24 NET).

Men of Israel, listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed among you through him, just as you yourselves know—this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles [Table]. But God raised him up, having released him from the pains of death, because it was not possible for him to be held in its power.

I’ll pick this up in another essay. Tables comparing Joel 2:31 (3:4); Malachi 3:16; 3:17; 3:18; 4:1; 4:2; 4:3; 4:5; 4:6; 4:4 and Joel 2:32 (3:5) in the Tanakh, KJV and NET; and tables comparing Joel 2:31 (3:4); Malachi 3:16; 3:17; 3:18; 4:1; 4:2; 4:3; 4:5 (4:4); 4:6 (4:5); 4:4 (4:6) and Joel 2:32 (3:5) in the BLB and Elpenor versions of the Septuagint follow. Tables comparing Matthew 27:45; Mark 15:33; Luke 23:44, 45; 2 Peter 3:7 and 3:10, 11 in the NET and KJV follow those.

Joel 3:4 (Tanakh)	Joel 2:31 (KJV)	Joel 2:31 (NET)
The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of HaShem come.	The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come.	The sunlight will be turned to darkness and the moon to the color of blood, before the day of the Lord comes—that great and terrible day!

Joel 2:31 (Septuagint BLB)	Joel 3:4 (Septuagint Elpenor)
ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα πρὶν ἐλθεῗν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ	ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα πρὶν ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆ
Joel 2:31 (NETS)	Joel 3:4 (English Elpenor)
The sun shall be turned to darkness and the moon to blood, before the great and notable day of the Lord comes.	The sun shall be turned into darkness, and the moon into blood, before the great and glorious day of the Lord come.

Malachi 3:16 (Tanakh)	Malachi 3:16 (KJV)	Malachi 3:16 (NET)
Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.	Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.	Then those who respected the Lord spoke to one another, and the Lord took notice. A scroll was prepared before him in which were recorded the names of those who respected the Lord and honored his name.

Malachi 3:16 (Septuagint BLB)	Malachi 3:16 (Septuagint Elpenor)
ταῦτα κατελάλησαν οἱ φοβούμενοι τὸν κύριον ἕκαστος πρὸς τὸν πλησίον αὐτοῦ καὶ προσέσχεν κύριος καὶ εἰσήκουσεν καὶ ἔγραψεν βιβλίον μνημοσύνου ἐνώπιον αὐτοῦ τοῗς φοβουμένοις τὸν κύριον καὶ εὐλαβουμένοις τὸ ὄνομα αὐτοῦ	ταῦτα κατελάλησαν οἱ φοβούμενοι τὸν Κύριον, ἕκαστος πρὸς τὸν πλησίον αὐτοῦ· καὶ προσέσχε Κύριος καὶ εἰσήκουσε καὶ ἔγραψε βιβλίον μνημοσύνου ἐνώπιον αὐτοῦ τοῖς φοβουμένοις τὸν Κύριον καὶ εὐλαβουμένοις τὸ ὄνομα αὐτοῦ
Malachi 3:16 (NETS)	Malachi 3:16 (English Elpenor)
Those who fear the Lord spoke against these things, each to his neighbor. And the Lord took note and listened and wrote a book of remembrance before him for those who fear the Lord and reverence his name.	Thus spoke they that feared the Lord, every one to his neighbour: and the Lord gave heed, and hearkened, and he wrote a book of remembrance before him for them that feared the Lord and reverenced his name.

Malachi 3:17 (Tanakh)	Malachi 3:17 (KJV)	Malachi 3:17 (NET)
And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.	And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.	“They will belong to me,” says the Lord of Heaven’s Armies, “in the day when I prepare my own special property. I will spare them as a man spares his son who serves him.

Malachi 3:17 (Septuagint BLB)	Malachi 3:17 (Septuagint Elpenor)
καὶ ἔσονταί μοι λέγει κύριος παντοκράτωρ εἰς ἡμέραν ἣν ἐγὼ ποιῶ εἰς περιποίησιν καὶ αἱρετιῶ αὐτοὺς ὃν τρόπον αἱρετίζει ἄνθρωπος τὸν υἱὸν αὐτοῦ τὸν δουλεύοντα αὐτῷ	καὶ ἔσονταί μοι, λέγει Κύριος παντοκράτωρ, εἰς ἡμέραν, ἣν ἐγὼ ποιῶ εἰς περιποίησιν, καὶ αἱρετιῶ αὐτοὺς ὃν τρόπον αἱρετίζει ἄνθρωπος τὸν υἱὸν αὐτοῦ τὸν δουλεύοντα αὐτῷ
Malachi 3:17 (NETS)	Malachi 3:17 (English Elpenor)
And they shall be mine, says the Lord Almighty, in the day when I make them my acquisition, and I will choose them as a person chooses his son who is subject to him.	And they shall be mine, saith the Lord Almighty, in the day which I appoint for a peculiar possession; and I will make choice of them, as a man makes choice of his son that serves him.

Malachi 3:18 (Tanakh)	Malachi 3:18 (KJV)	Malachi 3:18 (NET)
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.	Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.	Then once more you will see that I make a distinction between the righteous and the wicked, between the one who serves God and the one who does not.

Malachi 3:18 (Septuagint BLB)	Malachi 3:18 (Septuagint Elpenor)
καὶ ἐπιστραφήσεσθε καὶ ὄψεσθε ἀνὰ μέσον δικαίου καὶ ἀνὰ μέσον ἀνόμου καὶ ἀνὰ μέσον τοῦ δουλεύοντος θεῷ καὶ τοῦ μὴ δουλεύοντος	καὶ ἐπιστραφήσεσθε καὶ ὄψεσθε ἀναμέσον δικαίου καὶ ἀναμέσον ἀνόμου καὶ ἀναμέσον τοῦ δουλεύοντος Θεῷ καὶ τοῦ μὴ δουλεύοντος
Malachi 3:18 (NETS)	Malachi 3:18 (English Elpenor)
And you shall turn and discern between the just and between the lawless and between the one who is subject to God and the one who is not subject.	Then shall ye return, and discern between the righteous and the wicked, and between him that serves God, and him that serves [him] not.

Malachi 4:1 (Tanakh)	Malachi 4:1 (KJV)	Malachi 4:1 (NET)
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.	For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.	“For indeed the day is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord of Heaven’s Armies. “It will not leave them even a root or branch.

Malachi 4:1 (Septuagint BLB)	Malachi 4:1 (Septuagint Elpenor)
διότι ἰδοὺ ἡμέρα κυρίου ἔρχεται καιομένη ὡς κλίβανος καὶ φλέξει αὐτούς καὶ ἔσονται πάντες οἱ ἀλλογενεῗς καὶ πάντες οἱ ποιοῦντες ἄνομα καλάμη καὶ ἀνάψει αὐτοὺς ἡ ἡμέρα ἡ ἐρχομένη λέγει κύριος παντοκράτωρ καὶ οὐ μὴ ὑπολειφθῇ ἐξ αὐτῶν ῥίζα οὐδὲ κλῆμα	ΔΙΟΤΙ ἰδοὺ ἡμέρα Κυρίου ἔρχεται καιομένη ὡς κλίβανος καὶ φλέξει αὐτούς, καὶ ἔσονται πάντες οἱ ἀλλογενεῖς καὶ πάντες οἱ ποιοῦντες ἄνομα καλάμη, καὶ ἀνάψει αὐτοὺς ἡ ἡμέρα ἡ ἐρχομένη, λέγει Κύριος παντοκράτωρ, καὶ οὐ μὴ ὑπολειφθῇ ἐξ αὐτῶν ῥίζα οὐδὲ κλῆμα
Malachi 4:1 (NETS)	Malachi 4:1 (English Elpenor)
For behold, a day is coming, burning like an oven, and it will set them ablaze, and all the aliens and all those who do lawless things will be stubble, and the day that comes shall kindle them, says the Lord Almighty, and there shall be left of them neither root nor branch.	For, behold, a day comes burning as an oven, and it shall consume them; and all the aliens, and all that do wickedly, shall be stubble: and the day that is coming shall set them on fire, saith the Lord Almighty, and there shall not be left of them root or branch.

Malachi 4:2 (Tanakh)	Malachi 4:2 (KJV)	Malachi 4:2 (NET)
But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.	But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.	But for you who respect my name, the sun of vindication will rise with healing wings, and you will skip about like calves released from the stall.

Malachi 4:2 (Septuagint BLB)	Malachi 4:2 (Septuagint Elpenor)
καὶ ἀνατελεῗ ὑμῗν τοῗς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης καὶ ἴασις ἐν ταῗς πτέρυξιν αὐτοῦ καὶ ἐξελεύσεσθε καὶ σκιρτήσετε ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα	καὶ ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ, καὶ ἐξελεύσεσθε καὶ σκιρτήσετε ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα
Malachi 4:2 (NETS)	Malachi 4:2 (English Elpenor)
And for you who fear my name a sun of justice shall rise, and healing is in its wings. And you shall go out and leap like calves let loose from tethers.	But to you that fear my name shall the Sun of righteousness arise, and healing [shall be] in his wings: and ye shall go forth, and bound as young calves let loose from bonds.

Malachi 4:3 (Tanakh)	Malachi 4:3 (KJV)	Malachi 4:3 (NET)
And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.	And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.	You will trample on the wicked, for they will be like ashes under the soles of your feet on the day that I am preparing,” says the Lord of Heaven’s Armies.

Malachi 4:3 (Septuagint BLB)	Malachi 4:3 (Septuagint Elpenor)
καὶ καταπατήσετε ἀνόμους διότι ἔσονται σποδὸς ὑποκάτω τῶν ποδῶν ὑμῶν ἐν τῇ ἡμέρᾳ ᾗ ἐγὼ ποιῶ λέγει κύριος παντοκράτωρ	καὶ καταπατήσετε ἀνόμους, διότι ἔσονται σποδὸς ὑποκάτω τῶν ποδῶν ὑμῶν ἐν τῇ ἡμέρᾳ, ᾗ ἐγὼ ποιῶ, λέγει Κύριος παντοκράτωρ
Malachi 4:3 (NETS)	Malachi 4:3 (English Elpenor)
And you shall tread down the lawless, for they will be ashes under your feet, on the day when I act, says the Lord Almighty.	And ye shall trample the wicked; for they shall be ashes underneath your feet in the day which I appoint, saith the Lord Almighty.

Malachi 4:5 (Tanakh)	Malachi 4:5 (KJV)	Malachi 4:5 (NET)
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:	Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:	Look, I will send you Elijah the prophet before the great and terrible day of the Lord arrives.

Malachi 4:5 (Septuagint BLB)	Malachi 4:4 (Septuagint Elpenor)
καὶ ἰδοὺ ἐγὼ ἀποστέλλω ὑμῗν Ηλιαν τὸν Θεσβίτην πρὶν ἐλθεῗν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ	καὶ ἰδοὺ ἐγὼ ἀποστελῶ ὑμῖν ᾿Ηλίαν τὸν Θεσβίτην, πρὶν ἢ ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆ
Malachi 4:4 (NETS)	Malachi 4:4 (English Elpenor)
And behold I am sending to you Elias the Thesbite before the great and notable day of the Lord comes,	And, behold, I will send to you Elias the Thesbite, before the great and glorious day of the Lord comes;

Malachi 4:6 (Tanakh)	Malachi 4:6 (KJV)	Malachi 4:6 (NET)
And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.	And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the earth with a curse.	He will encourage fathers and their children to return to me, so that I will not come and strike the earth with judgment.”

Malachi 4:6 (Septuagint BLB)	Malachi 4:5 (Septuagint Elpenor)
ὃς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ μὴ ἔλθω καὶ πατάξω τὴν γῆν ἄρδην	ὃς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ, μὴ ἐλθὼν πατάξω τὴν γῆν ἄρδην
Malachi 4:5 (NETS)	Malachi 4:5 (English Elpenor)
who will restore the heart of the father to the son and the heart of a person to his neighbor so that I will not come and utterly strike the land.	who shall turn again the heart of the father to the son, and the heart of a man to his neighbour, lest I come and smite the earth grievously.

Malachi 4:4 (Tanakh)	Malachi 4:4 (KJV)	Malachi 4:4 (NET)
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.	Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.	“Remember the law of my servant Moses, to whom at Horeb I gave rules and regulations for all Israel to obey.

Malachi 4:4 (Septuagint BLB)	Malachi 4:6 (Septuagint Elpenor)
μνήσθητε νόμου Μωυσῆ τοῦ δούλου μου καθότι ἐνετειλάμην αὐτῷ ἐν Χωρηβ πρὸς πάντα τὸν Ισραηλ προστάγματα καὶ δικαιώματα	μνήσθητι νόμου Μωσῆ τοῦ δούλου μου, καθότι ἐνετειλάμην αὐτῷ ἐν Χωρὴβ πρὸς πάντα τὸν ᾿Ισραὴλ προστάγματα καὶ δικαιώματα
Malachi 4:6 (NETS)	Malachi 4:6 (English Elpenor)
Remember the law of Moyses my slave, as I commanded him at Choreb with ordinances and statutes for all Israel.	Remember the law of my servant Moses, accordingly as I charged him [with it] in Choreb for all Israel, [even] the commandments and ordinances.

Joel 3:5 (Tanakh)	Joel 2:32 (KJV)	Joel 2:32 (NET)
And it shall come to pass, that whosoever shall call on the name of HaShem shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as HaShem hath said, and among the remnant those whom HaShem shall call.	And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.	It will so happen that everyone who calls on the name of the Lord will be delivered. For on Mount Zion and in Jerusalem there will be those who survive, just as the Lord has promised; the remnant will be those whom the Lord will call.

Joel 2:32 (Septuagint BLB)	Joel 3:5 (Septuagint Elpenor)
καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται ὅτι ἐν τῷ ὄρει Σιων καὶ ἐν Ιερουσαλημ ἔσται ἀνασῳζόμενος καθότι εἶπεν κύριος καὶ εὐαγγελιζόμενοι οὓς κύριος προσκέκληται	καὶ ἔσται, πᾶς, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται· ὅτι ἐν τῷ ὄρει Σιὼν καὶ ἐν ῾Ιερουσαλὴμ ἔσται ἀνασῳζόμενος, καθότι εἶπε Κύριος, καὶ εὐαγγελιζόμενοι, οὓς Κύριος προσκέκληται
Joel 2:32 (NETS)	Joel 3:5 (English Elpenor)
And it shall be, everyone who calls on the name of the Lord shall be saved, because in Mount Sion and in Ierousalem there shall be one who escapes, as the Lord has said, and people who have good news announced to them, whom the Lord has called.	And it shall come to pass [that] whosoever shall call on the name of the Lord shall be saved: for in mount Sion and in Jerusalem shall the saved one be as the Lord has said, and they that have glad tidings preached to them, whom the Lord has called.

Matthew 27:45 (NET)	Matthew 27:45 (KJV)
Now from noon until three, darkness came over all the land.	Now from the sixth hour there was darkness over all the land unto the ninth hour.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης	απο δε εκτης ωρας σκοτος εγενετο επι πασαν την γην εως ωρας εννατης	απο δε εκτης ωρας σκοτος εγενετο επι πασαν την γην εως ωρας ενατης

Mark 15:33 (NET)	Mark 15:33 (KJV)
Now when it was noon, darkness came over the whole land until three in the afternoon.	And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφ᾿ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης	γενομενης δε ωρας εκτης σκοτος εγενετο εφ ολην την γην εως ωρας εννατης	γενομενης δε ωρας εκτης σκοτος εγενετο εφ ολην την γην εως ωρας ενατης

Luke 23:44, 45 (NET)	Luke 23:44, 45 (KJV)
It was now about noon, and darkness came over the whole land until three in the afternoon,	And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἦν ἤδη ὡσεὶ ὥρα ἕκτη καὶ σκότος ἐγένετο ἐφ᾿ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης	ην δε ωσει ωρα εκτη και σκοτος εγενετο εφ ολην την γην εως ωρας εννατης	ην δε ωσει ωρα εκτη και σκοτος εγενετο εφ ολην την γην εως ωρας ενατης

because the sun’s light failed. The temple curtain was torn in two.

And the sun was darkened, and the veil of the temple was rent in the midst.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦ ἡλίου \|ἐκλιπόντος\|, ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον	και εσκοτισθη ο ηλιος και εσχισθη το καταπετασμα του ναου μεσον	και εσκοτισθη ο ηλιος και εσχισθη το καταπετασμα του ναου μεσον

2 Peter 3:7 (NET)	2 Peter 3:7 (KJV)
But by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly.	But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ νῦν οὐρανοὶ καὶ ἡ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶν πυρί τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀνθρώπων	οι δε νυν ουρανοι και η γη αυτου λογω τεθησαυρισμενοι εισιν πυρι τηρουμενοι εις ημεραν κρισεως και απωλειας των ασεβων ανθρωπων	οι δε νυν ουρανοι και η γη τω αυτου λογω τεθησαυρισμενοι εισιν πυρι τηρουμενοι εις ημεραν κρισεως και απωλειας των ασεβων ανθρωπων

2 Peter 3:10, 11 (NET)	2 Peter 3:10, 11 (KJV)
But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare.	But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῞Ηξει δὲ ἡμέρα κυρίου ὡς κλέπτης, ἐν ᾗ οἱ οὐρανοὶ ροιζηδὸν παρελεύσονται στοιχεῖα δὲ καυσούμενα λυθήσεται καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται	ηξει δε η ημερα κυριου ως κλεπτης εν νυκτι εν η οι ουρανοι ροιζηδον παρελευσονται στοιχεια δε καυσουμενα λυθησονται και γη και τα εν αυτη εργα κατακαησεται	ηξει δε η ημερα κυριου ως κλεπτης εν νυκτι εν η οι ουρανοι ροιζηδον παρελευσονται στοιχεια δε καυσουμενα λυθησονται και γη και τα εν αυτη εργα κατακαησεται

Since all these things are to melt away in this manner, what sort of people must you be, conducting your lives in holiness and godliness,

Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τούτων οὕτως πάντων λυομένων ποταποὺς δεῖ ὑπάρχειν ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις	τουτων ουν παντων λυομενων ποταπους δει υπαρχειν υμας εν αγιαις αναστροφαις και ευσεβειαις	τουτων ουν παντων λυομενων ποταπους δει υπαρχειν υμας εν αγιαις αναστροφαις και ευσεβειαις

Peter’s First Gospel Proclamation Revisited, Part 3

Back to Psalm 22, Part 1

Back to To Make Holy, Part 9

Back to Isaiah 53:10-12, Part 8

Back to Isaiah 53:10-12, Part 11

Back to Wonders and False Wonders, Part 1

^[1] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνάτης here, where the Stephanus Textus Receptus had the alternate spelling: εννατης (KJV: ninth).

^[2] Matthew 27:45 (NET)

^[3] The NET parallel Greek text and NA²⁸ had Καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And).

^[4] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνάτης here, where the Stephanus Textus Receptus had the alternate spelling: εννατης (KJV: ninth).

^[5] Mark 15:33 (NET)

^[6] The NET parallel Greek text and NA²⁸ had Καὶ (not translated in the NET) at the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And).

^[7] The NET parallel Greek text and NA²⁸ had ἤδη here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[8] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνάτης here, where the Stephanus Textus Receptus had the alternate spelling: εννατης (KJV: ninth).

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had και at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

^[10] The NET parallel Greek text and NA²⁸ had τοῦ ἡλίου in the genitive case here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο ηλιος (KJV: the sun) in the nominative case.

^[11] The NET parallel Greek text and NA²⁸ had ἐκλιπόντος here, where the Stephanus Textus Receptus and Byzantine Majority Text had εσκοτισθη (KJV: was darkened).

^[12] There are two additional occurrences of ἐπιφανῆ in the Maccabees: 2 Maccabees 15:34 and 3 Maccabees 5:35.

^[13] The NET parallel Greek text and NA²⁸ had τῷ αὐτῷ here, where the Byzantine Majority Text had τῷ αυτου and the Stephanus Textus Receptus had simply αυτου.

^[14] 2 Peter 3:5b-7 NET

^[15] The Stephanus Textus Receptus and Byzantine Majority Text had εν νυκτι (KJV: in the night) here. The NET parallel Greek text and NA²⁸ did not.

^[16] The NET parallel Greek text and NA²⁸ had λυθήσεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had λυθησονται (KJV: shall melt).

^[17] The NET parallel Greek text and NA²⁸ had εὑρεθήσεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατακαησεται (KJV: shall be burned up).

^[18] The NET parallel Greek text and NA²⁸ had οὕτως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Seeing then).

^[19] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had υμας here. The NET parallel Greek text did not.

^[20] John 3:7 (NETS)

^[21] Acts 2:21 (NETS)

^[22] For Christ is the end of the law, with the result that there is righteousness for everyone who believes (Romans 10:4 NET). For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin (Romans 3:20 NET).

A Monotonous Cycle Revisited, Part 1

Posted on December 30, 2018 by admin

Are you the teacher of Israel and yet you don’t understand these things? Jesus said to Nicodemus. I tell you the solemn truth, we speak about what we know and testify about what we have seen, but you people do not accept our testimony. If I have told you people about earthly things and you don’t believe, how will you believe if I tell you about heavenly things?^[1]

I’ve hinted at how Jesus’ teaching informs my understanding of the Old Testament. Here I intend to get explicit about these earthly things. Though I will do my best to make these essays interesting, the very repetitiveness of the subject matter may seem like A Monotonous Cycle.

Here is the general introduction (Genesis 1:26-30 Tanakh):

And G-d (ʼĕlôhı̂ym, אלהים) said: ‘Let us make man (ʼâdâm, אדם) in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth’. And G-d (ʼĕlôhı̂ym, אלהים) created man (ʼâdâm, האדם) in His own image, in the image of G-d (ʼĕlôhı̂ym, אלהים) created He him; male and female created He them. And G-d (ʼĕlôhı̂ym, אלהים) blessed them; and G-d (ʼĕlôhı̂ym, אלהים) said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth’ [Table].

And G-d (ʼĕlôhı̂ym, אלהים) said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food; and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food’ And it was so.

Here is a more detailed account of the involvement of y^ehôvâh ʼĕlôhı̂ym, corresponding to the Word (λόγος) in the opening chapter of John’s Gospel narrative (Genesis 2:4-9 Tanakh):

These are the generations of the heaven and of the earth when they were created, in the day that HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) made earth and heaven. No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) had not caused it to rain upon the earth, and there was not a man (ʼâdâm, ואדם) to till the ground; but there went up a mist from the earth, and watered the whole face of the ground. Then HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) formed man (ʼâdâm, האדם) of the dust of the ground, and breathed into his nostrils the breath of life; and man (ʼâdâm, האדם) became a living soul.

And HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) planted a garden eastward, in Eden; and there He put the man (ʼâdâm, האדם) whom He had formed. And out of the ground made HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.

The Hebrew word translated good was טוב (ṭôb). The light was טוב (ṭôb). The dry land amidst the gathering together of the waters was טוב (ṭôb). The grass the earth brought forth… herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind^[2] was טוב (ṭôb). The lights in the firmament of the heaven to divide the day from the night^[3] were טוב (ṭôb). The great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind^[4] were טוב (ṭôb). The beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind^[5] were טוב (ṭôb). In fact, every thing that He [ʼĕlôhı̂ym, אלהים] had made^[6] was טוב (ṭôb).

The Hebrew word translated evil was ורע (râʽâh) and this is its first occurrence. In other words, ורע (râʽâh) is as yet unknown. The story continued (Genesis 2:15-17 Tanakh):

And HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) took the man (ʼâdâm, האדם), and put him into the garden of Eden to dress it and to keep it. And HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) commanded the man (ʼâdâm, האדם), saying: ‘Of every tree of the garden thou mayest freely eat [Table]; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die’ [Table]

Thus the one and only law was given. Paul, after he was born from above and led by the Holy Spirit, wrote to others like him in Rome: For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.^[7] As David had prayed: Hear my prayer, O LORD (y^ehôvâh, יהוה), give ear to my supplications: in thy faithfulness answer me, and in thy righteousness [Table]. And enter not into judgment with thy servant: for in thy sight shall no man living be justified [Table].^[8] The story continued (Genesis 2:18-3:5 Tanakh):

And HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) said: ‘It is not good (ṭôb, טוב) that the man (ʼâdâm, האדם) should be alone; I will make him a help meet for him.’ And out of the ground HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) formed every beast of the field, and every fowl of the air; and brought them unto the man (ʼâdâm, האדם) to see what he would call them; and whatsoever the man (ʼâdâm, האדם) would call every living creature, that was to be the name thereof. And the man (ʼâdâm, האדם) gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam (ʼâdâm, ולאדם) there was not found a help meet for him.

And HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) caused a deep sleep to fall upon the man (ʼâdâm, האדם), and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof. And the rib, which HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) had taken from the man (ʼâdâm, האדם), made He a woman, and brought her unto the man (ʼâdâm, האדם). And the man (ʼâdâm, האדם) 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.’

Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh [Table]. And they were both naked, the man (ʼâdâm, האדם) and his wife, and were not ashamed.

Now the serpent was more subtle than any beast of the field which HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) had made. And he said unto the woman: ‘Yea, hath G-d (ʼĕlôhı̂ym, אלהים) said: Ye shall not eat of any tree of the garden?’

And the woman said unto the serpent: ‘Of the fruit of the trees of the garden we may eat; but of the fruit of the tree which is in the midst of the garden, G-d (ʼĕlôhı̂ym, אלהים) hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’

And the serpent said unto the woman: ‘Ye shall not surely die [Table]; for G-d (ʼĕlôhı̂ym, אלהים) doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as G-d (ʼĕlôhı̂ym, כאלהים), knowing good and evil’ [Table].

Eve, in fact, knew nothing but good (ṭôb, טוב). But though she was visited routinely by y^ehôvâh ʼĕlôhı̂ym, who spoke with her face to face, she did not know Him. The story continues (Genesis 3:6-8 Tanakh):

And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles [Table]. And they heard the voice of HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) walking in the garden toward the cool of the day; and the man (ʼâdâm, האדם) and his wife hid themselves from the presence of HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) amongst the trees of the garden.

So they learned the meaning of ורע (râʽâh): to mistrust y^ehôvâh so as to disregard his word. And He afflicted thee, and suffered thee to hunger, Moses told Israel, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of HaShem (y^ehôvâh, יהוה) doth man live.^[9] So then, just as sin entered the world through one man…^[10] Paul wrote.

To conclude with the moral of this story, I’ve made a table interspersing Jesus’ teaching to Nicodemus with Paul’s teaching on the first and last Adam.

Jesus answered, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God.

John 3:5 (NET) Table

So also it is written, “The first man, Adam, became a living person”;

1 Corinthians 15:45a (NET)

What is born of the flesh is flesh,

John 3:6a (NET)

the last Adam [e.g., Jesus] became a life-giving spirit.

1 Corinthians 15:45b (NET)

and what is born of the Spirit is spirit.

John 3:6b (NET)

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^[11] from heaven.

1 Corinthians 15:46, 47 (NET)

Do not be amazed that I said to you, ‘You must all be born from above.’

John 3:7 (NET)

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.

1 Corinthians 15:48 (NET)

The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.”

John 3:8 (NET)

And just as we have borne the image of the man of dust, let us also bear^[12] the image of the man of heaven.

1 Corinthians 15:49 (NET)

Now this is what I am saying, brothers and sisters: Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.^[13]

Tables comparing 1 Corinthians 15:47 and 15:49 in the NET and KJV follow.

1 Corinthians 15:47 (NET)	1 Corinthians 15:47 (KJV)
The first man is from the earth, made of dust; the second man is from heaven.	The first man is of the earth, earthy: the second man is the Lord from heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ	ο πρωτος ανθρωπος εκ γης χοικος ο δευτερος ανθρωπος ο κυριος εξ ουρανου	ο πρωτος ανθρωπος εκ γης χοικος ο δευτερος ανθρωπος ο κυριος εξ ουρανου

1 Corinthians 15:49 (NET)	1 Corinthians 15:49 (KJV)
And just as we have borne the image of the man of dust, let us also bear the image of the man of heaven.	And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, \|φορέσωμεν\| καὶ τὴν εἰκόνα τοῦ ἐπουρανίου	και καθως εφορεσαμεν την εικονα του χοικου φορεσομεν και την εικονα του επουρανιου	και καθως εφορεσαμεν την εικονα του χοικου φορεσωμεν και την εικονα του επουρανιου

A Monotonous Cycle Revisited, Part 2

Back to Father, Son and Holy Spirit, Part 5

^[1] John 3:10-12 (NET) Table

^[2] Genesis 1:12 (Tanakh)

^[3] Genesis 1:14 (Tanakh)

^[4] Genesis 1:21 (Tanakh)

^[5] Genesis 1:25 (Tanakh)

^[6] Genesis 1:31a (Tanakh)

^[7] Romans 3:20 (NET)

^[8] Psalm 143:1, 2 (Tanakh)

^[9] Deuteronomy 8:3 (Tanakh) Table

^[10] Romans 5:12 (NET)

^[11] The Stephanus Textus Receptus and Byzantine Majority Text had ο κυριος (KJV: the Lord) here. The NET parallel Greek text and NA²⁸ did not.

^[12] The NET parallel Greek text and Byzantine Majority Text had φορέσωμεν in the subjunctive mood here, where the Stephanus Textus Receptus and NA²⁸ had φορεσομεν in the indicative mood (KJV: we shall…bear).

^[13] 1 Corinthians 15:50 (NET) Table

Atonement, Part 5

Posted on September 8, 2018 by admin

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

Exodus 29:15-18 (NET)	Leviticus 8:18-21 (NET)
You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head,	Then he presented the burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαύτωμα) ram and Aaron and his sons laid their hands on the head of the ram,
and you are to kill the ram and take its blood and splash it all around on the altar.	and he slaughtered it. Moses then splashed the blood against the altar’s sides.
Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head	Then he cut the ram into parts, and Moses offered the head, the parts, and the suet up in smoke,
and burn the whole ram on the altar. It is a burnt offering (ʽôlâh, עלה; Septuagint: ὁλοκαύτωμα) to the Lord, a soothing aroma; it is an offering made by fire to the Lord.	but the entrails and the legs he washed with water, and Moses offered the whole ram up in smoke on the altar – it was a burnt offering (ʽôlâh, עלה; Septuagint: ὁλοκαύτωμα) for a soothing aroma, a gift (ʼishshâh, אשה) to the Lord, just as the Lord had commanded Moses.

The burnt offering ram was eaten by no one. This led me to a discussion between Jesus and one of the experts in the law (γραμματέων, a form of γραμματεύς) on the relative merits of burnt offerings (ὁλοκαυτωμάτων, a form of ὁλοκαύτωμα). Before turning to that I want to survey what the New Testament writers had to say about these experts.

When wise men from the East alarmed Herod with news that a King of the Jews had been born, Herod turned to the chief priests and experts in the law (γραμματεῖς, another form of γραμματεύς) and asked them where the Christ was to be born.^[3] The γραμματεῖς turned to the writing of the prophet Micah (Matthew 2:5, 6 NET):

“In Bethlehem of Judea,” they said, “for it is written this way by the prophet: ‘And you, Bethlehem, in the land of Judah, are in no way least among the rulers of Judah, for out of you will come a ruler who will shepherd my people Israel.’”

Here are two tables comparing the Greek of the New Testament with the Septuagint, and the English translations of the Hebrew (Tanakh) and the Greek (NETS).

Matthew 2:6 (NET Parallel Greek)	Micah 5:2 (Septuagint)
καὶ σὺ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ	καὶ σύ Βηθλεεμ οἶκος τοῦ Εφραθα ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ιουδα ἐκ σοῦ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ισραηλ καὶ αἱ ἔξοδοι αὐτοῦ ἀπ᾽ ἀρχῆς ἐξ ἡμερῶν αἰῶνος

Micah 5:2 (Tanakh)	Micah (Michaias) 5:2 (NETS)
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.	And you, O Bethlehem, house of Ephratha, are very few in number to be among the thousands of Ioudas; one from you shall come forth for me to become a ruler in Israel, and his goings forth are from of old, from days of yore.

The γραμματεῖς updated the geography from οἶκος τοῦ Εφραθα (“house of Ephratha”) to γῆ Ἰούδα (in the land of Judah). Where the Hebrew and its Greek translation affirmed that Bethelem was little or “very few” (ὀλιγοστὸς), they denied it: οὐδαμῶς ἐλαχίστη (in no way least). Where the Hebrew and its Greek translation compared Bethlehem to χιλιάσιν Ιουδα (thousands of Judah), they compared it to ἡγεμόσιν Ἰούδα (rulers of Judah). The γραμματεῖς left out that this ruler would come forth unto (or, “for”) y^ehôvâh (יהוה) and that his goings forth have been from of old, from everlasting.

They did recognize that this ruler would shepherd (ποιμανεῖ, a form of ποιμαίνω) the people: He will assume his post and shepherd^[4] (râʽâh, ורעה; Septuagint: ποιμανεῖ, a form of ποιμαίνω) the people by the Lord’s (y^ehôvâh, יהוה) strength…^[5] This ruler who will shepherd or feed the people is none other than y^ehôvâh (Micah 4:6, 7 Tanakh):

In that day,^[6] saith the LORD (y^ehôvâh, יהוה), will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted; And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD (y^ehôvâh, יהוה) shall reign over them in mount Zion from henceforth, even for ever.

Translations made from contemporary Hebrew, however, imply simultaneously that this ruler is not y^ehôvâh but one who shall stand and feed…in the majesty of the name of the LORD (y^ehôvâh, יהוה) his God (ʼĕlôhı̂ym, אלהיו):

Micah 5:4 (Tanakh)	Micah 5:4 (KJV)
And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.	And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.

The Septuagint was much clearer.

Micah 5:4 (Septuagint)	Micah 5:4 (NETS)
καὶ στήσεται καὶ ὄψεται καὶ ποιμανεῖ τὸ ποίμνιον αὐτοῦ ἐν ἰσχύι κυρίου καὶ ἐν τῇ δόξῃ τοῦ ὀνόματος κυρίου τοῦ θεοῦ αὐτῶν ὑπάρξουσιν^[7] διότι νῦν μεγαλυνθήσεται ἕως ἄκρων τῆς γῆς	And he shall stand and see and tend his flock in the strength of the Lord. And they shall exist in the glory of the name of the Lord their God, for now he shall be great to the ends of the earth…

Most references^[8] to the experts in the law portray them in opposition to Jesus and the Gospel. For I tell you, Jesus said, unless your righteousness goes beyond that of the experts in the law (γραμματέων, a form of γραμματεύς) and the Pharisees, you will never enter the kingdom of heaven.^[9] When they heard Jesus’ prophetic parable (Luke 20:9-19) about the vineyard that was taken from the former tenants to be given to others, the experts in the law (γραμματεῖς, another form of γραμματεύς) and the chief priests wanted to arrest him that very hour, because they realized he had told this parable against them. But they were afraid of the people.^[10]

What follows is one of a precious few references^[11] to one of the experts in the law (γραμματέων, a form of γραμματεύς) who was not in direct opposition to Jesus or the Gospel. There are so many differences between the NET parallel Greek text and the Stephanus Textus Receptus and Byzantine Majority Text that I’ll present it in tabular form, breaking the table to compare and contrast the Greek texts.

Mark 12:28, 29 (NET)	Mark 12:28, 29 (KJV)
Now one of the experts in the law came and heard them debating. When he saw that Jesus answered them well, he asked him, “Which commandment is the most important of all?”	And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων, \|ἰδὼν\| ὅτι καλῶς ἀπεκρίθη αὐτοῖς ἐπηρώτησεν αὐτόν· ποία ἐστὶν ἐντολὴ πρώτη πάντων	και προσελθων εις των γραμματεων ακουσας αυτων συζητουντων ειδως οτι καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη πασων εντολη	και προσελθων εις των γραμματεων ακουσας αυτων συζητουντων ειδως οτι καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη παντων εντολη

Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one.

And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη ὁ Ἰησοῦς ὅτι πρώτη ἐστίν ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν	ο δε ιησους απεκριθη αυτω οτι πρωτη πασων των εντολων ακουε ισραηλ κυριος ο θεος ημων κυριος εις εστιν	ο δε ιησους απεκριθη αυτω οτι πρωτη παντων των εντολων ακουε ισραηλ κυριος ο θεος ημων κυριος εις εστιν

Here is a comparison of Jesus’ quotation from Deuteronomy. I wanted to accentuate that it is identical to the Septuagint.

Mark 12:29b, 30 (NET Parallel Greek)	Dueteronomy 6:4b (Septuagint)
ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν	ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν

Mark 12:30 (NET)	Mark 12:30 (KJV)
Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’	And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης \|τῆς\| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου	και αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της διανοιας σου και εξ ολης της ισχυος σου αυτη πρωτη εντολη	και αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της διανοιας σου και εξ ολης της ισχυος σου αυτη πρωτη εντολη

Here I noticed the differences between Jesus’ words and the Septuagint.

Mark 12:30 (NET Parallel Greek)	Deuteronomy 6:5 (Septuagint)
καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης \|τῆς\| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου	καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου
	ἐξ ὅλης τῆς διανοίας ὑμῶν (from Joshua 22:5)

And thou shalt love HaShem thy G-d with all thy heart, and with all thy soul, and with all thy might.^{^[12]} Jesus added διανοίας (a form of διάνοια) from Joshua 22:5 apparently. He also substituted ἰσχύος (a form of ἰσχύς) for δυνάμεώς (a form of δύναμις). While ἰσχύος may arguably be more expansive than δυνάμεώς, the alteration prompted me to notice that forms of δύναμις referred to the power of God more often than not in the New Testament.

Only twenty-two^[13] of 120 occurrences of forms of δύναμις referred to something other than God’s power. I found eight of those which referred to human power, three of them only potentially human: The merchants of the earth have gotten rich from the power (δυνάμεως, a form of δύναμις) of [Babylon’s] sensual behavior.^[14] No powers (δυνάμεις, another form of δύναμις) will be able to separate us from the love of God in Christ Jesus our Lord.^[15] Then comes the end, when he hands over^[16] the kingdom to God the Father, when he has brought to an end all rule and all authority and power (δύναμιν, another form of δύναμις).^[17]

In a parable a man entrusted wealth to his slaves, each according to his ability (δύναμιν, another form of δύναμις). The churches of Macedonia gave according to their means (δύναμιν, another form of δύναμις) and beyond their means (δύναμιν, another form of δύναμις).^[18] Paul planned to journey to Corinth to find out the power (δύναμιν, another form of δύναμις) of arrogant people. In the province of Asia Paul and his companions were burdened excessively, beyond [their] strength (δύναμιν, another form of δύναμις) so that [they] would not trust in [themselves] but in God who raises the dead.^[19] And Peter said, Men of Israel, why are you amazed at this? Why do you stare at us as if we had made this man walk by our own power (δυνάμει, another form of δύναμις) or piety?^[20]

Perhaps Jesus was thinking of the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.^[21] In the Septuagint, however, might was δυνάμει (another form of δύναμις) here but power was ἰσχύι (another form of ἰσχύς).

Mark 12:31-33 (NET)	Mark 12:31-33 (KJV)
The second is: ‘Love your neighbor as yourself.’ There is no other commandment greater than these.”	And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
δευτέρα αὕτη· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν	και δευτερα ομοια αυτη αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν	και δευτερα ομοια αυτη αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν

The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him.

And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
\|καὶ\| εἶπεν αὐτῷ ὁ γραμματεύς· καλῶς, διδάσκαλε, ἐπ᾿ ἀληθείας εἶπες ὅτι εἷς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ	και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν θεος και ουκ εστιν αλλος πλην αυτου	και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν και ουκ εστιν αλλος πλην αυτου

And to love him with all your heart, with all your mind, and with all your strength and to love your neighbor as yourself is more important than all burnt offerings (ὁλοκαυτωμάτων, a form of ὁλοκαύτωμα) and sacrifices.”

And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης \|τῆς\| καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν περισσότερον ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν	και το αγαπαν αυτον εξ ολης της καρδιας και εξ ολης της συνεσεως και εξ ολης της ψυχης και εξ ολης της ισχυος και το αγαπαν τον πλησιον ως εαυτον πλειον εστιν παντων των ολοκαυτωματων και των θυσιων	και το αγαπαν αυτον εξ ολης της καρδιας και εξ ολης της συνεσεως και εξ ολης της ψυχης και εξ ολης της ισχυος και το αγαπαν τον πλησιον ως εαυτον πλειον εστιν παντων των ολοκαυτωματων και θυσιων

I noticed that the expert in the law used συνέσεως (a form of σύνεσις) rather than διανοίας (a form of διάνοια). I don’t know why. But I can track both words through the New Testament.

Therefore, get your minds (διανοίας, a form of διάνοια) ready for action by being fully sober, and set your hope completely on the grace that will be brought to you when Jesus Christ is revealed.^[22] My goal is that their hearts, having been knit together^[23] in love, may be encouraged, and that they may have all^[24] the riches^[25] that assurance brings in their understanding (συνέσεως, a form of σύνεσις) of the knowledge of the mystery of God, namely, Christ,^[26] in whom are hidden all the treasures of wisdom and knowledge.^[27]

Forms of διάνοια

Forms of σύνεσις

He hath showed strength with his arm; he hath scattered the proud in the imagination (διανοίᾳ) of their hearts.

Luke 1:51 (KJV)

And all who heard Jesus were astonished at his understanding (συνέσει, another form of σύνεσις) and his answers.

Luke 2:47 (NET)

They are darkened^[28] in their understanding (διανοίᾳ), being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.

Ephesians 4:18 (NET)

For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding (συνέσει, another form of σύνεσις)…

Colossians 1:9 (NET)

And you were at one time strangers and enemies in your minds (διανοίᾳ) as expressed through your evil deeds…

Colossians 1:21 (NET)

When reading this, you will be able to understand my insight (σύνεσιν, another form of σύνεσις) into this secret of Christ.

Ephesians 3:4 (NET)

…among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind (διανοιῶν, another form of διάνοια), and were by nature children of wrath even as the rest…

Ephesians 2:3 (NET)

Think about what^[29] I am saying and the Lord will give^[30] you understanding (σύνεσιν, another form of σύνεσις) of all this.

2 Timothy 2:7 (NET)

Dear friends, this is already the second letter I have written you, in which I am trying to stir up your pure mind (διάνοιαν, another form of διάνοια) by way of reminder:

2 Peter 3:1 (NET)

And we know that the Son of God has come and has given us insight (διάνοιαν, another form of διάνοια) 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.^[31]

1 John 5:20 (NET)

If I exclude the quotations which agree with the Septuagint (See Table1 below), I notice a preference in Paul’s writing for forms of σύνεσις when describing the mind or understanding of the new human, while forms of διάνοια described that of the old human. Luke seemed to follow that convention as well, though Peter and John don’t appear to recognize any such connotations. Peter’s association with Mark’s Gospel narrative and the fact that he demonstrated no preference for forms of σύνεσις lead me to believe that the law expert’s usage is original, though I can’t exclude editorial commentary by Mark.

I’m hard-pressed to imagine that this law expert had a grasp of the old and new human, but Matthew identified him further as a Pharisee. It makes me wonder if Pharisees already had similar connotations in mind, forms of σύνεσις for righteous Jews, forms of διάνοια for Gentile sinners. Luke may have picked up on this through his association with Paul. But what does it say about Jesus?

Admittedly, the simplest conclusion is that He quoted the Septuagint, but I haven’t noticed such slavish devotion before. By sticking with διανοιας He may have been communicating to this Pharisee and law expert the impossibility of loving God with a proud, ignorant, stranger, enemy mind full of desires of the flesh and alienated from the life of God. That certainly reinforces his dictum: You must all be born from above.^[32]

I have no clue whether Jesus as a man carried this much foreknowledge around with Him. I have no doubt the Holy Spirit does (Isaiah 46:9, 10), and knew verbatim what He would inspire Luke and Paul to write. Jesus was led by the Spirit like no one I have ever known. Be that as it may, He didn’t question, or quarrel with, the law expert’s use of συνέσεως.

Mark 12:34a (NET)	Mark 12:34a (KJV)
When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.”	And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.

Paul wrote believers in Rome (Romans 13:8-10 NET):

Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. For the commandments, “Do not commit adultery, do not murder, do not steal,^[33] do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”^[34] Love does no wrong to a neighbor. Therefore love (1 Corinthians 13) is the fulfillment (Matthew 5:17-20) of the law.

To those of Galatia he wrote (Galatians 5:13-26 NET):

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up^[35] in a single commandment, namely, “You must love your neighbor as yourself.”^[36] However, if you continually bite and devour one another, beware that you are not consumed by^[37] one another. But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for^[38] these are in opposition to each other, so that you cannot do what^[39] you want. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious:^[40] sexual immorality, impurity, depravity, idolatry,^[41] sorcery, hostilities, strife,^[42] jealousy,^[43] outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you,^[44] as I had warned you before: Those who practice such things will not inherit the kingdom of God!

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law. Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another.

I’ll pick this up again in another essay. A table of Septuagint quotations and tables comparing Revelation 18:3; 1 Corinthians 15:24; 2 Corinthians 1:8, 9; Acts 3:12; Colossians 2:2, 3; Ephesians 4:18; 2 Timothy 2:7; 1 John 5:20; Romans 13:9; Galatians 5:14, 15, 17 and 19-21 in the NET and KJV follow.

Septuagint Quotations
διάνοια	σύνεσις
Jesus said to him, “‘*Love the Lord your God with all your heart, with all your soul, and with all your mind* (διανοίᾳ).’ Matthew 22:37 (NET)	For it is written, “*I will destroy the wisdom of the wise, and I will thwart the cleverness* (σύνεσιν, another form of σύνεσις; also Septuagint) *of the intelligent*.” 1 Corinthians 1:19 (NET)
The expert answered, “*Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind* (διανοίᾳ), and *love your neighbor as yourself*.” Luke 10:27 (NET)
*For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds* (διάνοιαν, another form of διάνοια; also Septuagint) and I will inscribe them on their hearts. And I will be their God and they will be my people. Hebrews 8:10 (NET)
*This is the covenant that I will establish with them after those days, says the Lord. I will put* *my laws on their hearts and I will inscribe them on their minds* (διάνοιαν, another form of διάνοια), Hebrews 10:16 (NET)

Revelation 18:3 (NET)	Revelation 18:3 (KJV)
For all the nations have fallen from the wine of her immoral passion, and the kings of the earth have committed sexual immorality with her, and the merchants of the earth have gotten rich from the power of her sensual behavior.	For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι ἐκ \|τοῦ οἴνου\| τοῦ θυμοῦ τῆς πορνείας αὐτῆς \|πέπτωκαν\| πάντα τὰ ἔθνη καὶ οἱ βασιλεῖς τῆς γῆς μετ᾿ αὐτῆς ἐπόρνευσαν καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν	οτι εκ του οινου του θυμου της πορνειας αυτης πεπωκεν παντα τα εθνη και οι βασιλεις της γης μετ αυτης επορνευσαν και οι εμποροι της γης εκ της δυναμεως του στρηνους αυτης επλουτησαν	οτι εκ του οινου του θυμου της πορνειας αυτης πεπτωκασιν παντα τα εθνη και οι βασιλεις της γης μετ αυτης επορνευσαν και οι εμποροι της γης εκ της δυναμεως του στρηνους αυτης επλουτησαν

1 Corinthians 15:24 (NET)	1 Corinthians 15:24 (KJV)
Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power.	Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν	ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν	ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν

2 Corinthians 1:8, 9 (NET)	2 Corinthians 1:8, 9 (KJV)
For we do not want you to be unaware, brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living.	For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὑπὲρ τῆς θλίψεως ἡμῶν τῆς γενομένης ἐν τῇ Ἀσίᾳ, ὅτι καθ᾿ ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν	ου γαρ θελομεν υμας αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης ημιν εν τη ασια οτι καθ υπερβολην εβαρηθημεν υπερ δυναμιν ωστε εξαπορηθηναι ημας και του ζην	ου γαρ θελομεν υμας αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης ημιν εν τη ασια οτι καθ υπερβολην εβαρηθημεν υπερ δυναμιν ωστε εξαπορηθηναι ημας και του ζην

Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead.

But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

Acts 3:12 (NET)	Acts 3:12 (KJV)
When Peter saw this, he declared to the people, “Men of Israel, why are you amazed at this? Why do you stare at us as if we had made this man walk by our own power or piety?	And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν· ἄνδρες Ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν αὐτόν	ιδων δε πετρος απεκρινατο προς τον λαον ανδρες ισραηλιται τι θαυμαζετε επι τουτω η ημιν τι ατενιζετε ως ιδια δυναμει η ευσεβεια πεποιηκοσιν του περιπατειν αυτον	ιδων δε πετρος απεκρινατο προς τον λαον ανδρες ισραηλιται τι θαυμαζετε επι τουτω η ημιν τι ατενιζετε ως ιδια δυναμει η ευσεβεια πεποιηκοσιν του περιπατειν αυτον

Colossians 2:2, 3 (NET)	Colossians 2:2, 3 (KJV)
My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ,	That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ	ινα παρακληθωσιν αι καρδιαι αυτων συμβιβασθεντων εν αγαπη και εις παντα πλουτον της πληροφοριας της συνεσεως εις επιγνωσιν του μυστηριου του θεου και πατρος και του χριστου	ινα παρακληθωσιν αι καρδιαι αυτων συμβιβασθεντων εν αγαπη και εις παντα πλουτον της πληροφοριας της συνεσεως εις επιγνωσιν του μυστηριου του θεου και πατρος και του χριστου

in whom are hidden all the treasures of wisdom and knowledge.

In whom are hid all the treasures of wisdom and knowledge.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι	εν ω εισιν παντες οι θησαυροι της σοφιας και της γνωσεως αποκρυφοι	εν ω εισιν παντες οι θησαυροι της σοφιας και της γνωσεως αποκρυφοι

Ephesians 4:18 (NET)	Ephesians 4:18 (KJV)
They are darkened in their understanding, being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.	Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν	εσκοτισμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων	εσκοτισμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων

2 Timothy 2:7 (NET)	2 Timothy 2:7 (KJV)
Think about what I am saying and the Lord will give you understanding of all this.	Consider what I say; and the Lord give thee understanding in all things.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
νόει ὃ λέγω· δώσει γάρ σοι ὁ κύριος σύνεσιν ἐν πᾶσιν	νοει α λεγω δωη γαρ σοι ο κυριος συνεσιν εν πασιν	νοει α λεγω δωη γαρ σοι ο κυριος συνεσιν εν πασιν

1 John 5:20 (NET)	1 John 5:20 (KJV)
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.	And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα \|γινώσκωμεν\| τὸν ἀληθινόν, καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτος ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος	οιδαμεν δε οτι ο υιος του θεου ηκει και δεδωκεν ημιν διανοιαν ινα γινωσκωμεν τον αληθινον και εσμεν εν τω αληθινω εν τω υιω αυτου ιησου χριστω ουτος εστιν ο αληθινος θεος και η ζωη αιωνιος	οιδαμεν δε οτι ο υιος του θεου ηκει και δεδωκεν ημιν διανοιαν ινα γινωσκωμεν τον αληθινον και εσμεν εν τω αληθινω εν τω υιω αυτου ιησου χριστω ουτος εστιν ο αληθινος θεος και η ζωη η αιωνιος

Romans 13:9 (NET)	Romans 13:9 (KJV)
For the commandments, “*Do not commit adultery, do not murder, do not steal, do not covet*,” (and if there is any other commandment) are summed up in this, “*Love your neighbor as yourself*.”	For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις (καὶ εἴ τις ἑτέρα ἐντολή) ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται [ἐν τῷ]· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	το γαρ ου μοιχευσεις ου φονευσεις ου κλεψεις ου ψευδομαρτυρησεις ουκ επιθυμησεις και ει τις ετερα εντολη εν τουτω τω λογω ανακεφαλαιουται εν τω αγαπησεις τον πλησιον σου ως εαυτον	το γαρ ου μοιχευσεις ου φονευσεις ου κλεψεις ου ψευδομαρτυρησεις ουκ επιθυμησεις και ει τις ετερα εντολη εν τουτω τω λογω ανακεφαλαιουται εν τω αγαπησεις τον πλησιον σου ως σεαυτον

Galatians 5:14, 15 (NET)	Galatians 5:14, 15 (KJV)
For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.”	For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον	ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον

However, if you continually bite and devour one another, beware that you are not consumed by one another.

But if ye bite and devour one another, take heed that ye be not consumed one of another.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπ᾿ ἀλλήλων ἀναλωθῆτε.	ει δε αλληλους δακνετε και κατεσθιετε βλεπετε μη υπο αλληλων αναλωθητε	ει δε αλληλους δακνετε και κατεσθιετε βλεπετε μη υπο αλληλων αναλωθητε

Galatians 5:17 (NET)	Galatians 5:17 (KJV)
For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.	For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε	η γαρ σαρξ επιθυμει κατα του πνευματος το δε πνευμα κατα της σαρκος ταυτα δε αντικειται αλληλοις ινα μη α αν θελητε ταυτα ποιητε	η γαρ σαρξ επιθυμει κατα του πνευματος το δε πνευμα κατα της σαρκος ταυτα δε αντικειται αλληλοις ινα μη α αν θελητε ταυτα ποιητε

Galatians 5:19-21 (NET)	Galatians 5:19-21 (KJV)
Now the works of the flesh are obvious: sexual immorality, impurity, depravity,	Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινα ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια,	φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια	φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια

idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions,

Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις	ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις	ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις

envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
φθόνοι, \|φόνοι,\| μέθαι, κῶμοι καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν, καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν	φθονοι φονοι μεθαι κωμοι και τα ομοια τουτοις α προλεγω υμιν καθως και προειπον οτι οι τα τοιαυτα πρασσοντες βασιλειαν θεου ου κληρονομησουσιν	φθονοι φονοι μεθαι κωμοι και τα ομοια τουτοις α προλεγω υμιν καθως και προειπον οτι οι τα τοιαυτα πρασσοντες βασιλειαν θεου ου κληρονομησουσιν

Atonement, Part 6

Back to Atonement, Part 7

Back to Atonement, Part 8

Back to Father, Son and Holy Spirit, Part 1

Back to Father, Forgive Them – Part 5

Back to Romans, Part 91

Back to Is Sin Less Than Sin? Part 2

Back to Romans, Part 92

Back to The Jerusalem Council

Back to A Shadow of the Good Things, Part 2

Back to A Shadow of the Good Things, Part 4

Back to Romans, Part 2

Back to The Lost Son of Perdition, Part 2

Back to Romans, Part 3

Back to He Takes Away, Part 2

Back to Isaiah 53:10-12, Part 1

Back to Psalm 22, Part 5

Back to To Make Holy, Part 9

Back to A Monotonous Cycle Revisited, Part 6

Back to Peter’s Second Gospel Proclamation, Part 1

Back to Westworld, Part 4

Back to The Book of Life, Part 1

Back to The Book of Life, Part 2

Back to The New Covenant, Part 3

Back to Nothing True, Part 2

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

Back to Keep Yourselves from Idols, Part 1

Back to Wonders and False Wonders, Part 3

Back to The Day of the Lord, Part 8

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

^[2] Exodus 29:33 (NET)

^[3] Matthew 2:4 (NET)

^[4] Translated feed in the KJV and Tanakh.

^[5] Micah 5:4a (NET)

^[6] But in the last days it shall come to pass, that the mountain of the house of the LORD (y^ehôvâh, יהוה) shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it (Micah 4:1 Tanakh).

^[7] A future active indicative 3^rd person plural form of ὑπάρχω.

^[8] Matthew 9:2-7; 12:38-42; 15:1-9; 16:21; 17:10-13; 20:18, 19; 21:15, 16; 23:2-13, 15, 23, 25, 27-32; 26:57; 27:41-44; Mark 2:6, 16; 3:22-30; 7:1-13; 8:31; 9:11-27; 10:33, 34; 12:35-40; 14:1, 43-46, 53; 15:1, 30-32; Luke 5:21, 30; 6:7-11; 9:22; 11:53, 54; 15:2-10; 19:47, 48; 20:1-19, 46, 47; 22:2, 66-71; 23:10; John 8:3-11; Acts 4:5-22; 6:12-7:60; 1 Corinthians 1:20-25

^[9] Matthew 5:20 (NET)

^[10] Luke 20:19 (NET)

^[11] Matthew 8:19, 13:52; Luke 20:34-39; Acts 23:9

^[12] Deuteronomy 6:5 (Tanakh) Table

^[13] Matthew 24:29; Matthew 25:15; Mark 13:25; Luke 10:19; Luke 21:26; Acts 3:12; Romans 8:38; 1 Corinthians 4:19; 1 Corinthians 14:11; 1 Corinthians 15:24; 1 Corinthians 15:56; 2 Corinthians 1:8; 2 Corinthians 8:3; 2 Thessalonians 1:7; Hebrews 7:16; Hebrews 11:34; 1 Peter 3:22; 2 Peter 2:11; Revelation 1:16; Revelation 13:2; Revelation 17:13; Revelation 18:3

^[14] Revelation 18:3b (NET)

^[15] Romans 8:39b (NET)

^[16] The NET parallel Greek text had παραδιδῷ here, a present active indicative 3^rd person singular form of παραδίδωμι, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω, the 2^nd aorist active subjunctive 3^rd person singular form (KJV: he shall have delivered up).

^[17] 1 Corinthians 15:24 (NET)

^[18] Here I assume that beyond their means refers to the power of God.

^[19] 2 Corinthians 1:9b (NET)

^[20] Acts 3:12 (NET)

^[21] Zechariah 4:6 (Tanakh)

^[22] 1 Peter 1:13 (NET)

^[23] The NET parallel Greek text had συμβιβασθέντες, an aorist passive participle nominative plural masculine form of συμβιβάζω, where the Stephanus Textus Receptus and Byzantine Majority Text had συμβιβασθεντων, the aorist passive participle genitive plural masculine form.

^[24] The NET parallel Greek text had πᾶν here, a nominative / accusative singular neuter form of πᾶς, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα, the nominative / accusative plural neuter form.

^[25] The NET parallel Greek text had πλοῦτος here, the nominative singular masculine form, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον, the accusative singular masculine form.

^[26] The Stephanus Textus Receptus and Byzantine Majority Text had και πατρος και του χριστου (KJV: and of the Father, and of Christ) here, where the NET parallel Greek text had simply Χριστοῦ.

^[27] Colossians 2:2, 3 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding knowledge, while the NET parallel Greek text did not.

^[28] The NET parallel Greek text had ἐσκοτωμένοι here, a perfect passive participle nominative plural masculine form of σκοτόω, where the Stephanus Textus Receptus and Byzantine Majority Text had εσκοτισμενοι, a perfect passive participle nominative plural masculine form of σκοτίζω.

^[29] The NET parallel Greek text had ὃ here, the nominative singular neuter form of ὅς, where the Stephanus Textus Receptus and Byzantine Majority Text had α, the nominative / accusative plural neuter form.

^[30] The NET parallel Greek text had δώσει here, a future active indicative 3^rd person singular form of δίδωμι, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη, a 2^nd aorist active 3^rd person singular form in the subjunctive or optative mood dependent on accent marks which are not present in either of the texts I use.

^[31] The Byzantine Majority Text had η preceding eternal and life; the Stephanus Textus Receptus had it preceding life only. The NET parallel Greek text had neither.

^[32] John 3:7b (NET)

^[33] The Stephanus Textus Receptus and Byzantine Majority Text had ου ψευδομαρτυρησεις (KJV: Thou shalt not bear false witness). The NET parallel Greek text did not.

^[34] The Stephanus Textus Receptus had εαυτον here, the 3rd person accusative singular masculine form of ἑαυτοῦ. The NET parallel Greek text and Byzantine Majority Text had σεαυτον, the 2nd person accusative singular masculine form of σεαυτοῦ.

^[35] The NET parallel Greek text and NA²⁸ had πεπλήρωται here, a perfect middle indicative 3rd person plural form of πληρόω, where the Stephanus Textus Receptus and Byzantine Majority Text had πληρουται, a present passive indicative 3rd person singular form.

^[36] The NET parallel Greek text and NA²⁸ had σεαυτον here, the 2nd person accusative singular masculine form of σεαυτοῦ, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτον, the 3rd person accusative singular masculine form of ἑαυτοῦ.

^[37] The NET parallel Greek text and NA²⁸ had ὑπ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπο.

^[38] The NET parallel Greek text and NA²⁸ had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

^[39] The NET parallel Greek text and NA²⁸ had ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

^[40] The Stephanus Textus Receptus and Byzantine Majority Text had μοιχεια (KJV: adultery) at the beginning of this list. The NET parallel Greek text and NA²⁸ did not.

^[41] The NET parallel Greek text and NA²⁸ had εἰδωλολατρία here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλολατρεια.

^[42] The NET parallel Greek text and NA²⁸ had ἔρις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερεις.

^[43] The NET parallel Greek text and NA²⁸ had ζῆλος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζηλοι.

^[44] The Stephanus Textus Receptus and Byzantine Majority Text connected these clauses with the conjunction και. The NET parallel Greek text and NA²⁸ did not.

Father, Forgive Them – Part 4

Posted on May 2, 2018 by admin

I have attempted to cleanse Jesus’ words of the crime/punishment motif I think the translators of the NET and NASB superimposed upon them, so that his mercy—planning the offspring of vipers’ escape from being condemned to hell—shines through (Matthew 23:33-35 NET; Matthew 23:36 NASB):

You snakes, you offspring of vipers! How will you escape being condemned to hell?

For this reason I am sending you prophets and wise men and experts in the law, some of whom you will kill and crucify, and some you will flog in your synagogues and pursue from town to town, so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the temple and the altar.

Truly I say to you, all these things will come upon this generation.

It is possible that the translators shaded Matthew’s Gospel account some to make it conform better to Luke’s parallel account:

Luke 11:46-48 (NET)	Luke 11:46-48 (NASB)	Luke 11:46-48 (KJV)
But Jesus replied, “Woe to you experts in religious law as well! You load people down with burdens difficult to bear, yet you yourselves refuse to touch the burdens with even one of your fingers!	But He said, “Woe to you lawyers as well! For you weigh men down with burdens hard to bear, while you yourselves will not even touch the burdens with one of your fingers.	And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
Woe to you! You build the tombs of the prophets whom your ancestors killed.	Woe to you! For you build the tombs of the prophets, and it was your fathers who killed them.	Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
So you testify that you approve of the deeds of your ancestors, because they killed the prophets and you build their tombs!	So you are witnesses and approve the deeds of your fathers; because it was they who killed them, and you build their tombs.	Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἄρα μάρτυρες ἐστε καὶ συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτούς, ὑμεῖς δὲ οἰκοδομεῖτε	αρα μαρτυρειτε και συνευδοκειτε τοις εργοις των πατερων υμων οτι αυτοι μεν απεκτειναν αυτους υμεις δε οικοδομειτε αυτων τα μνημεια	αρα μαρτυρειτε και συνευδοκειτε τοις εργοις των πατερων υμων οτι αυτοι μεν απεκτειναν αυτους υμεις δε οικοδομειτε αυτων τα μνημεια

Luke 11:49 (NET)	Luke 11:49 (NASB)	Luke 11:49 (KJV)
For this reason also the wisdom of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’	For this reason also the wisdom of God said, ‘I will send to them prophets and apostles, and some of them they will kill and some they will persecute,	Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν· ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν	δια τουτο και η σοφια του θεου ειπεν αποστελω εις αυτους προφητας και αποστολους και εξ αυτων αποκτενουσιν και εκδιωξουσιν	δια τουτο και η σοφια του θεου ειπεν αποστελω εις αυτους προφητας και αποστολους και εξ αυτων αποκτενουσιν και εκδιωξουσιν

Luke 11:50, 51 (NET)	Luke 11:50, 51 (NASB)	Luke 11:50, 51 (KJV)
so that this generation may be held accountable (ἐκζητηθῇ, a form of ἐκζητέω) for the blood of all the prophets that has been shed since the beginning of the world,	so that the blood of all the prophets, shed since the foundation of the world, may be charged against this generation,	That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, it will be charged (ἐκζητηθήσεται, another form of ἐκζητέω) against this generation.	from the blood of Abel to the blood of Zechariah, who was killed between the altar and the house of God; yes, I tell you, it shall be charged against this generation.’	From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναὶ λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης	απο του αιματος αβελ εως του αιματος ζαχαριου του απολομενου μεταξυ του θυσιαστηριου και του οικου ναι λεγω υμιν εκζητηθησεται απο της γενεας ταυτης	απο του αιματος αβελ εως του αιματος ζαχαριου του απολομενου μεταξυ του θυσιαστηριου και του οικου ναι λεγω υμιν εκζητηθησεται απο της γενεας ταυτης

Luke 11:52 (NET)	Luke 11:52 (NASB)	Luke 11:52 (KJV)
Woe to you experts in religious law! You have taken away the key to knowledge! You did not go in yourselves, and you hindered those who were going in.”	Woe to you lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering.”	Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως· αὐτοὶ οὐκ εἰσήλθατε καὶ τοὺς εἰσερχομένους ἐκωλύσατε	ουαι υμιν τοις νομικοις οτι ηρατε την κλειδα της γνωσεως αυτοι ουκ εισηλθετε και τους εισερχομενους εκωλυσατε	ουαι υμιν τοις νομικοις οτι ηρατε την κλειδα της γνωσεως αυτοι ουκ εισηλθετε και τους εισερχομενους εκωλυσατε

Here the crime/punishment motif wasn’t superimposed upon ἥξει (a form of ἥκω), translated will be held responsible (See: Table), or ἔλθῃ (a form of ἔρχομαι), translated may fall the guilt (See: Table). Rather, the Greek words ἐκζητηθῇ, translated may be held accountable, and ἐκζητηθήσεται, translated it will be charged, are both forms of ἐκζητέω (See Table1 below). And again this subject matter was spun by translating a word in a unique way, radically different from any of its other occurrences in the New Testament.

According to the Koine Greek Lexicon online ἐκζητηθῇ is an aorist passive subjunctive 3^rd person singular verb. Since αἷμα, translated for the blood, is a nominative / accusative singular neuter noun according to the Koine Greek Lexicon and γενεᾶς (a form of γενεά), translated generation, is a genitive singular feminine noun according to the same lexicon, I assume that blood is the more likely subject of the sentence: “so that the blood of all the prophets that has been shed since the beginning of the world may be sought by this generation.”

Perhaps one could take it to mean that God sought the blood of all the prophets that has been shed since the beginning of the world against this generation—in other words, He would hold them accountable for sins they didn’t commit—but I don’t see that in the text, and the verb is passive. To my ear the translations—may be held accountable (NET), may be charged (NASB) and even may be required (KJV)—sound more like interpretations. So I offer the following alternative interpretation.

The experts in the law and the Pharisees didn’t think building tombs for the prophets meant that they approved of their fathers’ deeds: And you say, ‘If we had lived in the days of our ancestors, we would not have participated with them in shedding the blood of the prophets.^[1] For this reason also the wisdom of God said, ‘I will send to them prophets and apostles, and some of them they will kill and some they will persecute…^[2] God gave them their own prophets to do with as they pleased, to demonstrate to themselves how sinful they actually were. So that the blood of all the prophets that has been shed since the beginning of the world may be sought by this generation in the persons of the prophets and apostles sent to them in their own time.

I can dispense with the word may: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”^[3] And the Greek word ἐκζητηθήσεται, translated it will be charged, is a future passive indicative 3^rd person singular verb according to the Koine Greek Lexicon. And so Jesus stated empahtically, “it will be sought by this generation.” They would seek the blood of the prophets of their generation just as their fathers before them had done to the prophets of their time.

Consider Paul’s lament in his letter to the Corinthians (1 Corinthians 4:9-13 NET):

For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people. We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored! To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads. We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure, when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.

And consider how this lament became his battle cry in his letter to the Romans (Romans 8:36-39 NET):

As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered [Table].” No, in all these things we have complete victory through him who loved us! For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

My aim is to know him, Paul wrote the Philippians, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead.^[4] But the religious mind covets a place of honor at banquets, the best seats in the house, respectful greetings in public places and to be revered as teacher (Matthew 23:6, 7). Anything less it considers “persecution” and “affliction.” The suggestion that God might hand his redeemed one over to others, to be abused by them, that the others in turn might recognize their own sinfulness, is anathema to the religious mind. It is not too hard to imagine that the temptation to cover or disguise anything, even Scripture, which suggests such a thing would be difficult to resist. I suspect, however, that most of us suffer from our own sins ^[5], and that far fewer of us are considered worthy to suffer dishonor directly from the sins of others for the sake of the name.^[6]

Granted, once the serpents, the brood of vipers, sought the blood of the prophets of their generation, all the righteous blood shed on earth came upon them and their people. So there is a judicial aspect to these events, but reducing them to crime and punishment alone smears all of the vibrant colors of God’s mercy, love and grace through Jesus Christ until they become a murky gray. Besides, their “punishment,” if you will, was not mystical, magical or supernatural in any way, but all too human.

While their leaders were preoccupied killing and persecuting the prophets who brought them the knowledge Jeremiah prophesied (Jeremiah 31:31-34) and the desire of Moses (Numbers 11:25-29) prophesied by Ezekiel (Ezekiel 36:22-27), virulent strains of Judaism fought for ascendency. By brute force and political manipulation most in Jerusalem accepted this murderous faith in fact and action whether they believed it in their hearts or not. The devil, after all, seeks compliance not faith. Robert A. Dahl’s definition of power—“A has power over B to the extent that he can get B to do something that B would not otherwise do”^[7]—was still taught in political science classes as of 2014,^[8] and the whole world lies in the power of the evil one^[9] (1 John 5:18-21; Ephesians 2:1-3; 2 Timothy 2:24-26).

The zealots and sicarii were anything but those with Jesus’ fountain of water—his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control^[10]—springing up to eternal life^[11] inside of them. “I don’t need to punish people,” Papa (Octavia Spencer) said in the movie The Shack. “Sin is its own punishment.” But it seems to be part of the human condition to deny Jesus’ insight: You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him.^[12] Even when our sinfulness is self-evident we search for other explanations.

Before I began this study I tacitly assumed this devious plot that led to the destruction of Jerusalem was the wisdom (σοφία) of God rather than an easily anticipated trajectory of human sinfulness filtered through a particular brand of the religious mind. Hear Paul on the subject of God’s wisdom (1 Corinthians 1:18-25; 2:6-16; 3:18-20; Colossians 4:5, 6 NET).

For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written, “I will destroy the wisdom (σοφίαν, another form of σοφία) of the wise, and I will thwart the cleverness of the intelligent.” Where is the wise man? Where is the expert in the Mosaic law? Where is the debater of this age? Has God not made the wisdom (σοφίαν, another form of σοφία) of the world foolish [Table]? For since in the wisdom (σοφίᾳ) of God the world by its wisdom (σοφίας, another form of σοφία) did not know God, God was pleased to save those who believe by the foolishness of preaching. For Jews demand miraculous signs and Greeks ask for wisdom (σοφίαν, another form of σοφία), but we preach about a crucified Christ, a stumbling block to Jews and foolishness to Gentiles [Table]. But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom (σοφίαν, another form of σοφία) of God. For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength [Table].

Now we do speak wisdom (Σοφίαν, another form of σοφία) among the mature, but not a wisdom (σοφίαν, another form of σοφία) of this age or of the rulers of this age, who are perishing. Instead we speak the wisdom (σοφίαν, another form of σοφία) of God, hidden in a mystery, that God determined before the ages for our glory. None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory. But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, are the things God has prepared for those who love him.” God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God. For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. And we speak about these things, not with words taught us by human wisdom (σοφίας, another form of σοφία), but with those taught by the Spirit, explaining spiritual things to spiritual people [Table]. The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. The one who is spiritual discerns all things, yet he himself is understood by no one. For who has known the mind of the Lord, so as to advise him? But we have the mind of Christ.

Guard against self-deception, each of you. If someone among you thinks he is wise in this age, let him become foolish so that he can become wise. For the wisdom (σοφία) of this age is foolishness with God. As it is written, “He catches the wise in their craftiness.” And again, “The Lord knows that the thoughts of the wise are futile.”

Conduct yourselves with wisdom (σοφίᾳ) toward outsiders, making the most of the opportunities. Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

And James wrote (James 3:13-18 NET):

Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom (σοφίας, another form of σοφία) brings. But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. Such wisdom (σοφία) does not come from above but is earthly, natural, demonic. For where there is jealousy and selfishness, there is disorder and every evil practice. But the wisdom (σοφία) from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. And the fruit that consists of righteousness is planted in peace among those who make peace.

James contrasted wisdom from above (ἄνωθεν) to that which is not from above (ἄνωθεν) with the same word Jesus used to describe the birth of the new human: I tell you the solemn truth, unless a person is born from above (ἄνωθεν), he cannot see the kingdom of God.^[13] Do not be amazed that I said to you, ‘You must all be born from above (ἄνωθεν).’^[14]

Tables of forms of ἐκζητέω and occurrences of σοφία follow with their translations in the KJV and NET. If the parallel Greek of the NET differed from the Textus Receptus I broke the table to contrast them along with the Byzantine Majority Text.

Form of ἐκζητέω	Reference	KJV	NET
ἐκζητήσας	Hebrews 12:17	…though he sought it carefully with tears.	…although he sought the blessing with tears.
ἐκζητήσωσιν	Acts 15:17	That the residue of men might seek after the Lord…	…so that the rest of humanity may seek the Lord…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομα μου ἐπ᾿ αὐτούς, λέγει κύριος ποιῶν ταῦτα	οπως αν εκζητησωσιν οι καταλοιποι των ανθρωπων τον κυριον και παντα τα εθνη εφ ους επικεκληται το ονομα μου επ αυτους λεγει κυριος ο ποιων ταυτα παντα	οπως αν εκζητησωσιν οι καταλοιποι των ανθρωπων τον κυριον και παντα τα εθνη εφ ους επικεκληται το ονομα μου επ αυτους λεγει κυριος ο ποιων ταυτα παντα

ἐκζητηθῇ

Luke 11:50

…may be required of this generation…

…so that this generation may be held accountable for the blood…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης	ινα εκζητηθη το αιμα παντων των προφητων το εκχυνομενον απο καταβολης κοσμου απο της γενεας ταυτης	ινα εκζητηθη το αιμα παντων των προφητων το εκχυνομενον απο καταβολης κοσμου απο της γενεας ταυτης

ἐκζητηθήσεται

Luke 11:51

It shall be required of this generation.

…it will be charged against this generation.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναὶ λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης	απο του αιματος αβελ εως του αιματος ζαχαριου του απολομενου μεταξυ του θυσιαστηριου και του οικου ναι λεγω υμιν εκζητηθησεται απο της γενεας ταυτης	απο του αιματος αβελ εως του αιματος ζαχαριου του απολομενου μεταξυ του θυσιαστηριου και του οικου ναι λεγω υμιν εκζητηθησεται απο της γενεας ταυτης

ἐκζητῶν	Romans 3:11	…there is none that seeketh after God.	…there is no one who seeks God.
ἐκζητοῦσιν	Hebrews 11:6	…he is a rewarder of them that diligently seek him.	…he rewards those who seek him.
ἐξεζήτησαν	1 Peter 1:10	…the prophets have inquired and searched diligently…	…searched and investigated carefully.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες	περι ης σωτηριας εξεζητησαν και εξηρευνησαν προφηται οι περι της εις υμας χαριτος προφητευσαντες	περι ης σωτηριας εξεζητησαν και εξηρευνησαν προφηται οι περι της εις υμας χαριτος προφητευσαντες

σοφία	Reference	KJV	NET
σοφία	Matthew 11:19	…wisdom is justified of her children…	…wisdom is vindicated by her deeds.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν· ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν ἔργων αὐτῆς	ηλθεν ο υιος του ανθρωπου εσθιων και πινων και λεγουσιν ιδου ανθρωπος φαγος και οινοποτης τελωνων φιλος και αμαρτωλων και εδικαιωθη η σοφια απο των τεκνων αυτης	ηλθεν ο υιος του ανθρωπου εσθιων και πινων και λεγουσιν ιδου ανθρωπος φαγος και οινοποτης τελωνων φιλος και αμαρτωλων και εδικαιωθη η σοφια απο των τεκνων αυτης

σοφία

Matthew 13:54

Whence hath this man this wisdom…

Where did this man get such wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν· πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις	και ελθων εις την πατριδα αυτου εδιδασκεν αυτους εν τη συναγωγη αυτων ωστε εκπληττεσθαι αυτους και λεγειν ποθεν τουτω η σοφια αυτη και αι δυναμεις	και ελθων εις την πατριδα αυτου εδιδασκεν αυτους εν τη συναγωγη αυτων ωστε εκπληττεσθαι αυτους και λεγειν ποθεν τουτω η σοφια αυτη και αι δυναμεις

σοφία

Mark 6:2

…what wisdom is this which is given unto him…

…what is this wisdom that has been given to him?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ, καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες· πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι	και γενομενου σαββατου ηρξατο εν τη συναγωγη διδασκειν και πολλοι ακουοντες εξεπλησσοντο λεγοντες ποθεν τουτω ταυτα και τις η σοφια η δοθεισα αυτω οτι^[15] και δυναμεις τοιαυται δια των χειρων αυτου γινονται	και γενομενου σαββατου ηρξατο εν τη συναγωγη διδασκειν και πολλοι ακουοντες εξεπλησσοντο λεγοντες ποθεν τουτω ταυτα και τις η σοφια η δοθεισα αυτω και δυναμεις τοιαυται δια των χειρων αυτου γινονται

σοφίᾳ

Luke 2:40

…filled with wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τὸ δὲ παιδίον ἠύξανεν καὶ ἐκραταιοῦτο πληρούμενον σοφίᾳ, καὶ χάρις θεοῦ ἦν ἐπ᾿ αὐτό	το δε παιδιον ηυξανεν και εκραταιουτο πνευματι πληρουμενον σοφιας και χαρις θεου ην επ αυτο	το δε παιδιον ηυξανεν και εκραταιουτο πνευματι πληρουμενον σοφιας και χαρις θεου ην επ αυτο

σοφίᾳ

Luke 2:52

And Jesus increased in wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ Ἰησοῦς προέκοπτεν [ἐν τῇ] σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις	και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις	και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις

σοφία	Luke 7:35	…wisdom is justified of all her children.	…wisdom is vindicated by all her children.
σοφία	Luke 11:49	Therefore also said the wisdom of God…	For this reason also the wisdom of God said…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν· ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν	δια τουτο και η σοφια του θεου ειπεν αποστελω εις αυτους προφητας και αποστολους και εξ αυτων αποκτενουσιν και εκδιωξουσιν	δια τουτο και η σοφια του θεου ειπεν αποστελω εις αυτους προφητας και αποστολους και εξ αυτων αποκτενουσιν και εκδιωξουσιν

σοφίᾳ	Acts 6:10	…the wisdom and the spirit by which he spake.	…the wisdom and the Spirit with which he spoke.
σοφίᾳ	Acts 7:22	…Moses was learned in all the wisdom of the Egyptians…	…Moses was trained in all the wisdom of the Egyptians…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐπαιδεύθη Μωϋσῆς [ἐν] πάσῃ σοφίᾳ Ἀιγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ	και επαιδευθη μωσης παση σοφια αιγυπτιων ην δε δυνατος εν λογοις και εν εργοις	και επαιδευθη μωσης παση σοφια αιγυπτιων ην δε δυνατος εν λογοις και εργοις

σοφίᾳ

1 Corinthians 1:17

…not with wisdom of words…

…and not with clever speech…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γὰρ ἀπέστειλεν με Χριστὸς βαπτίζειν ἀλλὰ εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ	ου γαρ απεστειλεν με χριστος βαπτιζειν αλλ ευαγγελιζεσθαι ουκ εν σοφια λογου ινα μη κενωθη ο σταυρος του χριστου	ου γαρ απεστειλεν με χριστος βαπτιζειν αλλ ευαγγελιζεσθαι ουκ εν σοφια λογου ινα μη κενωθη ο σταυρος του χριστου

σοφίᾳ	1 Corinthians 1:21	For after that in the wisdom of God…	For since in the wisdom of God…
σοφία	1 Corinthians 1:30	…who of God is made unto us wisdom…	…who became for us wisdom from God…
σοφίᾳ	1 Corinthians 2:5	That your faith should not stand in the wisdom of men…	…that your faith would not be based on human wisdom…
σοφία	1 Corinthians 3:19	For the wisdom of this world is foolishness with God.	For the wisdom of this age^[16] is foolishness with God.
σοφίᾳ	2 Corinthians 1:12	…not with fleshly wisdom, but by the grace of God…	…not by human wisdom but by the grace of God…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν, ὅτι ἐν \|ἁπλότητι\| καὶ εἰλικρινείᾳ τοῦ θεοῦ, [καὶ] οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλ᾿ ἐν χάριτι θεοῦ, ἀνεστράφημεν ἐν τῷ κόσμῳ, περισσοτέρως δὲ πρὸς ὑμᾶς	η γαρ καυχησις ημων αυτη εστιν το μαρτυριον της συνειδησεως ημων οτι εν απλοτητι και ειλικρινεια θεου ουκ εν σοφια σαρκικη αλλ εν χαριτι θεου ανεστραφημεν εν τω κοσμω περισσοτερως δε προς υμας	η γαρ καυχησις ημων αυτη εστιν το μαρτυριον της συνειδησεως ημων οτι εν απλοτητι και ειλικρινεια θεου ουκ εν σοφια σαρκικη αλλ εν χαριτι θεου ανεστραφημεν εν τω κοσμω περισσοτερως δε προς υμας

σοφίᾳ	Ephesians 1:8	…hath abounded toward us in all wisdom and prudence…	…lavished on us in all wisdom and insight.
σοφία	Ephesians 3:10	…might be known by the church the manifold wisdom of God…	… through the church the multifaceted wisdom of God should now be disclosed…
σοφίᾳ	Colossians 1:9	…in all wisdom and spiritual understanding…	…in all spiritual wisdom and understanding…
σοφίᾳ	Colossians 1:28	…teaching every man in all wisdom…	…teaching all people with all wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ	ον ημεις καταγγελλομεν νουθετουντες παντα ανθρωπον και διδασκοντες παντα ανθρωπον εν παση σοφια ινα παραστησωμεν παντα ανθρωπον τελειον εν χριστω ιησου	ον ημεις καταγγελλομεν νουθετουντες παντα ανθρωπον και διδασκοντες παντα ανθρωπον εν παση σοφια ινα παραστησωμεν παντα ανθρωπον τελειον εν χριστω ιησου

σοφίᾳ

Colossians 3:16

Let the word of Christ dwell in you richly in all wisdom…

…teaching and exhorting one another with all wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς, ψαλμοῖς ὕμνοις ᾠδαῖς πνευματικαῖς ἐν [τῇ] χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ	ο λογος του χριστου ενοικειτω εν υμιν πλουσιως εν παση σοφια διδασκοντες και νουθετουντες εαυτους ψαλμοις και υμνοις και ωδαις πνευματικαις εν χαριτι αδοντες εν τη καρδια υμων τω κυριω	ο λογος του χριστου ενοικειτω εν υμιν πλουσιως εν παση σοφια διδασκοντες και νουθετουντες εαυτους ψαλμοις και υμνοις και ωδαις πνευματικαις εν χαριτι αδοντες εν τη καρδια υμων τω κυριω

σοφίᾳ	Colossians 4:5	Walk in wisdom toward them that are without…	Conduct yourselves with wisdom toward outsiders…
σοφία	James 3:15	This wisdom descendeth not from above…	Such wisdom does not come from above…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη ἀλλὰ ἐπίγειος, ψυχική, δαιμονιώδης	ουκ εστιν αυτη η σοφια ανωθεν κατερχομενη αλλ επιγειος ψυχικη δαιμονιωδης	ουκ εστιν αυτη η σοφια ανωθεν κατερχομενη αλλ επιγειος ψυχικη δαιμονιωδης

σοφία

James 3:17

But the wisdom that is from above is first pure…

But the wisdom from above is first pure…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος, ἀνυπόκριτος	η δε ανωθεν σοφια πρωτον μεν αγνη εστιν επειτα ειρηνικη επιεικης ευπειθης μεστη ελεους και καρπων αγαθων αδιακριτος και ανυποκριτος	η δε ανωθεν σοφια πρωτον μεν αγνη εστιν επειτα ειρηνικη επιεικης ευπειθης μεστη ελεους και καρπων αγαθων αδιακριτος και ανυποκριτος

σοφία	Revelation 7:12	Blessing, and glory, and wisdom, and thanksgiving…	Praise and glory, and wisdom and thanksgiving…
σοφία	Revelation 13:18	Here is wisdom.	This calls for wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ωδε ἡ σοφία ἐστίν ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν, καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ	ωδε η σοφια εστιν ο εχων τον νουν ψηφισατω τον αριθμον του θηριου αριθμος γαρ ανθρωπου εστιν και ο αριθμος αυτου χξς	ωδε η σοφια εστιν ο εχων νουν ψηφισατω τον αριθμον του θηριου αριθμος γαρ ανθρωπου εστιν και ο αριθμος αυτου εστιν χξς

Father, Forgive Them – Part 5

Back to Atonement, Part 7

^[1] Matthew 23:30 (NET)

^[2] Luke 11:49 (NET)

^[3] https://www.ntgreek.org/learn_nt_greek/verbs1.htm#SUBJUNCTIVE

^[4] Philippians 3:10, 11 (NET)

^[5] The Greek word translated meddler (NIV), busybody in other men’s matters (KJV), or troublemaker (NET) was ἀλλοτριεπίσκοπος, and is notable for its mention along with a murderer or thief or criminal.

^[6] Acts 5:41b (NET) Table

^[7] Robert A. Dahl, “The Concept of Power”

^[8] Michael Valdivieso, “Three dimensions of power,” September 28, 2014, International Association for Political Science Students

^[9] 1 John 5:19b (NET)

^[10] Galatians 5:22, 23 (NET)

^[11] John 4:14b (NET)

^[12] John 8:44a (NET)

^[13] John 3:3 (NET) Table

^[14] John 3:7 (NET)

^[15] The word οτι (τούτῳ may have the same effect as αυτω οτι) in the Stephanus Textus Receptus relates the δυναμεις to the σοφια: …that even such mighty works are wrought by his hands (KJV); What are these miracles that are done through his hands? (NET) Consider this in relation to deeds being the children of wisdom.

^[16] Matthew 24:3

Father, Forgive Them – Part 3

Posted on March 31, 2018 by admin

Jesus said (Matthew 23:33-36 NASB):

You serpents, you brood of vipers, how will you escape the sentence of hell?

“Therefore (Διὰ τοῦτο; See: Table1 below), behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. Truly I say to you, all these things will come upon this generation.

I quoted the NASB to blunt the crime/punishment motif the NET translators superimposed upon the text by translating ἥξει (a form of ἥκω) will be held responsible (See: Table). Of course the NASB translators superimposed their own crime/punishment motif by translating ἔλθῃ (a form of ἔρχομαι) may fall the guilt (See: Table3 below). Neither word seems capable of carrying such concepts. Both translations help to disguise the fact that Jesus brought all the righteous blood shed on earth…upon this generation so that the serpents, the brood of vipers, could escape (φύγητε, a form of φεύγω) the sentence (κρίσεως, a form of κρίσις) of hell. For God did not send his Son into the world to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through him.^[1]

Clarifying this point, however, doesn’t fill me with instant insight. It seems rather to be leading me somewhere I didn’t particularly want to go. Before I go there I want to entertain another insight gained along the way (Matthew 2:13 NET):

After [the wise men] had gone, an angel of the Lord appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee (φεῦγε, another form of φεύγω) to Egypt, and stay there until I tell you, for Herod is going to look for the child to kill him.”

Only one king was aware enough (Matthew 2:1-12) of Jesus’ first advent to respond to it (Matthew 2:16-18 NET):

When Herod saw that he had been tricked by the wise men, he became enraged. He sent men to kill all the children in Bethlehem and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men. Then what was spoken by Jeremiah the prophet was fulfilled (ἐπληρώθη, a form of πληρόω): “A voice was heard in Ramah, weeping and loud wailing, Rachel weeping for her children, and she did not want to be comforted, because they were gone.”

Herod comes off as a fool: First he thought Jesus was after something so petty as his throne. My kingdom is not from this world,^[2] Jesus told Pilate. Second, he thought to thwart God by committing infanticide when it was he who was thwarted by the simple tactic of fleeing beyond the boundary of his jurisdiction and remaining there until he died. Those in positions of authority at Jesus’ second advent, when The kingdom of the world has become the kingdom of our Lord and of his Christ,^[3] will do well to remember Herod’s negative example, if for no other reason than how they will be remembered in the history of Him who will reign for ever and ever.

Despite all that had transpired (Luke 1:1-2:40) Joseph wasn’t expected to add Jeremiah’s prophecy to the time in which he was living to deduce that he should flee with the child Jesus and his mother to Egypt. Rather an angel appeared to him in a dream and warned him explicitly, while other fathers of infant sons slept ignorantly, blissfully, through that fateful night. Of course, the purpose of Jeremiah’s prophecy was not that brilliant young minds might thwart it by fleeing. Consider a prophecy, for instance, in which fleeing is its intended fulfillment (Matthew 24:15, 16 NET):

So when you see the abomination of desolation – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), then those in Judea must flee (φευγέτωσαν, another form of φεύγω) to the mountains.

But as I wondered how to live emotionally with the collateral damage of all those butchered sons I caught a glimpse of young Jesus in tears contemplating the same thing and heard the scripture as written for its primary heir (Galatians 3:15-22).

Jeremiah 31:16, 17 (Tanakh)	Jeremiah 38:16, 17 (NETS)
Thus saith the LORD (y^ehôvâh, יהוה); Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD (y^ehôvâh, יהוה); and [Rachel’s children] shall come again from the land of the enemy. And there is hope in thine end, saith the LORD (y^ehôvâh, יהוה), that thy children shall come again to their own border.	Thus did the Lord say: Let your voice cease from weeping, and your eyes from tears, because there is a wage for your works, and [Rachel’s sons] shall come back from a land of enemies; there will be permanence for your children.

I am the resurrection and the life, Jesus told Martha before He raised Lazarus from the dead. The one who believes in me will live even if he dies, and the one who lives and believes in me will never die. Do you believe this?^[4] But even Moses revealed that the dead are raised in the passage about the bush, Jesus told Sadduccees who contend that there is no resurrection, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. Now he is not God of the dead, but of the living, for all live before him.^[5] For the joy set out for him, the writer of Hebrews declared of Jesus, he endured the cross, disregarding its shame…^[6]

As for leading me somewhere I didn’t particularly want to go: the fact that Jesus brought all the righteous blood shed on earth…upon this generation so that the serpents, the brood of vipers, could escape the sentence of hell reminds me of Abraham’s reasoning in Jesus’ parable (Luke 16:19-31) of the rich man and Lazarus (Luke 16:25 NET):

But Abraham said [to the rich man], ‘Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted (παρακαλεῖται, a form of παρακαλέω) here and you are in anguish (ὀδυνᾶσαι, a form of ὀδυνάω; See: Table2 below).’

In another essay, though I didn’t quite scoff at Abraham’s reasoning, I didn’t think that receiving good things in life was sufficient cause to turn the rich man’s ᾅδῃ (a form of ᾅδης) into γεέννης (a form of γέεννα). But Jesus clearly meant γεέννης in reference to the serpents, the brood of vipers escape from the sentence of hell. So it’s difficult for me to turn now and see how bad things—bringing all the righteous blood shed on earth…upon this generation—might justify that escape.

As I consider again the accounts of the destruction of Jerusalem and the temple I have to admit I find it hard to imagine a γέεννα were sin could be any more unrestrained. The primary differences I see between the destruction of Jerusalem and γέεννα are: 1) though there is a “letting go” on God’s part evident in Jerusalem’s destruction it was not the absolute “place that the omnipresent God is not” that I understand of γέεννα; and, 2) what we call death was the escape route taken by most in Jerusalem from its hellish destruction, while there is no exit from γέεννα.

I am probably missing the point here, however. There is no more justification required to spare the serpents, the brood of vipers from a sentence of hell beyond Jesus’ death on the cross and his mercy. I should consider his motivation to show them mercy since it does not depend on human desire or exertion, but on God who shows mercy (ἐλεῶντος, a form of ἐλεέω).^[7]

I will be gracious to whom I will be gracious, and will show mercy (râcham, ורחמתי; Septuagint: ἐλεήσω, another form of ἐλεέω) on whom I will show mercy (râcham, ארחם; Septuagint: ἐλεῶ, another form of ἐλεέω),^[8] y^ehôvâh declared to Moses after the incident with the golden calf. In the past witnessing his people suffering from their sin has motivated y^ehôvâh/Jesus to show them mercy.

Jeremiah 31:18-20 (Tanakh)	Jeremiah 38:18-20 (NETS)
I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD (y^ehôvâh, יהוה) my God.	In hearing I heard Ephraim mourning: “You instructed me and I was instructed; I was not trained like a calf. Bring me back, and I shall come back, because you are the Lord my God.
Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.	Because later than my captivity I repented, and later than that I became aware, I sighed for days of shame, and I yielded to you, because I bore the disgrace of my youth.
Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely (râcham, רחם) have mercy (râcham, ארחמנו) upon him, saith the LORD (y^ehôvâh, יהוה).	Ephraim is my beloved son, a child to delight in; because since my words are in him, I will remember him with remembrance. Therefore I hurried for him; in having mercy (ἐλεῶν, another form of ἐλεέω) I will have mercy (ἐλεήσω, a form of ἐλεέω) on him, quoth the Lord.

Notice the order of events:

First, one is turned (John 6:44; 12:32) by y^ehôvâh…turn (shûb, השיבני; Septuagint: ἐπίστρεψόν, a form of ἐπιστρέφω) thou me, and I shall be turned (shûb, ואשובה; Septuagint: ἐπιστρέψω)…(KJV: turn thou me, and I shall be turned).

Second, one who is turned by y^ehôvâh repents (2 Timothy 2:24-26)…after that I was turned (shûb, שובי), I repented (nâcham, נחמתי; Septuagint: μετενόησα, a form of μετανοέω)… (KJV: after that I was turned, I repented).

The translators of the Septuagint conflated being turned by y^ehôvâh with captivity: “later than my captivity I repented” (ὅτι ὕστερον αἰχμαλωσίας μου μετενόησα). The Tanakh reads: Thou hast chastised (yâsar, יסרתני; Septuagint: ἐπαίδευσάς, a form of παιδεύω) me, and I was chastised (yâsar, ואוסר; Septuagint: ἐπαιδεύθην, another form of παιδεύω), as a bullock unaccustomed (lôʼ, לא) to the yoke (lâmad, למד)… (KJV: Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke).

Translating yâsar with forms of παιδεύω wasn’t wrong exactly, just a little misleading. Ephraim learned that y^ehôvâh’s word (Deuteronomy 32) was true, but I wonder if ἐπαίδευσάς and ἐπαιδεύθην actually communicate the crudity and violence of that method of “instruction.”

The Greek ἐγώ ὥσπερ μόσχος οὐκ ἐδιδάχθην^[9] seems virtually identical to the Hebrew translated as a bullock unaccustomed to the yoke though the English translation—“I was not trained like a calf”—coupled with instructed rather than chastised seems to disguise that fact. But, yes, survivors “instructed” by losing a war and being carried off into captivity that y^ehôvâh’s word was true did prompt Ephraim to ask y^ehôvâh to turn him.

The translators of the NET (among other modern translations) followed the same line of reasoning—“For after we turned away from you we repented”—and—“You disciplined us and we learned from it”—emphasizing our repentance and our learning over being turned by y^ehôvâh. But hear y^ehôvâh’s motivation to show mercy revealed in Moses’ song: For HaShem (y^ehôvâh, יהוה) will judge His people, and repent Himself for His servants; when He seeth that their stay is gone, and there is none remaining, shut up or left at large.^[10]

Third, it is after repentance that one gains real knowledge (Ephesians 4:24-29; 1 Corinthians 1:18-31; 2:6-16) beyond the simple fact that y^ehôvâh’s word is true…and after that I was instructed (yâdaʽ, הודעי; Septuagint: γνῶναί, a form of γινώσκω)… (KJV: after that I was instructed).

Fourth, this instruction (Tanakh, KJV) or awareness (NETS/Septuagint) brings shame and confusion (Romans 7:15-25; 1 Corinthians 15:9; Ephesians 3:7-9; 1 Timothy 1:15-17) over past behavior…I was ashamed (bûsh, בשתי; Septuagint: αἰσχύνης, a form of αἰσχύνη), yea, even confounded (kâlam, נכלמתי; Septuagint: ὑπέδειξά, a form of ὑποδεικνύω)…(KJV: I was ashamed, yea, even confounded). It is the carnal mind or religious mind that seeks to induce shame first to manipulate others into conformity with its concept of righteousness.

For this purpose the Son of God was revealed, John wrote, to destroy the works of the devil.^[11] To be born from above and led by the Spirit of God is the surest way to destroy the works (ἔργα, a form of ἔργον) of the devil, but as in the instance cited above it isn’t the only thing God is doing or has done to reconcile the world to Himself through Christ.

I haven’t written about destroying the works of the devil. I think more often in terms of the old man (παλαιὸν ἄνθρωπον). It is good to pause here a moment to consider παλαιὸν ἄνθρωπον since so many women feel excluded by the word man.

This is the record of the family line of Adam (ʼâdâm, אדם; Septuagint: ἀνθρώπων, a form of ἄνθρωπος). When God created humankind (ʼâdâm, אדם; Septuagint: Αδαμ, a form of Ἀδάμ), he made them in the likeness of God. He created them male (zâkâr, זכר; Septuagint: ἄρσεν) and female (n^eqêbâh, ונקבה; Septuagint: θῆλυ, a form of θῆλυς); when they were created, he blessed them and named them “humankind (ʼâdâm, אדם; Septuagint: Αδαμ, a form of Ἀδάμ) [Table].”^[12] The rabbis who translated the Septuagint used ἀνθρώπων (a form of ἄνθρωπος) for the first ʼâdâm (אדם) in Genesis 5:1. So from now on I will call παλαιὸν ἄνθρωπον (another form of ἄνθρωπος) old human.

My wife would dig into me in arguments, searching for what I am calling the old human. When she found it, when I responded angrily, she believed she had discovered my true motives, my true feelings, my true self. If I avoided an outburst of anger, which was usually facilitated by my silence, she called me mean and assumed I was hiding my true motives, my true feelings, my true self. I didn’t study the Bible as often or as consistently as I do now, so the experience was much more disorienting in real time than it seems in retrospect.

I have no excuse for my inattention to Scripture. I became the married man…concerned about the things of the world, how to please his wife.^[13] She, my children and I have all suffered for it. But that kind of unmasking by the woman I love is a wound that doesn’t heal. I am all too aware now that when I want to do good, evil is present with me.^[14]

A conversation recently over a long lunch with a coworker helped me understand my now ex-wife. My coworker, speaking on a different topic, said that her mother reprimanded her with the words “be nice.” And my coworker repeated, “be nice, be nice, be nice.” On the flight home I had a long time to consider that lifestyle relative to my own.

It was similar to my efforts to have my own righteousness derived from the law,^[15] except that the law actually is God’s word, through the law comes the knowledge of sin. So, though I was playing badly, I was in the right theater. When I turned Paul’s definition of love (1 Corinthians 13:4-13) into rules that I tried to obey in my own strength, that definition actually is a vivid description of the way God loves. So again, I played badly but in the right theater. For a child to attempt to construct a way of life from the word nice, defined as a vague negation of whatever she was doing, saying or thinking at the moment her mother spoke it as correction, could only seem like a repression of her true motives, her true feelings, her true self.

If I am filled with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, the fruit of his Holy Spirit (Galatians 5:22, 23), then all I need is permission to consider that fruit my new human. When I am filled with the fruit of Spirit the Old Testament testifies to the need for a new human, since the old human was never reformed by love or promise, by law or punishment. “Do not be amazed that I said to you,” Jesus said, “‘You must all be born from above.’”^[16] And the teaching of the New Testament becomes that permission to receive and perceive the fruit of God’s own Spirit as my new human (Galatians 2:20, 21 NET).

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

If my wife has turned the faith she used on me against herself, that her old human is her true self, it is extraordinarily difficult for her to work out her salvation. I cannot have the salvation by grace through faith revealed in the Bible if I refuse to believe what the Bible says about me—the old me and the new me—and about that salvation.

Since I failed her so miserably when we were married I have tried by the grace of God to love her consistently since our divorce. I’ve confessed my sins and shortcomings when I’ve recognized them, but I’ve clearly lost all credibility with her. She is convinced that I live by obeying rules I have derived from studying the Bible. Of course, she is not entirely wrong.

At any given moment I may be led by the Spirit of God or I may have reverted to attempting to love like God by obeying Paul’s definition of love as if it were rules or worse, the sin in my flesh may be expressed beyond the confines of my flesh. But the Holy Spirit’s persistence—despite my efforts to obey rules—has increased the frequency of that oscillation and vacillation to moments, not days or weeks, not months or years. And my fixation on the old human does not alter the fact that Jesus, the Judge, is perfectly willing to consider my old human a child of the devil doing the deeds (ἔργα, a form of ἔργον) of [his] father (John 8:37-47). I would do well to accept his faith as my own.

Three tables follow: the occurrences of Διὰ τοῦτο in Matthew and forms of ὀδυνάω and ἔλθῃ (a form of ἔρχομαι) in the New Testament and their translations in the KJV and NET. If the parallel Greek in the NET differed from the Stephanus Textus Receptus I have broken the table to show those differences in other tables including the Byzantine Majority Text.

Διὰ τοῦτο in Matthew	Reference	KJV	NET
Διὰ τοῦτο	Matthew 6:25	Therefore I say unto you, Take no thought for your life…	Therefore I tell you, do not worry…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Διὰ τοῦτο λέγω ὑμῖν· μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε. οὐχὶ ἡ ψυχὴ πλεῖον ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος	δια τουτο λεγω υμιν μη μεριμνατε τη ψυχη υμων τι φαγητε και τι πιητε μηδε τω σωματι υμων τι ενδυσησθε ουχι η ψυχη πλειον εστιν της τροφης και το σωμα του ενδυματος	δια τουτο λεγω υμιν μη μεριμνατε τη ψυχη υμων τι φαγητε και τι πιητε μηδε τω σωματι υμων τι ενδυσησθε ουχι η ψυχη πλειον εστιν της τροφης και το σωμα του ενδυματος

διὰ τοῦτο	Matthew 12:27	…therefore they shall be your judges.	For this reason they will be your judges.
Διὰ τοῦτο	Matthew 12:31	Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven…	For this reason I tell you, people will be forgiven…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Διὰ τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ τοῦ πνεύματος βλασφημία οὐκ ἀφεθήσεται	δια τουτο λεγω υμιν πασα αμαρτια και βλασφημια αφεθησεται τοις ανθρωποις η δε του πνευματος βλασφημια ουκ αφεθησεται τοις ανθρωποις	δια τουτο λεγω υμιν πασα αμαρτια και βλασφημια αφεθησεται τοις ανθρωποις η δε του πνευματος βλασφημια ουκ αφεθησεται τοις ανθρωποις

διὰ τοῦτο	Matthew 13:13	Therefore speak I to them in parables…	For this reason I speak to them in parables…
διὰ τοῦτο	Matthew 13:52	…Therefore every scribe which is instructed…	…Therefore every expert in the law who has been trained…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ εἶπεν αὐτοῖς· διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιος ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά	ο δε ειπεν αυτοις δια τουτο πας γραμματευς μαθητευθεις εις την βασιλειαν των ουρανων ομοιος εστιν ανθρωπω οικοδεσποτη οστις εκβαλλει εκ του θησαυρου αυτου καινα και παλαια	ο δε ειπεν αυτοις δια τουτο πας γραμματευς μαθητευθεις εις την βασιλειαν των ουρανων ομοιος εστιν ανθρωπω οικοδεσποτη οστις εκβαλλει εκ του θησαυρου αυτου καινα και παλαια

διὰ τοῦτο	Matthew 14:2	…and therefore mighty works do show forth themselves in him.	And because of this, miraculous powers are at work in him.
Διὰ τοῦτο	Matthew 18:23	Therefore is the kingdom of heaven likened…	For this reason, the kingdom of heaven is like…
διὰ τοῦτο	Matthew 21:43	Therefore say I unto you, The kingdom of God shall be taken from you…	For this reason I tell you that the kingdom of God will be taken from you…
δια τουτο	Matthew 23:14	…therefore ye shall receive the greater damnation.	Not included in NET
Διὰ τοῦτο	Mathew 23:34	Wherefore, behold, I send unto you prophets, and wise men…	For this reason I am sending you prophets and wise men…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν	δια τουτο ιδου εγω αποστελλω προς υμας προφητας και σοφους και γραμματεις και εξ αυτων αποκτενειτε και σταυρωσετε και εξ αυτων μαστιγωσετε εν ταις συναγωγαις υμων και διωξετε απο πολεως εις πολιν	δια τουτο ιδου εγω αποστελλω προς υμας προφητας και σοφους και γραμματεις και εξ αυτων αποκτενειτε και σταυρωσετε και εξ αυτων μαστιγωσετε εν ταις συναγωγαις υμων και διωξετε απο πολεως εις πολιν

διὰ τοῦτο

Matthew 24:44

Therefore be ye also ready…

Therefore you also must be ready…

Form of ὀδυνάω	Reference	KJV	NET
ὀδυνᾶσαι	Luke 16:25	…and thou art tormented.	…and you are in anguish.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ Ἀβραάμ· τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται, σὺ δὲ ὀδυνᾶσαι	ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε οδε παρακαλειται συ δε οδυνασαι	ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε ωδε παρακαλειται συ δε οδυνασαι

ὀδυνῶμαι	Luke 16:24	…I am tormented in this flame.	…I am in anguish in this fire.
ὀδυνώμενοι	Luke 2:48	…thy father and I have sought thee sorrowing.	…your father and I have been looking for you anxiously.
ὀδυνώμενοι	Acts 20:38	Sorrowing most of all for the words which he spake…	…especially saddened by what he had said…

ἔλθῃ, a form of ἔρχομαι	Reference	KJV	NET
ἔλθῃ	Matthew 10:23	…till the Son of man be come.	…before the Son of Man comes.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις \|τοῦ\| Ἰσραὴλ ἕως \|ἂν\| ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου.	οταν δε διωκωσιν υμας εν τη πολει ταυτη φευγετε εις την αλλην αμην γαρ λεγω υμιν ου μη τελεσητε τας πολεις του ισραηλ εως αν ελθη ο υιος του ανθρωπου	οταν δε διωκωσιν υμας εν τη πολει ταυτη φευγετε εις την αλλην αμην γαρ λεγω υμιν ου μη τελεσητε τας πολεις του ισραηλ εως αν ελθη ο υιος του ανθρωπου

ἔλθῃ	Matthew 21:40	When the lord therefore of the vineyard cometh…	…when the owner of the vineyard comes…
ἔλθῃ	Matthew 23:35	That upon you may come all the righteous blood…	…so that on you will come all the righteous blood…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅπως ἔλθῃ ἐφ᾿ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου	οπως ελθη εφ υμας παν αιμα δικαιον εκχυνομενον επι της γης απο του αιματος αβελ του δικαιου εως του αιματος ζαχαριου υιου βαραχιου ον εφονευσατε μεταξυ του ναου και του θυσιαστηριου	οπως ελθη εφ υμας παν αιμα δικαιον εκχυνομενον επι της γης απο του αιματος αβελ του δικαιου εως του αιματος ζαχαριου υιου βαραχιου ον εφονευσατε μεταξυ του ναου και του θυσιαστηριου

ἔλθῃ

Matthew 25:31

When the Son of man shall come in his glory…

When the Son of Man comes in his glory…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾿ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ	οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγιοι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου	οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγιοι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου

ἔλθῃ

Mark 4:22

…neither was any thing kept secret, but that it should come abroad.

…and nothing concealed except to be brought to light.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γάρ ἐστιν κρυπτὸν ἐὰν μὴ ἵνα φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλ᾿ ἵνα ἔλθῃ εἰς φανερόν.	ου γαρ εστιν τι κρυπτον ο εαν μη φανερωθη ουδε εγενετο αποκρυφον αλλ ινα εις φανερον ελθη	ου γαρ εστιν τι κρυπτον ο εαν μη φανερωθη ουδε εγενετο αποκρυφον αλλ ινα εις φανερον ελθη

ἔλθῃ	Mark 8:38	…when he cometh in the glory of his Father…	…when he comes in the glory of his Father…
ἔλθῃ	Luke 1:43	…that the mother of my Lord should come to me?	…that the mother of my Lord should come and visit me?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ πόθεν μοι τοῦτο ἵνα ἔλθῃ ἡ μήτηρ τοῦ κυρίου μου πρὸς ἐμέ	και ποθεν μοι τουτο ινα ελθη η μητηρ του κυριου μου προς με	και ποθεν μοι τουτο ινα ελθη η μητηρ του κυριου μου προς με

ἔλθῃ

Luke 8:17

…that shall not be known and come abroad.

…made known and brought to light.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γάρ ἐστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ	ου γαρ εστιν κρυπτον ο ου φανερον γενησεται ουδε αποκρυφον ο ου γνωσθησεται και εις φανερον ελθη	ου γαρ εστιν κρυπτον ο ου φανερον γενησεται ουδε αποκρυφον ο ου γνωσθησεται και εις φανερον ελθη

ἔλθῃ	Luke 9:26	…when he shall come in his own glory…	…when he comes in his glory…
	Luke 12:38	And if he shall come in the second…	Even if he comes in the second…
	Luke 12:38	…or come in the third watch…	…or third watch of the night…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κὰν ἐν τῇ δευτέρᾳ κὰν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοι εἰσιν ἐκεῖνοι.	και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι	και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι

ἔλθῃ

Luke 14:10

…that when he that bade thee cometh, he may say…

…so that when your host approaches he will say to you…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλ᾿ ὅταν κληθῇς, πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι· φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι	αλλ οταν κληθης πορευθεις αναπεσον εις τον εσχατον τοπον ινα οταν ελθη ο κεκληκως σε ειπη σοι φιλε προσαναβηθι ανωτερον τοτε εσται σοι δοξα ενωπιον των συνανακειμενων σοι	αλλ οταν κληθης πορευθεις αναπεσε εις τον εσχατον τοπον ινα οταν ελθη ο κεκληκως σε ειπη σοι φιλε προσαναβηθι ανωτερον τοτε εσται σοι δοξα ενωπιον των συνανακειμενων σοι

ἔλθῃ

Luke 22:18

…until the kingdom of God shall come.

…until the kingdom of God comes.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγω γὰρ ὑμῖν, [ὅτι] οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ.	λεγω γαρ υμιν οτι ου μη πιω απο του γεννηματος της αμπελου εως οτου η βασιλεια του θεου ελθη	λεγω γαρ υμιν οτι ου μη πιω απο του γενηματος της αμπελου εως οτου η βασιλεια του θεου ελθη

ἔλθῃ

John 4:25

…when he is come, he will tell us all things.

…whenever he comes, he will tell us everything.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῷ ἡ γυνή· οἶδα ὅτι Μεσσίας ἔρχεται (ὁ λεγόμενος χριστός)· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα	λεγει αυτω η γυνη οιδα οτι μεσσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα	λεγει αυτω η γυνη οιδα οτι μεσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα

ἔλθῃ	John 5:43	…if another shall come in his own name…	If someone else comes in his own name…
ἔλθῃ	John 7:31	When Christ cometh…	Whenever the Christ comes…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐκ τοῦ ὄχλου δὲ πολλοὶ ἐπίστευσαν εἰς αὐτὸν καὶ ἔλεγον· ὁ χριστὸς ὅταν ἔλθῃ μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησεν	πολλοι δε εκ του οχλου επιστευσαν εις αυτον και ελεγον οτι ο χριστος οταν ελθη μητι πλειονα σημεια τουτων ποιησει ων ουτος εποιησεν	πολλοι δε εκ του οχλου επιστευσαν εις αυτον και ελεγον οτι ο χριστος οταν ελθη μητι πλειονα σημεια τουτων ποιησει ων ουτος εποιησεν

ἔλθῃ	John 11:56	…that he will not come to the feast?	That he won’t come to the feast?
ἔλθῃ	John 15:26	But when the Comforter is come…	When the Advocate comes…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ	οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου	οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου

ἔλθῃ	John 16:4	…that when the time shall come…	…so that when their time comes…
ἔλθῃ	John 16:13	Howbeit when he, the Spirit of truth, is come…	But when he, the Spirit of truth, comes…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς \|ἐν τῇ ἀληθείᾳ πάσῃ\| οὐ γὰρ λαλήσει ἀφ᾿ ἑαυτοῦ, ἀλλ᾿ ὅσα \|ἀκούσει\| λαλήσει καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν	οταν δε ελθη εκεινος το πνευμα της αληθειας οδηγησει υμας εις πασαν την αληθειαν ου γαρ λαλησει αφ εαυτου αλλ οσα αν ακουση λαλησει και τα ερχομενα αναγγελει υμιν	οταν δε ελθη εκεινος το πνευμα της αληθειας οδηγησει υμας εις πασαν την αληθειαν ου γαρ λαλησει αφ εαυτου αλλ οσα αν ακουση λαλησει και τα ερχομενα αναγγελει υμιν

ἔλθῃ	Romans 3:8	Let us do evil, that good may come?	Let us do evil so that good may come…
	1 Corinthians 4:5	…until the Lord come…	Wait until the Lord comes.
	1 Corinthians 11:26	…ye do show the Lord’s death till he come.	…you proclaim the Lord’s death until he comes.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε ἄχρι οὗ ἔλθῃ	οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη	οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη

ἔλθῃ

1 Corinthians 13:10

But when that which is perfect is come…

…but when what is perfect comes…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται	οταν δε ελθη το τελειον τοτε το εκ μερους καταργηθησεται	οταν δε ελθη το τελειον τοτε το εκ μερους καταργηθησεται

ἔλθῃ

1 Corinthians 16:10

Now if Timotheus come…

Now if Timothy comes…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐὰν δὲ ἔλθῃ Τιμόθεος, βλέπετε, ἵνα ἀφόβως γένηται πρὸς ὑμᾶς· τὸ γὰρ ἔργον κυρίου ἐργάζεται ὡς \|καγώ\|	εαν δε ελθη τιμοθεος βλεπετε ινα αφοβως γενηται προς υμας το γαρ εργον κυριου εργαζεται ως και εγω	εαν δε ελθη τιμοθεος βλεπετε ινα αφοβως γενηται προς υμας το γαρ εργον κυριου εργαζεται ως και εγω

ἔλθῃ	1 Corinthians 16:11	…that he may come unto me:	…so that he may come to me.
	1 Corinthians 16:12	I greatly desired him to come unto you…	I strongly encouraged him to visit you…
	1 Corinthians 16:12	…but his will was not at all to come at this time…	…but it was simply not his intention to come now.
	Galatians 3:19	…till the seed should come…	…until the arrival of the descendant…
	Colossians 4:10	…if he come unto you, receive him…	…if he comes to you, welcome him…
	2 Thessalonians 1:10	When he shall come to be glorified in his saints…	…when he comes to be glorified among his saints…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ᾿ ὑμᾶς, ἐν τῇ ἡμέρᾳ ἐκείνῃ	οταν ελθη ενδοξασθηναι εν τοις αγιοις αυτου και θαυμασθηναι εν πασιν τοις πιστευουσιν οτι επιστευθη το μαρτυριον ημων εφ υμας εν τη ημερα εκεινη	οταν ελθη ενδοξασθηναι εν τοις αγιοις αυτου και θαυμασθηναι εν πασιν τοις πιστευσασιν οτι επιστευθη το μαρτυριον ημων εφ υμας εν τη ημερα εκεινη

ἔλθῃ	2 Thessalonians 2:3	…for that day shall not come, except there come a falling away first…	For that day will not arrive until the rebellion comes…
ἔλθῃ	Revelation 17:10	…and when he cometh…	…but whenever he does come…

Father, Forgive Them – Part 4

Back to Cobwebs

Back to Will, Areté and Troy

Back to Forgiven or Passed Over? Part 6

Back to The Lost Son of Perdition, Part 8

^[1] John 3:17 (NET)

^[2] John 18:36a (NET)

^[3] Revelation 11:15 (NET)

^[4] John 11:25, 26 (NET)

^[5] Luke 20:37, 38 (NET)

^[6] Hebrews 12:2b (NET)

^[7] Romans 9:16 (NET) Table

^[8] Exodus 33:19b (Tanakh) Table

^[9] I just as a calf was not trained.

^[10] Deuteronomy 32:36 (Tanakh)

^[11] 1 John 3:8b (NET)

^[12] Genesis 5:1, 2 (NET)

^[13] 1 Corinthians 7:33 (NET)

^[14] Romans 7:21b (NET)

^[15] Philippians 3:9b (NET)

^[16] John 3:7 (NET)

To Make Holy, Part 4

Posted on January 14, 2018 by admin

The next form of ἁγιάζω I’ll consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.^[1] But I plan to crawl through his prayer on my knees because I believe I can know his holiness here.

I have revealed your name, Jesus prayed, to the men you gave me out of the world.^[2] Though the Greek word translated men is masculine, I’m not convinced that justifies (note 15) translating ἀνθρώποις (a form of ἄνθρωπος) men in the 21^st century. John didn’t use ἄρσενες (a form of ἄῤῥην) for instance, as Paul did when his intent was to distinguish male from human. But from the beginning of creation, Jesus said, he made them male (ἄρσεν, another form of ἄῤῥην) and female.^[3] And God made humankind (ἄνθρωπον, another form of ἄνθρωπος); according to divine image he made it; male (ἄρσεν, another form of ἄῤῥην) and female he made them.^[4]

Also the Greek word translated I have revealed was not a form of ἀποκαλύπτω but Ἐφανέρωσα (a form of φανερόω). So I think Jesus meant something more than calling God πάτερ, even something more than the mere fact that y^ehôvâh has a Father. Jesus revealed (ἐφανέρωσεν, another form of φανερόω) his glory^[5] by turning water to wine (John 2:1-11). He revealed (ἐφανέρωσεν, another form of φανερόω) himself again to the disciples by the Sea of Tiberias^[6] after he was raised from the dead^[7] by telling them where to cast their net to catch fish and by having a charcoal fire ready to prepare their breakfast (John 21:1-14). Jesus had revealed his Father’s name by demonstrating who the Father is by his own relationship to Him (John 14:8-10 NET).

Philip said, “Lord, show (δεῖξον, a form of δεικνύω) us the Father, and we will be content.” Jesus replied, “Have I been with you for so long, and you have not known me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’? Do you not believe that I am in the Father, and the Father is in me? The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds.

At that time Jesus went through the grain fields on a Sabbath. His disciples were hungry, and they began to pick heads of wheat ^[8] as they made their way,^[9] rubbed them in their hands, and ate them.^[10] We may misunderstand this story because we live in a different world. Most seed farmers sow today is dead, purchased from agribusinesses. It will not grow a crop that produces viable seed. We think it is wrong to walk through a farmer’s field to eat without payment the crop he purchased and labored over.

The grain Jesus’ disciples ate was alive, fully able to grow another crop and produce another harvest. It was from God who provides seed for the sower and bread for food,^[11] from God who said to Moses: When you go into the ripe grain fields of your neighbor you may pluck off the kernels with your hand, but you must not use a sickle on your neighbor’s ripe grain.^[12] But when the Pharisees saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”^[13]

They weren’t wrong (Exodus 16:4, 5; 20:8-11 NET):

Then the Lord (y^ehôvâh, יהוה) said to Moses, “I am going to rain bread from heaven for you, and the people will go out and gather the amount for each day, so that I may test them. Will they walk in my law or not? On the sixth day they will prepare what they bring in, and it will be twice as much as they gather every other day.”

Remember the Sabbath day to set it apart as holy. For six days you may labor and do all your work, but the seventh day is a Sabbath to the Lord (y^ehôvâh, ליהוה) your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. For in six days the Lord (y^ehôvâh, יהוה) made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord (y^ehôvâh, יהוה) blessed the Sabbath day and set it apart as holy.

But Jesus defended his disciples’ from the Pharisees accusation by citing hunger as a commonly known exception: “Have you never read what David did when he was in need and he and his companions were hungry – how he entered the house of God when Abiathar was high priest,^[14] took and ate the sacred bread, which is not lawful for any to eat but the priests alone, and gave it to his companions?”^[15]

His next argument might have been a bit more opaque to the Pharisees: Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty (ἀναίτιοι, a form of ἀναίτιος)?^[16] This becomes clearer with Peter’s teaching, one of the men to whom Jesus revealed his Father’s name (1 Peter 2:4-10 NET):

So as you come to [Jesus], a living stone rejected by men but chosen and priceless in God’s sight, you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer spiritual sacrifices that are acceptable to God through Jesus Christ. For it says in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, and whoever believes (πιστεύων, a form of πιστεύω) in him will never be put to shame.” So you who believe (πιστεύουσιν, another form of πιστεύω) see his value, but for those who do not believe (ἀπιστοῦσιν, a form of ἀπιστέω), the stone that the builders rejected has become the cornerstone, and a stumbling-stone and a rock to trip over. They stumble because they disobey (ἀπειθοῦντες, a form of ἀπειθέω; disbelieve) the word, as they were destined to do. But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim (ἐξαγγείλητε, a form of ἐξαγγέλλω) the virtues of the one who called you out of darkness into his marvelous light. You once were not a people, but now you are God’s people. You were shown no mercy, but now you have received mercy.

Isaiah prophesied y^ehôvâh’s description of my chosen people as the people whom I formed for myself, so they might praise (t^ehillâh, תהלתי; Septuagint: διηγεῖσθαι, a form of διηγέομαι) me.^[17] How we praise and proclaim Him is important. Are we filled with his own ἀρετὰς (a form of ἀρέτη; translated virtues), his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his self-control, or are we bitter and resentful as we grudgingly strive in our own strength to obey rules that others apparently ignore with impunity? Malachi prophesied (3:13-18 NET):

“You have criticized me sharply,” says the Lord (y^ehôvâh, יהוה), “but you ask, ‘How have we criticized you?’ You have said, ‘It is useless to serve God. How have we been helped by keeping his requirements and going about like mourners before the Lord (y^ehôvih, יהוה) who rules over all? So now we consider the arrogant to be happy; indeed, those who practice evil are successful. In fact, those who challenge (bâchan, בחנו; Tanakh, tempt) God escape!’”

Then those who respected (yârêʼ, יראי) the Lord (y^ehôvâh, יהוה) spoke to one another, and the Lord (y^ehôvâh, יהוה) took notice. A scroll was prepared before him in which were recorded the names of those who respected (yârêʼ, ליראי) the Lord (y^ehôvâh, יהוה) and honored his name. “They will belong to me,” says the Lord (y^ehôvâh, יהוה) who rules over all, “in the day when I prepare my own special property. I will spare them as a man spares his son who serves him. Then once more you will see that I make a distinction between the righteous and the wicked, between the one who serves God and the one who does not.”

I tell you that something greater than the temple is here,^[18] Jesus continued. I turn here to Hebrews, not as the thoughts of some anonymous disciple but, as the teaching that was foremost in Jesus’ mind between his resurrection and ascension (Hebrews 12:18-24 NET):

For you have not come to something that can be touched, to a burning fire and darkness and gloom and a whirlwind and the blast of a trumpet and a voice uttering words such that those who heard begged to hear no more. For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” In fact, the scene was so terrifying that Moses said, “I shudder with fear.” But you have come to Mount Zion, the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does.

If you had known what this means: ‘I want mercy and not sacrifice,’ you would not have condemned the innocent (ἀναιτίους, another form of ἀναίτιος),^[19] Jesus continued. Then he said to them, “The Sabbath was made for people, not people for the Sabbath. For this reason the Son of Man is lord even of the Sabbath.”^[20] It was not wrong to capitalize Son of Man, for Jesus certainly meant Himself, but clearly not Himself exclusively.

If I pay attention, He has given me a beautiful contrast between how the disobedient and unbelieving picture God and judge others according to their own image, and how the obedient and believing see Him. Actually everything Jesus said and did confronting the Pharisees and teachers of the law offers this contrast and reveals his Father’s name, but I’ll consider only one other slightly different example in this essay:

Matthew 15:21-28 (NET)

Mark 7:24-30 (NET)

After going out from there, Jesus went to the region of Tyre and Sidon.

Matthew 15:21

After Jesus left there, he went to the region of Tyre.

Mark 7:24a

A Canaanite woman from that area came and cried out, “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed (δαιμονίζεται, a form of δαιμονίζομαι)!” But he did not answer her a word. Then his disciples came and begged him, “Send her away, because she keeps on crying out after us.” So he answered, “I was sent only to the lost sheep of the house of Israel.”

Matthew 15:22-24

When he went into a house, he did not want anyone to know, but he was not able to escape notice.

Mark 7:24b

But she came and bowed down before him…

Matthew 15:25a

Instead, a woman whose young daughter had an unclean (ἀκάθαρτον, a form of ἀκάθαρτος) spirit (πνεῦμα) immediately heard about him and came and fell at his feet.

Mark 7:25

The woman was a Greek, of Syrophoenician origin.

Mark 7:26a

…and said, “Lord, help me!”

Matthew 15:25b

She asked him to cast the demon (δαιμόνιον) out of her daughter.

Mark 7:26b

He said to her, “Let the children be satisfied first, for…

Mark 7:27a

“It is not right (καλὸν, a form of καλός) to take the children’s bread and throw it to the dogs,” he said.

Matthew 15:26

…it is not right to take the children’s bread and to throw it to the dogs.”

Mark 7:27b

“Yes, Lord,” she replied, “but even the dogs eat the crumbs that fall from their masters’ table.”

Matthew 15:27

She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Mark 7:28

Then Jesus answered her, “Woman, your faith is great! Let what you want be done for you.”

Matthew 15:28a

Then he said to her, “Because you said this, you may go. The demon (δαιμόνιον) has left your daughter.”

Mark 7:29

And her daughter was healed from that hour.

Matthew 15:28b

She went home and found the child lying on the bed, and the demon (δαιμόνιον) gone.

Mark 7:30

It is too easy to miss Jesus’ demonstration of his Father here. When I obsess about what He called the woman I miss that He said, Woman, your faith is great, and honored her request when she accepted his description of her as a dog. Mark described her socially and genealogically as Greek, of Syrophoenician origin. Matthew described her lost soul as a Canaanite (1 Corinthians 10:19-22 NET).

Am I saying that idols or food sacrificed to them amount to anything? No, I mean that what the pagans sacrifice is to demons (δαιμονίοις, a form of δαιμόνιον) and not to God [Table]. I do not want you to be partners with demons (δαιμονίων, another form of δαιμόνιον). You cannot drink the cup of the Lord and the cup of demons (δαιμονίων, another form of δαιμόνιον). You cannot take part in the table of the Lord and the table of demons (δαιμονίων, another form of δαιμόνιον). Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is?

The word translated pagans (εθνη, a form of ἔθνος) doesn’t occur in the parallel Greek of the NET online. It is found however in the Stephanus Textus Receptus and the Byzantine Majority Text.

1 Corinthians 10:20 NET Parallel Greek	1 Corinthians 10:20 Stephanus Textus Receptus	1 Corinthians 10:20 Byzantine Majority Text
ἀλλ᾿ ὅτι ἃ θύουσιν^[21] , δαιμονίοις καὶ οὐ θεῷ [θύουσιν]· οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι	αλλ οτι α θυει^[22] τα εθνη δαιμονιοις θυει και ου θεω ου θελω δε υμας κοινωνους των δαιμονιων γινεσθαι	αλλ οτι α θυει τα εθνη δαιμονιοις θυει και ου θεω ου θελω δε υμας κοινωνους των δαιμονιων γινεσθαι

After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes,^[23] y^ehôvâh commanded Moses to Speak unto the children of Israel.^[24] Moses knew Israel would not obey y^ehôvâh’s statutes and prophesied in song (Deuteronomy 32:16, 17 Tanakh):

They roused Him to jealousy with strange gods, with abominations (tôʽêbah, בתועבת; Septuagint: βδελύγμασιν, a form of βδέλυγμα) did they provoke Him [Table]. They sacrificed unto demons (shed, לשדים; Septuagint: δαιμονίοις, a form of δαιμόνιον), no-gods, gods that they knew not, new gods that came up of late, which your fathers dreaded not [Table].

With this fresh in my mind I get a better picture of what was going on: Jesus came to town and a demon worshiper complained to Him that her daughter was demon-possessed. It’s a vivid picture of the iniquity of the mother (in this case) being visited upon her daughter, whether we regard that visitation as punishment from God or the expected result of consorting with demons. Jesus fully intended to ignore the Canaanite woman because He was sent only to the lost sheep of the house of Israel. It is how He understood his mission from his Father. It is what He taught his disciples (Matthew 10:5-8 NET):

Jesus sent out these twelve, instructing them as follows: “Do not go to Gentile (ἐθνῶν, another form of ἔθνος) regions and do not enter any Samaritan town. Go instead to the lost sheep of the house of Israel. As you go, preach this message: ‘The kingdom of heaven is near!’ Heal the sick, raise the dead, cleanse lepers, cast out demons. Freely you received, freely give.”

Could there be anything more cruel than casting out a demon from the daughter of a demon worshiper?

Matthew 12:43-45 (NET)

Luke 11:24-28 (NET)

“When an unclean (ἀκάθαρτον, a form of ἀκάθαρτος) spirit (πνεῦμα) goes out of a person, it passes through waterless places looking for rest but does not find it.

Matthew 12:43

“When an unclean (ἀκάθαρτον, a form of ἀκάθαρτος) spirit (πνεῦμα) goes out of a person, it passes through waterless places looking for rest but not finding any.

Luke 11:24a

Then it says, ‘I will return to the home I left.’ When it returns, it finds the house empty, swept clean, and put in order.

Matthew 12:44

Then it says, ‘I will return to the home I left.’ When it returns, it finds the house swept clean and put in order.

Luke 11:24b, 25

Then it goes and brings with it seven other spirits (πνεύματα, a form of πνεῦμα) more evil (πονηρότερα, a form of πονηρός) than itself, and they go in and live there, so the last state of that person is worse than the first.

Matthew 12:45a

Then it goes and brings seven other spirits (πνεύματα, a form of πνεῦμα) more evil (πονηρότερα, a form of πονηρός) than itself, and they go in and live there, so the last state of that person is worse than the first.”

Luke 11:26

It will be that way for this evil (πονηρᾷ, another form of πονηρός) generation as well!”

Matthew 12:45b

As he said these things, a woman in the crowd spoke out to him, “Blessed is the womb that bore you and the breasts at which you nursed!”

Luke 11:27

But he replied, “Blessed rather are those who hear (ἀκούοντες, a form of ἀκούω) the word of God and obey (φυλάσσοντες, a form of φυλάσσω) it!”

Luke 11:28

Jesus’ disciples couldn’t tolerate the woman’s loud persistence, so Jesus engaged her. Still she persisted. More to the point she accepted Jesus’ description of her as one of the dogs: She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” (The Pharisees by contrast wouldn’t even accept Jesus’ description of them as actors.^[25]) And so Jesus, contrary to his own understanding of his mission from the Father and his own teaching to his own disciples, healed the woman’s daughter because of this woman’s one simple act of faith, believing his description of her as a dog. Perhaps that faith would lead to more faith in more things Jesus taught and turn this Canaanite woman and her daughter from their faith in demons.

This all reminds me of y^ehôvâh’s repentance: And the LORD (y^ehôvâh, יהוה) repented (nâcham, וינחם; Septuagint: ἱλάσθη, a form of ἱλάσκομαι) of the evil which he thought to do unto his people.^[26] How can y^ehôvâh/Jesus repent of his own covenant, his own understanding or his own teaching, except by submitting his own will to that of his Father? Who is his Father?

God is love,^[27] wrote another of the men to whom Jesus revealed his Father’s name. Not, Love is god. This isn’t pagan worship of an idea or ideals achieved by human desire or exertion. It is rather a shorthand for the name of the Father Jesus revealed to his disciples by his every word and deed. Paul’s definition of love is the way He, in fact, loves and fills believers with Himself (1 Corinthians 13:1-8a NET):

If I speak in the tongues of men and of angels, but I do not have God, I am a noisy gong or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have God, I am nothing. If I give away everything I own, and if I give over my body in order to boast, but do not have God, I receive no benefit.

God is patient, God is kind, He is not envious. God does not brag, He is not puffed up. He is not rude, He is not self-serving, He is not easily angered or resentful. He is not glad about injustice, but rejoices in the truth. He bears all things, believes all things, hopes all things, endures all things. God never ends.

And Jesus said (Matthew 7:21-23; John 3:7; Matthew 12:33a NET):

Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ [Table] Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’

Do not be amazed that I said to you, ‘You must all be born from above.’

Make a tree good and its fruit will be good…

For all who are led by the Spirit of God are the sons of God,^[28] Paul wrote believers in Rome. The Gospel harmony I created to write this essay follows.

Matthew 12:1-8 (NET)

Mark 2:23-28 (NET)

Luke 6:1-5 (NET)

At that time Jesus went through the grain fields on a Sabbath.

Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων

Matthew 12:1a

Jesus was going through the grain fields on a Sabbath…

Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν |παραπορεύεσθαι| διὰ τῶν σπορίμων

Mark 2:23a

Jesus was going through the grain fields on a Sabbath…

Ἐγένετο δὲ ἐν σαββάτῳ διαπορεύεσθαι αὐτὸν διὰ σπορίμων

Luke 6:1a

His disciples were hungry…

οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν

Matthew 12:1b

…and they began to pick heads of wheat…

καὶ ἤρξαντο τίλλειν στάχυας

Matthew 12:1c

…and his disciples began to pick some heads of wheat…

καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο … τίλλοντες τοὺς στάχυας

Mark 2:23b

…and his disciples picked some heads of wheat…

καὶ ἔτιλλον οἱ μαθηταὶ αὐτοῦ … τοὺς στάχυας

Luke 6:1b

as they made their way.

ὁδὸν ποιεῖν

Mark 2:23c

…rubbed them in their hands…

ψώχοντες ταῖς χερσίν

Luke 6:1c

…and eat them.

καὶ ἐσθίειν

Matthew 12:1d

…and ate them.

καὶ ἤσθιον …

Luke 6:1d

But when the Pharisees saw this…

οἱ δὲ Φαρισαῖοι ἰδόντες

Matthew 12:2a

…they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” He said to them, “Haven’t you read what David did…

εἶπαν αὐτῷ· ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ. ὁ δὲ εἶπεν αὐτοῖς· οὐκ ἀνέγνωτε τί ἐποίησεν Δαυὶδ

Matthew 12:2b, 3a

So the Pharisees said to him, “Look, why are they doing what is against the law on the Sabbath?” He said to them, “Have you never read what David did…

καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ· ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; καὶ λέγει αὐτοῖς· οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυὶδ

Mark 2:24, 25a

But some of the Pharisees said, “Why are you doing what is against the law on the Sabbath?” Jesus answered them, “Haven’t you read what David did…

τινὲς δὲ τῶν Φαρισαίων εἶπαν· τί ποιεῖτε ὃ οὐκ ἔξεστιν τοῖς σάββασιν; καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν |ὁ| Ἰησοῦς· οὐδὲ τοῦτο ἀνέγνωτε ὃ ἐποίησεν Δαυὶδ

Luke 6:2, 3a

…when he was in need…

ὅτε χρείαν ἔσχεν

Mark 2:25b

…when he and his companions were hungry – how he entered the house of God…

ὅτε ἐπείνασεν καὶ οἱ μετ᾿ αὐτοῦ, πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ

Matthew 12:3b, 4a

…and he and his companions were hungry – how he entered the house of God…

καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετ᾿ αὐτοῦ, |πῶς| εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ

Mark 2:25c, 26a

…when he and his companions were hungry – how he entered the house of God…

ὅτε ἐπείνασεν αὐτὸς καὶ οἱ μετ᾿ αὐτοῦ [ὄντες], [ὡς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ

Luke 6:3b, 4a

…when Abiathar was high priest…

ἐπὶ Ἀβιαθὰρ ἀρχιερέως

Mark 2:26b

…took…

λαβὼν

Luke 6:4b

…and they ate the sacred bread, which was against the law…

καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἦν

Matthew 12:4b

…and ate the sacred bread, which is against the law…

καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν

Mark 2:26c

…and ate the sacred bread, which is not lawful…

καὶ τοὺς ἄρτους τῆς προθέσεως … ἔφαγεν … οὓς οὐκ ἔξεστιν

Luke 6:4c

…for him or his companions to eat…

αὐτῷ φαγεῖν οὐδὲ τοῖς μετ᾿ αὐτοῦ

Matthew 12:4c

…but only for the priests?

εἰ μὴ τοῖς ἱερεῦσιν μόνοις

Matthew 12:4d

…for any but the priests to eat…

φαγεῖν εἰ μὴ τοὺς ἱερεῖς

Mark 2:26d

…for any to eat but the priests alone…

… φαγεῖν εἰ μὴ μόνους τοὺς ἱερεῖς

Luke 6:4d

…and also gave it to his companions?”

καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν

Mark 2:26e

…and gave it to his companions?”

καὶ ἔδωκεν τοῖς μετ᾿ αὐτοῦ

Luke 6:4e

Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty? I tell you that something greater than the temple is here. If you had known what this means: ‘I want mercy and not sacrifice,’ you would not have condemned the innocent.

ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοι εἰσιν; λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζον ἐστιν ὧδε. εἰ δὲ ἐγνώκειτε τί ἐστιν· ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους

Matthew 12:5-7

Then he said to them…

καὶ ἔλεγεν αὐτοῖς

Mark 2:27a

Then he said to them…

καὶ ἔλεγεν αὐτοῖς

Luke 6:5a

“The Sabbath was made for people, not people for the Sabbath. For this reason…

τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· ὥστε

Mark 2:27b, 28a

For the Son of Man is lord of the Sabbath.”

κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου.

Matthew 12:8

…the Son of Man is lord even of the Sabbath.”

κύριος ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου.

Mark 2:28b

“The Son of Man is lord of the Sabbath.”

κύριος ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου.

Luke 6:5b

To Make Holy, Part 5

Back to Who Am I? Part 8

Back to Hypocrisy

^[1] John 17:17 (NET)

^[2] John 17:6a (NET)

^[3] Mark 10:6 (NET) Table

^[4] Genesis 1:27 (NETS)

^[5] John 2:11b (NET)

^[6] John 21:1 (NET)

^[7] John 21:14b (NET)

^[8] Matthew 12:1a (NET)

^[9] Mark 2:23b (NET)

^[10] Luke 6:1b (NET)

^[11] 2 Corinthians 9:10 (NET)

^[12] Deuteronomy 23:25 (NET)

^[13] Matthew 12:2 (NET)

^[14] Mark 2:25, 26a (NET)

^[15] Luke 6:4b (NET)

^[16] Matthew 12:5 (NET)

^[17] Isaiah 43:20b, 21 (NET)

^[18] Matthew 12:6 (NET)

^[19] Matthew 12:7 (NET)

^[20] Mark 2:27, 28 (NET)

^[21] A form of θύω

^[22] θυει another form of θύω

^[23] Leviticus 18:3 (Tanakh) Table

^[24] Leviticus 18:2a (Tanakh)

^[25] Romans, Part 9; Romans, Part 10; Romans, Part 12; Romans, Part 26; Romans, Part 49; Romans, Part 60; Romans, Part 71; Romans, Part 83; Sowing to the Flesh, Part 2; My Deeds, Part 1

^[26] Exodus 32:14 (KJV)

^[27] 1 John 4:8b (NET)

^[28] Romans 8:14 (NET)

Fear – Deuteronomy, Part 8

Posted on July 2, 2017 by admin

I was standing between the Lord and you at that time, Moses said to Israel, to reveal to you the message of the Lord (y^ehôvâh, יהוה), because you were afraid (yârêʼ, יראתם) of the fire and would not go up the mountain.^[1] Then he recounted the ten commandments. Within them was a fearful description of y^ehôvâh: I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me…^[2] And in a footnote (11) the translators made it perfectly clear what form of punishment they had in mind: “God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9).” In other words y^ehôvâh executes the sons, grandsons, and great-grandsons for the sin of the fathers who reject Him.

That’s what I thought. And that’s why I love the NET. Apart from its written record I would look back and think I had been completely insane. It’s not that I had the NET to read when I was young, but that its translators came of age in the same religious milieu as I did. So in the spirit of fearing the Lord I want to slow way down to consider how they arrived at I punish as a translation of the Hebrew word pâqad (פקד; Septuagint: ἀποδιδοὺς, a form of ἀποδίδωμι). And this fear is not reverence, but the fear that keeps one from direct intercourse with y^ehôvâh. Only Moses risked that, because you were afraid of the fire and would not go up the mountain.

In Exodus 20:5 (NET) pâqad was translated responding.

Form of pâqad	Reference	KJV	NET
פקד	Exodus 20:5	…visiting the iniquity of the fathers upon the children…	…responding to the transgression of fathers by dealing with children…
פקד	Deuteronomy 5:9	…visiting the iniquity of the fathers upon the children…	…I punish the sons, grandsons, and great-grandsons…

I intend to track pâqad, ʽâvôn (עון; translated to the transgression and for the sin) and śânêʼ (לשׁנאי; translated of those who reject me and who reject me) from the beginning to the giving of the law, and then from there to its restatement in Deuteronomy. I first encountered ʽâvôn from the mouth of Cain after he attacked his brother Abel and killed him.^[3]

So now, you are banished from the ground, y^ehôvâh said to him, which has opened its mouth to receive your brother’s blood from your hand.^[4] Up to that time Cain had cultivated the ground. When you try to cultivate the ground, y^ehôvâh continued, it will no longer yield its best for you. You will be a homeless wanderer on the earth.^[5] Cain lamented (Genesis 4:13b, 14 NET):

My punishment (ʽâvôn, עוני) is too great to endure! [Table] Look! You are driving me off the land today, and I must hide from your presence. I will be a homeless wanderer on the earth; whoever finds me will kill me.

Here the translators assumed that Cain lamented his punishment rather than his sin; ʽâvôn can mean both. When y^ehôvâh prophesied to Abram the translators assumed the Amorites were not punished in the promised land they inhabited but that the land itself would not be given to Abram’s descendants until the Amorites’ sin reached some predetermined limit (Genesis 15:13b-16 NET):

Know for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for four hundred years [Table]. But I will execute judgment on the nation that they will serve. Afterward they will come out with many possessions [Table]. But as for you, you will go to your ancestors in peace and be buried at a good old age [Table]. In the fourth generation your descendants will return here, for the sin (ʽâvôn, עון) of the Amorites has not yet reached its limit [Table].

But Abram/Abraham had no son yet by his wife Sarah (Genesis 17:15-21).

Then God said to Abraham, “As for your wife, you must no longer call her Sarai; Sarah will be her name [Table]. I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. Kings of countries will come from her [Table]!”

Then Abraham bowed down with his face to the ground and laughed as he said to himself, “Can a son be born to a man who is a hundred years old? Can Sarah bear a child at the age of ninety [Table]?” Abraham said to God, “O that Ishmael might live before you [Table]!”

God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. I will confirm my covenant with him as a perpetual covenant for his descendants after him [Table]. As for Ishmael, I have heard you. I will indeed bless him, make him fruitful, and give him a multitude of descendants. He will become the father of twelve princes; I will make him into a great nation [Table]. But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year [Table].”

The Lord appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day. Abraham looked up and saw three men standing across from him.^[6] One of them said, “I will surely return to you when the season comes round again, and your wife Sarah will have a son!”^[7]

So Sarah laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?”

The Lord said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child when I am old?’ Is anything impossible for the Lord? I will return to you when the season comes round again and Sarah will have a son.” Then Sarah lied, saying, “I did not laugh,” because she was afraid (yârêʼ, יראה). But the Lord said, “No! You did laugh.”^[8]

The next occurrence of ʽâvôn involved the judgment and condemnation of Sodom. At dawn the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, or else you will be destroyed when the city is judged (ʽâvôn)!”^[9] Competing values had met at Lot’s front door (Genesis 19:4-9a NET):

Before they could lie down to sleep, all the men – both young and old, from every part of the city of Sodom – surrounded the house. They shouted to Lot, “Where are the men who came to you tonight? Bring them out to us so we can have sex with them!”

Lot went outside to them, shutting the door behind him. He said, “No, my brothers! Don’t act so wickedly (râʽaʽ, תרעו)! Look, I have two daughters who have never had sexual relations with a man. Let me bring them out to you, and you can do to them whatever you please. Only don’t do anything to these men, for they have come under the protection of my roof.”

“Out of our way!” they cried, and “This man came to live here as a foreigner, and now he dares to judge us! We’ll do more harm (râʽaʽ, נרע) to you than to them!”

The two angels, y^ehôvâh’s messengers, didn’t allow the men of Sodom to fulfill their desire, nor did they allow Lot to defile his daughters to fulfill his family’s ideal of hospitality. They struck the men who were at the door of the house, from the youngest to the oldest, with blindness.^[10] And that brings me to the first occurrence of pâqad.

The Lord visited (pâqad, פקד) Sarah just as he had said he would and did for Sarah what he had promised.^[11] The rabbis who translated the Septuagint chose ἐπεσκέψατο (a form of ἐπισκέπτομαι) here. I find ἐπεσκέψατο at the beginning of the fulfillment of another promise as well. The Jerusalem Council listened to Barnabas and Paul while they explained all the miraculous signs and wonders God had done among the Gentiles through them.^[12] James replied (Acts 15:13b-18 NET Table1 Table2):

“Brothers, listen to me. Simeon has explained (Acts 15:7-11) how God first concerned himself (ἐπεσκέψατο, a form of ἐπισκέπτομαι) to select from among the Gentiles a people for his name. The words of the prophets agree with this, as it is written, ‘After this I will return, and I will rebuild the fallen tent of David; I will rebuild its ruins and restore it, so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own,’ says the Lord, who makes these things known from long ago.”

James didn’t quote the Septuagint.

Acts 15:16, 17 (NET)	Acts 15:16, 17 Parallel Greek	Amos 9:11, 12 Septuagint	Amos 9:11, 12 NETS
‘After this…	μετὰ ταῦτα…	ἐν τῇ ἡμέρᾳ ἐκείνῃ…	On that day…
…I will return…	…ἀναστρέψω…
…and I will rebuild the fallen tent of David…	καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν	…ἀναστήσω τὴν σκηνὴν Δαυιδ τὴν πεπτωκυῖαν…	…I will raise up the tent of David that is fallen…
		…καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς…	…and rebuild its ruins…
…I will rebuild its ruins…	…καὶ τὰ \|κατεσκαμμένα\| αὐτῆς ἀνοικοδομήσω…	…καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω…	…and raise up its destruction…
…and restore it…	…καὶ ἀνορθώσω αὐτήν…	…καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος…	…and rebuild it as the days of old…
…so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own,’ says the Lord, who makes these things…	…ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομα μου ἐπ᾿ αὐτούς, λέγει κύριος ποιῶν ταῦτα…	…ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς λέγει κύριος ὁ θεὸς ὁ ποιῶν ταῦτα…	…in order that those remaining of humans and all the nations upon whom my name has been called might seek out me, says the Lord who does these things.

But the Septuagint version of Amos 9:12 is much closer to James’ quotation than the Hebrew from which our Bibles have been translated.

Amos 9:12 (NET)	Amos 9:12 (KJV)	Amos 9:12 (Tanakh)
“As a result they will conquer those left in Edom and all the nations subject to my rule.” The Lord, who is about to do this, is speaking!	That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.	That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.

The first occurrence of śânêʼ is found in the words with which Rebekah’s family blessed her when she left them to marry Abraham’s and Sarah’s son Isaac: Our sister, may you become the mother of thousands of ten thousands! May your descendants possess the strongholds of their enemies (śânêʼ).^[13] But enemies as a translation of śânêʼ did not mean open warfare exclusively. It could include the fear of a potential enemy. Abimelech said to Isaac, “Leave us and go elsewhere, for you have become much more powerful than we are.”^[14] When Abimelech saw how y^ehôvâh had blessed Isaac and sought a treaty with him, Isaac asked, Why have you come to me? You hate (śânêʼ, שׁנאתם) me and sent me away from you. ^[15]

The Hebrew word śânêʼ was also used to describe personal preference. Isaac and Rebekah had twin sons, Esau and Jacob. Jacob married two women, Leah and Rachel. Rachel was beautiful. Leah was not. When evening came Jacob preferred to bed Rachel over Leah. When the Lord saw that Leah was unloved (śânêʼ, שׁנואה), he enabled her to become pregnant while Rachel remained childless.^[16] She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved (śânêʼ, שׁנואה), he gave me this one too.”^[17]

From the perspective of the word usage of śânêʼ it matters very little whether Leah was a superstitious woman who mistook happenstance for interaction with y^ehôvâh. As a matter of faith in y^ehôvâh it is important to remember that Moses was not afraid of the fire, went up the mountain and spoke directly with Him. He said of Moses (Numbers 12:6-8a NET):

Hear now my words: If there is a prophet among you, I the Lord (y^ehôvâh, יהוה) will make myself known to him in a vision; I will speak with him in a dream. My servant Moses is not like this; he is faithful in all my house. With him I will speak face to face, openly, and not in riddles; and he will see the form of the Lord (y^ehôvâh, יהוה).

It was Moses who wrote that y^ehôvâh saw (râʼâh, וירא) that Leah was unloved and enabled her to become pregnant. If I believe, the details pulse with life. Leah concurred with y^ehôvâh at first: The Lord has looked (râʼâh, ראה) with pity on my oppressed condition,^[18] she said when she was not having regular sex with Jacob. But after she was and had given birth to two sons, Reuben and Simeon, the idea that y^ehôvâh saw her became less comforting: the Lord heard (shâmaʽ, ושמע) that I was unloved, she amended her statement of faith.

So then faith comes by hearing,^[19] Paul wrote the Romans. The best way to avoid faith in y^ehôvâh is to avoid the Bible. Don’t read it for yourself or listen to preaching or teaching from it. The second best way to avoid faith in y^ehôvâh is to read the Bible, study it even, listen to plenty of sermons from it, but keep your mind focused on rules for you to obey. I know. I did it for years.

With my mind focused on my own compliance, or lack of compliance, to rules derived from the law I missed the grace of God, his gift of righteousness, the fruit of his Spirit. Although they see they do not see, and although they hear they do not hear nor do they understand,^[20] Jesus promised those who trusted their religion, rites and rituals rather than y^ehôvâh. Woe to you, experts in the law and you Pharisees, He critiqued their labors, hypocrites! You cross land and sea to make one convert, and when you get one, you make him twice as much a child of hell as yourselves!^[21]

Elsewhere I called my attempt “to keep yehôvâh’s law in my own strength…an occupational hazard of reading the Old Testament with a willing heart…If y^ehôvâh said do this or don’t do that, I said okay, and woke up somewhere in the story of David to the fact that I was striving again to keep the law in my own strength, without malice or forethought.” Jesus read the Old Testament and concluded, You must all be born from above^[22] because what is born of the flesh is flesh, and what is born of the Spirit is spirit.^[23] Keeping that in view and remaining open to understanding how He got that out of the Old Testament helps to minimize the “occupational hazard” of studying it. Another more manual technique has been to deny my suspicions of y^ehôvâh, to take Him at his word, and to become more suspicious of the motives (1 Timothy 1:5-7) and agendas (Galatians 4:17-31) of those who would dissuade me from trusting his salvation.

Eventually, Rachel had a son, Joseph. When Joseph’s brothers saw that their father loved him more than any of them, they hated (śânêʼ, וישׁנאו) Joseph and were not able to speak to him kindly. Joseph had a dream, and when he told his brothers about it, they hated (śânêʼ, שׁנא) him even more.^[24] He said to them (Genesis 37:6-8 NET):

“Listen to this dream I had: There we were, binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down to it!” Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” They hated (śânêʼ, שׁנא) him even more because of his dream and because of what he said.

Joseph had another dream, and told it to his brothers (Genesis 37:9, 10 NET).

“Look,” he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? Will I, your mother, and your brothers really come and bow down to you?”

Joeseph’s brothers’ śânêʼ was no mere emotion. They plotted to kill him. But Reuben, the eldest, talked them down from killing Joseph. Then Judah said to his brothers (Genesis 37:26-28 NET):

“What profit is there if we kill our brother and cover up his blood? Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, for after all, he is our brother, our own flesh.” His brothers agreed. So when the Midianite merchants passed by, Joseph’s brothers pulled him out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites then took Joseph to Egypt.

An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, purchased [Joseph] from the Ishmaelites who had brought him there (Genesis 39:1b-6a NET).

The Lord (y^ehôvâh, יהוה) was with Joseph. He was successful and lived in the household of his Egyptian master. His master observed that the Lord (y^ehôvâh, יהוה) was with him and that the Lord (y^ehôvâh, יהוה) made everything he was doing successful. So Joseph found favor in his sight and became his personal attendant. Potiphar appointed (pâqad, ויפקדהו) Joseph overseer of his household and put him in charge of everything he owned. From the time Potiphar appointed (pâqad, הפקיד) him over his household and over all that he owned, the Lord (y^ehôvâh, יהוה) blessed the Egyptian’s household for Joseph’s sake. The blessing of the Lord (y^ehôvâh, יהוה) was on everything that he had, both in his house and in his fields. So Potiphar left everything he had in Joseph’s care; he gave no thought to anything except the food he ate.

In the Septuagint these two occurrences of pâqad were translated κατέστησεν and κατασταθῆναι (forms of καθίστημι). Who then is the faithful and wise slave, Jesus asked, whom the master has put in charge (κατέστησεν, a form of καθίστημι) of his household, to give the other slaves their food at the proper time? Blessed is that slave whom the master finds at work when he comes. I tell you the truth, the master will put him in charge (καταστήσει, another form of καθίστημι) of all his possessions.^[25]

I’ll pick this up in another essay. The tables I’ve used here follow.

Form of pâqad	Reference	KJV	NET
פקד	Genesis 21:1	And the LORD visited Sarah as he had…	The Lord visited Sarah just as he had said…
	Genesis 50:24	…and God will surely visit you…	…But God will surely come to you…
	Genesis 50:25	…God will surely visit you…	..God will surely come to you…
	Exodus 3:16	…I have surely visited you…	…I have attended carefully to you…
	Exodus 4:31	…they heard that the LORD had visited…	…heard that the Lord had attended to…
	Exodus 13:19	…God will surely visit you…	…God will surely attend to you…
	Exodus 20:5	…visiting the iniquity of the fathers upon the children…	…responding to the transgression of fathers by dealing with children…
ויפקדהו	Genesis 39:4	…and he made him overseer over his…	…Potiphar appointed Joseph overseer of…
הפקיד	Genesis 39:5	…he had made him overseer in his house…	…Potiphar appointed him over his…
ויפקד	Genesis 40:4	…charged Joseph with them…	…appointed Joseph to be their attendant…
ויפקד	Genesis 41:34	…and let him appoint officers over the…	…he should appoint officials throughout…
יפקד	Genesis 50:24	…and God will surely visit you…	…But God will surely come to you…
	Genesis 50:25	…God will surely visit you…	..God will surely come to you…
	Exodus 13:19	…God will surely visit you…	…God will surely attend to you…
פקדתי	Exodus 3:16	…I have surely visited you…	…I have attended carefully to you…

Form of ʽâvôn	Reference	KJV	NET
עוני	Genesis 4:13	My punishment is greater than I can bear.	My punishment is too great to endure!
עון	Genesis 15:16	…for the iniquity of the Amorites is not…	…for the sin of the Amorites has not yet…
	Genesis 44:16	…found out the iniquity of thy servants…	…God has exposed the sin of your servants!
	Exodus 20:5	…visiting the iniquity of the fathers upon the children…	…responding to the transgression of fathers…
בעון	Genesis 19:15	…be consumed in the iniquity of the city.	…will be destroyed when the city is judged!

Form of śânêʼ	Reference	KJV	NET
שׁנאיו	Genesis 24:60	…possess the gate of those which hate…	…possess the strongholds of their enemies.
שׁנאתם	Genesis 26:27	…ye hate me, and have sent me away…	You hate me and sent me away from you.
שׁנואה	Genesis 29:31	…the LORD saw that Leah was hated…	…the Lord saw that Leah was unloved…
שׁנואה	Genesis 29:33	…the LORD hath heard that I was hated…	…the Lord heard that I was unloved…
וישׁנאו	Genesis 37:4	…they hated him, and could not speak…	…they hated Joseph and were not able to…
שׁנא	Genesis 37:5	…and they hated him yet the more.	…they hated him even more.
שׁנא	Genesis 37:8	And they hated him yet the more for his…	They hated him even more because of his…
שׁנאינו	Exodus 1:10	…they join also unto our enemies…	…will ally themselves with our enemies…
שׁנאי	Exodus 18:21	…men of truth, hating covetousness…	…men of truth, those who hate bribes…
לשׁנאי	Exodus 20:5	…generation of them that hate me…	…generations of those who reject me…

Fear – Deuteronomy, Part 9

Back to Fear – Deuteronomy, Part 10

Back to Fear – Deuteronomy, Part 11

Back to Fear – Deuteronomy, Part 12

Back to Forgiven or Passed Over? Part 6

Back to Romans. Part 91

Back to Fear – Deuteronomy, Part 13

Back to Fear – Deuteronomy, Part 14

Back to Fear – Deuteronomy, Part 15

Back to Isaiah 53:10-12, Part 9

^[1] Deuteronomy 5:5 (NET)

^[2] Deuteronomy 5:9b (NET)

^[3] Genesis 4:8b (NET)

^[4] Genesis 4:11 (NET) Table

^[5] Genesis 4:12 (NET) Table

^[6] Genesis 18:1, 2a (NET)

^[7] Genesis 18:10a (NET)

^[8] Genesis 18:12-15 (NET)

^[9] Genesis 19:15 (NET) בעון

^[10] Genesis 19:11a (NET)

^[11] Genesis 21:1 (NET)

^[12] Acts 15:12 (NET)

^[13] Genesis 24:60 (NET) שׁנאיו

^[14] Genesis 26:16 (NET)

^[15] Genesis 26:27 (NET)

^[16] Genesis 29:31 (NET)

^[17] Genesis 29:33a (NET)

^[18] Genesis 29:32a (NET)

^[19] Romans 10:17a (NKJV)

^[20] Matthew 13:13b (NET)

^[21] Matthew 23:15 (NET)

^[22] John 3:7b (NET)

^[23] John 3:6 (NET)

^[24] Genesis 37:4, 5 (NET)

^[25] Matthew 24:45-47 (NET)

Romans, Part 86

Posted on April 9, 2017 by admin

But I myself am fully convinced about you, my brothers and sisters, Paul continued, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.^[1] Though it may sound as if Paul commended Roman believers for their peculiar goodness and knowledge, I will maintain that his confidence was in the God of hope and the power of the Holy Spirit: Now may the God of hope fill you with all joy and peace as you believe in him, so that you may abound in hope by the power of the Holy Spirit.^[2]

The Greek word translated am fully convinced was Πέπεισμαι (a form of πείθω). For I am convinced (πέπεισμαι, a form of πείθω), Paul wrote, that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.^[3] I know the one in whom my faith is set, he wrote Timothy, and I am convinced (πέπεισμαι, a form of πείθω) that he is able to protect what has been entrusted to me until that day.^[4] And he characterized himself as one who put no confidence (πεποιθότες, another form of πείθω) in the flesh, Roman or otherwise: For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh (καὶ οὐκ ἐν σαρκὶ πεποιθότες)…^[5]

The goodness Paul was fully convinced that Roman believers were full of was ἀγαθωσύνης (a form of ἀγαθωσύνη) in Greek. Again, it was not that Romans were peculiarly full of goodness in Paul’s estimation while citizens of Thessalonica needed to rely on God: we pray for you always, Paul wrote believers in Thessalonica, that our God will make you worthy of his calling and fulfill by his power your every desire for goodness (ἀγαθωσύνης, a form of ἀγαθωσύνη)…^[6] Walk as children of the light, he wrote believers in Ephesus, for the fruit of the light consists in all goodness (ἀγαθωσύνῃ), righteousness, and truth…^[7] And, of course, goodness is delivered daily to believers as an aspect of the fruit of the Spirit: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness (ἀγαθωσύνη), faithfulness, gentleness, and self-control.^[8]

The knowledge with which believers in Rome were filled was γνώσεως (a form of γνῶσις) in Greek. Once again, I don’t think Paul meant that Romans were peculiarly filled with all knowledge. He didn’t even claim knowledge for himself or the other apostles beyond what was given by God: For God, who said “Let light shine out of darkness,” he wrote believers in Corinth, is the one who shined in our hearts to give us the light of the glorious knowledge (γνώσεως, a form of γνῶσις) of God in the face of Christ.^[9] My goal is that their hearts, having been knit together in love, he wrote the Colossians, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge (ἐπίγνωσιν, a form of ἐπίγνωσις) of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge (γνώσεως, a form of γνῶσις).^[10] Christ’s love, in fact, surpasses knowledge: to know (γνῶναι, a form of γινώσκω) the love of Christ that surpasses knowledge (γνώσεως, a form of γνῶσις), so that you may be filled up to all the fullness of God.^[11] For Paul the value of knowing (γνώσεως, a form of γνῶσις) Christ Jesus my Lord was far greater than all human honor.^[12]

But I have written more boldly to you on some points so as to remind you, Paul continued his letter to believers in Rome, because of the grace given to me by God to be a minister (λειτουργὸν, a form of λειτουργός) of Christ Jesus to the Gentiles.^[13] Paul had not yet been to Rome. His self-consciousness about all that he had written to believers there intrigues me. I can easily see this letter as the culmination of Paul’s working through his own issues, from the Jerusalem Council to Athens to Corinth and on to Ephesus. Did he recognize the importance the Roman Church would assume once the Jerusalem Church was scattered? Surely the Holy Spirit did.

I don’t think Paul intended to write a treatise on the Gospel but a letter to Roman believers. Still, by the Holy Spirit a Gospel treatise is what he wrote. Without altering a word Paul wanted to explain his boldness (τολμηρότερον; translated more boldly). I serve the gospel of God like a priest, he continued, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit.^[14] So that the Gentiles may be sanctified by their own obedience or by adding their own works to their faith? No, so that the Gentiles may be sanctified by the Holy Spirit (ἡγιασμένη ἐν πνεύματιἁγίῳ).

The Greek word translated sanctified was ἡγιασμένη (a form of ἁγιάζω). Now may the God of peace himself make you completely holy (ἁγιάσαι, another form of ἁγιάζω), Paul wrote believers in Thessalonica, and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ. He who calls you is trustworthy, and he will in fact do this.^[15] Christ loved the church and gave himself for her to sanctify (ἁγιάσῃ, another form of ἁγιάζω) her by cleansing her with the washing of the water by the word, so that he may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless.^[16] Sanctify (ἁγίασον, another form of ἁγιάζω) them by the truth, Jesus prayed to his Father, your word is truth.^[17] For them, Jesus continued in prayer, I sanctify (ἁγιάζω) myself, that they too may be truly sanctified (ἡγιασμένοι, another form of ἁγιάζω).^[18]

For indeed he who makes holy (ἁγιάζων, another form of ἁγιάζω) and those being made holy (ἁγιαζόμενοι, another form of ἁγιάζω) all have the same origin, and so he is not ashamed to call them brothers and sisters…^[19] As I’ve written before,^[20] it is axiomatic to me that Jesus’ holiness was from the Holy Spirit rather than his own divine nature. Otherwise, his command and invitation, Follow me, would be meaningless to sinful human beings. I will rescue you from your own people and from the Gentiles, Jesus promised Paul, to whom I am sending you to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified (ἡγιασμένοις, another form of ἁγιάζω) by faith in me.^[21]

Luther/Graebner called the religious mind “that monster called self-righteousness”:^[22]

This is the principal purpose of the Law and its most valuable contribution. As long as a person is not a murderer, adulterer, thief, he would swear that he is righteous. How is God going to humble such a person except by the Law? The Law is the hammer of death, the thunder of hell, and the lightning of God’s wrath to bring down the proud and shameless hypocrites. When the Law was instituted on Mount Sinai it was accompanied by lightning, by storms, by the sound of trumpets, to tear to pieces that monster called self-righteousness. As long as a person thinks he is right he is going to be incomprehensibly proud and presumptuous. He is going to hate God, despise His grace and mercy, and ignore the promises in Christ. The Gospel of the free forgiveness of sins through Christ will never appeal to the self-righteous.

This monster of self-righteousness, this stiff-necked beast, needs a big axe. And that is what the Law is, a big axe. Accordingly, the proper use and function of the Law is to threaten until the conscience is scared stiff.

The awful spectacle at Mount Sinai portrayed the proper use of the Law…

The Law is meant to produce the same effect today which it produced at Mount Sinai long ago. I want to encourage all who fear God, especially those who intend to become ministers of the Gospel, to learn from the Apostle the proper use of the Law.

This could explain Jonathan Edwards’ “Sinners in the Hands of an Angry God.” It was not based on his own experience of eternal life, knowing God, but on a preaching technique derived from a metaphorical reading of the events at Sinai. But when I approach those events with Jesus’ key to understanding the Old Testament I can’t hear it as a metaphor, only as a literal demonstration of the absolute limits of fear-based righteousness. With theatricality and pyrotechnics beyond any human preacher’s bellicose pulpit pounding y^ehôvâh got forty days of obedience to the law out of fear.

To be fair Luther/Graebner didn’t expect preaching designed “to threaten until the conscience is scared stiff” to produce righteousness (or even obedience to the law) directly, but to foster a hunger and thirst for righteousness:^[23]

The proverb has it that Hunger is the best cook [Fames est optimus coquus]. The Law makes afflicted consciences hungry for Christ. Christ tastes good to them. Hungry hearts appreciate Christ. Thirsty souls are what Christ wants. He invites them: ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ Christ’s benefits are so precious that He will dispense them only to those who need them and really desire them.

I understand precious here as scarce and conclude that this last statement is essentially false. Christ’s benefits are not scarce. They are as omnipresent^[24] as the Holy Spirit. Everyone needs them: Do not be amazed that I said to you, ‘You must all be born from above.’^[25] And God Himself provides the desire for them as well as their accomplishment: for the one bringing forth (ἐνεργῶν, a form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.^[26] There is no cause to add conditions to sanctification beyond faith in Christ. Faith comes by hearing, and hearing by the word of God.^[27] But how are they to hear without someone preaching to them?^[28] Or how are we to hear if preachers preach something other than the truth that we are sanctified by the Holy Spirit?

On the one hand Luther/Graebner seemed to grasp this:^[29]

…the Holy Ghost is sent forth into the hearts of the believers, as here stated, “God sent the Spirit of his Son into your hearts.” This sending is accomplished by the preaching of the Gospel through which the Holy Spirit inspires us with fervor and light, with new judgment, new desires, and new motives. This happy innovation is not a derivative of reason or personal development, but solely the gift and operation of the Holy Ghost.

Though they did a yeoman’s job demonstrating that justification is by faith in Christ apart from the works of the law, any law, when it came to sanctification Luther/Graebner let the whole wretched works religion in through the back door:^[30]

If we think of Christ as Paul here depicts Him, we shall never go wrong. We shall never be in danger of misconstruing the meaning of the Law. We shall understand that the Law does not justify. We shall understand why a Christian observes laws: For the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.

First, I want to be perfectly clear that a believer in Christ merely appears to observe laws. That appearance does not result from attempting to “observe laws” but from hearing with faith and receiving the fruit of the Holy Spirit, the love that is the fulfillment the law. The peace of the world, my gratitude to God and desire that others may be attracted to the Gospel is not up to the task of righteousness.

At times Luther/Graebner seemed to comprehend the fruit of the Spirit:^[31]

The Word of God falling from the lips of the apostle or minister enters into the heart of the hearer. The Holy Ghost impregnates the Word so that it brings forth the fruit of faith.

Yet when Luther/Graebner addressed the “fruit of faith” directly it reads:^[32]

FAITH

In listing faith among the fruits of the Spirit, Paul obviously does not mean faith in Christ, but faith in men. Such faith is not suspicious of people but believes the best. Naturally the possessor of such faith will be deceived, but he lets it pass. He is ready to believe all men, but he will not trust all men. Where this virtue is lacking men are suspicious, forward, and wayward and will believe nothing nor yield to anybody. No matter how well a person says or does anything, they will find fault with it, and if you do not humor them you can never please them. It is quite impossible to get along with them. Such faith in people therefore, is quite necessary. What kind of life would this be if one person could not believe another person?

In fact every detail of every aspect of the fruit of the Spirit in the Luther/Graebner commentary reads like a definition of a virtue, an ideal or a rule to be pursued by my desire for “the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.” In contrast I will quote Paul once again (Romans 15:15, 16 NET):

But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God to be a minister of Christ Jesus to the Gentiles. I serve the gospel of God like a priest, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit.

Anything less than being sanctified by the Holy Spirit is a human attempt to be perfected by the flesh. Are you so foolish? Paul asked struggling believers in Galatia. Although you began with the Spirit, are you now trying to finish by human effort (σαρκὶ, a form of σάρξ)?^[33] We of this generation risk being judged by skeptics or some future apostle of some future dispensation with the words:

For if grace had been given that was able to give life, then righteousness would certainly have come by grace.

Romans, Part 87

Back to Fear – Deuteronomy, Part 7

Back to Who Am I? Part 6

Back to To Make Holy, Part 5

^[1] Romans 15:14 (NET)

^[2] Romans 15:13 (NET)

^[3] Romans 8:38, 39 (NET)

^[4] 2 Timothy 1:12b (NET)

^[5] Philippians 3:3 (NIV) Table

^[6] 2 Thessalonians 1:11 (NET)

^[7] Ephesians 5:8b, 9 (NET)

^[8] Galatians 5:22, 23a (NET)

^[9] 2 Corinthians 4:6 (NET)

^[10] Colossians 2:2, 3 (NET)

^[11] Ephesians 3:19 (NET); See: Ephesians 3:14-21

^[12] Philippians 3:3-11, cf. verse 8

^[13] Romans 15:15, 16a (NET)

^[14] Romans 15:16b (NET)

^[15] 1 Thessalonians 5:23, 24 (NET)

^[16] Ephesians 5:25b-27 (NET)

^[17] John 17:17 (NIV)

^[18] John 17:19 (NIV)

^[19] Hebrews 2:11 (NET)

^[20] The Righteousness of God; Romans, Part 50

^[21] Acts 26:17, 18 (NET)

^[22] Commentary on Galatians 3:19, “The Twofold Purpose of the Law”

^[23] Commentary on Galations 3:21

^[24] Psalm 139:1-18 (NET)

^[25] John 3:7 (NET)

^[26] Philippians 2:13 (NET)

^[27] Romans 10:17 (NKJV)

^[28] Romans 10:14b (NET)

^[29] Commentary on Galatians 4:6

^[30] Commentary on Galatians 4:4, 5

^[31] Commentary on Galatians 4:19

^[32] Commentary on Galatians 5:22, 23

^[33] Galatians 3:3 (NET)

Fear – Deuteronomy, Part 2

Posted on December 23, 2016 by admin

Instruct these people as follows, y^ehôvâh had said to Moses: ‘You are about to cross the border of your relatives the descendants of Esau [Jacob’s brother], who inhabit Seir. They will be afraid (yârêʼ, וייראו; Septuagint: φοβηθήσονται, afraid) of you, so watch yourselves carefully.’^[1]

The rabbis who translated the Septuagint understood the last phrase, καὶ εὐλαβηθήσονται ὑμᾶς σφόδρα (“and they will be very cautious,” of you; i.e., of Israel). Either works in context. The origin of this fear was the destruction of the Egyptians in the Red Sea: The nations will hear, Moses and the Israelites sang to y^ehôvâh. Israel by contrast overflowed with confidence (Exodus 15:13 NET):

By your loyal love you will lead the people whom you have redeemed; you will guide them by your strength to your holy dwelling place.

The Hebrew word translated By your loyal love was chêsêd (בחסדך). Below is a table of forms of chêsêd and their translations in Genesis to the giving of the law.

chêsêd	Hebrew	KJV	NET	Tanakh	Septuagint
Genesis 19:19	חסדך	mercy	kindness	mercy	δικαιοσύνην
Genesis 20:13	חסדך	kindness	loyalty	kindness	δικαιοσύνην
Genesis 21:23	כחסד	kindness	loyalty	kindness	δικαιοσύνην
Genesis 24:12	חסד	kindness	Be faithful	kindness	ἔλεος
Genesis 24:14	חסד	kindness	you have been faithful	kindness	ἔλεος
Genesis 24:27	חסדו	mercy	faithful	mercy	δικαιοσύνην
Genesis 24:49	חסד	kindly	faithful	kindly	ἔλεος^[2]
Genesis 32:10	החסדים	mercies	faithful	mercies	δικαιοσύνης
Genesis 39:21	חסד	mercy	kindness	kindness	ἔλεος
Genesis 40:14	חסד	kindness	kindness	kindness	ἔλεος
Genesis 47:29	חסד	kindly	kindness	kindly	ἐλεημοσύνην
Exodus 15:13	בחסדך	mercy	By your loyal love	in Thy love	δικαιοσύνῃ
Exodus 20:6	חסד	mercy	covenant faithfulness	mercy	ἔλεος

This equation of mercy, kindness, faithfulness, loyalty and loyal love with δικαιοσύνῃ, righteousness, is a profound lesson in itself for one who neglected what is more important in the law – justice, mercy, and faithfulness: the righteousness (δικαιοσύνη) of God is revealed in the gospel from faith to faith, just as it is written, “The righteous (δίκαιος) by faith will live.”^[3] Paul quoted Habakkuk 2:4. The Tanakh reads, Behold, his soul which is lifted up is not upright in him: but the just (tsaddı̂yq, וצדיק) shall live by his faith. The Septuagint translated into English reads, “If it draws back, my soul is not pleased in it, But the just shall live by my faith.” The first part was translated, if he shrinks back, I take no pleasure in him^[4] in the New Testament.

NET

Parallel Greek

Septuagint

if he shrinks back, I take no pleasure in him.

Hebrews 10:38b

ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ

Hebrews 10:38b

ἐὰν ὑποστείληται οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ

Habakkuk 2:4a Table

The righteous by faith will live

Romans 1:17b

ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται

Romans 1:17b

ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται

Habakkuk 2:4b

The nations will hear and tremble,^[5] the song Moses and the Israelites sang continued. The Hebrew word translated tremble was râgaz (ירגזון). As Joseph sent his brothers back to Canaan to bring their father and their families to Egypt, He said to them, “As you travel don’t be overcome with fear.”^[6] The Hebrew word translated be overcome with fear was also râgaz (תרגזו) but a footnote (31) acknowledged:

The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.

The rabbis who translated the Septuagint did not agree. They chose ὀργίζεσθε (a form of ὀργίζω) in Genesis 45:24. Be angry (ὀργίζεσθε) and do not sin,^[7] Paul quoted the Psalm^[8] in his letter to the Ephesians.

NET

Parallel Greek

Septuagint

Be angry and do not sin…

Ephesians 4:26a

ὀργίζεσθε καὶ μὴ ἁμαρτάνετε

Ephesians 4:26a

ὀργίζεσθε καὶ μὴ ἁμαρτάνετε

Psalm 4:4a

And in Exodus 15:14 they chose ὠργίσθησαν (another form of ὀργίζω). The nations were enraged^[9] (τὰ ἔθνη ὠργίσθησαν) is nearer the rabbis’ understanding in the Septuagint ἤκουσαν ἔθνη καὶ ὠργίσθησαν.

The song continued, anguish will seize the inhabitants of Philistia.^[10] The Hebrew word translated anguish was chı̂yl (חיל). It was translated pain (בחילה) in Job 6:10 and writhing (חיל) like a woman in childbirth in Psalm 48:6. That is what the translators of the Septuagint picked up on with ὠδῖνες (a form of ὠδίν): Now when they are saying, “There is peace and security,” Paul wrote believers in Thessalonica, then sudden destruction comes on them, like labor pains (ὠδὶν) on a pregnant woman, and they will surely not escape.^[11]

Then the chiefs of Edom will be terrified,^[12] Moses’ song continued. The Hebrew word translated terrified was bâhal (נבהלו). It was also translated terrified (נבהל) in 1 Samuel 28:21, but they were dumbfounded (נבהלו) in Genesis 45:3 and panicked (ויבהל) in Judges 20:41. That hasty confused state of mind seemed to be what the rabbis responded to in the Septuagint with ἔσπευσαν (a form of σπεύδω). Hurry (σπεῦσον, another form of σπεύδω), Jesus said to Saul [Paul] in a vision, and get out of Jerusalem quickly, because they will not accept your testimony about me.^[13]

The song continued, trembling will seize the leaders of Moab.^[14] Here the Hebrew word translated trembling was raʽad (רעד). It was translated shake uncontrollably (רעדה) in Psalm 48:6 and panic (רעדה) in Isaiah 33:14. It was translated τρόμος in the Septuagint. Mary Magdalene, Mary the mother of James, and Salome went out and ran from [Jesus’] tomb, for terror (τρόμος) and bewilderment had seized them.^[15]

Moses and the people sang, and the inhabitants of Canaan will shake.^[16] The Hebrew word translated will shake was mûg (נמגו). It was translated are cringing (נמגו) in Joshua 2:9 and seemed to melt (נמוג) in 1 Samuel 14:16. This was the sense the rabbis understood in the Septuagint: “all those inhabiting Canaan melted away” (ἐτάκησαν, a form of τήκω), whether by death, defection or fleeing as refugees. Peter prophesied, the heavens will be burned up and dissolve, and the celestial bodies will melt away (τήκεται, another form of τήκω) in a blaze!^[17]

Fear and dread will fall on them; by the greatness of your arm they will be as still as stone until your people pass by, O Lord, until the people whom you have bought pass by.^[18] In the Septuagint this was understood as a request for more supernatural fear and trembling: “May fear and trembling fall upon them.”^[19] The Hebrew word translated fear (ʼêymâh, אימתה) was translated my terror in y^ehôvâh’s promise: I will send my terror (ʼêymâh, אימתי) before you, and I will destroy all the people whom you encounter.^[20] This terror was associated with an angel: For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely.^[21] Fear was φόβος in the Septuagint. And Zechariah, visibly shaken when he saw the angel, was seized with fear (φόβος).^[22] The Hebrew word translated dread was pachad (ופחד), which was translated τρόμος in the Septuagint.

There was a lot of anger, pain, panic, trembling and defection among the people who heard about the Egyptians drowned in the Red Sea. There was fear and dread of supernatural origin besides. The fear (yirʼâh, יראת; Septuagint: φόβος) of the Lord is the beginning of wisdom.^[23] I heard that often with no trace of irony. Apparently the NET translators heard it the same way for they went a step farther and translated yirʼâh to obey: To obey the Lord is the fundamental principle for wise living.^[24]

An oracle within my heart concerning the transgression of the wicked, David penned, There is no fear (pachad, פחד; Septuagint: φόβος) of God before his eyes.^[25] I didn’t hear this simply as a factual diagnosis but as a prescription for more fear. I don’t think I’m entirely alone in this. I had a pastor once who took No Fear sportswear as a personal insult. Perhaps he was considering the quotation credited to Albert Camus: “Nothing is more despicable than respect based on fear.”

I didn’t find the context for this quote online so I’m just guessing, but I suppose that Camus didn’t know many French citizens who became committed NAZIs during the occupation out of fear, only resistance fighters and collaborators. We see the same phenomenon in the Old Testament if we will see it: some rebelled against God, others adopted a hypocritical religiosity. What is born of the flesh is flesh^[26] and the works of the flesh^[27] erupt eventually through the hypocritical veneer of any religion (Romans 3:10-18 NET).

“There is no one righteous, not even one, there is no one who understands, there is no one who seeks God. All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”

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

“Their mouths are full of cursing and bitterness.”

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

“There is no fear of God before their eyes.”

This is the diagnosis. The prescription is given in Jesus’ summary of Israel’s history: You must all be born from above,^[28] not more fear but more God, the righteousness (δικαιοσύνη) of God through the faithfulness of Jesus Christ for all who believe,^[29] more of our daily bread, more love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and Holy Spirit control, not pumped up artificially by some virtue of mine like some little engine that could, but flowing freely and continuously from those rivers of living water,^[30] his Holy Spirit. For all who are led by the Spirit of God are the sons of God.^[31]

If I may assume that y^ehôvâh’s instruction, how to behave^[32] in Edom, implies y^ehôvâh’s intent that Israel pass through Edom, then the result of all of this anger, pain, panic, trembling, defection, fear and dread was exactly what one believing Jesus’ summary of Israel’s history would expect: Edom refused to give Israel passage through his border.^[33] Edom said to [Israel], “You will not pass through me, or I will come out against you with the sword.”^[34] Fear (φόβος), John explained, has to do with punishment.^[35]

Though fear did not supply Esau’s descendants with enough faith in y^ehôvâh to allow Israel to cross through their land of Edom, it kept them from attacking Israel and being destroyed by y^ehôvâh. Fear can produce collaborators. The fear of the Lord is the beginning of wisdom if the collaborators don’t settle down to live in it (1 John 4:15-19). In that case they may have been better off as resistance fighters (Revelation 3:14-22).

Back to Who Am I? Part 4

Back to Fear – Deuteronomy, Part 5

^[1] Deuteronomy 2:4 (NET)

^[2] Here ʼemeth (ואמת) was translated δικαιοσύνην.

^[3] Romans 1:17 (NET)

^[4] Hebrews 10:38b (NET)

^[5] Exodus 15:14a (NET) Also in the Tanakh, tremble

^[6] Genesis 45:24b (NET) In the Tanakh, fall not out

^[7] Ephesians 4:26a (NET)

^[8] Psalm 4:4 Also râgaz (רגזו) in Hebrew, translated Stand in awe in the Tanakh and Tremble with fear in the NET.

^[9] Revelation 11:18 (NET)

^[10] Exodus 15:14b (NET)

^[11] 1 Thessalonians 5:3 (NET)

^[12] Exodus 15:15a (NET)

^[13] Acts 22:18b (NET) Table

^[14] Exodus 15:15b (NET)

^[15] Mark 16:8a (NET)

^[16] Exodus 15:15c (NET)

^[17] 2 Peter 3:12b (NET)

^[18] Exodus 15:16 (NET)

^[19] Exodus 16:16a (NETS)

^[20] Exodus 23:27a (NET)

^[21] Exodus 23:23 (NET)

^[22] Luke 1:12 (NET)

^[23] Psalm 111:10a (NKJV)

^[24] Psalm 111.10a (NET)

^[25] Psalm 36:1 (NKJV)

^[26] John 3:6a (NET)

^[27] Galatians 5:19-21 (NET)

^[28] John 3:7b (NET)

^[29] Romans 3:22a (NET)

^[30] John 7:37-39 (NET)

^[31] Romans 8:14 (NET)

^[32] Deuteronomy 2:4-7 (NET)

^[33] Numbers 20;21a (NET)

^[34] Numbers 20:18 (NET)

^[35] 1 John 4:18b (NET)

Sexual Immorality Revisited, Part 2

Posted on November 18, 2016 by admin

The exercise of revisiting Paul’s Religious Mind and the meaning of Sexual Immorality has clarified a few things that were right in front of me all along. I considered again the list of sins that described the former lives of some who were called to faith in Corinth:

1 Corinthians 6:9b, 10 (NET) Table	Parallel Greek
The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God.	οὔτε πόρνοι (another form of πόρνος) οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν

Each word preceded by οὔτε, οὐ or οὐχ (a form of οὐ) gives a strong indication that Paul did not consider πόρνοι the one word that included all of the others. In other words the list is not to be understood as, The πόρνοι: idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers. I’ve considered this option, by the way, given the shorter list in Ephesians.

Ephesians 5:5 (NET)	Parallel Greek
For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.	τοῦτο γὰρ ἴστε γινώσκοντες, ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ

So I began a subtractive process, trying to determine what πόρνοι did not mean. As I studied ἀρσενοκοῖται (a form of ἀρσενοκοίτης; translated, practicing homosexuals) the obvious became more clear. The Greek word ἀρσενοκοίτης is a compound of two words: 1) αρσην, male, and 2) κοίτη, couch, bed.

Have you not read that from the beginning the Creator made them male (ἄρσεν, a form of αρσην) and female,^[1] Jesus answered the Pharisees who asked Him about divorce. The men (ἄρσενες, another form of αρσην) also abandoned natural relations with women, Paul wrote the Roman believers, and were inflamed in their passions for one another. Men (ἄρσενες, another form of αρσην) committed shameless acts with men (ἄρσεσιν, another form of αρσην) and received in themselves the due penalty for their error.^[2] The Greek is a bit more graphic: ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι (literally, “male in male this unseemliness performing”). The writer of Hebrews penned: Marriage must be honored among all and the marriage bed (κοίτη) kept undefiled, for God will judge sexually immoral people (πόρνους, another form of πόρνος) and adulterers (μοιχοὺς, a form of μοιχός).^[3] I can’t imagine one word better than ἀρσενοκοίτης (male marriage bed) to describe You must not have sexual intercourse with a male as one has sexual intercourse with a woman.^[4]

I combined this with the fact that Paul’s particular usage of πορνεία in 1 Corinthians 5:1 is a fairly clear reference to You must not have sexual intercourse with your father’s wife; she is your father’s nakedness.^[5] And I came to one inescapable conclusion irrespective of whether Paul used πορνεία because he thought it meant anything and everything that was not sex between one man and one woman or because it was the only word he had had to use when he arrived in Corinth, constrained by his reliance on James’ abbreviated version of the law:

James’ abbreviated version of the law

…to abstain from things defiled by idols and from sexual immorality and from what has been strangled and from blood…

Acts 15:20 (NET) Table

ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας (a form of πορνεία) καὶ |τοῦ| πνικτοῦ καὶ τοῦ αἵματος

…that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled and from sexual immorality…

Acts 15:29a (NET) Table

ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας (a form of πορνεία)

The inescapable conclusion is: in the letter called 1 Corinthians Paul taught Levitical law (as knowledge of sin not as a path of salvation) to Gentiles (1 Timothy 1:8-10 NET).

But we know that the law is good if someone uses it legitimately, realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, sexually immoral people (πόρνοις, another form of πόρνος), practicing homosexuals (ἀρσενοκοίταις, another form of ἀρσενοκοίτης), kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching.

Gone was any pretense to be concerned about nothing among [them] except Jesus Christ, and him crucified.^[6] More importantly, perhaps, the pretense of not placing on the neck of the [Gentile] disciples a yoke that neither [Peter’s] ancestors nor [his contemporaries had] been able to bear^[7] was utterly gone from Paul’s thinking. That yoke would not be borne by the works of the flesh. That is true. But it would not be shirked either. The yoke would be borne by the righteousness of God through the faithfulness of Jesus Christ for all who believe,^[8] the fruit of the Spirit, the love [that] is the fulfillment of the law.^[9] Jesus said (Matthew 11:28-30; 5:17-20 NET):

Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy to bear, and my load is not hard to carry.

Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place. So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.

Do we then nullify the law through faith? Paul asked rhetorically. Absolutely not! Instead we uphold the law.^[10] Have I just made the case for πορνεία as a violation of Leviticus 18 or 20? But I say to you, whoever divorces his wife (unless the marriage is unlawful [πορνείας, a form of πορνεία]) causes her to commit adultery, and whoever marries a divorced woman commits adultery.^[11] I don’t think so.

I might have made that case. I have a philosophical bent to my mind; I am a legalist in theory and in practice. Why not see Matthew 5:32 as Jesus’ instruction to governor-priests and as vindication or exoneration of Ezra the priest? Ancient Roman legislators had articulated concepts of lawful connubium. The priests and bishops Constantine left to govern Rome when he abandoned it for Byzantium heard Jesus’ words as Roman law. Wouldn’t Jesus follow Roman law? It’s certainly more in line with the way my mind works. Until, that is, I heard y^ehôvâh in the prophet Malachi (2:14b, 15a, 16 NET):

The Lord (y^ehôvâh, יהוה) 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 [Table]. No one who has even a small portion of the Spirit in him does this [Table]…

“I hate divorce,” says the Lord (y^ehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהי) of Israel, “and the one who is guilty of violence,” says the Lord (y^ehôvâh, יהוה) who rules over all. “Pay attention to your conscience, and do not be unfaithful” [Table].

This is the intellectual and spiritual equivalent of a ratchet, and I cannot go back. Now I hear, For God has consigned (συνέκλεισεν, a form of συγκλείω) all people to disobedience (ἀπείθειαν, a form of ἀπείθεια; literally, disbelief) so that he may show mercy to them all.^[12] We are all like fish caught in a net of disobedience. Now we know that whatever the law says, it says to those who are under (ἐν; literally, in) the law, so that every mouth may be silenced and the whole world may be held accountable (ὑπόδικος; literally, under sentence, under judgment) to God.^[13]

Ezra was exactly where y^ehôvâh wanted him to be when he said: O Lord (y^ehôvâh, יהוה) God of Israel, you are righteous, for we are left as a remnant this day. Indeed, we stand before you in our guilt. However, because of this guilt no one can really stand before you.^[14] Who knows what would have happened if Ezra had stayed there, waiting on y^ehôvâh, instead of chasing after Shecaniah’s get-righteous-quick scheme (Ezra 10:2-4 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 [Table]. 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 [Table]!”

I want to make this as clear as I possibly can. If a man has married the wrong sort of woman he cannot redeem himself in God’s eyes, he cannot make himself righteous again, by divorcing her and sending their children away. The religious mind encourages us to change our own behavior, to conform us to some image of righteousness derived from the law (or some lesser doctrine) by that religious mind. The mind of Christ speaks to the wriggling soul caught in a net of disbelief, saying, Stop your striving (râphâh, הרפו) and recognize (yâdaʽ, ודעו) that I am God! I will be exalted over the nations! I will be exalted over the earth!^[15] Do not be amazed that I said to you, ‘You must all be born from above.’^[16]

I don’t live in Rome in the first half of the fourth century. I don’t hear Jesus speaking to Roman legislators about external controls. I hear Him speaking to the ἐκκλησία, those called by God the Father through Jesus Christ to be led by his Holy Spirit. For all who are led by the Spirit of God are the sons of God.^[17] For this and other reasons I still hear Jesus’ use of πορνείας (a form of πορνεία) in Matthew 5:32 and πορνείᾳ in Matthew 19:9 as a reference to the same πορνεῦσαι (a form of πορνεύω, e.g., sexualized worship) He condemned in Revelation 2:20 (NET):

But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality (πορνεῦσαι) and to eat food sacrificed to idols (εἰδωλόθυτα, a form of εἰδωλόθυτον).

Such sexualized worship was the bane of Israel’s descendents from the beginning of their existence as a nation: So do not be idolaters (εἰδωλολάτραι, a form of εἰδωλολάτρης), as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.” And let us not be immoral (πορνεύωμεν, another form of πορνεύω), as some of them were (ἐπόρνευσαν, another form of πορνεύω), and twenty-three thousand died in a single day.^[18] Rather than thinking of it as an abbreviated version of the law it would be far more charitable to assume that sexualized worship was what James had in mind at the Jerusalem Council:

Jesus (NET)

Parallel Greek

James (NET)

Parallel Greek

…to commit sexual immorality and to eat food sacrificed to idols…

Revelation 2:20b

πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα

…to abstain from things defiled by idols and from sexual immorality and from what has been strangled and from blood…

Acts 15:20 Table

ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας (a form of πορνεία) καὶ |τοῦ| πνικτοῦ καὶ τοῦ αἵματος

…that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled and from sexual immorality…

Acts 15:29a

ἀπέχεσθαι εἰδωλοθύτων (another form of εἰδωλόθυτον) καὶ αἵματος καὶ πνικτῶν καὶ πορνείας (a form of πορνεία)

I want to substitute a more literal understanding of ὁμολογεῖ (a form of ὁμολογέω) translated confesses and confess respectively in 1 John 4:1-3 (NET):

Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that [speaks the same as] Jesus as the Christ who has come in the flesh is from God, but every spirit that does not [speak the same as] Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.

To that extent that the religious mind encourages us to reform our own behavior rather than to rely on the fruit of the Holy Spirit, it is the spirit of antichrist no matter how well-intentioned the mouthpiece. Suspicious of the Gospel I tried to be good first to prove that I was, failing that, I tried because “God will get you if you don’t watch out.” My fear was flight from rather than toward God. And yet, in that dark foreboding I became most aware of His forgiveness and patience. Paul put it this way for Timothy (1 Timothy 1:15, 16 NET):

This saying is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life [Table].

Amanda Bynes delivers one of the funniest and most poignant lines in the movie Easy A: “Jesus tells us to love everyone. I mean, even the whores and the homosexuals, but it’s just so hard. It’s so hard because they keep doing it over and over again.” An attitude of forgiveness toward others flows from the love that comes from the Holy Spirit. Still, Jesus said, the one who is forgiven little loves little.^[19] One who is forgiven much is forgiven often for the same offense, sometimes many more than seven times a day. And that experience is far more persuasive than any threat (Matthew 18:34, 35 NET):

And in anger his lord turned him over to the prison guards to torture [the unforgiving slave] until he repaid all he owed. So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart.

In that sacred space of loving forgiveness the truth began to dawn on me that not only the desire and effort were God’s but the fulfillment of his desire and his effort was his as well, the kingdom, the power and the glory. I’ll substitute the same literal understanding I used above for ὁμολογήσῃς (another form of ὁμολογέω) translated confess, and ὁμολογεῖται (another form of ὁμολογέω) translated confesses in Romans 10:9, 10 (NET):

…if you [speak the same as Jesus] with your mouth that Jesus is Lord^[20] [e.g., y^ehôvâh as opposed to a Lord or Sir] and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and thus has righteousness [πιστεύεται εἰς δικαιοσύνην; literally, “believes unto righteousness”] and with the mouth one [speaks the same as Jesus] and thus has salvation [ὁμολογεῖται εἰς σωτηρίαν; literally, “speaks the same as Jesus unto salvation”].

Sexual Immorality Revisited, Part 3

Back to Paul’s Religious Mind Revisited, Part 6

Back to Fear – Deuteronomy, Part 11

Back to Who Am I? Part 8

Back to Romans, Part 90

Back to A Door of Hope, Part 1

Back to Christianity, Part 13

^[1] Matthew 19:4 (NET) Table

^[2] Romans 1:27 (NET) Table

^[3] Hebrews 13:4 (NET)

^[4] Leviticus 18:22a (NET) Table

^[5] Leviticus 18:8 (NET) Table

^[6] 1 Corinthians 2:2 (NET) Table

^[7] Acts 15:10 (NET)

^[8] Romans 3:22 (NET)

^[9] Romans 13:10b (NET)

^[10] Romans 3:31 (NET)

^[11] Matthew 5:32b (NAB) Table

^[12] Romans 11:32 (NET)

^[13] Romans 3:19 (NET)

^[14] Ezra 9:15 (NET)

^[15] Psalm 46:10 (NET)

^[16] John 3:7 (NET)

^[17] Romans 8:14 (NET)

^[18] 1 Corinthians 10:7, 8 (NET)

^[19] Luke 7:47b (NET)

^[20] NET note 10: Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

The Gospel and the Religious Mind

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

Tag Archives: John 3:7

Peter’s First Gospel Proclamation Revisited, Part 2

A Monotonous Cycle Revisited, Part 1

Atonement, Part 5

Father, Forgive Them – Part 4

Father, Forgive Them – Part 3

To Make Holy, Part 4

Fear – Deuteronomy, Part 8

Romans, Part 86

Fear – Deuteronomy, Part 2

Sexual Immorality Revisited, Part 2