Balaam, Balak and the 24,000, Part 5

Posted on May 20, 2026 by admin

This is a continuation of my review of the Lord’s patience with the 24,000 killed by Moses, Phineas and the judges or tribes of Israel after joining themselves to Baal of Peor. The old human (τὸν παλαιὸν ἄνθρωπον)—your old self, which belongs to your former manner of life and is corrupt through deceitful desires¹—never learns very much from its experience with the Lord (Exodus 17:1-3a ESV).

All the congregation of the people of Israel moved on from the wilderness of Sin by stages, according to the commandment of the Lord, and camped at Rephidim, but there was no water for the people to drink. Therefore the people quarreled with Moses and said, “Give us water to drink.” And Moses said to them, “Why do you quarrel with me? Why do you test the Lord?” [Table] But the people thirsted there for water, and the people grumbled against Moses…

The old human wasn’t learning that The Lord is at hand² but was ruled by its own anxiety instead, unable and unwilling in everything by prayer and supplication with thanksgiving [to] let [its] requests be made known to God.³ The truth seemed harsh when Jesus said to the Jews who had believed him,⁴ You are of your father the devil, and your will (θέλετε, a form of θέλω) is to do your father’s desires (ἐπιθυμίας, a form of ἐπιθυμία).⁵ But hear the words of the old human:

Why did you bring us up out of Egypt, to kill us and our children and our livestock with thirst?⁶

Who but the devil wishes this for the nation in whom all the families of the earth [shall] be blessed?⁷ So Moses cried to the Lord, “What shall I do with this people? They are almost ready to stone me.”⁸ But again, the Lord had a different plan (Exodus 17:5-7 ESV).

And the Lord said to Moses, “Pass on before the people, taking with you some of the elders of Israel, and take in your hand the staff with which you struck the Nile, and go [Table]. Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it, and the people will drink.” And Moses did so, in the sight of the elders of Israel [Table]. And he called the name of the place Massah and Meribah, because of the quarreling of the people of Israel, and because they tested the Lord by saying, “Is the Lord among us or not?”

Jesus, the One new human, said, “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?⁹ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all [Table]. But seek first the kingdom of God and his righteousness, and all these things will be added to you [Table].¹⁰But, how?

How does one seek first the kingdom of God and his righteousness? “If anyone would come after me,” Jesus told his disciples, “let him deny himself and take up his cross and follow me.”¹¹ I didn’t read the ESV in the early years. So, I’ll go back in time: If any man will (θέλει, a form of θέλω) come after me, let him deny himself, and take up his cross, and follow me.¹² I knew I couldn’t wander around after Jesus like Peter, James and John did, so I figured following Him had something to do with reading about Him in the Bible.

The stories in the Gospel narratives describing what Jesus did and said as an adult always began with the story of John the Baptist (Matthew 3:1-12 ESV):

In those days John the Baptist came preaching in the wilderness of Judea, “Repent, for the kingdom of heaven is at hand.” For this is he who was spoken of by¹³ the prophet Isaiah when he said,

“The voice of one crying in the wilderness:
‘Prepare the way of the Lord; make his paths straight.’”

Now John wore a garment of camel’s hair and a leather belt around his waist, and his food was locusts and wild honey. Then Jerusalem and all Judea and all the region about the Jordan were going out to him, and they were baptized by him in the river¹⁴ Jordan, confessing their sins.
But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? Bear fruit in keeping with repentance [Table]. And do not presume to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God is able from these stones to raise up children for Abraham. Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire [Table].
“I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire [Table]. His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat (τὸν σῖτον αὐτοῦ) into the barn, but the chaff (τὸ δὲ ἄχυρον) he will burn with unquenchable fire.”

An article, “Ancient Jewish History: Pharisees, Sadducees & Essenes,” on Jewish Virtual Library online describes the “factions” mentioned above:

Of the various factions that emerged under Hasmonean rule, three are of particular interest: the Pharisees, Sadducees, and Essenes.

The Pharisees
The most important of the three were the Pharisees because they are the spiritual fathers of modern Judaism. Their main distinguishing characteristic was a belief in an Oral Law that God gave to Moses at Sinai along with the Torah. The Torah, or Written Law, was akin to the U.S. Constitution in the sense that it set down a series of laws that were open to interpretation. The Pharisees believed that God also gave Moses the knowledge of what these laws meant and how they should be applied. This oral tradition was codified and written down roughly three centuries later¹⁵ in what is known as the Talmud.
The Pharisees also maintained that an after-life existed, and that God punished the wicked and rewarded the righteous in the world to come. They also believed in a messiah who would herald an era of world peace.
Pharisees were in a sense blue-collar Jews who adhered to the tenets developed after the destruction of the Temple; that is, such things as individual prayer and assembly in synagogues.

The Sadducees
The Sadducees were elitists who wanted to maintain the priestly caste, but they were also liberal in their willingness to incorporate Hellenism into their lives, something the Pharisees opposed. The Sadducees rejected the idea of the Oral Law and insisted on a literal interpretation of the Written Law; consequently, they did not believe in an afterlife, since it is not mentioned in the Torah. The focus of Sadducee life was rituals associated with the Temple.
The Sadducees disappeared around 70 A.D., after the destruction of the Second Temple. None of the writings of the Sadducees has survived, so the little we know about them comes from their Pharisaic opponents.

These two “parties” served in the Great Sanhedrin, a kind of Jewish Supreme Court made up of 71 members whose responsibility was to interpret civil and religious laws.

My search on Jewish Virtual Library for “John the Baptist” found nothing of consequence. But an article, “John the Baptist – A Jewish Preacher Recast as the Herald of Jesus” on The Torah online reads:

The historical John, יוחנן, was a thoroughly Jewish religious preacher, who had little if any relation to Jesus and his movement…
Yohannan’s [John’s] use of immersion in water (“baptism”) as a symbol of purification of sins occurs in the sectarian literature found in the caves around Qumran…
John the Baptist and the Dead Sea sectarians share the use of water immersion for purification of the spirit. John may have been a member of the sect who went off on his own;^[8] alternately, John may never have been part of the Essenes community, and this idea of spiritual purification through immersion was more widely known among Judeans during the late Second Temple period.

The article, “Ancient Jewish History: Pharisees, Sadducees & Essenes,” on Jewish Virtual Library online had the following to say about the Essenes:

A third faction, the Essenes, emerged out of disgust with the other two. This sect believed the others had corrupted the city and the Temple. They moved out of Jerusalem and lived a monastic life in the desert, adopting strict dietary laws and a commitment to celibacy.
The Essenes are particularly interesting to scholars because they are believed to be an offshoot of the group that lived in Qumran, near the Dead Sea. In 1947, a Bedouin shepherd stumbled into a cave containing various ancient artifacts and jars containing manuscripts describing the beliefs of the sect and events of the time.
The most important documents, often only parchment fragments that had to be meticulously restored, were the earliest known copies of the Old Testament. The similarity of the substance of the material found in the scrolls to that in the modern scriptures has confirmed the authenticity of the Bible used today.

I have already considered what happened next in Exodus in another context, but want to repeat it here as another example of the Lord’s patience with the old human as well as the limits of that patience (Exodus 17:8-13 ESV).

Then Amalek came and fought with Israel at Rephidim. So Moses said to Joshua, “Choose for us men, and go out and fight with Amalek. Tomorrow I will stand on the top of the hill with the staff of God in my hand” [Table]. So Joshua did as Moses told him, and fought with Amalek, while Moses, Aaron, and Hur went up to the top of the hill [Table]. Whenever Moses held up his hand, Israel prevailed, and whenever he lowered his hand, Amalek prevailed [Table]. But Moses’ hands grew weary, so they took a stone and put it under him, and he sat on it, while Aaron and Hur held up his hands, one on one side, and the other on the other side. So his hands were steady until the going down of the sun [Table]. And Joshua overwhelmed Amalek and his people with the sword [Table].

I am willing these days to assume that if I had the Lord’s written record of his interactions with Amalek, it would show a similar pattern of patience with the old human of Amelak to that shown to the old human of Israel. I wonder, however, if there was anyone like Moses in Amalek or if that grace was reserved for the nation in whom all the families of the earth [shall] be blessed?¹⁶ When the old human of Amalek attacked the old human of Israel that the Lord had chosen, the Lord’s patience toward the old human of Amalek was diminished. (Exodus 17:14-16 ESV):

Then the Lord said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven.” And Moses built an altar and called the name of it, The Lord Is My Banner, saying, “A hand upon the throne of the Lord! The Lord will have war with Amalek from generation to generation.”

The story of Jesus as an adult continues (Matthew 3:13-17 ESV):

Then Jesus came from Galilee to the Jordan to John, to be baptized by him. John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” [Table] But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented. And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him [Table]; and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”

So, as I attempted to follow Jesus by reading about Him, I got baptized without knowing why. Eventually, however, I came to a story about Paul in Ephesus (Acts 19:1-6 ESV).

And it happened that while Apollos was at Corinth, Paul passed through the inland country and came¹⁷ to Ephesus. There he found¹⁸ some disciples. And¹⁹ he said to them, “Did you receive the Holy Spirit when you believed?” And they said,²⁰ “No, we have not even²¹ heard that there is a Holy Spirit.” And he said, “Into what then were you baptized?” They said,²² “Into John’s baptism.” And Paul said,²³ “John²⁴ baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.”²⁵ On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Spirit came²⁶ on them, and they began speaking in tongues and prophesying.

This was Moses’ desire for all the Lord’s people²⁷ when he became overwhelmed, feeling alone, caring for the old human of Israel (Numbers 11:16, 17 ESV).

Then the Lord said to Moses, “Gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them, and bring them to the tent of meeting, and let them take their stand there with you. And I will come down and talk with you there. And I will take some of the Spirit that is on you and put it on them, and they shall bear the burden of the people with you, so that you may not bear it yourself alone.

The Complete Jewish Bible on Chabad.org online renders this giving of the spirit, and I will increase the spirit that is upon you and bestow it upon them. Rashi explained:

and I will increase. Heb. וְאָצַלְתִּי, as the Targum renders it: וַאִרַבֵּי, and I will increase, as in “But against the nobles of (אֲצִילֵי) the children of Israel” (Exod. 24:11).
and bestow it upon them. What did Moses resemble at that time? A candle placed upon a candelabrum; everyone lights from it, yet its brightness is not diminished. — [Sifrei Beha’alothecha 1:42:17, Midrash Tanchuma Beha’alothecha 12]

And the Lord did as He promised Moses (Numbers 11:24-29 ESV):

So Moses went out and told the people the words of the Lord. And he gathered seventy men of the elders of the people and placed them around the tent. Then the Lord came down in the cloud and spoke to him, and took some of the Spirit that was on him and put it²⁸ on the seventy elders. And as soon as the Spirit rested on them, they prophesied. But they did not continue doing it.
Now two men remained in the camp, one named Eldad, and the other named Medad, and the Spirit rested on them. They were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp.” And Joshua the son of Nun, the assistant of Moses from his youth, said, “My lord Moses, stop them.” But Moses said to him, “Are you jealous for my sake? Would that all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

According to a note (4) in the NET Matthew quoted Isaiah 40:3 in Matthew 3:3. The following table compares the Greek of that quotation with the Septuagint.

Matthew 3:3b (NET Parallel Greek)	Isaiah 40:3 (Septuagint BLB)	Isaiah 40:3 (Septuagint Elpenor)
φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	φωνὴ βοῶντος ἐν τῇ ἐρήμῳ ἑτοιμάσατε τὴν ὁδὸν κυρίου εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν	φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν Κυρίου. εὐθείας ποιεῖτε τὰς τρίβους τοῦ Θεοῦ ἡμῶν
Matthew 3:3b (NET)	Isaiah 40:3 (NETS)	Isaiah 40:3 (English Elpenor)
The voice of one shouting in the wilderness, ‘Prepare the way for the Lord, make his paths straight.’	A voice of one crying out in the wilderness; “Prepare the way of the Lord; make straight the paths of our God.	The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God.

Tables comparing Exodus 17:1; 17:3; 17:4; 17:7; 17:8; 17:14; 17:15; 17:16; Numbers 11:29; 11:16; 11:17; 11:24; 11:25; 11:26; 11:27; 11:28 and Isaiah 40:3 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 17:1; 17:3; 17:4; 17:7; 17:8; 17:14; 17:15; 17:16; Numbers 11:29; 11:16; 11:17; 11:24; 11:25; 11:26; 11:27; 11:28 and Isaiah 40:3 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 3:3; 3:6; Acts 19:1-4 and 19:6 in the NET and KJV follow.

Exodus 17:1 (Tanakh)	Exodus 17:1 (KJV)	Exodus 17:1 (NET)
And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages, according to the commandment of HaShem, and encamped in Rephidim; and there was no water for the people to drink.	And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.	The whole community of the Israelites traveled on their journey from the wilderness of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. Now there was no water for the people to drink.

Exodus 17:1 (Septuagint BLB)	Exodus 17:1 (Septuagint Elpenor)
καὶ ἀπῆρεν πᾶσα συναγωγὴ υἱῶν Ισραηλ ἐκ τῆς ἐρήμου Σιν κατὰ παρεμβολὰς αὐτῶν διὰ ῥήματος κυρίου καὶ παρενεβάλοσαν ἐν Ραφιδιν οὐκ ἦν δὲ ὕδωρ τῷ λαῷ πιεῖν	ΚΑΙ ἀπῇρε πᾶσα συναγωγὴ υἱῶν ᾿Ισραὴλ ἐκ τῆς ἐρήμου Σὶν κατὰ παρεμβολὰς αὐτῶν διά ῥήματος Κυρίου καὶ παρενεβάλοσαν ἐν Ῥαφιδείν· οὐκ ἦν δὲ ὕδωρ τῷ λαῷ πιεῖν
Exodus 17:1 (NETS)	Exodus 17:1 (English Elpenor)
And the entire congregation of the sons of Israel set out from the wilderness of Sin according to their encampments by the word of the Lord, and they camped at Raphidin. But there was no water for the people to drink.	And all the congregation of the children of Israel departed from the wilderness of Sin, according to their encampments, by the word of the Lord; and they encamped in Raphidin: and there was no water for the people to drink.

Exodus 17:3 (Tanakh)	Exodus 17:3 (KJV)	Exodus 17:3 (NET)
And the people thirsted there for water; and the people murmured against Moses, and said: ‘Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?’	And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?	But the people were very thirsty there for water, and they murmured against Moses and said, “Why in the world did you bring us up from Egypt—to kill us and our children and our cattle with thirst?”

Exodus 17:3 (Septuagint BLB)	Exodus 17:3 (Septuagint Elpenor)
ἐδίψησεν δὲ ἐκεῖ ὁ λαὸς ὕδατι καὶ ἐγόγγυζεν ἐκεῖ ὁ λαὸς πρὸς Μωυσῆν λέγοντες ἵνα τί τοῦτο ἀνεβίβασας ἡμᾶς ἐξ Αἰγύπτου ἀποκτεῖναι ἡμᾶς καὶ τὰ τέκνα ἡμῶν καὶ τὰ κτήνη τῷ δίψει	ἐδίψησε δὲ ἐκεῖ ὁ λαὸς ὕδατι, καὶ διεγόγγυζεν ἐκεῖ ὁ λαὸς πρὸς Μωυσῆν λέγοντες· ἱνατί τοῦτο; ἀνεβίβασας ἡμᾶς ἐξ Αἰγύπτου ἀποκτεῖναι ἡμᾶς καὶ τὰ τέκνα ἡμῶν καὶ τὰ κτήνη τῷ δίψει
Exodus 17:3 (NETS)	Exodus 17:3 (English Elpenor)
But the people thirsted there for water, and the people kept complaining against Moyses, saying, “Why is it that you brought us up from Egypt to kill us and our children and animals with thirst?”	And the people thirsted there for water, and there the people murmured against Moses, saying, Why is this? hast thou brought us up out of Egypt to slay us and our children and our cattle with thirst?

Exodus 17:4 (Tanakh)	Exodus 17:4 (KJV)	Exodus 17:4 (NET)
And Moses cried unto HaShem, saying: ‘What shall I do unto this people? they are almost ready to stone me.’	And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.	Then Moses cried out to the Lord, “What will I do with this people?—a little more and they will stone me!”

Exodus 17:4 (Septuagint BLB)	Exodus 17:4 (Septuagint Elpenor)
ἐβόησεν δὲ Μωυσῆς πρὸς κύριον λέγων τί ποιήσω τῷ λαῷ τούτῳ ἔτι μικρὸν καὶ καταλιθοβολήσουσίν με	ἐβόησε δὲ Μωυσῆς πρὸς Κύριον λέγων· τί ποιήσω τῷ λαῷ τούτῳ; ἔτι μικρὸν καὶ καταλιθοβολήσουσί με
Exodus 17:4 (NETS)	Exodus 17:4 (English Elpenor)
Then Moyses cried out to the Lord, saying, “What shall I do with this people? A little while yet and they will stone me!”	And Moses cried to the Lord, saying, What shall I do to this people? yet a little while and they will stone me.

Exodus 17:7 (Tanakh)	Exodus 17:7 (KJV)	Exodus 17:7 (NET)
And the name of the place was called Massah, and Meribah, because of the striving of the children of Israel, and because they tried HaShem, saying: ‘Is HaShem among us, or not?’	And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?	He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, saying, “Is the Lord among us or not?”

Exodus 17:7 (Septuagint BLB)	Exodus 17:7 (Septuagint Elpenor)
καὶ ἐπωνόμασεν τὸ ὄνομα τοῦ τόπου ἐκείνου πειρασμὸς καὶ λοιδόρησις διὰ τὴν λοιδορίαν τῶν υἱῶν Ισραηλ καὶ διὰ τὸ πειράζειν κύριον λέγοντας εἰ ἔστιν κύριος ἐν ἡμῖν ἢ οὔ	καὶ ἐπωνόμασε τὸ ὄνομα τοῦ τόπου ἐκείνου Πειρασμὸς καὶ Λοιδόρησις, διὰ τὴν λοιδορίαν τῶν υἱῶν ᾿Ισραὴλ καὶ διὰ τὸ πειράζειν Κύριον λέγοντας· εἰ ἔστι Κύριος ἐν ἡμῖν ἢ οὔ
Exodus 17:7 (NETS)	Exodus 17:7 (English Elpenor)
And he called the name of that place Testing and Raillery because of the railing of the sons of Israel and because they tested the Lord, saying, “Is the Lord among us or not?”	And he called the name of that place, Temptation, and Reviling, because of the reviling of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not?

Exodus 17:8 (Tanakh)	Exodus 17:8 (KJV)	Exodus 17:8 (NET)
Then came Amalek, and fought with Israel in Rephidim.	Then came Amalek, and fought with Israel in Rephidim.	Amalek came and attacked Israel in Rephidim.

Exodus 17:8 (Septuagint BLB)	Exodus 17:8 (Septuagint Elpenor)
ἦλθεν δὲ Αμαληκ καὶ ἐπολέμει Ισραηλ ἐν Ραφιδιν	῏Ηλθε δὲ ᾿Αμαλὴκ καὶ ἐπολέμει ᾿Ισραὴλ ἐν Ῥαφιδείν
Exodus 17:8 (NETS)	Exodus 17:8 (English Elpenor)
Then Amalek came and was fighting Israel at Raphidin.	And Amalec came and fought with Israel in Raphidin.

Exodus 17:14 (Tanakh)	Exodus 17:14 (KJV)	Exodus 17:14 (NET)
And HaShem said unto Moses: ‘Write this for a memorial in the book, and rehearse it in the ears of Joshua: for I will utterly blot out the remembrance of Amalek from under heaven.’	And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.	The Lord said to Moses, “Write this as a memorial in the book, and rehearse it in Joshua’s hearing; for I will surely wipe out the remembrance of Amalek from under heaven.”

Exodus 17:14 (Septuagint BLB)	Exodus 17:14 (Septuagint Elpenor)
εἶπεν δὲ κύριος πρὸς Μωυσῆν κατάγραψον τοῦτο εἰς μνημόσυνον ἐν βιβλίῳ καὶ δὸς εἰς τὰ ὦτα Ἰησοῖ ὅτι ἀλοιφῇ ἐξαλείψω τὸ μνημόσυνον Αμαληκ ἐκ τῆς ὑπὸ τὸν οὐρανόν	εἶπε δὲ Κύριος πρὸς Μωυσῆν· κατάγραψον τοῦτο εἰς μνημόσυνονἐν [probably μνημόσυνον ἐν] βιβλίῳ καὶ δὸς εἰς τὰ ὦτα ᾿Ιησοῦ, ὅτι ἀλοιφῇ ἐξαλείψω τὸ μνημόσυνον ᾿Αμαλὴκ ἐκ τῆς ὑπὸ τὸν οὐρανόν
Exodus 17:14 (NETS)	Exodus 17:14 (English Elpenor)
Then the Lord said to Moyses, “Write this down for a memorial in a book, and put into the ears of Iesous that with a wipe out I will wipe out the memorial of Amalek from what is beneath heaven.	And the Lord said to Moses, Write this for a memorial in a book, and speak [this] in the ears of Joshua; for I will utterly blot out the memorial of Amalec from under heaven.

Exodus 17:15 (Tanakh)	Exodus 17:15 (KJV)	Exodus 17:15 (NET)
And Moses built an altar, and called the name of it Adonai-nissi.	And Moses built an altar, and called the name of it Jehovahnissi:	Moses built an altar, and he called it “The Lord is my Banner,”

Exodus 17:15 (Septuagint BLB)	Exodus 17:15 (Septuagint Elpenor)
καὶ ᾠκοδόμησεν Μωυσῆς θυσιαστήριον κυρίῳ καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ κύριός μου καταφυγή	καὶ ᾠκοδόμησε Μωυσῆς θυσιαστήριον Κυρίῳ καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Κύριος καταφυγή μου
Exodus 17:15 (NETS)	Exodus 17:15 (English Elpenor)
And Moyses built an altar to the Lord and called its name “The Lord is my refuge,”	And Moses built an altar to the Lord, and called the name of it, The Lord my Refuge.

Exodus 17:16 (Tanakh)	Exodus 17:16 (KJV)	Exodus 17:16 (NET)
And he said: ‘The hand upon the throne of HaShem: HaShem will have war with Amalek from generation to generation.’	For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.	for he said, “For a hand was lifted up to the throne of the Lord—that the Lord will have war with Amalek from generation to generation.”

Exodus 17:16 (Septuagint BLB)	Exodus 17:16 (Septuagint Elpenor)
ὅτι ἐν χειρὶ κρυφαίᾳ πολεμεῖ κύριος ἐπὶ Αμαληκ ἀπὸ γενεῶν εἰς γενεάς	ὅτι ἐν χειρὶ κρυφαίᾳ πολεμεῖ Κύριος ἐπὶ ᾿Αμαλὴκ ἀπὸ γενεῶν εἰς γενεᾶς
Exodus 17:16 (NETS)	Exodus 17:16 (English Elpenor)
because by a secret hand the Lord fights against Amalek from generations to generations.	For with a secret hand the Lord wages war upon Amalec to all generations.

Numbers 11:29 (Tanakh)	Numbers 11:29 (KJV)	Numbers 11:29 (NET)
And Moses said unto him: ‘Art thou jealous for my sake? would that all HaShem’S people were prophets, that HaShem would put His spirit upon them!’	And Moses said unto him, Enviest thou for my sake? would God that all the LORD’S people were prophets, and that the LORD would put his spirit upon them!	Moses said to him, “Are you jealous for me? I wish that all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Numbers 11:29 (Septuagint BLB)	Numbers 11:29 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ Μωυσῆς μὴ ζηλοῖς σύ μοι καὶ τίς δῴη πάντα τὸν λαὸν κυρίου προφήτας ὅταν δῷ κύριος τὸ πνεῦμα αὐτοῦ ἐπ᾽ αὐτούς	καὶ εἶπε Μωυσῆς αὐτῷ· μὴ ζηλοῖς ἐμέ; καὶ τίς δῴη πάντα τὸν λαὸν Κυρίου προφήτας, ὅταν δῷ Κύριος τὸ πνεῦμα αὐτοῦ ἐπ’ αὐτούς
Numbers 11:29 (NETS)	Numbers 11:29 (English Elpenor)
And Moyses said to him, “Are you really jealous for me? And who might grant that all the Lord’s people be prophets, when the Lord grants his spirit upon them?”	And Moses said to him, Art thou jealous on my account? and would that all the Lord’s people were prophets; whenever the Lord shall put his spirit upon them.

Numbers 11:16 (Tanakh)	Numbers 11:16 (KJV)	Numbers 11:16 (NET)
And HaShem said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.	And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.	The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials over them, and bring them to the tent of meeting; let them take their position there with you.

Numbers 11:16 (Septuagint BLB)	Numbers 11:16 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Μωυσῆν συνάγαγέ μοι ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων Ισραηλ οὓς αὐτὸς σὺ οἶδας ὅτι οὗτοί εἰσιν πρεσβύτεροι τοῦ λαοῦ καὶ γραμματεῖς αὐτῶν καὶ ἄξεις αὐτοὺς πρὸς τὴν σκηνὴν τοῦ μαρτυρίου καὶ στήσονται ἐκεῖ μετὰ σοῦ	καὶ εἶπε Κύριος πρὸς Μωυσῆν· συνάγαγέ μοι ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων ᾿Ισραήλ, οὓς αὐτὸς σὺ οἶδας, ὅτι οὗτοί εἰσι πρεσβύτεροι τοῦ λαοῦ καὶ γραμματεῖς αὐτῶν. καὶ ἄξεις αὐτοὺς πρὸς τὴν σκηνὴν τοῦ μαρτυρίου, καὶ στήσονται ἐκεῖ μετὰ σοῦ
Numbers 11:16 (NETS)	Numbers 11:16 (English Elpenor)
And the Lord said to Moyses, “Gather for me seventy men from the elders of Israel, whom you personally know that they are elders of the people and are their scribes, and you shall lead them to the tent of witness, and they shall stand there with you.	And the Lord said to Moses, Gather me seventy men from the elders of Israel, whom thou thyself knowest that they are the elders of the people, and their scribes; and thou shalt bring them to the tabernacle of witness, and they shall stand there with thee.

Numbers 11:17 (Tanakh)	Numbers 11:17 (KJV)	Numbers 11:17 (NET)
And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.	And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.	Then I will come down and speak with you there, and I will take part of the Spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it all by yourself.

Numbers 11:17 (Septuagint BLB)	Numbers 11:17 (Septuagint Elpenor)
καὶ καταβήσομαι καὶ λαλήσω ἐκεῖ μετὰ σοῦ καὶ ἀφελῶ ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοὶ καὶ ἐπιθήσω ἐπ᾽ αὐτούς καὶ συναντιλήμψονται μετὰ σοῦ τὴν ὁρμὴν τοῦ λαοῦ καὶ οὐκ οἴσεις αὐτοὺς σὺ μόνος	καὶ καταβήσομαι καὶ λαλήσω ἐκεῖ μετὰ σοῦ καὶ ἀφελῶ ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοὶ καὶ ἐπιθήσω ἐπ’ αὐτούς, καὶ συναντιλήψονται μετὰ σοῦ τὴν ὁρμὴν τοῦ λαοῦ, καὶ οὐκ οἴσεις αὐτοὺς σὺ μόνος
Numbers 11:17 (NETS)	Numbers 11:17 (English Elpenor)
And I will come down and speak there with you, and I will remove some of the spirit that is upon you, and I will place it upon them, and they shall assist you with the onslaught of the people, and you will not bear them alone.	And I will go down, and speak there with thee; and I will take of the spirit that is upon thee, and will put it upon them; and they shall bear together with thee the burden of the people, and thou shalt not bear them alone.

Numbers 11:24 (Tanakh)	Numbers 11:24 (KJV)	Numbers 11:24 (NET)
And Moses went out, and told the people the words of HaShem; and he gathered seventy men of the elders of the people, and set them round about the Tent.	And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle.	So Moses went out and told the people the words of the Lord. He then gathered seventy men of the elders of the people and had them stand around the tabernacle.

Numbers 11:24 (Septuagint BLB)	Numbers 11:24 (Septuagint Elpenor)
καὶ ἐξῆλθεν Μωυσῆς καὶ ἐλάλησεν πρὸς τὸν λαὸν τὰ ῥήματα κυρίου καὶ συνήγαγεν ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ ἔστησεν αὐτοὺς κύκλῳ τῆς σκηνῆς	καὶ ἐξῆλθε Μωυσῆς καὶ ἐλάλησε πρὸς τὸν λαὸν τὰ ρήματα Κυρίου καὶ συνήγαγεν ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ ἔστησεν αὐτοὺς κύκλῳ τῆς σκηνῆς
Numbers 11:24 (NETS)	Numbers 11:24 (English Elpenor)
And Moyses went out and spoke to the people the words of the Lord, and he gathered seventy men from the elders of the people, and he placed them around the tent.	And Moses went out, and spoke the words of the Lord to the people; and he gathered seventy men of the elders of the people, and he set them round about the tabernacle.

Numbers 11:25 (Tanakh)	Numbers 11:25 (KJV)	Numbers 11:25 (NET)
And HaShem came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.	And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease.	And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses and put it on the seventy elders. When the Spirit rested on them, they prophesied, but did not do so again.

Numbers 11:25 (Septuagint BLB)	Numbers 11:25 (Septuagint Elpenor)
καὶ κατέβη κύριος ἐν νεφέλῃ καὶ ἐλάλησεν πρὸς αὐτόν καὶ παρείλατο ἀπὸ τοῦ πνεύματος τοῦ ἐπ᾽ αὐτῷ καὶ ἐπέθηκεν ἐπὶ τοὺς ἑβδομήκοντα ἄνδρας τοὺς πρεσβυτέρους ὡς δὲ ἐπανεπαύσατο τὸ πνεῦμα ἐπ᾽ αὐτούς καὶ ἐπροφήτευσαν καὶ οὐκέτι προσέθεντο	καὶ κατέβη Κύριος ἐν νεφέλῃ καὶ ἐλάλησε πρὸς αὐτόν· καὶ παρείλατο ἀπὸ τοῦ πνεύματος τοῦ ἐπ’ αὐτῷ καὶ ἐπέθηκεν ἐπὶ τοὺς ἑβδομήκοντα ἄνδρας τοὺς πρεσβυτέρους· ὡς δὲ ἐπανεπαύσατο πνεῦμα ἐπ’ αὐτούς, καὶ ἐπροφήτευσαν καὶ οὐκ ἔτι προσέθεντο
Numbers 11:25 (NETS)	Numbers 11:25 (English Elpenor)
And the Lord came down in a cloud and spoke to him and took away some of the spirit that was upon him and put it upon the seventy men who were elders. Now as the spirit rested upon them, they also prophesied, and they no longer added.	And the Lord came down in a cloud, and spoke to him, and took of the spirit that was upon him, and put it upon the seventy men that were elders; and when the spirit rested upon them, they prophesied and ceased.

Numbers 11:26 (Tanakh)	Numbers 11:26 (KJV)	Numbers 11:26 (NET)
But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp.	But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp.	But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the Spirit rested on them. (Now they were among those in the registration, but had not gone to the tabernacle.) So they prophesied in the camp.

Numbers 11:26 (Septuagint BLB)	Numbers 11:26 (Septuagint Elpenor)
καὶ κατελείφθησαν δύο ἄνδρες ἐν τῇ παρεμβολῇ ὄνομα τῷ ἑνὶ Ελδαδ καὶ ὄνομα τῷ δευτέρῳ Μωδαδ καὶ ἐπανεπαύσατο ἐπ᾽ αὐτοὺς τὸ πνεῦμα καὶ οὗτοι ἦσαν τῶν καταγεγραμμένων καὶ οὐκ ἦλθον πρὸς τὴν σκηνήν καὶ ἐπροφήτευσαν ἐν τῇ παρεμβολῇ	καὶ κατελείφθησαν δύο ἄνδρες ἐν τῇ παρεμβολῇ, ὄνομα τῷ ἑνὶ ῾Ελδὰδ καὶ ὄνομα τῷ δευτέρῳ Μωδάδ, καὶ ἐπανεπαύσατο ἐπ’ αὐτοὺς πνεῦμα· καὶ οὗτοι ἦσαν τῶν καταγεγραμμένων καὶ οὐκ ἦλθον πρὸς τὴν σκηνήν· καὶ ἐπροφήτευσαν ἐν τῇ παρεμβολῇ
Numbers 11:26 (NETS)	Numbers 11:26 (English Elpenor)
And two men were left in the camp, the name of the one Eldad and the name of the second Modad, and the spirit rested upon them. And these are among the ones who had been registered, and they did not go to the tent, and they prophesied in the camp.	And there were two men left in the camp, the name of the one was Eldad, and the name of the other Modad; and the spirit rested upon them, and these were of the number of them that were enrolled, but they did not come to the tabernacle; and they prophesied in the camp.

Numbers 11:27 (Tanakh)	Numbers 11:27 (KJV)	Numbers 11:27 (NET)
And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’	And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.	And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp!”

Numbers 11:27 (Septuagint BLB)	Numbers 11:27 (Septuagint Elpenor)
καὶ προσδραμὼν ὁ νεανίσκος ἀπήγγειλεν Μωυσῇ καὶ εἶπεν λέγων Ελδαδ καὶ Μωδαδ προφητεύουσιν ἐν τῇ παρεμβολῇ	καὶ προσδραμὼν ὁ νεανίσκος ἀπήγγειλε Μωυσῇ καὶ εἶπε λέγων· ῾Ελδὰδ καὶ Μωδὰδ προφητεύουσιν ἐν τῇ παρεμβολῇ
Numbers 11:27 (NETS)	Numbers 11:27 (English Elpenor)
And the young man ran out and reported to Moyses and spoke, saying, “Eldad and Modad are prophesying in the camp.”	And a young man ran and told Moses, and spoke, saying, Eldad and Modad prophesy in the camp.

Numbers 11:28 (Tanakh)	Numbers 11:28 (KJV)	Numbers 11:28 (NET)
And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’	And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them.	Joshua son of Nun, the servant of Moses, one of his choice young men, said, “My lord Moses, stop them!”

Numbers 11:28 (Septuagint BLB)	Numbers 11:28 (Septuagint Elpenor)
καὶ ἀποκριθεὶς Ἰησοῦς ὁ τοῦ Ναυη ὁ παρεστηκὼς Μωυσῇ ὁ ἐκελεκτὸς εἶπεν κύριε Μωυσῆ κώλυσον αὐτούς	καὶ ἀποκριθεὶς ᾿Ιησοῦς ὁ τοῦ Ναυὴ ὁ παρεστηκὼς Μωυσῇ, ὁ ἐκλεκτός, εἶπε· κύριε Μωυσῆ, κώλυσον αὐτούς
Numbers 11:28 (NETS)	Numbers 11:28 (English Elpenor)
And Iesous the son of Naue, the one who stood by Moyses, the chosen one, said, “O Sir Moyses—stop them!”	And a young man ran and told Moses, and spoke, saying, Eldad and Modad prophesy in the camp.

Isaiah 40:3 (Tanakh)	Isaiah 40:3 (KJV)	Isaiah 40:3 (NET)
The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.	The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.	A voice cries out, “In the wilderness clear a way for the Lord; build a level road through the rift valley for our God.

Isaiah 40:3 (Septuagint BLB)	Isaiah 40:3 (Septuagint Elpenor)
φωνὴ βοῶντος ἐν τῇ ἐρήμῳ ἑτοιμάσατε τὴν ὁδὸν κυρίου εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν	φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν Κυρίου. εὐθείας ποιεῖτε τὰς τρίβους τοῦ Θεοῦ ἡμῶν
Isaiah 40:3 (NETS)	Isaiah 40:3 (English Elpenor)
A voice of one crying out in the wilderness; “Prepare the way of the Lord; make straight the paths of our God.	The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God.

Matthew 3:3 (NET)	Matthew 3:3 (KJV)
For he is the one about whom the prophet Isaiah had spoken: “The voice of one shouting in the wilderness, ‘Prepare the way for the Lord, make his paths straight.’”	For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

Matthew 3:3 (NET Parallel Greek)	Matthew 3:3 (Stephanus Textus Receptus)	Matthew 3:3 (Byzantine Majority Text)
οὗτος γάρ ἐστιν ὁ ρηθεὶς διὰ Ἠσαΐου τοῦ προφήτου λέγοντος· φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	ουτος γαρ εστιν ο ρηθεις υπο ησαιου του προφητου λεγοντος φωνη βοωντος εν τη ερημω ετοιμασατε την οδον κυριου ευθειας ποιειτε τας τριβους αυτου	ουτος γαρ εστιν ο ρηθεις υπο ησαιου του προφητου λεγοντος φωνη βοωντος εν τη ερημω ετοιμασατε την οδον κυριου ευθειας ποιειτε τας τριβους αυτου

Matthew 3:6 (NET)	Matthew 3:6 (KJV)
and he was baptizing them in the Jordan River as they confessed their sins.	And were baptized of him in Jordan, confessing their sins.

Matthew 3:6 (NET Parallel Greek)	Matthew 3:6 (Stephanus Textus Receptus)	Matthew 3:6 (Byzantine Majority Text)
καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπ᾿ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν	και εβαπτιζοντο εν τω ιορδανη υπ αυτου εξομολογουμενοι τας αμαρτιας αυτων	και εβαπτιζοντο εν τω ιορδανη υπ αυτου εξομολογουμενοι τας αμαρτιας αυτων

Acts 19:1-4 (NET)	Acts 19:1-4 (KJV)
While Apollos was in Corinth, Paul went through the inland regions and came to Ephesus.	And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,

Acts 19:1 (NET Parallel Greek)	Acts 19:1 (Stephanus Textus Receptus)	Acts 19:1 (Byzantine Majority Text)
Ἐγένετο δὲ ἐν τῷ τὸν Ἀπολλῶ εἶναι ἐν Κορίνθῳ Παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη [κατ]ελθεῖν εἰς Ἔφεσον καὶ εὑρεῖν τινας μαθητὰς	εγενετο δε εν τω τον απολλω ειναι εν κορινθω παυλον διελθοντα τα ανωτερικα μερη ελθειν εις εφεσον και ευρων τινας μαθητας	εγενετο δε εν τω τον απολλω ειναι εν κορινθω παυλον διελθοντα τα ανωτερικα μερη ελθειν εις εφεσον και ευρων τινας μαθητας

and said to them, “Did you receive the Holy Spirit when you believed?” They replied, “No, we have not even heard that there is a Holy Spirit.”

He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.

Acts 19:2 (NET Parallel Greek)	Acts 19:2 (Stephanus Textus Receptus)	Acts 19:2 (Byzantine Majority Text)
εἶπεν τε πρὸς αὐτούς· εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες; οἱ δὲ πρὸς αὐτόν· ἀλλ᾿ οὐδ᾿ εἰ πνεῦμα ἅγιον ἔστιν ἠκούσαμεν	ειπεν προς αυτους ει πνευμα αγιον ελαβετε πιστευσαντες οι δε ειπον προς αυτον αλλ ουδε ει πνευμα αγιον εστιν ηκουσαμεν	ειπεν προς αυτους ει πνευμα αγιον ελαβετε πιστευσαντες οι δε ειπον προς αυτον αλλ ουδε ει πνευμα αγιον εστιν ηκουσαμεν

So Paul said, “Into what then were you baptized?” “Into John’s baptism,” they replied.

And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism.

Acts 19:3 (NET Parallel Greek)	Acts 19:3 (Stephanus Textus Receptus)	Acts 19:3 (Byzantine Majority Text)
εἶπεν τε· εἰς τί οὖν ἐβαπτίσθητε; οἱ δὲ εἶπαν· εἰς τὸ Ἰωάννου βάπτισμα	ειπεν τε προς αυτους εις τι ουν εβαπτισθητε οι δε ειπον εις το ιωαννου βαπτισμα	ειπεν τε προς αυτους εις τι ουν εβαπτισθητε οι δε ειπον εις το ιωαννου βαπτισμα

Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.”

Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.

Acts 19:4 (NET Parallel Greek)	Acts 19:4 (Stephanus Textus Receptus)	Acts 19:4 (Byzantine Majority Text)
εἶπεν δὲ Παῦλος· Ἰωάννης ἐβάπτισεν βάπτισμα μετανοίας τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον μετ᾿ αὐτὸν ἵνα πιστεύσωσιν, τοῦτ᾿ ἔστιν εἰς τὸν Ἰησοῦν	ειπεν δε παυλος ιωαννης μεν εβαπτισεν βαπτισμα μετανοιας τω λαω λεγων εις τον ερχομενον μετ αυτον ινα πιστευσωσιν τουτ εστιν εις τον χριστον ιησουν	ειπεν δε παυλος ιωαννης μεν εβαπτισεν βαπτισμα μετανοιας τω λαω λεγων εις τον ερχομενον μετ αυτον ινα πιστευσωσιν τουτ εστιν εις τον χριστον ιησουν

Acts 19:6 (NET)	Acts 19:6 (KJV)
and when Paul placed his hands on them, the Holy Spirit came upon them, and they began to speak in tongues and to prophesy.	And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.

Acts 19:6 (NET Parallel Greek)	Acts 19:6 (Stephanus Textus Receptus)	Acts 19:6 (Byzantine Majority Text)
καὶ ἐπιθέντος αὐτοῖς τοῦ Παύλου [τὰς] χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπ᾿ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον	και επιθεντος αυτοις του παυλου τας χειρας ηλθεν το πνευμα το αγιον επ αυτους ελαλουν τε γλωσσαις και προεφητευον	και επιθεντος αυτοις του παυλου τας χειρας ηλθεν το πνευμα το αγιον επ αυτους ελαλουν τε γλωσσαις και προεφητευον

Back to Exploration, Part 20

Back to Who is a Christian? Part 1

¹ Ephesians 4:22b (ESV)

² Philippians 4:5b (ESV)

³ Philippians 4:6b (ESV)

⁴ John 8:31a (ESV)

⁵ John 8:44a (ESV) Table

⁶ Exodus 17:3b (ESV)

⁷ Genesis 28:14b (ESV) Table

⁸ Exodus 17:4 (ESV)

⁹ Matthew 6:25 (ESV) Table

¹⁰ Matthew 6:32, 33 (ESV)

¹¹ Matthew 16:24 (ESV)

¹² Matthew 16:24 (KJV)

¹³ The NET parallel Greek text and NA²⁸ had διὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπο.

¹⁴ The NET parallel Greek text and NA²⁸ had ποταμῷ here, a form of the noun ποταμός. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁵ “In the 3rd century CE, Rabbenu Hakadosh realized that because of growing hardships and persecutions the Jews might not be able to retain by memory all these traditional laws, so he decided to record them.” From “The Oral Law: Mishnah” on Chabad.org online.

¹⁶ Genesis 28:14b (ESV) Table

¹⁷ The NET parallel Greek text and NA²⁸ had κατελθεῖν here, an infinitive form of κατέρχομαι, where the Stephanus Textus Receptus and Byzantine Majority Text had ελθειν, an infinitive form of ἔρχομαι.

¹⁸ The NET parallel Greek text and NA²⁸ had εὑρεῖν here, an infinitive form of εὑρίσκω, where the Stephanus Textus Receptus and Byzantine Majority Text had ευρων (KJV: finding), a nominative participle.

¹⁹ The NET parallel Greek text and NA²⁸ had τε here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: they said) here. The NET parallel Greek text and NA²⁸ did not.

²¹ The NET parallel Greek text and NA²⁸ had οὐδ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδε (KJV: not so much as).

²² The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

²³ The Stephanus Textus Receptus and Byzantine Majority Text had προς αυτους (KJV: unto them) here. The NET parallel Greek text and NA²⁸ did not.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had μεν (KJV: verily) following John. The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had χριστον (KJV: Christ) preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁶ The NET parallel Greek text had ἦλθε here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἦλθεν.

²⁷ Numbers 11:29 (ESV)

²⁸ …and He increased some of the spirit that was on him and bestowed it… Numbers 11:25 (The Complete Jewish Bible)

Balaam, Balak and the 24,000, Part 4

Posted on April 13, 2026 by admin

This is a continuation of my review of the Lord’s patience with the 24,000 killed by Mosesc, Phineas and the judges or tribes of Israel after joining themselves to Baal of Peor. The old human (τὸν παλαιὸν ἄνθρωπον)—your old self, which belongs to your former manner of life and is corrupt through deceitful desires¹—never learns very much from its experience with the Lord (Exodus 16:1-3 ESV).

They set out from Elim, and all the congregation of the people of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after they had departed from the land of Egypt. And the whole congregation of the people of Israel grumbled against Moses and Aaron in the wilderness, and the people of Israel said to them, “Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger.”

The old human wasn’t learning that The Lord is at hand.² It was ruled by its own anxiety instead, unable and unwilling in everything by prayer and supplication with thanksgiving [to] let [its] requests be made known to God.³ The truth seemed harsh when Jesus said to the Jews who had believed him,⁴ You are of your father the devil, and your will (θέλετε, a form of θέλω) is to do your father’s desires (ἐπιθυμίας, a form of ἐπιθυμία).⁵ But listen to the desires expressed by the words of the old human when the people’s actual desires were for meat and bread, and some sense of food security:

Would that we had died by the hand of the Lord in the land of Egypt…

Who but the devil wishes this for the nation in whom all the families of the earth [shall] be blessed?⁶ Now hear the devil’s hope for Israel:

…you have brought us out into this wilderness to kill this whole assembly with hunger.

But the Lord had different plans (Exodus 16:4-15 ESV):

Then the Lord said to Moses, “Behold, I am about to rain bread from heaven for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law or not [Table]. On the sixth day, when they prepare what they bring in, it will be twice as much as they gather daily” [Table]. So Moses and Aaron said to all the people of Israel, “At evening you shall know that it was the Lord who brought you out of the land of Egypt, and in the morning you shall see the glory of the Lord, because he has heard your grumbling against the Lord. For what are we, that you grumble against us?” And Moses said, “When the Lord gives you in the evening meat to eat and in the morning bread to the full, because the Lord has heard your grumbling that you grumble against him—what are we? Your grumbling is not against us but against the Lord.”

Then Moses said to Aaron, “Say to the whole congregation of the people of Israel, ‘Come near before the Lord, for he has heard your grumbling.’” And as soon as Aaron spoke to the whole congregation of the people of Israel, they looked toward the wilderness, and behold, the glory of the Lord appeared in the cloud. And the Lord said to Moses, “I have heard the grumbling of the people of Israel. Say to them, ‘At twilight you shall eat meat, and in the morning you shall be filled with bread. Then you shall know that I am the Lord your God.’”

In the evening quail came up and covered the camp, and in the morning dew lay around the camp. And when the dew had gone up, there was on the face of the wilderness a fine, flake-like thing, fine as frost on the ground. When the people of Israel saw it, they said to one another, “What is it?” For they did not know what it was. And Moses said to them, “It is the bread that the Lord has given you to eat [Table].

As Jesus, the One new human, grew to maturity, He learned not only from his own experience with God his Father but, like a force multiplier, from the experience of others recorded in Scripture. As an adult He shared those insights, reasoning with the old human who gathered to hear Him (Matthew 6:25-33 ESV).

Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? [Table] Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add a single hour to his span of life? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin [Table], yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all [Table]. But seek first the kingdom of God and his righteousness, and all these things will be added to you [Table].

But Jesus…knew all people [Table] and needed no one to bear witness about man (ἀνθρώπου, a form of ἄνθρωπος), for he himself knew what was in man (ἀνθρώπῳ, another form of ἄνθρωπος).⁷ He knew the old human would not be persuaded by his example of faith and his reasoning alone. “Are you the teacher of Israel and yet you don’t understand these things?”⁸ He chided Nicodemus (John 3:5-8 NET):

“I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God [Table]. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’ 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.”

This is Jesus’ key to understanding the Scriptures: to know what is in man as He knew what was in man, to recognize the old human (τὸν παλαιὸν ἄνθρωπον)—your old self, which belongs to your former manner of life and is corrupt through deceitful desires⁹—in these Bible stories, and to perceive the need to be born from above, born of the Spirit, a new human (τὸν καινὸν ἄνθρωπον)—the new self, created after the likeness of God in true righteousness and holiness.¹⁰

Moses continued (Exodus 16:16-20 ESV):

This is what the Lord has commanded: ‘Gather of it, each one of you, as much as he can eat. You shall each take an omer, according to the number of the persons that each of you has in his tent.’” And the people of Israel did so. They gathered, some more, some less. But when they measured it with an omer, whoever gathered much had nothing left over, and whoever gathered little had no lack. Each of them gathered as much as he could eat. And Moses said to them, “Let no one leave any of it over till the morning.” But they did not listen to Moses. Some left part of it till the morning, and it bred worms and stank. And Moses was angry with them [Table].

“Let no one leave any of it over till the morning.” It seems like a simple enough command to follow, but the old human (τὸν παλαιὸν ἄνθρωπον)—your old self, which belongs to your former manner of life and is corrupt through deceitful desires¹¹—has difficulty with simple commands. It opts more often than not for its own deceitful desires. Moses was angry, but notice the Lord’s patience with the old human: He made sure that what was left over bred worms and stank (e.g., it was [not] good for food). And He made sure in some way that defies human explanation that when they measured [what they had gathered] with an omer, whoever gathered much had nothing left over, and whoever gathered little had no lack, fulfilling his command for them irrespective of their own work gathering much or little.

Morning by morning they gathered it, each as much as he could eat; but when the sun grew hot, it melted.

On the sixth day they gathered twice as much bread, two omers each. And when all the leaders of the congregation came and told Moses, he said to them, “This is what the Lord has commanded: ‘Tomorrow is a day of solemn rest, a holy Sabbath to the Lord; bake what you will bake and boil what you will boil, and all that is left over lay aside to be kept till the morning’” [Table]. So they laid it aside till the morning, as Moses commanded them, and it did not stink, and there were no worms in it [Table]. Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the field [Table]. Six days you shall gather it, but on the seventh day, which is a Sabbath, there will be none” [Table].

On the seventh day some of the people went out to gather, but they found none [Table].¹²

Patiently the Lord taught the old human, proving his word at every step. But his patience wasn’t limitless (Exodus 16:28-31 ESV).

And the Lord said to Moses, “How long will you refuse to keep my commandments and my laws? [Table] See! The Lord has given you the Sabbath; therefore on the sixth day he gives you bread for two days. Remain each of you in his place; let no one go out of his place on the seventh day” [Table]. So the people rested on the seventh day [Table].

Now the house of Israel called its name manna. It was like coriander seed, white, and the taste of it was like wafers made with honey.

We are meant to assume here that God spoke to Moses, who spoke to Aaron, who spoke to the people of Israel (Exodus 4:10-17). The Hebrew verb translated will you refuse is מֵאַנְתֶּם, a plural form of מָאֵן (mā’ēn). Though the translation will you refuse might lead me to expect an imperfect verb—describing “incomplete, ongoing, or potential” action—מֵאַנְתֶּם, a 2^nd person form of מָאֵן (mā’ēn), is actually a perfect verb—describing “completed” action—translated refuse ye in the KJV. It is also a Piel stem: “an intensive or causative version of the” Qal stem מָאֵן (mā’ēn). So, the Lord asked a question and the people rested on the seventh day. Why?

If one is inclined to reply, “the fear of the Lord,” I think I’m inclined to agree, though not the kind of fear that prompts a “fight or flight response.” There is no threat, either explicit or implicit, in the Lord’s question: How long will you refuse to keep my commandments and my laws? So the people rested on the seventh day. The reasons were already apparent as were the facts—anything left over from the first five days of the week bred worms and stank while anything left over from the sixth day did not stink, and there were no worms in it—and yet some refused to keep the Lord’s commandments and laws: On the seventh day some of the people went out to gather.

The old human is notoriously unreasonable, even to its own harm. After all, the old human’s father, the devil—whose desires the old human wants to do—wants you dead. So again I ask, why did the old human hear the Lord’s question, fear the Lord in the sense of reverencing Him and obey his word?

The One new human taught (Matthew 7:7-11 ESV):

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? [Table] If you then, who are evil (πονηροὶ, a plural form of πονηρός), know how to give good (ἀγαθὰ, a plural form of ἀγαθός) gifts to your children, how much more will your Father who is in heaven give good things (ἀγαθὰ, a plural form of ἀγαθός) to those who ask him!

This seems to be the key in Exodus as well. Most of the adults the Lord addressed through Moses through Aaron with the question—How long will you refuse to keep my commandments and my laws?—were currently, or had been, parents of young children. It is the way God created humankind to live on the earth, the desires He programmed into human hearts. Despite being the old human, parents know how to give good gifts to [their] children. They also know the frustration of children who refuse the good they intend to give them. So here, even the old human can know the heart of God because He made it so from the beginning. So the people [mostly parents] rested on the seventh day.

This is another example of the Lord’s patience with the old human, Israel and the 24,000. And here is a glimpse into what is required to get the old human to rest one day in seven if the Lord commands it. For while we were living in the flesh (e.g., controlled by the old human), our sinful passions, aroused by the law, were at work in our members to bear fruit for death.¹³

For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh (ἐν σαρκὶ in the dative case; e.g., “by means of the flesh”) cannot please God.¹⁴

Paul called my brothers, my kinsmen according to the flesh¹⁵ a cultivated olive tree as distinguished from Gentiles, a wild olive tree.¹⁶ I will call them the cultivated old human for the sake of clarity in what follows. As difficult as it was to get Israel to rest one day in seven at the Lord’s command, once that command was inculcated into the cultivated old human, pursued [as] a law that would lead to righteousness¹⁷ as if it were based on works,¹⁸ even that cultivated old human still found itself at odds with Jesus, the One new human, over this very Sabbath rest (Mark 2:23-3:6 ESV).

One Sabbath he was going through the grainfields, and as they made their way, his disciples began to pluck heads of grain. And the Pharisees were saying to him, “Look, why are they doing what is not lawful on¹⁹ the Sabbath?” And he said²⁰ to them, “Have you never read what David²¹ did (1 Samuel 21:1-7), when he was in need and was hungry, he and those who were with him: how he entered the house of God, in the time of Abiathar the high priest, and ate the bread of the Presence, which it is not lawful for any but the priests²² to eat, and also gave it to those who were with him?” And he said to them, “The Sabbath was made for man, not man for the Sabbath [Table]. So the Son of Man is lord even of the Sabbath.”
Again he entered the synagogue, and a man was there with a withered hand. And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him. And he said to the man with the withered²³ hand, “Come²⁴ here.” And he said to them, “Is it lawful on the Sabbath to do good²⁵ or to do harm, to save life or to kill?” But they were silent. And he looked around at them with anger, grieved at their hardness of heart, and said to the man, “Stretch out your²⁶ hand.” He stretched it out, and his hand was restored.²⁷ The Pharisees went out and immediately held²⁸ counsel with the Herodians against him, how to destroy him [Table].

No achievements of religious or worldly authority defend one from the dictates of the old human (τὸν παλαιὸν ἄνθρωπον)—your old self, which belongs to your former manner of life and is corrupt through deceitful desires.²⁹

The Pharisees were a prominent Jewish sect during the Second Temple period, known for their strict adherence to the Law of Moses and the oral traditions that they believed were equally authoritative. They were influential in the synagogues and among the common people, emphasizing purity, tithing, and Sabbath observance. The Pharisees believed in the resurrection of the dead, the existence of angels and spirits, and the coming of the Messiah.³⁰
The Herodians were a political group associated with the Herodian dynasty, which ruled parts of Judea under Roman authority. Unlike the Pharisees, the Herodians were more aligned with the Roman government and the Herodian rulers, who were seen as collaborators with the occupying power. Their primary interest was maintaining the political status quo and the favor of Rome.³¹

The old human united these natural enemies in common cause against the Word of God come in human flesh, the One new human. What I have called the religious mind focuses primarily on the religious aspect of this phenomenon. The old human is a much better description (though I probably won’t change the name of this site at this late date).

Tables comparing Exodus 16:1; 16:2; 16:3; 16:6; 16:7; 16:8; 16:9; 16:10; 16:11; 16:12; 16:13; 16:14; 16:16; 16:17; 16:18; 16:19; 16:21; 16:22 and 16:31 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 16:1; 16:2; 16:3; 16:6; 16:7; 16:8; 16:9; 16:10; 16:11; 16:12; 16:13; 16:14; 16:16; 16:17; 16:18; 16:19; 16:21; 16:22 and 16:31 in the Septuagint (BLB and Elpenor), and tables comparing Mark 2:24-26 and 3:3-5 in the NET and KJV follow.

Exodus 16:1 (Tanakh)	Exodus 16:1 (KJV)	Exodus 16:1 (NET)
And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.	And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.	When they journeyed from Elim, the entire company of Israelites came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus from the land of Egypt.

Exodus 16:1 (Septuagint BLB)	Exodus 16:1 (Septuagint Elpenor)
ἀπῆραν δὲ ἐξ Αιλιμ καὶ ἤλθοσαν πᾶσα συναγωγὴ υἱῶν Ισραηλ εἰς τὴν ἔρημον Σιν ὅ ἐστιν ἀνὰ μέσον Αιλιμ καὶ ἀνὰ μέσον Σινα τῇ δὲ πεντεκαιδεκάτῃ ἡμέρᾳ τῷ μηνὶ τῷ δευτέρῳ ἐξεληλυθότων αὐτῶν ἐκ γῆς Αἰγύπτου	ΑΠῌΡΑΝ δὲ ἐξ Αἰλεὶμ καὶ ἤλθοσαν πᾶσα συναγωγὴ υἱῶν ᾿Ισραὴλ εἰς τὴν ἔρημον Σίν, ὅ ἐστιν ἀνὰ μέσον Αἰλεὶμ καὶ ἀνὰ μέσον Σινά. τῇ δὲ πεντεκαιδεκάτῃ ἡμέρᾳ τῷ μηνὶ τῷ δευτέρῳ ἐξεληλυθότων αὐτῶν ἐκ γῆς Αἰγύπτου
Exodus 16:1 (NETS)	Exodus 16:1 (English Elpenor)
And they set out from Ailim, and the entire congregation of the sons of Israel came to the wilderness of Sin, which is between Ailim and between Sina. And on the fifteenth day, in the second month, after they had gone out from the land of Egypt,	And they departed from Aelim, and all the congregation of the children of Israel came to the wilderness of Sin, which is between Aelim and Sina; and on the fifteenth day, in the second month after their departure from the land of Egypt,

Exodus 16:2 (Tanakh)	Exodus 16:2 (KJV)	Exodus 16:2 (NET)
And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness;	And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:	The entire company of Israelites murmured against Moses and Aaron in the wilderness.

Exodus 16:2 (Septuagint BLB)	Exodus 16:2 (Septuagint Elpenor)
διεγόγγυζεν πᾶσα συναγωγὴ υἱῶν Ισραηλ ἐπὶ Μωυσῆν καὶ Ααρων	διεγόγγυζε πᾶσα συναγωγὴ υἱῶν ᾿Ισραὴλ ἐπὶ Μωυσῆν καὶ ᾿Ααρών
Exodus 16:2 (NETS)	Exodus 16:2 (English Elpenor)
the entire congregation of the sons of Israel was complaining against Moyses and Aaron,	all the congregation of the children of Israel murmured against Moses and Aaron.

Exodus 16:3 (Tanakh)	Exodus 16:3 (KJV)	Exodus 16:3 (NET)
and the children of Israel said unto them: ‘Would that we had died by the hand of HaShem in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’	And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.	The Israelites said to them, “If only we had died by the hand of the Lord in the land of Egypt, when we sat by the pots of meat, when we ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger!”

Exodus 16:3 (Septuagint BLB)	Exodus 16:3 (Septuagint Elpenor)
καὶ εἶπαν πρὸς αὐτοὺς οἱ υἱοὶ Ισραηλ ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ κυρίου ἐν γῇ Αἰγύπτῳ ὅταν ἐκαθίσαμεν ἐπὶ τῶν λεβήτων τῶν κρεῶν καὶ ἠσθίομεν ἄρτους εἰς πλησμονήν ὅτι ἐξηγάγετε ἡμᾶς εἰς τὴν ἔρημον ταύτην ἀποκτεῖναι πᾶσαν τὴν συναγωγὴν ταύτην ἐν λιμῷ	καὶ εἶπαν πρὸς αὐτοὺς οἱ υἱοὶ ᾿Ισραήλ· ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ Κυρίου ἐν γῇ Αἰγύπτῳ, ὅταν ἐκαθίσαμεν ἐπὶ τῶν λεβήτων τῶν κρεῶν καὶ ἠσθίομεν ἄρτους εἰς πλησμονήν· ὅτι ἐξήγαγε ἡμᾶς εἰς τὴν ἔρημον ταύτην ἀποκτεῖναι πᾶσαν τὴν συναγωγὴν ταύτην ἐν λιμῷ
Exodus 16:3 (NETS)	Exodus 16:3 (English Elpenor)
and the sons of Israel said to them, “If only we had died, struck by the Lord, in the land, Egypt, when we sat at the cauldrons of meat and were eating bread to the full, because you led us out into this wilderness to kill all this congregation by famine.”	And the children of Israel said to them, Would we had died smitten by the Lord in the land of Egypt, when we sat by the flesh-pots, and ate bread to satiety! for ye have brought us out into this wilderness, to slay all this congregation with hunger.

Exodus 16:6 (Tanakh)	Exodus 16:6 (KJV)	Exodus 16:6 (NET)
And Moses and Aaron said unto all the children of Israel: ‘At even, then ye shall know that HaShem hath brought you out from the land of Egypt;	And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt:	Moses and Aaron said to all the Israelites, “In the evening you will know that the Lord has brought you out of the land of Egypt,

Exodus 16:6 (Septuagint BLB)	Exodus 16:6 (Septuagint Elpenor)
καὶ εἶπεν Μωυσῆς καὶ Ααρων πρὸς πᾶσαν συναγωγὴν υἱῶν Ισραηλ ἑσπέρας γνώσεσθε ὅτι κύριος ἐξήγαγεν ὑμᾶς ἐκ γῆς Αἰγύπτου	καὶ εἶπε Μωυσῆς καὶ ᾿Ααρὼν πρὸς πᾶσαν συναγωγὴν υἱῶν ᾿Ισραήλ· ἑσπέρας γνώσεσθε ὅτι Κύριος ἐξήγαγεν ὑμᾶς ἐκ γῆς Αἰγύπτου
Exodus 16:6 (NETS)	Exodus 16:6 (English Elpenor)
Then Moyses and Aaron said to the entire congregation of the sons of Israel, “At evening you shall know that the Lord brought you out of the land of Egypt,	And Moses and Aaron said to all the congregation of the children of Israel, At even ye shall know that the Lord has brought you out of the land of Egypt;

Exodus 16:7 (Tanakh)	Exodus 16:7 (KJV)	Exodus 16:7 (NET)
and in the morning, then ye shall see the glory of HaShem; for that He hath heard your murmurings against HaShem; and what are we, that ye murmur against us?’	And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us?	and in the morning you will see the glory of the Lord, because he has heard your murmurings against the Lord. As for us, what are we, that you should murmur against us?”

Exodus 16:7 (Septuagint BLB)	Exodus 16:7 (Septuagint Elpenor)
καὶ πρωὶ ὄψεσθε τὴν δόξαν κυρίου ἐν τῷ εἰσακοῦσαι τὸν γογγυσμὸν ὑμῶν ἐπὶ τῷ θεῷ ἡμεῖς δὲ τί ἐσμεν ὅτι διαγογγύζετε καθ᾽ ἡμῶν	καὶ πρωΐ ὄψεσθε τὴν δόξαν Κυρίου ἐν τῷ εἰσακοῦσαι τὸν γογγυσμὸν ὑμῶν ἐπὶ τῷ Θεῷ· ἡμεῖς δὲ τί ἐσμεν ὅτι διαγογγύζετε καθ᾿ ἡμῶν
Exodus 16:7 (NETS)	Exodus 16:7 (English Elpenor)
and in the morning you shall see the glory of the Lord, when he heard your complaining against God. But we, what are we that you complain against us?”	and in the morning ye shall see the glory of the Lord, inasmuch as he hears your murmuring against God; and who are we, that ye continue to murmur against us?

Exodus 16:8 (Tanakh)	Exodus 16:8 (KJV)	Exodus 16:8 (NET)
And Moses said: ‘This shall be, when HaShem shall give you in the evening flesh to eat, and in the morning bread to the full; for that HaShem heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against HaShem.’	And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the LORD.	Moses said, “You will know this when the Lord gives you meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? Your murmurings are not against us, but against the Lord.”

Exodus 16:8 (Septuagint BLB)	Exodus 16:8 (Septuagint Elpenor)
καὶ εἶπεν Μωυσῆς ἐν τῷ διδόναι κύριον ὑμῖν ἑσπέρας κρέα φαγεῖν καὶ ἄρτους τὸ πρωὶ εἰς πλησμονὴν διὰ τὸ εἰσακοῦσαι κύριον τὸν γογγυσμὸν ὑμῶν ὃν ὑμεῖς διαγογγύζετε καθ᾽ ἡμῶν ἡμεῖς δὲ τί ἐσμεν οὐ γὰρ καθ᾽ ἡμῶν ὁ γογγυσμὸς ὑμῶν ἐστιν ἀλλ᾽ ἢ κατὰ τοῦ θεοῦ	καὶ εἶπε Μωυσῆς· ἐν τῷ διδόναι Κύριον ὑμῖν ἑσπέρας κρέα φαγεῖν καὶ ἄρτους τὸ πρωΐ εἰς πλησμονὴν διὰ τὸ εἰσακοῦσαι Κύριον τὸν γογγυσμὸν ὑμῶν, ὃν ὑμεῖς διαγογγύζετε καθ᾿ ἡμῶν· ἡμεῖς δὲ τί ἐσμεν; οὐ γὰρ καθ᾿ ἡμῶν ἐστιν ὁ γογγυσμὸς ὑμῶν· ἀλλ᾿ ἢ κατὰ τοῦ Θεοῦ
Exodus 16:8 (NETS)	Exodus 16:8 (English Elpenor)
And Moyses said, “When the Lord gives you meat in the evening to eat and bread in the morning to the full, because the Lord heard your complaining which you complain against us, then we, what are we? For not against us is your complaining, but rather against God.”	And Moses said, [This shall be] when the Lord gives you in the evening flesh to eat, and bread in the morning to satiety, because the Lord has heard your murmuring, which ye murmur against us: and what are we? for your murmuring is not against us, but against God.

Exodus 16:9 (Tanakh)	Exodus 16:9 (KJV)	Exodus 16:9 (NET)
And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before HaShem; for He hath heard your murmurings.’	And Moses spake unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmurings.	Then Moses said to Aaron, “Tell the whole community of the Israelites, ‘Come before the Lord, because he has heard your murmurings.’”

Exodus 16:9 (Septuagint BLB)	Exodus 16:9 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς πρὸς Ααρων εἰπὸν πάσῃ συναγωγῇ υἱῶν Ισραηλ προσέλθατε ἐναντίον τοῦ θεοῦ εἰσακήκοεν γὰρ ὑμῶν τὸν γογγυσμόν	εἶπε δὲ Μωυσῆς πρὸς ᾿Ααρών· εἰπὸν πάσῃ συναγωγῇ υἱῶν ᾿Ισραήλ· προσέλθετε ἐναντίον τοῦ Θεοῦ· εἰσακήκοε γὰρ τὸν γογγυσμὸν ὑμῶν
Exodus 16:9 (NETS)	Exodus 16:9 (English Elpenor)
And Moyses said to Aaron, “Say to the entire congregation of the sons of Israel: Draw near before God. For he heard your complaining.”	And Moses said to Aaron, Say to all the congregation of the children of Israel, Come near before God; for he has heard your murmuring.

Exodus 16:10 (Tanakh)	Exodus 16:10 (KJV)	Exodus 16:10 (NET)
And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of HaShem appeared in the cloud.	And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.	As Aaron spoke to the whole community of the Israelites and they looked toward the wilderness, there the glory of the Lord appeared in the cloud,

Exodus 16:10 (Septuagint BLB)	Exodus 16:10 (Septuagint Elpenor)
ἡνίκα δὲ ἐλάλει Ααρων πάσῃ συναγωγῇ υἱῶν Ισραηλ καὶ ἐπεστράφησαν εἰς τὴν ἔρημον καὶ ἡ δόξα κυρίου ὤφθη ἐν νεφέλῃ	ἡνίκα δὲ ἐλάλει ᾿Ααρὼν πάσῃ συναγωγῇ υἱῶν ᾿Ισραήλ, καὶ ἐπεστράφησαν εἰς τὴν ἔρημον, καὶ ἡ δόξα Κυρίου ὤφθη ἐν νεφέλῃ
Exodus 16:10 (NETS)	Exodus 16:10 (English Elpenor)
And when Aaron was speaking to the entire congregation of the sons of Israel, they also turned about towards the wilderness, and the glory of the Lord appeared in a cloud.	And when Aaron spoke to all the congregation of the children of Israel, and they turned toward the wilderness, then the glory of the Lord appeared in a cloud.

Exodus 16:11 (Tanakh)	Exodus 16:11 (KJV)	Exodus 16:11 (NET)
And HaShem spoke unto Moses, saying:	And the LORD spake unto Moses, saying,	and the Lord spoke to Moses,

Exodus 16:11 (Septuagint BLB)	Exodus 16:11 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων	καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων
Exodus 16:11 (NETS)	Exodus 16:11 (English Elpenor)
And the Lord spoke to Moyses, saying,	And the Lord spoke to Moses, saying,

Exodus 16:12 (Tanakh)	Exodus 16:12 (KJV)	Exodus 16:12 (NET)
‘I have heard the murmurings of the children of Israel. Speak unto them, saying: At dusk ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am HaShem your G-d.’	I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.	“I have heard the murmurings of the Israelites. Tell them, ‘During the evening you will eat meat, and in the morning you will be satisfied with bread, so that you may know that I am the Lord your God.’”

Exodus 16:12 (Septuagint BLB)	Exodus 16:12 (Septuagint Elpenor)
εἰσακήκοα τὸν γογγυσμὸν τῶν υἱῶν Ισραηλ λάλησον πρὸς αὐτοὺς λέγων τὸ πρὸς ἑσπέραν ἔδεσθε κρέα καὶ τὸ πρωὶ πλησθήσεσθε ἄρτων καὶ γνώσεσθε ὅτι ἐγὼ κύριος ὁ θεὸς ὑμῶν	εἰσακήκοα τὸν γογγυσμὸν τῶν υἱῶν ᾿Ισραήλ· λάλησον πρὸς αὐτοὺς λέγων· τὸ πρὸς ἑσπέραν ἔδεσθε κρέα καὶ τὸ πρωΐ πλησθήσεσθε ἄρτων· καὶ γνώσεσθε ὅτι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν
Exodus 16:12 (NETS)	Exodus 16:12 (English Elpenor)
“I have heard the complaining of the sons of Israel. Speak to them saying: Towards evening you shall eat meat, and in the morning you shall be filled with bread. And you shall know that I am the Lord, your God.”	I have heard the murmuring of the children of Israel: speak to them, saying, Towards evening ye shall eat flesh, and in the morning ye shall be satisfied with bread; and ye shall know that I am the Lord your God.

Exodus 16:13 (Tanakh)	Exodus 16:13 (KJV)	Exodus 16:13 (NET)
And it came to pass at even, that the quails came up, and covered the camp; and in the morning there was a layer of dew round about the camp.	And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.	In the evening the quail came up and covered the camp, and in the morning a layer of dew was all around the camp.

Exodus 16:13 (Septuagint BLB)	Exodus 16:13 (Septuagint Elpenor)
ἐγένετο δὲ ἑσπέρα καὶ ἀνέβη ὀρτυγομήτρα καὶ ἐκάλυψεν τὴν παρεμβολήν τὸ πρωὶ ἐγένετο καταπαυομένης τῆς δρόσου κύκλῳ τῆς παρεμβολῆς	ἐγένετο δὲ ἑσπέρα, καὶ ἀνέβη ὀρτυγομήτρα καὶ ἐκάλυψε τὴν παρεμβολήν· τὸ πρωΐ ἐγένετο καταπαυομένης τῆς δρόσου κύκλῳ τῆς παρεμβολῆς
Exodus 16:13 (NETS)	Exodus 16:13, 14a (English Elpenor)
So evening came and quail came up and covered the camp. Then morning came when the dew was lifting around the camp,	And it was evening, and quails came up and covered the camp: (14) in the morning it came to pass as the dew ceased round about the camp,

Exodus 16:14 (Tanakh)	Exodus 16:14 (KJV)	Exodus 16:14 (NET)
And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scale-like thing, fine as the hoar-frost on the ground.	And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.	When the layer of dew had evaporated, there on the surface of the wilderness was a thin flaky substance, thin like frost on the earth.

Exodus 16:14 (Septuagint BLB)	Exodus 16:14 (Septuagint Elpenor)
καὶ ἰδοὺ ἐπὶ πρόσωπον τῆς ἐρήμου λεπτὸν ὡσεὶ κόριον λευκὸν ὡσεὶ πάγος ἐπὶ τῆς γῆς	καὶ ἰδοὺ ἐπὶ πρόσωπον τῆς ἐρήμου λεπτὸν ὡσεὶ κόριον λευκόν, ὡσεὶ πάγος ἐπὶ τῆς γῆς
Exodus 16:14 (NETS)	Exodus 16:14b (English Elpenor)
and look, upon the surface of the wilderness was something fine like coriander, white like frost on the ground.	that, behold, on the face of the wilderness [was] a small thing like white coriander seed, as frost upon the earth.

Exodus 16:16 (Tanakh)	Exodus 16:16 (KJV)	Exodus 16:16 (NET)
This is the thing which HaShem hath commanded: Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.’	This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents.	“This is what the Lord has commanded: ‘Each person is to gather from it what he can eat, an omer per person according to the number of your people; each one will pick it up for whoever lives in his tent.’”

Exodus 16:16 (Septuagint BLB)	Exodus 16:16 (Septuagint Elpenor)
τοῦτο τὸ ῥῆμα ὃ συνέταξεν κύριος συναγάγετε ἀπ᾽ αὐτοῦ ἕκαστος εἰς τοὺς καθήκοντας γομορ κατὰ κεφαλὴν κατὰ ἀριθμὸν ψυχῶν ὑμῶν ἕκαστος σὺν τοῖς συσκηνίοις ὑμῶν συλλέξατε	τοῦτο τὸ ῥῆμα ὃ συνέταξε Κύριος· συναγάγετε ἀπ᾿ αὐτοῦ ἕκαστος εἰς τοὺς καθήκοντας, γομὸρ κατὰ κεφαλὴν κατὰ ἀριθμὸν ψυχῶν ὑμῶν, ἕκαστος σὺν τοῖς συσκηνίοις ὑμῶν συλλέξατε
Exodus 16:16 (NETS)	Exodus 16:16b (English Elpenor)
This is the word that the Lord instructed, ‘Each person gather from it for those appropriate; a gomor per head, according to the number of your souls, each of you with your tent mates collect’.”	This is that which the Lord has appointed: gather of it each man for his family, a homer for each person, according to the number of your souls, gather each of you with his fellow-lodgers.

Exodus 16:17 (Tanakh)	Exodus 16:17 (KJV)	Exodus 16:17 (NET)
And the children of Israel did so, and gathered some more, some less.	And the children of Israel did so, and gathered, some more, some less.	The Israelites did so, and they gathered—some more, some less.

Exodus 16:17 (Septuagint BLB)	Exodus 16:17 (Septuagint Elpenor)
ἐποίησαν δὲ οὕτως οἱ υἱοὶ Ισραηλ καὶ συνέλεξαν ὁ τὸ πολὺ καὶ ὁ τὸ ἔλαττον	ἐποίησαν δὲ οὕτως οἱ υἱοὶ ᾿Ισραὴλ καὶ συνέλεξαν ὁ τὸ πολὺ καὶ ὁ τὸ ἔλαττον
Exodus 16:17 (NETS)	Exodus 16:17 (English Elpenor)
And the sons of Israel did so, and they collected, the one much and the other less.	And the children of Israel did so, and gathered some much and some less.

Exodus 16:18 (Tanakh)	Exodus 16:18 (KJV)	Exodus 16:18 (NET)
And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.	And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.	When they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.

Exodus 16:18 (Septuagint BLB)	Exodus 16:18 (Septuagint Elpenor)
καὶ μετρήσαντες τῷ γομορ οὐκ ἐπλεόνασεν ὁ τὸ πολύ καὶ ὁ τὸ ἔλαττον οὐκ ἠλαττόνησεν ἕκαστος εἰς τοὺς καθήκοντας παρ᾽ ἑαυτῷ συνέλεξαν	καὶ μετρήσαντες γομόρ, οὐκ ἐπλεόνασεν ὁ τὸ πολύ, καὶ ὁ τὸ ἔλαττον οὐκ ἠλαττόνησεν· ἕκαστος εἰς τοὺς καθήκοντας παρ᾿ ἑαυτῷ συνέλεξαν
Exodus 16:18 (NETS)	Exodus 16:18 (English Elpenor)
And they measured by the gomor. The one with much did not have excess, and the one with less did not have too little. Each person collected for those appropriate at his own home.	And having measured the homer [full], he that gathered much had nothing over, and he that had gathered less had no lack; each gathered according to the need of those who belonged to him.

Exodus 16:19 (Tanakh)	Exodus 16:19 (KJV)	Exodus 16:19 (NET)
And Moses said unto them: ‘Let no man leave of it till the morning.’	And Moses said, Let no man leave of it till the morning.	Moses said to them, “No one is to keep any of it until morning.”

Exodus 16:19 (Septuagint BLB)	Exodus 16:19 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς πρὸς αὐτούς μηδεὶς καταλιπέτω ἀπ᾽ αὐτοῦ εἰς τὸ πρωί	εἶπε δὲ Μωυσῆς πρὸς αὐτούς· μηδεὶς καταλειπέτω ἀπ᾿ αὐτοῦ εἰς τὸ πρωΐ
Exodus 16:19 (NETS)	Exodus 16:19 (English Elpenor)
Then Moyses said to them, “Let no one leave any of it to the morning.”	And Moses said to them, Let no man leave of it till the morning.

Exodus 16:21 (Tanakh)	Exodus 16:21 (KJV)	Exodus 16:21 (NET)
And they gathered it morning by morning, every man according to his eating; and as the sun waxed hot, it melted.	And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.	So they gathered it each morning, each person according to what he could eat, and when the sun got hot, it would melt.

Exodus 16:21 (Septuagint BLB)	Exodus 16:21 (Septuagint Elpenor)
καὶ συνέλεξαν αὐτὸ πρωὶ πρωί ἕκαστος τὸ καθῆκον αὐτῷ ἡνίκα δὲ διεθέρμαινεν ὁ ἥλιος ἐτήκετο	καὶ συνέλεξαν αὐτὸ πρωΐ πρωΐ, ἕκαστος τὸ καθῆκον αὐτῷ· ἡνίκα δὲ διεθέρμαινεν ὁ ἥλιος, ἐτήκετο
Exodus 16:21 (NETS)	Exodus 16:21 (English Elpenor)
And they collected it morning by morning, each person that which was appropriate for him. But when the sun grew hot, it melted.	And they gathered it every morning, each man what he needed, and when the sun waxed hot it melted.

Exodus 16:22 (Tanakh)	Exodus 16:22 (KJV)	Exodus 16:22 (NET)
And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses.	And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.	And on the sixth day they gathered twice as much food, two omers per person; and all the leaders of the community came and told Moses..

Exodus 16:22 (Septuagint BLB)	Exodus 16:22 (Septuagint Elpenor)
ἐγένετο δὲ τῇ ἡμέρᾳ τῇ ἕκτῃ συνέλεξαν τὰ δέοντα διπλᾶ δύο Γομορ τῷ ἑνί εἰσήλθοσαν δὲ πάντες οἱ ἄρχοντες τῆς συναγωγῆς καὶ ἀνήγγειλαν Μωυσεῖ	ἐγένετο δὲ τῇ ἡμέρᾳ τῇ ἕκτῃ, συνέλεξαν τὰ δέοντα διπλᾶ, δύο γομὸρ τῷ ἑνί· εἰσήλθοσαν δὲ πάντες οἱ ἄρχοντες τῆς συναγωγῆς καὶ ἀνήγγειλαν Μωυσῇ
Exodus 16:22 (NETS)	Exodus 16:22 (English Elpenor)
But it happened on the sixth day, they collected double what was required, two gomors for one person. And all the leaders of the congregation went in and reported to Moyses.	And it came to pass on the sixth day, they gathered double what was needed, two homers for one [man]; and all the chiefs of the synagogue went in and reported it to Moses.

Exodus 16:31 (Tanakh)	Exodus 16:31 (KJV)	Exodus 16:31 (NET)
And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.	And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.	The house of Israel called its name “manna.” It was like coriander seed and was white, and it tasted like wafers with honey.

Exodus 16:31 (Septuagint BLB)	Exodus 16:31 (Septuagint Elpenor)
καὶ ἐπωνόμασαν οἱ υἱοὶ Ισραηλ τὸ ὄνομα αὐτοῦ Μαν ἦν δὲ ὡς σπέρμα κορίου λευκόν τὸ δὲ γεῦμα αὐτοῦ ὡς ἐγκρὶς ἐν μέλιτι	καὶ ἐπωνόμασαν οἱ υἱοὶ ᾿Ισραὴλ τὸ ὄνομα αὐτοῦ, μάν· ἦν δὲ ὡσεὶ σπέρμα κορίου λευκόν, τὸ δὲ γεῦμα αὐτοῦ ὡς ἐγκρὶς ἐν μέλιτι
Exodus 16:31 (NETS)	Exodus 16:31 (English Elpenor)
And the sons of Israel called its name Man. Now it was white like coriander seed, but its taste was like cake with honey.	And the children of Israel called the name of it Man; and it was as white coriander seed, and the taste of it as a wafer with honey.

Mark 2:24-26 (NET)	Mark 2:24-26 (KJV)
So the Pharisees said to him, “Look, why are they doing what is against the law on the Sabbath?”	And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?

Mark 2:24 (NET Parallel Greek)	Mark 2:24 (Stephanus Textus Receptus)	Mark 2:24 (Byzantine Majority Text)
καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ· ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν	και οι φαρισαιοι ελεγον αυτω ιδε τι ποιουσιν εν τοις σαββασιν ο ουκ εξεστιν	και οι φαρισαιοι ελεγον αυτω ιδε τι ποιουσιν εν τοις σαββασιν ο ουκ εξεστιν

He said to them, “Have you never read what David did when he was in need and he and his companions were hungry—

And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?

Mark 2:25 (NET Parallel Greek)	Mark 2:25 (Stephanus Textus Receptus)	Mark 2:25 (Byzantine Majority Text)
καὶ λέγει αὐτοῖς· οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετ᾿ αὐτοῦ	και αυτος ελεγεν αυτοις ουδεποτε ανεγνωτε τι εποιησεν δαβιδ οτε χρειαν εσχεν και επεινασεν αυτος και οι μετ αυτου	και αυτος ελεγεν αυτοις ουδεποτε ανεγνωτε τι εποιησεν δαυιδ οτε χρειαν εσχεν και επεινασεν αυτος και οι μετ αυτου

how he entered the house of God when Abiathar was high priest and ate the sacred bread, which is against the law for any but the priests to eat, and also gave it to his companions?”

How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?

Mark 2:26 (NET Parallel Greek)	Mark 2:26 (Stephanus Textus Receptus)	Mark 2:26 (Byzantine Majority Text)
\|πῶς\| εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιαθὰρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν	πως εισηλθεν εις τον οικον του θεου επι αβιαθαρ του αρχιερεως και τους αρτους της προθεσεως εφαγεν ους ουκ εξεστιν φαγειν ει μη τοις ιερευσιν και εδωκεν και τοις συν αυτω ουσιν	πως εισηλθεν εις τον οικον του θεου επι αβιαθαρ αρχιερεως και τους αρτους της προθεσεως εφαγεν ους ουκ εξεστιν φαγειν ει μη τοις ιερευσιν και εδωκεν και τοις συν αυτω ουσιν

Mark 3:3-5 (NET)	Mark 3:3-5 (KJV)
So he said to the man who had the withered hand, “Stand up among all these people.”	And he saith unto the man which had the withered hand, Stand forth.

Mark 3:3 (NET Parallel Greek)	Mark 3:3 (Stephanus Textus Receptus)	Mark 3:3 (Byzantine Majority Text)
καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν \|ξηρὰν\| χεῖρα ἔχοντι · ἔγειρε εἰς τὸ μέσον	και λεγει τω ανθρωπω τω εξηραμμενην εχοντι την χειρα εγειραι εις το μεσον	και λεγει τω ανθρωπω τω εξηραμμενην εχοντι την χειρα εγειραι εις το μεσον

Then he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.

Mark 3:4 (NET Parallel Greek)	Mark 3:4 (Stephanus Textus Receptus)	Mark 3:4 (Byzantine Majority Text)
καὶ λέγει αὐτοῖς· ἔξεστιν τοῖς σάββασιν \|ἀγαθὸν ποιῆσαι\| ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων	και λεγει αυτοις εξεστιν τοις σαββασιν αγαθοποιησαι η κακοποιησαι ψυχην σωσαι η αποκτειναι οι δε εσιωπων	και λεγει αυτοις εξεστιν τοις σαββασιν αγαθοποιησαι η κακοποιησαι ψυχην σωσαι η αποκτειναι οι δε εσιωπων

After looking around at them in anger, grieved by the hardness of their hearts, he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.

And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.

Mark 3:5 (NET Parallel Greek)	Mark 3:5 (Stephanus Textus Receptus)	Mark 3:5 (Byzantine Majority Text)
καὶ περιβλεψάμενος αὐτοὺς μετ᾿ ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν λέγει τῷ ἀνθρώπῳ· ἔκτεινον τὴν χεῖρα . καὶ ἐξέτεινεν καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ	και περιβλεψαμενος αυτους μετ οργης συλλυπουμενος επι τη πωρωσει της καρδιας αυτων λεγει τω ανθρωπω εκτεινον την χειρα σου και εξετεινεν και αποκατεσταθη η χειρ αυτου υγιης ως η αλλη	και περιβλεψαμενος αυτους μετ οργης συλλυπουμενος επι τη πωρωσει της καρδιας αυτων λεγει τω ανθρωπω εκτεινον την χειρα σου και εξετεινεν και αποκατεσταθη η χειρ αυτου υγιης ως η αλλη

Balaam, Balak and the 24,000, Part 5

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Back to Exploration, Part 19

¹ Ephesians 4:22b (ESV)

² Philippians 4:5b (ESV)

³ Philippians 4:6b (ESV)

⁴ John 8:31a (ESV)

⁵ John 8:44a (ESV) Table

⁶ Genesis 28:14b (ESV) Table

⁷ John 2:24, 25 (ESV)

⁸ John 3:10 (NET) Table

⁹ Ephesians 4:22b (ESV)

¹⁰ Ephesians 4:24b (ESV)

¹¹ Ephesians 4:22b (ESV)

¹² Exodus 16:21-27 (ESV)

¹³ Romans 7:5 (ESV)

¹⁴ Romans 8:5-8 (ESV)

¹⁵ Romans 9:3b (ESV) Table

¹⁶ Romans 11:24 (ESV)

¹⁷ Romans 9:31 (ESV) Table

¹⁸ Romans 9:32 (ESV) Table

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had the preposition εν here. The NET parallel Greek text and NA²⁸ did not.

²⁰ The NET parallel Greek text and NA²⁸ had λέγει here, a 3^rd person singular form of λέγω in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος ελεγεν in the imperfect tense.

²¹ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

²² The NET parallel Greek text and NA²⁸ had τοὺς ἱερεῖς here in the accusative case, where the Stephanus Textus Receptus and Byzantine Majority Text had τοις ιερευσιν in the dative case.

²³ The NET parallel Greek text and NA²⁸ had the adjective ξηρὰν here, an accusative form of ξηρός, where the Stephanus Textus Receptus and Byzantine Majority Text had εξηραμμενην, a perfect participle of the verb ξηραίνω.

²⁴ The NET parallel Greek text and NA²⁸ had ἔγειρε here, a 2^nd person imperative form of ἐγείρω in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had an aorist infinitive εγειραι (e.g., “to stand”).

²⁵ The NET parallel Greek text and NA²⁸ had ἀγαθὸν ποιῆσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had the compound verb αγαθοποιησαι.

²⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the genitive pronoun σου here. The NET parallel Greek text and NA²⁸ did not.

²⁷ The NET parallel Greek text and NA²⁸ had ἀπεκατεστάθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had αποκατεσταθη. Both are listed as 3^rd person singular forms of ἀποκαθίστημι in the aorist tense, indicative mood and passive voice. The Stephanus Textus Receptus and Byzantine Majority Text had υγιης ως η αλλη (KJV: whole as the other) at the end of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁸ The NET parallel Greek text and NA²⁸ had ἐδίδουν here, an imperfect form of δίδωμι, where the Stephanus Textus Receptus and Byzantine Majority Text had εποιουν (KJV; took), an imperfect form of ποιέω.

²⁹ Ephesians 4:22b (ESV)

³⁰ From “The Pharisees and Herodians: Pharisees” in the Topical Encyclopedia on Bible Hub online.

³¹ From “The Pharisees and Herodians: Herodians” in the Topical Encyclopedia on Bible Hub online.

Exploration, Part 15

Posted on August 24, 2025 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians, but first I need to record the new covenant sermon that is still coming to fruition within me.

The 4^th chapter of 1 John followed the 3^rd: “The interlinear English/Greek New Testament keyed to the Greek text of the KJV, NA²⁸ and the Koine Greek Lexicon were all open on my phone.” I had made it through, checking verbs mostly, and a few other parts of speech if a particular question came to mind. We had reached the end of the sermon and the last verse of the chapter (1 John 4:21 ESV).

And this commandment we have from him: whoever loves God must also love his brother.

I’m not entirely sure why I bothered to look it up: commandment, must…love. Obviously the verb was in the imperative mood.

The imperative mood is a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.²

I recalled “This multiplexing of truth,” particularly “the Greek verbs in Galatians 5 (στήκετε,²⁴ δουλεύετε,²⁵ βλέπετε,²⁶ περιπατεῖτε ²⁷) which might be understood in either the indicative or imperative moods.”³ But even as I searched the Greek Lexicon I was unsure what to make of it if I discovered that ἀγαπᾷ (ESV: must…love) was another one of those multiplexed verbs that might also be understood in the indicative mood.

The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective…It may be action occurring in past, present, or future time.⁴

When I found ἀγαπᾷ in the lexicon, I thought I had the wrong word. I had selected ἀγαπᾷ from the interlinear English/Greek New Testament (INT: should love), the received text. Perhaps, the critical text had a different “better” word. But, no, NA²⁸ had ἀγαπᾷ, too. I recalled that the Textus Receptus Bibles online had no accent marks. Perhaps the original Greek was αγαπα rather than ἀγαπᾷ.

And this commandment we have from him: whoever loves God you (singular) must also love his brother.

That didn’t make much sense. It had to be a 3^rd person singular verb. But a verb in the present tense and indicative mood seemed so problematic that I began to suspect that the editor of the Koine Greek Lexicon had made a mistake, listing a multiplexed verb (both imperative and indicative) as if it were in the indicative mood only. I mean, commandment (τὴν ἐντολὴν) is clearly right there in the text! Then the lightning flashed.

John’s and the Holy Spirit’s meaning was clear as day: the new covenant. In the new covenant a commandment is a fact, a promise to, and a truth of the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness:⁵ 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:⁶ for it is God who works in [the new human], both to will and to work for [God’s] good pleasure.⁷

All my religious training, however, is designed to discount, doubt or dispute those flashes of insight from the Holy Spirit. And there is that other matter of the English translation of the New Testament. As I scanned the list of translations on Bible Hub, one from Aramaic rather than from Greek stood out (1 John 4:21 Lamsa Bible).

And this commandment we have from him, That he who loves God loves his brother also.

There were two other translations near the bottom of the list translated from Greek (1 John 4:21 Godbey New Testament and Worrell New Testament):

And we have this precept from him, that the one loving God with divine love also loves his brother with divine love.

And this commandment we have from Him, that he who loves God loves his brother also.

Since none of these translations is likely to carry much weight in the religious circles in which I travel, I’ll take the long way round. But first, a confession: As I sit at home with my laptop (and easy access to my notes), I realize I have looked up ἀγαπᾷ before, and did not recall it.

I didn’t know yet that the Greek word translated should love was ἀγαπᾷ, a form of ἀγαπάω in the indicative mood, another statement of fact. The commandment (τὴν ἐντολὴν) we have from him is apparently of the—And God said, “Let there be light,” and there was light¹¹—variety.⁸

Though my failing memory is a continual source of embarrassment, that seemingly forgotten insight probably paved the way for the flash of understanding that came six months later, when I was so absolutely convinced that ἀγαπᾷ must be in the imperative mood. There are twelve occurrences of ἀγαπᾷ in the New Testament (see table below). Only one was translated must love in the ESV. The other eleven were translated loves, the ordinary expectation of a 3^rd person singular form of the verb to love in the indicative mood and present tense in contemporary English. But the “long way round” was not as long as I had anticipated (1 John 5:1 ESV):

Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves (ἀγαπᾷ) whoever⁹ has been born of him.

The Greek is: Πᾶς ὁ πιστεύων, Everyone who believes, ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, that Jesus is the Christ, ἐκ τοῦ θεοῦ γεγέννηται, of God has been born (or “out of God has been born and continues to be such”¹⁰). Here is the creation of that new human (τὸν καινὸν ἄνθρωπον) created (κτισθέντα, a participle of κτίζω) after the likeness of God in true righteousness and holiness.¹¹ John continued: καὶ πᾶς, and everyone, ὁ ἀγαπῶν, who loves, τὸν γεννήσαντα, the Father, ἀγαπᾷ, loves, καὶ τὸν, whoever (KJV: him also), γεγεννημένον ¹² ἐξ αὐτοῦ, has been born of him (KJV: that is begotten of him).

Now I can piece together what happened to me at the end of that sermon: God the Father, God the Son through God the indwelling Holy Spirit, knowing I had all but forgotten what He taught me in February, knowing that the sermon would end one verse before 1 John 5:1, prompted me to look up the Greek verb ἀγαπᾷ contrary to my own inclination since I already knew (erroneously) it must be in the imperative mood. As I puzzled over why it was not in the imperative mood, his insight flashed vividly in my heart, mind, soul. Though my religion inclines me to distrust his vivid flashes of insight, the next verse, which I was otherwise inclined to avoid, agrees with the content of his vivid flash of insight.

According to the Koine Greek Lexicon online, ἀγαπάτω is the 3^rd person singular form of ἀγαπάω in the active voice, present tense and imperative mood.¹³ In a footnote (55) the NET translators explained why they understood the one who loves God should love his fellow Christian too as a commandment to be obeyed by the one who loves God:

The ἵνα (hina) clause in 4:21 could be giving (1) the purpose or (2) the result of the commandment mentioned in the first half of the verse, but if it does, the author nowhere specifies what the commandment consists of [see Matthew 22:34-40]. It makes better sense to understand this ἵνα clause as (3) epexegetical to the pronoun ταύτην (tautēn) at the beginning of 4:21 and thus explaining what the commandment consists of: “that the one who loves God should love his brother also.”

Microsoft copilot answered my request for “the two greatest commandments” correctly:

The two greatest commandments are:
1. Love the Lord your God with all your heart, soul, and mind.
2. Love your neighbor as yourself.
These commandments summarize the essence of the Law and the Prophets, as taught by Jesus in the New Testament (Matthew 22:37-40).

Be that as it may, a promise in Greek (ἀγαπᾷ in the indicative mood rather than ἀγαπάτω in the imperative mood) was transformed into a rule in the English translation because ἀγαπᾷ was joined by the conjunction ἵνα (translated as a colon in the ESV) to ταύτην τὴν ἐντολὴν (ESV: this commandment). 1 John isn’t taught in Greek philosophy courses but in churches. English translations of 1 John are shaped by this usage. Does any Pastor want to stand in front of his congregation and say, “If you do not love the one born of God, you are not born of God, because one born of God loves God and the one born of God”? A Pastor prefers to say, “You are born of God; act like it: love the one born of God.” And I can be very double-minded about this, or perhaps I should say multiplexed.

My gut instinct or the philosophical bent of my mind¹⁴ says, “Tell us the truth.” But my own experience was completely different. I wore myself out being perfected by the flesh¹⁵ as I attempted to love like God by transforming Paul’s description of love into rules I obeyed (or disobeyed) in the flesh. But it worked in the sense that after that incrementally better colossal failure, I was more than ready to hear an alternative from Paul and Jesus and John and God the Father through the indwelling Holy Spirit and the written word of God.

Ephesians isn’t taught in Greek philosophy courses either. When I discovered that ὄντας is a plural participle of εἰμί in the present tense—“you are dead”—rather than the past tense—you were dead¹⁶—I could begin to unravel two multiplexed truths. At issue was how to understand the dative case in the first verse of Ephesians 2: And you are dead in the trespasses and sins or “by means of your trespasses and sins” or “to your trespasses and sins.” These three options ultimately resolved to two: “by means of (in) your trespasses and sins” and “to your trespasses and sins.”

As I wrote regarding Colossians 1:21-23, “It’s not too difficult to see why one might prefer to understand this as a contrast between one’s past and present,” likewise it is not too difficult to grasp why pastors and Bible translators would prefer to translate ὄντας were. Hopefully, its not too difficult to understand why the philosophical bent of my mind prefers to grapple with the multiplexed truths of ὄντας translated literally.

Paul continued (Ephesians 2:11-13 ESV):

Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands—remember that you were at¹⁷ that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

The Greek is: Διὸ μνημονεύετε, Therefore remember. This might be a command—Therefore you must remember—or it might be a statement of fact—Therefore (this is why) you remember—relative to all that has been written previously, specifically all that had transpired in his readers’ lives. And though I would have understood the ESV translation remember as a command previously, a deliberate choice of the imperative mood, now I wonder if it is a placeholder pointing to these dual possibilities: the Greek μνημονεύετε might be understood in the imperative mood as a command to the lawless and disobedient (the old human), or in the indicative mood as a fact of, and a promise to, the just (the new human).

The clause continued: ὅτι ποτὲ, that at one time, ὑμεῖς τὰ ἔθνη ἐν σαρκί, you Gentiles in the flesh (or, “you, the Gentiles by means of the flesh”). Here in as ESV-speak for “by means of” seems reinforced. Paul’s readers are Gentiles by means of the flesh, their descent from non-Jews, rather than their membership in a “Gentile club.” But there is some multiplexing apparent as well: by means of the flesh these Gentiles’ bodies are host (1 Corinthians 15:45-49; John 3:6-8) to the old human (τὸν παλαιὸν ἄνθρωπον) which belongs to [their] former manner of life and is corrupt through deceitful desires,¹⁸ as evidenced by the trespasses and sins [Table] in which [they] once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience (or “by means of the sons of disbelief”).¹⁹

Paul continued in the second half of verse 11 of Ephesians 2: οἱ λεγόμενοι, called (or “those called”), ἀκροβυστία, “the uncircumcision” (literally, “foreskin”), ὑπὸ τῆς λεγομένης by what is called (or “by those called”), περιτομῆς ἐν σαρκὶ χειροποιήτου, the circumcision, which is made in the flesh by hands (or, the circumcision “by means of flesh made by hand”). Circumcision is regarded here as the living symbol of the foolishness of being perfected by the flesh.²⁰ The translators do a fairly good job of conveying what is not quite disdain for his own people and heritage (Philippians 3:2-11 ESV) though it could be taken that way spoken by someone other than Paul (Romans 9:1-8 ESV): Rather, they convey Paul’s recognition of the greater value of the power of the indwelling Spirit of Christ: It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life,²¹ as Jesus said.

Paul continued: ὅτι, remember that (literally, “that” or “since”), ἦτε, you were, τῷ καιρῷ ἐκείνῳ, at that time (or “by means of that time”). The received texts (Stephanus Textus Receptus and Byzantine Majority Text) had εν preceding the phrase τῷ καιρῷ ἐκείνῳ (KJV: at that time). The critical texts (NET Parallel Greek text and NA²⁸) did not. I use the NET Parallel Greek text as a proxy for NA²⁷. Here, the critical texts agree.

In 1 John 5:1 (footnote 9), however, they do not: NA²⁸ agrees with the received texts that καὶ (KJV: also) is original and belongs in the text. The NET Parallel Greek text (my proxy for NA²⁷) disagrees. In other words, this is documentary evidence that at one point in time the latest and greatest research of the critical text of the New Testament indicated that καὶ was an unwarranted addition to the original text and it was removed from the Greek text of 1 John 5:1 that translators use to translate the New Testament into English (or any other language).Then at another later time the latest and greatest research of the critical text of the New Testament indicated that καὶ is original and it was placed back into the Greek text again, in agreement with the received texts. But wait for it: NA²⁹ is coming soon.

Textus Receptus Bibles online²² has several different older Greek texts to compare and contrast to the critical text of the moment. And as you begin to look into it, you’ll find that they mostly compare. Maurice Robinson, one of the editors of the Byzantine Majority Text, appeared as a panelist in at least two videos produced by the Textural Confidence Collective or Mark Ward. In a video titled Do Westcott & Hort Rule New Testament Textural Criticism?, responding to a request to summarize the Byzantine Priority, Mr. Robinson acknowledged:

What is the Byzantine Priority? It’s a name that Pierpont and I made up…because the name that was being used before was Majority Text. But as Gordon Fee had complained, “Majority Text means that all you’re doing is counting noses.” And, well, we weren’t doing that. The truth is that most variant units, where there is textual variation, the majority of manuscripts tends to be one way or the other. That’s why it was called the Majority Text. But in certain places the majority splits. In some places we even, actually in our edition, favor…a reading that has less than the actual numerical majority…So Byzantine Priority means the Byzantine, in our view, was the one that was considered the text from which the other text types or clusters derived over time.

Given my current kick of understanding the dative case instrumentally, “by means of” (if that seems even remotely possible), whether εν precedes τῷ καιρῷ ἐκείνῳ or not is irrelevant to me. Understanding these two phrases instrumentally—“you, the Gentiles by means of the flesh” and “by means of that time” (before Christ was revealed to them, before they received Him and were born from above)—I hear Paul echoing the truth Jesus said to the Jews who had believed him,²³ You are of your father the devil, and your will is to do your father’s desires,²⁴ even as he lays the groundwork for the concepts he will coin later in this letter: the old human (τὸν παλαιὸν ἄνθρωπον) and the new human (τὸν καινὸν ἄνθρωπον).

Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time χωρὶς Χριστοῦ, separated from Christ (or “apart from Christ”), ἀπηλλοτριωμένοι, alienated (or “had become an outsider”), τῆς πολιτείας τοῦ Ἰσραὴλ, from the commonwealth of Israel (or “of citizenship of Israel”), καὶ ξένοι, and strangers, τῶν διαθηκῶν τῆς ἐπαγγελίας, to the covenants of promise, ἐλπίδα μὴ ἔχοντες, having no hope, καὶ ἄθεοι ἐν τῷ κόσμῳ, and without God in the world (or “and godless by means of the world”).

It is worth pointing out that the words τῶν διαθηκῶν (the covenants) are plural. These Gentiles were strangers to both covenants of promise, old and new. Though Israel…pursued a law that would lead to righteousness,²⁵ the covenant in which that law was given is a covenant of promise. But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises [Table]. For if that first covenant had been faultless, there would have been no occasion to look for a second.²⁶

Also, Paul did not say that the Gentiles had believed the wrong stories about God or worshiped the wrong god or gods. He said, by means of the world they were godless, without any god at all. What do I imply then? Paul wrote elsewhere. That food offered to idols is anything, or that an idol is anything? No, I imply that what pagans sacrifice they offer²⁷ to demons and not to God [Table].²⁸

Paul continued: νυνὶ δὲ, But now, ἐν Χριστῷ Ἰησοῦ, in Christ Jesus (or “by means of Christ Jesus”), ὑμεῖς οἵ ποτε ὄντες μακρὰν, you who once were far off (or “you, who at any time—by means of the flesh, by means of that time—are²⁹ far off,”), ἐγενήθητε ἐγγὺς, have been brought near (or “have come into existence near at hand”), ἐν τῷ αἵματι τοῦ Χριστοῦ, by the blood of Christ (or “by means of the bloodshed of Christ” or “by means of Christ’s bloodshed”).

The old human (τὸν παλαιὸν ἄνθρωπον) which belongs to your former manner of life and is corrupt through deceitful desires³⁰ remains as far off as it ever was, despite being hosted in the same body (John 3:5; Romans 7:21-25) as the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness.³¹ This new human (τὸν καινὸν ἄνθρωπον) has “come into existence near at hand by means of Christ’s bloodshed,” rather than the blood of Christ. The emphasis is on Jesus’ obedience not a magical object: And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.³²

Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ³³ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is,³⁴ he has appeared once for all at the end of the ages to put away sin³⁵ by the sacrifice of himself. And just as it is appointed for man to die once, and after that comes judgment, so³⁶ Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.³⁷

The truth to be hearing with faith³⁸ is: Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time apart from Christ, had become an outsider of citizenship of Israel and strangers to the covenants of promise, having no hope, and godless by means of the world. But now by means of Christ Jesus you, who at any time [by means of the flesh, by means of that time] are far off, have come into existence near at hand by means of Christ’s bloodshed.

I’ll pick this up in another essay.

Occurrences of ἀγαπᾷ in the New Testament
Reference	ESV	NA²⁸
Luke 7:5	for he loves our nation, and he is the one who built us our synagogue.”	ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν
Luke 7:47	Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.”	οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ
John 3:35	The Father loves the Son and has given all things into his hand.	ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ
John 10:17	For this reason the Father loves me, because I lay down my life that I may take it up again.	Διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν
John 14:23	Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.	ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ’ αὐτῷ ποιησόμεθα
1 Corinthians 8:3	But if anyone loves God, he is known by God.	εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ’ αὐτοῦ
2 Corinthians 9:7	Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.	ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός
Ephesians 5:28	In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself.	οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ
Hebrews 12:6	For the Lord disciplines the one he loves, and chastises every son whom he receives.”	ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται
1 John 2:15	Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.	Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
1 John 4:21	And this commandment we have from him: whoever loves God must also love his brother.	καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ
1 John 5:1	Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him.	Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ

The Lexicon³⁹ my Pastor uses listed ἀγαπᾷ as a verb in the subjunctive mood. I was curious if the Literal Standard Version and Young’s Literal Translation consistently translated ἀγαπᾷ in the subjunctive mood. These versions are related apparently.

Occurrences of ἀγαπᾷ in the New Testament
Reference	Literal Standard Version	NA²⁸
Luke 7:5	for he loves our nation, and he built to us the synagogue.”	ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν
Luke 7:47	therefore I say to you, her many sins have been forgiven, because she loved much; but to whom is forgiven little, loves little.”	οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ
John 3:35	the Father loves the Son, and has given all things into His hand;	ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ
John 10:17	Because of this the Father loves Me, because I lay down My life, that again I may take it;	Διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν
John 14:23	Jesus answered and said to him, “If anyone may love Me, he will keep My word, and My Father will love him, and We will come to him, and We will make [an] abode with him;	ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ’ αὐτῷ ποιησόμεθα
1 Corinthians 8:3	and if anyone loves God, this one has been known by Him.	εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ’ αὐτοῦ
2 Corinthians 9:7	each one, according as he purposes in heart, not out of sorrow or out of necessity, for God loves a cheerful giver,	ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός
Ephesians 5:28	so ought the husbands to love their own wives as their own bodies: he who is loving his own wife—he loves himself;	οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ
Hebrews 12:6	for whom the LORD loves He disciplines, and He scourges every son whom He receives”;	ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται
1 John 2:15	Do not love the world, nor the things in the world; if anyone loves the world, the love of the Father is not in him,	Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
1 John 4:21	And this [is] the command we have from Him, that he who is loving God, may also love his brother.	καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ
1 John 5:1	Everyone who is believing that Jesus is the Christ has been begotten of God, and everyone who is loving Him who begot, also loves him who is begotten of Him.	Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ

I can begin to hear the subjunctive mood here as a technicality of Greek grammar: If anyone may love Me (John 14:23) is the antecedent of a conditional statement rather than a standalone fact. But the translators exercise quite a bit of discretion since even the conditional statements of Scripture are factual in their entirety: and if anyone loves God, this one has been known by Him (1 Corinthians 8:3). Now that I’m hearing the subjunctive mood if anyone may love God, this one has been known by Him is an even clearer statement that loving God is the effect or result of being known by Him (Romans 7:1-6) through his indwelling Holy Spirit (Galatians 5:22-24). Anyone who is not known (Matthew 7:21-23) by God, does not love Him, modus tollens.

Occurrences of ἀγαπᾷ in the New Testament
Reference	Young’s Literal Translation	NA²⁸
Luke 7:5	for he doth love our nation, and the synagogue he did build to us.’	ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν
Luke 7:47	therefore I say to thee, her many sins have been forgiven, because she did love much; but to whom little is forgiven, little he doth love.’	οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ
John 3:35	the Father doth love the Son, and all things hath given into his hand;	ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ
John 10:17	`Because of this doth the Father love me, because I lay down my life, that again I may take it;	Διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν
John 14:23	Jesus answered and said to him, `If any one may love me, my word he will keep, and my Father will love him, and unto him we will come, and abode with him we will make;	ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ’ αὐτῷ ποιησόμεθα
1 Corinthians 8:3	and if any one doth love God, this one hath been known by Him.	εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ’ αὐτοῦ
2 Corinthians 9:7	each one, according as he doth purpose in heart, not out of sorrow or out of necessity, for a cheerful giver doth God love,	ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός
Ephesians 5:28	so ought the husbands to love their own wives as their own bodies: he who is loving his own wife — himself he doth love;	οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ
Hebrews 12:6	for whom the Lord doth love He doth chasten, and He scourgeth every son whom He receiveth;’	ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται
1 John 2:15	Love not ye the world, nor the things in the world; if any one doth love the world, the love of the Father is not in him,	Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
1 John 4:21	and this [is] the command we have from Him, that he who is loving God, may also love his brother.	καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ
1 John 5:1	Every one who is believing that Jesus is the Christ, of God he hath been begotten, and every one who is loving Him who did beget, doth love also him who is begotten of Him:	Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ

I’m not sure why Mr. Young added an archaic 3^rd person singular form of to do in the present tense to ἀγαπᾷ. I thought, perhaps it was to distinguish the verb from the identical English noun, but doth chasten (Hebrews 12:6) seems to deny that possibility. Still, doth love functions like loves in the indicative mood as a statement of fact.

Tables comparing 1 John 5:1; Ephesians 2:12; Hebrews 9:24; 9:26 and 9:28 in the KJV and NET follow.

1 John 5:1 (NET)	1 John 5:1 (KJV)
Everyone who believes that Jesus is the Christ has been fathered by God, and everyone who loves the father loves the child fathered by him.	Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

1 John 5:1 (NET Parallel Greek)	1 John 5:1 (Stephanus Textus Receptus)	1 John 5:1 (Byzantine Majority Text)
Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ τὸν γεγεννημένον ἐξ αὐτοῦ	πας ο πιστευων οτι ιησους εστιν ο χριστος εκ του θεου γεγεννηται και πας ο αγαπων τον γεννησαντα αγαπα και τον γεγεννημενον εξ αυτου	πας ο πιστευων οτι ιησους εστιν ο χριστος εκ του θεου γεγεννηται και πας ο αγαπων τον γεννησαντα αγαπα και τον γεγεννημενον εξ αυτου

Ephesians 2:12 (NET)	Ephesians 2:12 (KJV)
that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world.	That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

Ephesians 2:12 (NET Parallel Greek)	Ephesians 2:12 (Stephanus Textus Receptus)	Ephesians 2:12 (Byzantine Majority Text)
ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ	οτι ητε εν τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω	οτι ητε εν τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω

Hebrews 9:24 (NET)	Hebrews 9:24 (KJV)
For Christ did not enter a sanctuary made with hands—the representation of the true sanctuary—but into heaven itself, and he appears now in God’s presence for us.	For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

Hebrews 9:24 (NET Parallel Greek)	Hebrews 9:24 (Stephanus Textus Receptus)	Hebrews 9:24 (Byzantine Majority Text)
οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾿ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν·	ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων	ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων

Hebrews 9:26 (NET)	Hebrews 9:26 (KJV)
for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.	For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Hebrews 9:26 (NET Parallel Greek)	Hebrews 9:26 (Stephanus Textus Receptus)	Hebrews 9:26 (Byzantine Majority Text)
ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται	επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται	επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται

Hebrews 9:28 (NET)	Hebrews 9:28 (KJV)
so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.	So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

Hebrews 9:28 (NET Parallel Greek)	Hebrews 9:28 (Stephanus Textus Receptus)	Hebrews 9:28 (Byzantine Majority Text)
οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν	ουτως ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν	ουτως και ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν

Exploration, Part 16

Back to 3 John, Part 7

Back to Exploration, Part 17

¹ Galatians 3:2b (ESV)

² From Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

³ Exploration, Part 14

⁴ From Verbal Moods: Indicative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁵ Ephesians 4:24b (ESV)

⁶ Galatians 2:20b (NET)

⁷ Philippians 2:13 (ESV) Table

⁸ Exploration, Part 8

⁹ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had καὶ (KJV: also) here. The NET parallel Greek text did not.

¹⁰ The Greek verb γεγέννηται is a form of γεννάω in the perfect tense: “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.” From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹¹ Ephesians 4:24b (ESV)

¹² Here, too (footnote 10), the verb γεγεννημένον is a form of γεννάω in the perfect tense, implying the permanence of the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness.

¹³ Does anyone recall what the translators of the King James Bible, ASV, CEV, English Revised Version, Webster’s Bible Translation, Smith’s Literal Translation, Douay-Rheims Bible and Haweis New Testament meant by their translation love? It doesn’t sound like a 3^rd person singular verb in the present tense and indicative mood in any English I know. The prima facie evidence supports the contention that they meant must love or should love. Another option, may love (Literal Standard Version [see table above], Young’s Literal Translation [see table above]), sounds more like the subjunctive mood. (That is how the lexicon my Pastor uses describes ἀγαπᾷ in 1 John 4:21.)

¹⁴ Jesus’ Artifacts, Part 1; Jesus’ Artifacts, Part 5; Jesus’ Artifacts, Part 6; Who Am I? Part 1; David’s Forgiveness, Part 4; Torture, Part 4

¹⁵ Galatians 3:3b (ESV)

¹⁶ Ephesians 2:1a (ESV) Table

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the preposition εν here. The NET parallel Greek text and NA²⁸ did not.

¹⁸ Ephesians 4:22b (ESV)

¹⁹ Ephesians 2:1b, 2 (ESV) Exploration, Part 14

²⁰ Galatians 3:3b (ESV)

²¹ John 6:63 (ESV) Table

²² The site bogs down some on the weekends, especially Sunday mornings, but is fairly responsive during the week.

²³ John 8:31a (ESV)

²⁴ John 8:44a (ESV) Table

²⁵ Romans 9:31a (ESV) Table

²⁶ Hebrews 8:6, 7 (ESV)

²⁷ The NET parallel Greek text and NA²⁸ had the verb θύουσιν, a form of θύω, repeated here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁸ 1 Corinthians 10:19, 20a (ESV)

²⁹ The Greek word ὄντες is a participle of εἰμί in the present tense.

³⁰ Ephesians 4:22b (ESV)

³¹ Ephesians 4:24b (ESV)

³² Philippians 2:8 (ESV)

³³ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Christ. The NET parallel Greek text and NA²⁸ did not.

³⁴ The NET parallel Greek text and NA²⁸ had the adverb νυνὶ (NET: now) here, where the Stephanus Textus Receptus and Byzantine Majority Text had νυν (KJV: now).

³⁵ The NET parallel Greek text and NA²⁸ had the article τῆς in brackets (indicating some uncertainty) preceding sin, designating ἁμαρτίας as a singular form of ἁμαρτία in the genitive case rather than a plural form in the accusative case. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the conjunction καὶ (NET: also) following so. The Stephanus Textus Receptus did not.

³⁷ Hebrews 9:22-28 (ESV)

³⁸ Galatians 3:2b (ESV)

³⁹ I found a table on another site online listing ἀγάπα as a form of ἀγαπάω in the indicative mood. That table does not deny that ἀγάπα might also be a form of ἀγαπάω in the subjunctive mood (a table I could not find on this particular site).

Justice and Mercy Revisited, Part 2

Posted on August 9, 2025 by admin

These essays are my notes. This one will serve as a record of what has been happening around me as I studied for the previous essay.

A visiting pastor preached Matthew 5:13-16 (ESV):

“You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet [Table].

“You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

It hit me extremely hard. I feel very responsible for my ex-wife’s faith (or lack thereof). Before she married me, her faith was a bruised reed…and a smoldering wick.¹ After divorcing me, her faith is broken and all but quenched. And I didn’t do it on purpose, quite the opposite.

The Greek of Matthew 5:16 is: οὕτως, In the same way, λαμψάτω, let shine (or “must shine”), τὸ φῶς ὑμῶν, your light (e.g., “your light must shine”), ἔμπροσθεν τῶν ἀνθρώπων, before others, ὅπως, so that, ἴδωσιν, they may see, ὑμῶν τὰ καλὰ ἔργα, your good works (or “your beautiful works”), καὶ δοξάσωσιν, and give glory (or “and praise, glorify, honor”), τὸν πατέρα ὑμῶν, to your Father (or “your Father”), τὸν, who is, ἐν τοῖς οὐρανοῖς, in heaven (literally, “in the heavens”).

The Lord does not heal the sick or raise the dead through me. More and more his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control [Table], the fruit of the Spirit² shines through me. My ex-wife is more than willing to praise me for his good works. (And, yes, that is gratifying to a wounded male ego.) She is willing to confess many of her own sins. But nothing that has been said or done through me has resulted in the slightest recognition that No one is good except God alone³ and You are of your father the devil, and your will is to do your father’s desires.⁴

These truths are probably not where faith begins: the latter was spoken by Jesus to the Jews who had believed [and continued to believe⁵] him.⁶ But these truths received cultivate the soil (the pulverized rock and decaying organic material) out of which the Lord grows faith and the righteousness that is by faith. Rejecting these truths is essentially the rocky ground of which Jesus spoke (Matthew 13:1-23), artificially propping up the old human (τὸν παλαιὸν ἄνθρωπον) which belongs to your former manner of life and is corrupt through deceitful desires,⁷ the lost son of perdition.⁸

As I stare at the Greek of Matthew 5:16, though I’m not completely sure that ὅπως, (ESV: so that) functions here like ἵνα would, the sentence construction sounds enough like a purpose clause that I take some courage in Jesus’ words rather than despairing at my own assessment of my own experience with her. The Greek verb ἴδωσιν (ESV: they may see), a form of εἴδω in the subjunctive mood, is definitely in the aorist tense. And the verb δοξάσωσιν (ESV: give glory), a form of δοξάζω in the subjunctive mood, might be understood in the present tense, by which I stand condemned in my own eyes, a failure to be salt or light. But δοξάσωσιν might also be understood in the aorist tense, an as yet unspecified time, indicating that there is yet hope in (e.g., by means of) the Lord. The emotional effect that sermon had on me is no reason to restrain the good (beautiful) works the Lord accomplishes through me.

That Sunday, however, hearing an English only sermon hit me like a gut punch. As I doubled over, the preacher smashed my face into his knee, and I was down for the count. I’ve known him as a very kind and gentle man. But the word of God is…sharper than any two-edged sword.⁹ The preacher’s emphasis on the church, as the salt and light through which the Lord works, dashed all my hope for the moment.

I heard, “there is no salvation outside the Church,”¹⁰ not because he quoted Cyprian. I probably heard his emphasis this way because I have a friend whose conversation is salted with that dictum as he patiently and persistently endeavors to convert me. But it did attach itself in those moments as a credible limitation (Matthew 12:30-32; Luke 11:23) to the Lord’s judgment:

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself”¹¹ [by means of the church].

It is evident that the only credible limitation to the judgment of the One to whom All authority in heaven and on earth has been given¹² would be self-imposed.

The following Sunday I was careful not to hear an English only sermon. The interlinear English/Greek New Testament keyed to the Greek text of the KJV, NA²⁸ and the Koine Greek Lexicon were all open on my phone. Actually, they were available the Sunday the visiting preacher spoke, but my own Pastor is aware, and even approves, of why my face is buried in my phone rather than looking up, smiling at him.

He preached on temptation and the works done by us [or not done by us] in righteousness,¹³ with reference to being judged for what [we have] done in the body, whether good or evil,¹⁴ from 1 John 3. His interpretation was based on the translation of ποιῶν and ποιεῖ with the relative terms “makes a practice of” and “practices”: Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness.¹⁵ That was interesting in a congregation where a favorite saying of one of the more prominent elders is: “I never need to practice to sin; I already do that very well all on my own.”

With access to the definitions of the Greek root ποιέω, however, I could hear: Everyone who [does sin] also [does] lawlessness; sin is lawlessness. Translated in absolute terms—Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God¹⁶—it becomes clearer that John and the Holy Spirit described factual information in the 3^rd chapter of 1 John regarding the old human (τὸν παλαιὸν ἄνθρωπον) which belongs to your former manner of life and is corrupt through deceitful desires¹⁷ and the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness.¹⁸ So, I heard a sermon of encouragement to be renewed in the spirit of your minds, and to put on¹⁹ the new human by the Spirit through faith in Jesus Christ, rather than puzzling whether the sin that dwells within me qualifies as practice and should be addressed by some other stratagem, being perfected by the flesh.²⁰

During this same period of time I watched some of Mark Ward’s YouTube videos titled, “Ward on Words.” This led me to the “Textual Confidence Collective,” a group of young PhDs arguing primarily against the King James Only Movement. In their introductory video Mr. Ward asked Peter Montoro to explain the working framework of the textual confidence perspective:

So, there’s basically three positions that we’ve used to put together a spectrum—of a map as it were—of positions on the text: you have textual skepticism, textual absolutism and textual confidence:

So, a textual skeptic would be someone like Bart Ehrman. Ehrman would say, well, if God really gave us the Bible, then He would have given it to us on golden tablets or written it in the sky, so we would know if He inspired it. He would give us every word exactly the way He wanted us to have it. We would not have to do textual criticism. We’d not have to compare manuscripts. And Ehrman would say, because we have to do this work, because we have to toil on the text, therefore we can’t trust the text because—if we have any uncertainty at all, then we just don’t know what God said, and so, therefore—it can’t be God who’s speaking. It has to be men who are speaking. That would be roughly a summary (it would be a lot more nuanced than that), but that’s basically his position.

And then there are many people (this is the way I was brought up to believe), their position is, well, if we can—we have to know the words exactly, we have to have absolute confidence in every single word to be able to trust the text. But we believe the Bible is the word of God and so, therefore, we must not have to do any work on the manuscripts. We must have every Greek word (or every English word even in the King James) exactly right, and because we do trust the text, and because we believe this is necessary to trust the text, therefore, we’re going to say that this is actually what took place. That would be a textual absolutist perspective, which we’re going to spend a lot of time talking about.

And then, a position of textual confidence would say that toil and trust can go together, so that because of what we believe in the providence of God, and because we believe that God can use ordinary human beings to transmit his word (and I’ll be talking more about this later on). But God uses ordinary human beings to preach his word. He also has used ordinary human beings to copy and to translate and to edit it, and to do all the other things that are done with the word of God, and yet God is still at work through human beings, just as He is in the church and in all the other acts of God’s providence. And so we want to say to Bart Ehrman, no, we don’t want to be skeptical. But you don’t have to become the mirror image of Ehrman in order to trust in the text.

And really, one of the things that I think a lot about is this idea: it’s called horseshoe theory, that the more you focus on your opponents, the more you become like them. And so, the two extremes tend to bend towards each other.

(I recommend viewing Mr. Montoro’s explanation for yourself. By transcribing his words I’ve exerted a considerable editorial influence over them through punctuation and by dropping words I deemed unnecessary to intelligibility, the speech-like sounds a mind makes searching for appropriate words.)

Generally, I shy away from academic arguments. Amidst a few potentially interesting but ultimately inconclusive points, one is drawn inexorably to the inherent conclusion of two or more mutually exclusive proponents’ arguments; namely, “I am good; I am wise; trust me.” I distrust academics. The job itself forms them a certain way. They make much of you, but for no good purpose. They want to shut you out, that you may make much of them.²¹ No, Paul wasn’t necessarily describing academics with these words, but his words seem appropriate.

The opening line of the introduction to my sermon²² on 3 John reads:

If I’d finished my education to become an historian—a secularist with a materialist bias and an agnostic, if not atheist, prejudice—I would have assumed that 3^rd John was the personal correspondence of some old man, possibly of some note in 1^st century Christian circles (at least he thought he was noteworthy) written to someone (probably another old man), lamenting their loss of influence and relevance as Christianity evolved.

Still, I found the young academics of the textural confidence collective tolerable. Describing it to my Pastor, I said, “I don’t really have a dog in this hunt.” I grew up around people who read the King James Bible. I read the King James Bible, but I don’t recall it being a “thing.” Maybe it was a matter of ego: we thought we were smart enough to understand old English. I, as it turned out, was not that smart. I became an atheist.

This is not to say that I was a card carrying member in good standing of a faith called Atheism. I thought I had figured out that God was not, and that was the end of that. I wasn’t nurturing or defending a relatively fragile (all things considered) faith. I was doing hallucinogens,²³ completely oblivious to Jesus’ promise to draw all to Himself.

If I fit into Mr. Montoro’s schema in any way it would probably be as an equal opportunity textural skeptic:

Too many years of hallucinogenic drugs had made me functionally illiterate. At least I thought that term described me accurately the first time I heard it. (As it turned out functionally illiterate is just a redundancy for illiterate.) If I had read aloud one would have assumed I understood what I read. I read easily, fluently and coherently with an actor’s flair for inflection. My problem was a lack of faith. I had no confidence that strings of words meant anything beyond the beauty of their sounds, except in the most mundane cases: I’m hungry, I’m horny, I have to pee.²⁴

If my family or friends were concerned when I began to read the New American Standard Bible (NASB) instead of the KJV,²⁵ they kept it to themselves. There are advantages, it seems, to having declared oneself an atheist and indulging in hallucinogens for “enlightenment.” Reading the NASB seems decidedly “less sinful” by comparison. Truthfully, my first awareness of King James Only-ism came from Jim Searcy.

Addendum (6/19/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred²⁶ years or so after Christ. “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…” His contention is that the “King James Version is the infallible Word of God.”²⁷

And that came subsequent to the Lord leading me to the Septuagint²⁸ as an answer to a question why the Old Testament was misquoted in the New Testament so often.²⁹ Mr. Searcy quoted an article³⁰ by John Ogwyn (though Mr. Searcy disputed its conclusion slightly³¹):

Gleason Archer and G. C. Chirichigno in their comprehensive work, Old Testament Quotations in the New Testament: A Complete Survey, make the following points about New Testament quotations: 1) in 268 New Testament citations both the Septuagint and Masoretic Text are in complete harmony; 2) in 50 citations the New Testament agrees with the Septuagint, even though it differs slightly from the Masoretic Text (although not seriously enough to distort the meaning); 3) in 33 citations the New Testament adheres more closely to the Masoretic Text than to the Septuagint; 4) in 22 citations the New Testament adheres closely to the Septuagint even when it deviates somewhat from the Masoretic Text. The New Testament writers only made use of Septuagint quotations if those passages properly conveyed the inspired meaning of the Hebrew text” (Ogwyn J. How Did We Get The Bible. Tomorrow’s World, LCG Magazine. January-February 2002).

Mr. Ward seemed to imply that the Septuagint was translated by Christians (and I definitely regret now that I didn’t keep track of which video that was) without mentioning Origen, Eusebius or any specific calumny against them. An assertion that New Testament writers quoted 72 times (50 + 22) from a Greek text of the Old Testament which didn’t exist until 200 (“the third century A.D.”)³² effectively eliminates the possibility that any of those writers were the apostles of Jesus, or it confirms that those who translated the Old Testament into Greek quoted the New Testament writers all but 33 times, or it indicates that scribes (e.g., academics) were meddling with the text at a very early date.

Masoretic Text		Septuagint
Jeremiah 8:8 (Tanakh/KJV) Table	Jeremiah 8:8 (NET)	Jeremiah 8:8 (NETS) Table	Jeremiah 8:8 (English Elpenor)
How do ye say, We are wise, and the law of the LORD is with us? Lo (הִנֵּ֣ה), certainly (אָכֵן֙) in vain (לַשֶּׁ֣קֶר) made he it (עָשָׂ֔ה); the pen (עֵ֖ט) of the scribes (סֹֽפְרִֽים) is in vain (שֶׁ֥קֶר).	How can you say, “We are wise! We have the law of the Lord”? The truth (‘āḵēn, אכן) is (hinnê, הנה), those who teach it (sāp̄ar, ספרים) have used (šeqer, לשקר) their writings (ʿēṭ, עט) to make it say (ʿāśâ, עשׁה) what it does not really mean (šeqer, שקר).	How will you say, “We are wise, and the law of the Lord is with us?” A false (ψευδὴς) pen (σχοῖνος) has become (ἐγενήθη) of no use (εἰς μάτην) to scribes (γραμματεῦσιν).	How will ye say, We are wise, and the law of the Lord is with us? In vain (εἰς μάτην) have the scribes (γραμματεῦσιν) used (ἐγενήθη) a false (ψευδὴς) pen (σχοῖνος).

The first thing I notice here are the differences in the English translations. The Lord redirects my attention to the similarities. The meaning of the first sentence is identical in Hebrew, Greek and four English translations. I didn’t even bother to present the Hebrew or Greek because the four English translations are almost word-for-word identical. Only the second sentence was problematic for translators/editors. In other words, they didn’t understand what the Hebrew text says or they didn’t like it for reasons unknown. (Another possibility is that a written language without vowels requires more interpretive skill than a language with vowels.)

Approaching the next sentence, I want to sputter and fume about the differences in English, while the Lord focuses my attention on the Hebrew and Greek. No, I can’t read either language. I can look up Hebrew words in a concordance and Greek words in a lexicon and rules for Greek grammar online. And the Lord gives me the patience and energy to do that. No matter what anyone thinks about the Septuagint, it is a translation from Hebrew rather than from English.

Our working hypothesis (the Lord’s and mine) is that the Septuagint was translated by Jews before Jesus was born, and most likely preserved by Christian scribes. Yes, of course, the Lord knows exactly what the Septuagint is; I know He has led me to it in answer to questions I’ve asked Him. I also know I’m quite capable of misunderstanding Him, so I call this knowledge a working hypothesis. I call it our working hypothesis because apart from Him I wouldn’t have the interest, patience or energy to even pursue it. I wouldn’t care.

Spending my days studying the Bible with God the Father, God the Son through God the indwelling Holy Spirit feels a lot like being a child again, watching The Red Skelton Show with my Dad. I didn’t understand most of the comedy, but my Dad laughed, so I laughed, too. It was fun hanging out with my Dad when he was in a good mood.

In the second sentence of Jeremiah 8:8 neither אָכֵן֙ (āḵēn) nor הִנֵּ֣ה (hinnê)—Lo, certainly (Tanakh, KJV), The truth is (NET)—was translated into Greek in the Septuagint. Though I tend to question the potential meanings of that fact, the Lord focuses my attention on the fact that the remainder of the Hebrew words in the Masoretic text were translated into Greek in the Septuagint, almost word-for-word and in exactly the same word order. In other words, five of the seven Hebrew words in the second sentence were translated into Greek, which gives me four English translations and two Greek translations to compare/contrast to the Hebrew of the Masoretic text.

The first occurrence of לַשֶּׁ֣קֶר—in vain (Tanakh, KJV)—a form of שֶׁקֶר (šeqer), was translated εἰς μάτην in the Septuagint (two Greek words for one Hebrew word)—In vain (English Elpenor). I’m setting aside the NET and NETS translations for the moment as less literal.³³ The first step is to become confident that εἰς μάτην is the intended translation of לַשֶּׁ֣קֶר, a form ofשֶׁקֶר (šeqer). Three English translations (Tanakh, KJV, English Elpenor) witness that fact. And the word order of the Hebrew and Greek texts match; these words (one Hebrew word, two Greek words) are first in their respective word strings (after the two Hebrew words which weren’t translated into Greek).

The next word עָשָׂ֔ה (ʿāśâ)—made he it (Tanakh, KJV)—was translated ἐγενήθη in the Septuagint—have…used (English Elpenor). Here, the English translation of the Elpenor Septuagint expresses a verb, but not quite the same verb as the Hebrew: made he it (e.g., “he made it”) expresses a singular 3^rd person verb while have…used is plural. A closer look at ἐγενήθη, however, reveals that it is a 3^rd person singular form of γίνομαι. The plural form have…used rather than the singular (“has used”) reflects the English translators’ choice to specify he (the 3^rd person singular) as the plural scribes: in vain have the scribes used (English Elpenor).

Now I can consider that translation relative to the English translation of the Tanakh and KJV: in vain made he it (or, “in vain he made it”). Two questions come to mind: who is he and what is it? In ordinary English usage he would be the Lord and it would be the law: Lo, certainly in vain “the Lord made the law.” Wow! I mean, this is essentially what Paul wrote in many kinder, gentler words (Romans 8:1-9 ESV):

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death [Table]. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.

You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him [Table].

The interlinear KJV/Hebrew version of Jeremiah 8:8 on Blue Letter Bible online indicates that it was added by the translators: Lo, certainly in vain “the Lord made.” Contrast this even stronger statement to the first occurrence of this particular form—עָשָׂ֔ה (ʿāśâ)—in Genesis.

Masoretic Text		Septuagint
Genesis 1:31 (Tanakh) Table	Genesis 1:31 (NET)	Genesis 1:31 (NETS) Table	Genesis 1:31 (English Elpenor)
And G-d saw every thing that He had made (עָשָׂ֔ה), and, behold, it was very good And there was evening and there was morning, the sixth day.	God saw all that he had made (ʿāśâ, עשׁה)—and it was very good! There was evening, and there was morning, the sixth day.	And God saw all the things that he had made (ἐποίησεν), and see, they were exceedingly good. And it came to be evening, and it came to be morning, a sixth day.	And God saw all the things that he had made (ἐποίησε), and, behold, they were very good. And there was evening and there was morning, the sixth day.

While these interpretations of the second sentence in Jeremiah 8:8 seem to make some extraordinarily sorrowful sense in isolation in English, in context the Lord was speaking through Jeremiah:

Masoretic Text		Septuagint
Jeremiah 8:4 (Tanakh/KJV)	Jeremiah 8:4 (NET)	Jeremiah 8:4 (NETS)	Jeremiah 8:4 (English Elpenor)
Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?	The Lord said to me, “Tell them, ‘The Lord says, Do people not get back up when they fall down? Do they not turn around when they go the wrong way?	because this is what the Lord says: He that falls, does he not rise up, and he that turns away, does he not return?	For thus saith the Lord, Shall not he that falls arise? or he that turns away, shall he not turn back again?

Rather than assuming that the Lord suddenly referred to Himself in the 3^rd person, or that Jeremiah dropped out of the prophetic voice to make an editorial comment in his own voice, the singular verb in Jeremiah 8:8 might refer back to the singular he mentioned in verse 4: shall he turn away, and not return? But I’ll admit I’m uncertain, then, what in vain he made or what “he made in vain.”

The next word in the Hebrew word string is עֵ֖ט (ʿēṭ)—the pen (Tanakh, KJV)—translated σχοῖνος in the Septuagint—a…pen (English Elpenor). This is followed by שֶׁ֥קֶר—is in vain (Tanakh, KJV)—another form of שֶׁקֶר (šeqer), and ψευδὴς in the Septuagint—false (English Elpenor): a false pen. The final word in the Hebrew word string is סֹֽפְרִֽים (sāp̄ar)—of the scribes (Tanakh, KJV). The final word in the Greek word string is γραμματεῦσιν—the scribes (English Elpenor).

A note (24) in the NET reads:

Heb “The lying pen of the scribes has made [it] into a lie.” The translation [The truth is, those who teach it have used their writings to make it say what it does not really mean (Jeremiah 8:8b NET)] is an attempt to make the most common interpretation of this passage understandable for the average reader. This is, however, a difficult passage whose interpretation is greatly debated and whose syntax is capable of other interpretations. The interpretation of the NJPS, “Assuredly, for naught has the pen labored, for naught the scribes,” surely deserves consideration within the context; i.e., it hasn’t done any good for the scribes to produce a reliable copy of the law, which the people have refused to follow. That interpretation has the advantage of explaining the absence of an object for the verb “make” or “labored” but creates a very unbalanced poetic couplet.

The Complete Jewish Bible on Chabad.org and Rashi’s commentary read:

How do you say, “We are wise, and the Law of the Lord is with us”? Verily, behold it is in vain, he made a false scribes’ pen.

Verily, behold it is in vain. Behold your wisdom is in vain within you to heal you lightly.
he made a false scribes’ pen. i.e., your prophet.

And finally (Jeremiah 8:8 ESV):

“How can you say, ‘We are wise, and the law of the Lord is with us’? But behold, the lying pen of the scribes has made it into a lie.

Here, while translating the Hebrew of the Masoretic text ostensibly, the translators of the ESV have arrived (with the exception of But behold) at a better translation of the Greek of the Septuagint than the English Elpenor. The noun σχοῖνος is in the nominative case rather than the accusative, the subject of the verb rather than its object. Though I would tend to indulge my current kick of translating γραμματεῦσιν, a form of γραμματεύς in the dative case, instrumentally—the lying pen by means of the scribes has made it into a lie—I understand it here (added by the translators) as a clear reference to the claim: ‘We are wise, and the law of the Lord is with us’.

So, is it time to fight for my understanding as the only sure word of God in Jeremiah 8:8b? Or is it time to concede to the Lord, “point taken”?

Searching again for the Mark Ward video I failed to catalog, I found another titled, The KJV vs. the Masoretic Text, in which a guest, Peter Goeman, discussing Psalm 22:16 said:

…if you look at other evidences from the ancient world like the Septuagint, which some of your viewers will know, that’s the Greek translation of the Old Testament, which dates even before the time of Christ…

Mr. Ward chimed in: “before Jesus, right?” Mr. Goeman continued:

Yeah, exactly. So, it’s very, very well established, in fact, some of the Jewish Diaspora would read the Septuagint scrolls in synagogue. So, it’s not as if they were very much against that. Although it should be said that after Christianity started to really become popular, the Jewish populace turned their back on the Greek translation because they were afraid that it was becoming too Christianized, and the Christians were using it too much. And, in fact, this was a big part of the debate between like Justin Martyr [c. AD 100 – c. AD 165] and some of the Jews of that day, is that he was arguing from the Septuagint that Jesus was Lord and that we need to follow Him.

Did Mr. Ward agree with Mr. Goeman’s point about the Septuagint, or did he simply clarify that point for his viewers? I favor the latter because I sense some discomfort in his demeanor because of a comment that “seemed to imply that the Septuagint was translated by Christians” in a video I failed to catalog and can no longer find. I suggest you check it out for yourself if you have the interest or the time. Apart from the Lord there is nothing good in me; apart from the Lord there is nothing wise about me; trusting me is kind of stupid, if not evil. Trust the Lord instead.

“But, but, but,” my soul sputters and fumes, “what about all those people who don’t know You the way I DO?”

“Trust Me,” God the Father, God the Son through God the indwelling Holy Spirit calms my sputtering, fuming soul as Paul’s words echo in my ears: in the new way of the Spirit and not in the old way of the written code,³⁴ not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.³⁵

“But the letter is so much fun,” my soul argues, “when we study together.” And God the Father, God the Son through God the indwelling Holy Spirit laughs at me as He draws me near. And I laugh at myself along with Him—eventually.

Tables comparing Jeremiah 8:4 in the Tanakh, KJV and NET, and the Greek of Jeremiah 8:4 in the Septuagint (BLB and Elpenor), and a table comparing 2 Corinthians 5:10 in the KJV and NET follow.

Jeremiah 8:4 (Tanakh)	Jeremiah 8:4 (KJV)	Jeremiah 8:4 (NET)
Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?	Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?	The Lord said to me, “Tell them, ‘The Lord says, Do people not get back up when they fall down? Do they not turn around when they go the wrong way?

Jeremiah 8:4 (Septuagint BLB)	Jeremiah 8:4 (Septuagint Elpenor)
ὅτι τάδε λέγει κύριος μὴ ὁ πίπτων οὐκ ἀνίσταται ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει	῞Οτι τάδε λέγει Κύριος· μὴ ὁ πίπτων οὐκ ἀνίσταται; ἢ ὁ ἀποστρέφων οὐκ ἀναστρέφει
Jeremiah 8:4 (NETS)	Jeremiah 8:4 (English Elpenor)
because this is what the Lord says: He that falls, does he not rise up, and he that turns away, does he not return?	For thus saith the Lord, Shall not he that falls arise? or he that turns away, shall he not turn back again?

2 Corinthians 5:10 (NET)	2 Corinthians 5:10 (KJV)
For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil.	For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

2 Corinthians 5:10 (NET Parallel Greek)	2 Corinthians 5:10 (Stephanus Textus Receptus)	2 Corinthians 5:10 (Byzantine Majority Text)
τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον.	τους γαρ παντας ημας φανερωθηναι δει εμπροσθεν του βηματος του χριστου ινα κομισηται εκαστος τα δια του σωματος προς α επραξεν ειτε αγαθον ειτε κακον	τους γαρ παντας ημας φανερωθηναι δει εμπροσθεν του βηματος του χριστου ινα κομισηται εκαστος τα δια του σωματος προς α επραξεν ειτε αγαθον ειτε κακον

Justice and Mercy Revisited, Part 3

Back to Paul’s OT Quotes – Antioch

Back to Exploration, Part 15

¹ Matthew 12:20 (ESV)

² Galatians 5:22, 23a (ESV)

³ Mark 10:18b (ESV)

⁴ John 8:44a (ESV) Table; Exploration, Part 10

⁵ The Greek word translated had believed was πεπιστευκότας, a participle of the verb πιστεύω in the perfect tense. “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect.” From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁶ John 8:31a (ESV) A Monotonous Cycle Revisited, Part 2

⁷ Ephesians 4:22b (ESV)

⁸ The Day of the Lord, Part 1; The Lost Son of Perdition, Part 11

⁹ Hebrews 4:12a (ESV) Table

¹⁰ Extra Ecclesiam nulla salus

¹¹ John 12:31, 32 (ESV)

¹² Matthew 28:18b (ESV) Table

¹³ Titus 3:5b (ESV) Table

¹⁴ 2 Corinthians 5:10b (ESV) The NET parallel Greek text and NA²⁸ had the adjective φαῦλον here, a form of φαῦλος, where the Stephanus Textus Receptus and Byzantine Majority Text had κακον, a form of κακός.

¹⁵ 1 John 3:4 (ESV)

¹⁶ 1 John 3:9 (KJV)

¹⁷ Ephesians 4:22b (ESV)

¹⁸ Ephesians 4:24b (ESV)

¹⁹ Ephesians 4:23, 24a (ESV)

²⁰ Galatians 3:3b (ESV)

²¹ Galatians 4:17 (ESV)

²² 3 John, 3 John, Part 2

²³ Who Am I? Part 1; Westworld, Part 4, especially footnote 13

²⁴ Sexual Immorality Revisited, Part 3

²⁵ My Reasons and My Reason, Part 5; Who Am I? Part 10

²⁶ The error “200 hundred” was mine, not Mr. Searcy’s. He wrote “200 years AFTER Christ” and “the third century A.D.” I can no longer reconstruct the steps involved in my own error, though no malice or deception was intended. I can’t recall how many times I missed that error in 2015, but I read it at least a dozen times in 2025 before I caught it.

²⁷ Paul’s OT Quotes – Antioch

²⁸ Paul’s OT Quotes – Antioch

²⁹ Paul’s OT Quotes – Antioch

³⁰ From The Septuagint: A Critical Analysis, “Quotes in the New Testament from the Greek.” This section is located about a third of the way down an extremely long “.htm” file.

³¹ “The Jews in Palestine were tasked with preserving the books of the Old Testament, which were almost exclusively written in Hebrew and naturally contained no Greek. This is what Jesus and the disciples would have used.” From The Septuagint: A Critical Analysis, “Conclusion.” This section is located about a third of the way down an extremely long “.htm” file.

³² “There are absolutely NO manuscripts pre-dating the third century A.D. to validate the claim that Jesus or Paul quoted a Greek Old Testament.” From Septuagint Fraud: LXX Hoax EXPOSED: From The Works of Many FAITHFUL Scholars, Assembled by Jim Searcy

³³ A note (24) in the NET acknowledges: Heb “The lying pen of the scribes has made [it] into a lie.”

³⁴ Romans 7:6b (ESV)

³⁵ 2 Corinthians 3:6b (KJV) Table

The Day of the Lord, Part 8

Posted on April 22, 2024 by admin

This is the conclusion of my consideration whether my assumption that Jesus called Judas Iscariot ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having no bread¹ after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”² I’ll begin with a request John recorded that Jesus’ made of his Father (John 17:15 NET):

I am not asking you to take them out of the world, but that you keep them safe from the evil one.

John 17:15 Detail
Greek	English
οὐκ ἐρωτῶ	I am not asking
ἵνα	“that”
ἄρῃς αὐτοὺς	you…take them
ἐκ τοῦ κόσμου	out of the world
ἀλλ᾿ ἵνα	but that
τηρήσῃς αὐτοὺς	you keep them…
ἐκ τοῦ πονηροῦ	from the evil…

John also recorded God’s answer to Jesus’ request (1 John 5:18 LSV):

We have known that everyone who has been begotten of God does not sin, but He who was begotten of God keeps him, and the evil one does not touch him;

1 John 5:18 Detail [Table]
Greek	English
Οἴδαμεν ὅτι	We have known (“and continue to know” Perfect Tense) that
πᾶς	everyone
ὁ γεγεννημένος ἐκ τοῦ θεοῦ	who has been begotten (“and continues to be” Perfect Tense) of God
οὐχ ἁμαρτάνει	does not sin,
ἀλλ᾿	but
ὁ γεννηθεὶς ἐκ τοῦ θεοῦ	He who was begotten of God
τηρεῖ αὐτόν ³	keeps him

I’ll pause here a moment to address the NET translators’ objection (NET note 50) to ὁ γεννηθεὶς ἐκ τοῦ θεοῦ as a reference to Jesus.

The One fathered by God [Jesus] protects him [the Christian].” This is a popular interpretation, and is certainly possible grammatically. Yet the introduction of a reference to Jesus in this context is sudden; to be unambiguous the author could have mentioned the “Son of God” here, or used the pronoun ἐκεῖνος (ekeinos) as a reference to Jesus as he consistently does elsewhere in 1 John. This interpretation, while possible, seems in context highly unlikely.

As I mentioned in another essay, the NET translators’ confused everyone who has been begotten of God does not sin with “the Christian.” Listen to how differently John addressed “the Christian” (1 John 1:8-2:2 ESV):

If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us. My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.

John had very high expectations for My little children (Τεκνία μου): ἵνα μὴ ἁμάρτητε (that you may not sin) is a purpose clause in the subjunctive mood. But this expectation is different from the positive affirmation: We have known that everyone who has been begotten of God does not sin.⁴ For this reason I would amend the NET translators’ first statement: “The One fathered by God [Jesus] protects him [the new man].” So, their main objection that “the introduction of a reference to Jesus in this context is sudden” and therefore “highly unlikely” rests solely on a desire for John “to be unambiguous.”

Did John or the Holy Spirit intend “to be unambiguous” or, rather, did they intend to highlight the strong connection between πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ (everyone who has been begotten of God) and ὁ γεννηθεὶς ἐκ τοῦ θεοῦ (He who was begotten of God)? Listen to another related request that Jesus made of his Father in the very same prayer (John 17:20, 21 LSV):

And I do not ask in regard to these alone, but also in regard to those who will be believing in Me through their word, that they all may be one, as You Father [are] in Me, and I in You, that they also may be one⁵ in Us, that the world may believe that You sent Me.

So, to conclude God’s answer to Jesus’ previous request that his Father keep them:

1 John 5:18 Detail Continued [Table]
Greek	English
καὶ ὁ πονηρὸς	and the evil one
οὐχ ἅπτεται	does not touch
αὐτοῦ	him

As I mentioned in another essay, the translators’ understood autou as a personal pronoun in the genitive case: “The genitive case has more uses than most other cases, but in general a noun in the genitive case helps to limit the scope of another noun by indicating its ‘kind’ or ‘class’.” None of the English translations I found understood autou as an adverb. There are probably more uses of the genitive case than I can glean from these short definitions, but this seems to ignore the genitive case and treat autou as if it were in the accusative case. I’ve begun a new thread surveying the New Testament usage of αὐτοῦ and ἑαυτοῦ so I won’t belabor that here.

My point here is the focus and concern of Jesus’ prayer as He is no longer in the world (John 17:6-12 LSV):

I revealed Your Name to the men whom You have given to Me out of the world; they were Yours, and⁶ You have given them to Me, and they have kept Your word [Table]; now they have known that all things, as many as You have given to Me, are from You, because the sayings that You have given to Me, I have given to them, and they themselves received, and have known truly, that I came forth from You, and they believed that You sent Me [Table]. I ask in regard to them; I do not ask in regard to the world, but in regard to those whom You have given to Me, because they are Yours, and all Mine are Yours, and Yours [are] Mine, and I have been glorified in them; and I am no longer in the world, and these are in the world, and I come to You. Holy Father, keep them in Your Name, whom You have given to Me, that they may be one as We [are one]; when I was with them in the world, I was keeping them in Your Name; I guarded those whom You have given to Me, and none of them were destroyed, except the son of the destruction, that the Writing may be fulfilled [Table].

At the beginning of this passage I think it’s safe to say that Jesus prayed specifically for those to whom He had ministered personally: I revealed Your Name to the men whom You have given to Me out of the world; they were Yours, and You have given them to Me, and they have kept Your word.⁷ But then his gaze broadened: I ask in regard to them; I do not ask in regard to the world, but in regard to those whom You have given to Me, because they are Yours, and all Mine are Yours, and Yours [are] Mine, and I have been glorified in them.⁸

I say that Jesus’ gaze broadened here because John also recorded who Jesus would consider Mine, and therefore those whom You have given to Me, if he was crucified (John 12:27-33 LSV):

Now My soul has been troubled; and what will I say—Father, save Me from this hour? But because of this (John 12:20-26) I came to this hour; Father, glorify Your Name.” Therefore there came a voice out of Heaven, “I both glorified, and again I will glorify [it]”; the multitude, therefore, having stood and heard, were saying that there has been thunder; others said, “A messenger has spoken to Him.” Jesus⁹ answered and said, “This voice has not come because of Me, but because of you; now is a judgment of this world, now will the ruler of this world be cast forth; and I, if I may be lifted up from the earth, will draw all men to Myself.” And this He said signifying by what death He was about to die [Table];

John 17:12 Detail [Table]
Stephanus Textus Receptus	LSV	NET Parallel Greek	NET
οτε ημην μετ αυτων	when I was with them	ὅτε ἤμην μετ᾿ αὐτῶν	When I was with them
εν τω κοσμω	in the world
εγω ετηρουν αυτους	I was keeping them	ἐγὼ ἐτήρουν αὐτοὺς	I kept them safe
εν τω ονοματι σου	in Your Name	ἐν τῷ ὀνόματι σου	in your name
ους δεδωκας μοι	those whom You have given to Me	ᾧ δέδωκας μοι	that you have given me
εφυλαξα	I guarded	καὶ ἐφύλαξα	and watched over them
και ουδεις εξ αυτων	and none of them	καὶ οὐδεὶς ἐξ αὐτῶν	Not one of them
απωλετο	were destroyed	ἀπώλετο	was lost
ει μη	except	εἰ μὴ	except
ο υιος	the son	ὁ υἱὸς	the one destined
της απωλειας	of the destruction	τῆς ἀπωλείας	for destruction
ινα	that	ἵνα	so that
η γραφη πληρωθη	the Writing may be fulfilled	ἡ γραφὴ πληρωθῇ	the scripture could be fulfilled

The Greek phrase ουδεις εξ αυτων seems like a strange construction for none of them (LSV) and Not one of them (NET). Why not simply ουδεις αυτων? And there were many lepers in Israel in the time of the prophet Elisha, yet none of them (οὐδεὶς αὐτῶν) was cleansed except (εἰ μὴ) Naaman¹⁰ the Syrian.¹¹ But John used ουδεις εξ three times.

Was he less proficient in Greek than Luke? I wondered. If John’s Gospel were written by a twenty-something John, I might accept that, but every indication is that it was written by the elder John who not only spent his youth with Jesus but enjoyed a lifetime with the indwelling Holy Spirit, making sense of those years. And what of the Holy Spirit? I decided to look deeper than mere occurrence.

Hasn’t Moses¹² given you the law? Yet not one of you (οὐδεὶς ἐξ ὑμῶν) keeps the law! Why do you want to kill me?¹³ The Greek word translated keeps was actually ποιεῖ (a form of ποιέω) rather than τήρει (a form of τηρέω) or φύλασσε (a form of φυλάσσω). So Jesus said to Jewish leaders¹⁴ (οἱ Ἰουδαῖοι), “not one of you does the law”? That sounds ridiculous on the face of it.

Jewish leaders were all about doing the law. Of course, one of the more salient features of the Gospels is that Jewish leaders were “all about doing the law” in much the same way I was all about doing compliance, to minimize my experience of being screamed at, to maximize my experience of being thought of and spoken of well, all for my praise and my glory. And Jesus was never all about looking at things “on the face of it” but on the heart.

It was past time to take ἐξ more seriously: Jesus said to Jewish leaders, “nothing out of you” or “from within you does the law.” In other words, nothing out of them or from within them loved God or their neighbor with the love God supplies through his own indwelling Holy Spirit (Mark 12:28-31 NET).

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?” Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one [Table]. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’ [Table]. The second is: ‘Love your neighbor as yourself.’ There is no other commandment greater than these” [Table].

The Jewish leaders (and I) were like actors pretending to love like God by our own skill and in our own strength (weakened through the flesh). Only John recorded the disturbing words Jesus spoke to those Judeans who had believed (“and continued to believe”; Perfect Tense) him¹⁵ (πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους): You people are from your father the devil, and you want to do what your father desires.¹⁶ It may not have been the best way to win friends and influence people, but it was perhaps the only way to tell his followers the truth about the evil within them, that evil Paul would later describe as the old man (τὸν παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires.¹⁷

John also recorded Jesus saying (John 16:4b-6 NET):

I did not tell you these things (John 15:1-16:4a) from the beginning because I was with you [Table]. But now I am going to the one who sent me, and not one of you (οὐδεὶς ἐξ ὑμῶν) is asking me, ‘Where are you going?’ Instead your hearts are filled with sadness because I have said these things to you.

Though Jesus’ word and his presence had already created in his disciples what Paul would later describe as the new man (τὸν καινὸν ἄνθρωπον) who has been created in God’s image—in righteousness and holiness that comes from truth,¹⁸ it was weak compared to the old man apart from Jesus’ own indwelling Spirit. “Nothing out of you” or “from within you is asking me” the most obvious question, Jesus marveled. They were focused instead on their own feelings.

So now, when I come to—Not one of them (οὐδεὶς ἐξ αὐτῶν) was lost except the one destined for destruction¹⁹—it is much easier to hear: “Nothing out of” or “from within them was lost (LSV: destroyed) except the one destined for destruction” (KJV: the son of perdition), e.g., the old man (τὸν παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires.²⁰

I wondered for a moment or two at ἀπώλετο, translated was lost (NET), is lost (KJV) and were destroyed (LSV), a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω in the 2^nd aorist tense and indicative mood. But Bill Mounce answered my concern in his article, “The Aorist is so much more than a past tense”:

I like Con Campbell’s word picture of the aorist. You are in a helicopter over the parade, looking at the parade as a whole. Buist Fanning talks about seeing the action from the outside as a whole rather than from inside the action (i.e., being part of the parade).

Because this is the basic genius of the aorist, it can have a phenomenally wide range of usage. You can be looking at the action as a whole but paying special attention to the beginning (“ingressive”) or to the end (“consummative”). It can describes [sic] something that simply is regardless of any time reference (“gnomic”).

But my favorite is to [sic] proleptic (futuristic) use of the aorist. Because time is secondary, the aorist can describe a future event and emphasize the certainty of the action. It is not a common usage, but it does show how we need to keep the idea of “time” in its proper place.

So, Jesus did not refer to Judas Iscariot any more or any less than He referred to me or anyone or everyone else. What Scripture, what Writing did this fulfill once and for all? Nothing less than the Name of God:

Masoretic Text		Septuagint
Exodus 34:6, 7a (Tanakh)	Exodus 34:6, 7a (NET)	Exodus 34:6, 7a (NETS)	Exodus 34:6, 7a (English Elpenor)
And HaShem passed by before [Moses], and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth [Table];	The Lord passed by before him and proclaimed: “The Lord, the Lord, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness,	And the Lord passed by before his face, and he called, “The Lord, the Lord God is compassionate and merciful, patient and very merciful and truthful [Table]	And the Lord passed by before his face, and proclaimed, The Lord God, pitiful and merciful, longsuffering and very compassionate, and true,
keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty [Table];	keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished,”	and preserving righteousness and doing mercy for thousands, taking away acts of lawlessness and of injustice and sins, and he will not acquit the guilty person [Table],	and keeping justice and mercy for thousands, taking away iniquity, and unrighteousness, and sins; and he will not clear the guilty;

According to a note (62) in the NET Jesus quoted from Deuteronomy 6:4, 5 and Joshua 22:5. A table comparing the Greek of his quotation in Mark 12:29b, 30 to that of the Septuagint follows.

Mark 12:29b, 30 (NET Parallel Greek)	Deuteronomy 6:4b, 5; Joshua 22:5b (Septuagint BLB)	Deuteronomy 6:4b, 5; Joshua 22:5b (Septuagint Elpenor)
ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν, 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	ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου [Table] ἐξ ὅλης τῆς διανοίας	Ακουε, ᾿Ισραήλ· Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστι 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
Mark 12:29b, 30 (NET)	Deuteronomy 6:4b, 5; Joshua 22:5b (NETS)	Deuteronomy 6:4b, 5; Joshua 22:5b (English Elpenor)
Listen, Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.	Hear, O Israel: The Lord our God is one Lord. And you shall love the Lord your God with the whole of your mind and with the whole of your soul and with the whole of your power. …with all your mind…	Hear, O Israel, The Lord our God is one Lord. And thou shalt love the Lord thy God with all thy mind, and with all thy soul, and all thy strength. …with all your mind…

According to a note (63) in the NET Jesus quoted from Leviticus 19:18. A table comparing the Greek of his quotation in Mark 12:31a to that of the Septuagint follows.

Mark 12:31a (NET Parallel Greek)	Leviticus 19:18b (Septuagint BLB)	Leviticus 19:18b (Septuagint Elpenor)
ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν [Table]	ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν
Mark 12:31a (NET)	Leviticus 19:18b (NETS)	Leviticus 19:18b (English Elpenor)
Love your neighbor as yourself	you shall love your neighbor as yourself	thou shalt love thy neighbour as thyself

Tables comparing Deuteronomy 6:4 and Joshua 22:5 in the Tanakh, KJV and NET, and tables comparing the Greek of Deuteronomy 6:4 and Joshua 22:5 in the Septuagint (BLB and Elpenor), and tables comparing John 17:21; 12:30; Luke 4:27 and John 7:19 in the KJV and NET follow.

Deuteronomy 6:4 (Tanakh)	Deuteronomy 6:4 (KJV)	Deuteronomy 6:4 (NET)
HEAR, O ISRAEL: THE HaShem OUR GOD, THE HaShem IS ONE.	Hear, O Israel: The LORD our God is one LORD:	Hear, O Israel: The Lord is our God, the Lord is one!

Deuteronomy 6:4 (Septuagint BLB)	Deuteronomy 6:3b, 4 (Septuagint Elpenor)
καὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐνετείλατο κύριος τοῖς υἱοῖς Ισραηλ ἐν τῇ ἐρήμῳ ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν	Tκαὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος τοῖς υἱοῖς ᾿Ισραὴλ ἐν τῇ ἐρήμῳ, ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου. (4) ῎Ακουε, ᾿Ισραήλ· Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστι
Deuteronomy 6:4 (NETS)	Deuteronomy 6:3b, 4 (English Elpenor)
And these are the statutes and the judgments, which the Lord commanded to the sons of Israel in the wilderness as they were coming out from the land of Egypt. Hear, O Israel: The Lord our God is one Lord.	and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt. (4) Hear, O Israel, The Lord our God is one Lord.

Joshua 22:5 (Tanakh)	Joshua 22:5 (KJV)	Joshua 22:5 (NET)
But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.	But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.	But carefully obey the commands and instructions Moses the Lord’s servant gave you. Love the Lord your God, follow all his instructions, obey his commands, be loyal to him, and serve him with all your heart and being!”

Joshua 22:5 (Septuagint BLB)	Joshua 22:5 (Septuagint Elpenor)
ἀλλὰ φυλάξασθε ποιεῖν σφόδρα τὰς ἐντολὰς καὶ τὸν νόμον ὃν ἐνετείλατο ἡμῖν ποιεῖν Μωυσῆς ὁ παῖς κυρίου ἀγαπᾶν κύριον τὸν θεὸν ὑμῶν πορεύεσθαι πάσαις ταῖς ὁδοῖς αὐτοῦ φυλάξασθαι τὰς ἐντολὰς αὐτοῦ καὶ προσκεῖσθαι αὐτῷ καὶ λατρεύειν αὐτῷ ἐξ ὅλης τῆς διανοίας ὑμῶν καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν	ἀλλὰ φυλάξασθε σφόδρα ποιεῖν τὰς ἐντολὰς καὶ τὸν νόμον, ὃν ἐνετείλατο ἡμῖν ποιεῖν Μωυσῆς ὁ παῖς Κυρίου, ἀγαπᾶν Κύριον τὸν Θεὸν ἡμῶν, πορεύεσθαι πάσαις ταῖς ὁδοῖς αὐτοῦ, φυλάξασθαι τὰς ἐντολὰς αὐτοῦ καὶ προσκεῖσθαι αὐτῷ καὶ λατρεύειν αὐτῷ ἐξ ὅλης τῆς διανοίας ὑμῶν καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν
Joshua 22:5 (NETS)	Joshua 22:5 (English Elpenor)
But take great care to do the ordinances and the law that Moyses the servant of the Lord commanded you to do: to love the Lord your God, to walk by all his ways, to keep his ordinances and to hold fast to him and to serve him with all your mind and with all your soul.”	But take great heed to do the commands and the law, which Moses the servant of the Lord commanded you to do; to love the Lord our God, to walk in all his ways, to keep his commands, and to cleave to him, and serve him with all your mind, and with all your soul.

John 17:21 (NET)	John 17:21 (KJV)
that they will all be one, just as you, Father, are in me and I am in you. I pray that they will be in us, so that the world will believe that you sent me.	That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

John 17:21 (NET Parallel Greek)	John 17:21 (Stephanus Textus Receptus)	John 17:21 (Byzantine Majority Text)
ἵνα πάντες ἓν ὦσιν, καθὼς σύ, \|πάτερ\|, ἐν ἐμοὶ καγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας	ινα παντες εν ωσιν καθως συ πατερ εν εμοι καγω εν σοι ινα και αυτοι εν ημιν εν ωσιν ινα ο κοσμος πιστευση οτι συ με απεστειλας	ινα παντες εν ωσιν καθως συ πατερ εν εμοι καγω εν σοι ινα και αυτοι εν ημιν εν ωσιν ινα ο κοσμος πιστευση οτι συ με απεστειλας

John 12:30 (NET)	John 12:30 (KJV)
Jesus said, “This voice has not come for my benefit but for yours.	Jesus answered and said, This voice came not because of me, but for your sakes.

John 12:30 (NET Parallel Greek)	John 12:30 (Stephanus Textus Receptus)	John 12:30 (Byzantine Majority Text)
ἀπεκρίθη \|Ἰησοῦς\| καὶ εἶπεν · οὐ δι᾿ ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ δι᾿ ὑμᾶς	απεκριθη ο ιησους και ειπεν ου δι εμε αυτη η φωνη γεγονεν αλλα δι υμας	απεκριθη ο ιησους και ειπεν ου δι εμε αυτη η φωνη γεγονεν αλλα δι υμας

Luke 4:27 (NET)	Luke 4:27 (KJV)
And there were many lepers in Israel in the time of the prophet Elisha, yet none of them was cleansed except Naaman the Syrian.”	And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.

Luke 4:27 (NET Parallel Greek)	Luke 4:27 (Stephanus Textus Receptus)	Luke 4:27 (Byzantine Majority Text)
καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος	και πολλοι λεπροι ησαν επι ελισσαιου του προφητου εν τω ισραηλ και ουδεις αυτων εκαθαρισθη ει μη νεεμαν ο συρος	και πολλοι λεπροι ησαν επι ελισσαιου του προφητου εν τω ισραηλ και ουδεις αυτων εκαθαρισθη ει μη νεεμαν ο συρος

John 7:19 (NET)	John 7:19 (KJV)
Hasn’t Moses given you the law? Yet not one of you keeps the law! Why do you want to kill me?”	Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?

John 7:19 (NET Parallel Greek)	John 7:19 (Stephanus Textus Receptus)	John 7:19 (Byzantine Majority Text)
Οὐ Μωϋσῆς \|δέδωκεν\| ὑμῖν τὸν νόμον; καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. τί με ζητεῖτε ἀποκτεῖναι	ου μωσης δεδωκεν υμιν τον νομον και ουδεις εξ υμων ποιει τον νομον τι με ζητειτε αποκτειναι	ου μωσης δεδωκεν υμιν τον νομον και ουδεις εξ υμων ποιει τον νομον τι με ζητειτε αποκτειναι

Back to Romans, Part 27

Back to Christ-Centered Preaching, Chapter 3

Back to Christ-Centered Preaching, Chapter 4, Part 1

Back to Luke 8:22-56

Back to Exploration, Part 9

Back to Exploration, Part 17

¹ Mark 8:16b (NET) Table

² Mark 8:15b (NET)

³ The Stehanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἑαυτὸν (KJV: himself) here. In other words, Jesus protects Himself (including those who are his).

⁴ 1 John 5:18a (LSV)

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: one) here. The Net parallel Greek text and NA²⁸ did not.

⁶ The NET parallel Greek text and NA²⁸ had καμοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εμοι (KJV: and…me).

⁷ John 17:6 (LSV) Table

⁸ John 17:9, 10 (LSV)

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

¹⁰ In the NET parallel Greek text and NA²⁸ Naaman was spelled Ναιμὰν, and νεεμαν in the Stephanus Textus Receptus and Byzantine Majority Text.

¹¹ Luke 4:27 (NET)

¹² In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

¹³ John 7:19 (NET)

¹⁴ John 7:15 (NET); see NET note 32

¹⁵ John 8:31a (NET)

¹⁶ John 8:44a (NET) Table

¹⁷ Ephesians 4:22b (NET)

¹⁸ Ephesians 4:24b (NET)

¹⁹ John 17:12b (NET) Table

²⁰ Ephesians 4:22b (NET)

The Lost Son of Perdition, Part 10

Posted on February 26, 2023 by admin

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

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

This result effectively falsified Satan’s hypothesis.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Lost Son of Perdition, Part 11

Back to Nothing True, Part 2

¹ Job 1:8b (NET) Table

² 1 John 4:8 (NET)

³ Romans 2:5 (NET) Table

⁴ Job 1:9b, 10a (NET)

⁵ Job 1:1b (NET) Table

⁶ Ibid.

⁷ Genesis 15:6 (NET) Table

⁸ Job 1:1b (NET) Table

⁹ Genesis 15:6 (NET) Table

¹⁰ John 8:44 (NET) Table

¹¹ Luke 18:13 (NET) Table

¹² Philippians 3:9b (NET)

¹³ John 1:14a (NET)

¹⁴ Job 1:8b (NET) Table

¹⁵ Job 1:21b (NET) Table

¹⁶ 1 Corinthians 4:7b (NET)

¹⁷ Romans 8:32 (NET) Table

¹⁸ John 13:27b (NET)

¹⁹ John 10:17b, 18 (NET)

²⁰ The Lost Son of Perdition, Part 5

²¹ John 13:27a (NET)

²² John 8:44a (NET) Table

²³ John 12:32 (NET)

Psalm 22, Part 13

Posted on July 30, 2022 by admin

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross. The tone of the psalm seems to change abruptly.

Masoretic Text		Septuagint
Psalm 22:22 (Tanakh/KJV)	Psalm 22:22 (NET)	Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will declare thy name unto my brethren (לְאֶחָ֑י): in the midst of the congregation will I praise thee.	I will declare your name to my countrymen (‘āḥ, לאחי). In the middle of the assembly I will praise you.	I will tell of your name to my kindred (τοῗς ἀδελφοῗς μου); in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren (τοῖς ἀδελφοῖς μου): in the midst of the church will I sing praise to thee.

The Hebrew word translated my brethren (Tanakh, KJV) and my countrymen (NET) was לְאֶחָ֑י (‘āḥ). It was translated τοῗς ἀδελφοῗς μου (BLB) and τοῖς ἀδελφοῖς μου (Elpenor) in the Septuagint.

For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer of their salvation perfect through sufferings. For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters (ἀδελφοὺς, a form of ἀδελφός), saying, “I will proclaim your name to my brothers (ἀδελφοῖς, another form of ἀδελφός); in the midst of the assembly I will praise you.”¹

Paul wrote (Romans 8:28, 29 NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters (ἀδελφοῖς, another form of ἀδελφός).

And Matthew wrote (Matthew 28:1-10 NET):

Now after the Sabbath, at dawn on the first day of the week, Mary² Magdalene and the other Mary went to look at the tomb. Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and³ rolled away the stone⁴ and sat on it. His appearance⁵ was like lightning, and his clothes were white as⁶ snow. The guards were shaken and became⁷ like⁸ dead men because they were so afraid of him. But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus, who was crucified. He is not here, for he has been raised, just as he said. Come and see the place where he⁹ was lying. Then go quickly and tell his disciples, ‘He has been raised from the dead. He is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” So they left¹⁰ the tomb quickly, with fear and great joy, and ran to tell his disciples. But¹¹ Jesus¹² met¹³ them, saying, “Greetings!” They came to him, held on to his feet and worshiped him. Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”¹⁴

Then go quickly and tell his disciples (τοῖς μαθηταῖς αὐτοῦ), the angel said. It was accurate and descriptive. The women knew who he meant. They ran to tell his disciples (τοῖς μαθηταῖς αὐτοῦ), Matthew wrote. In the Stephanus Textus Receptus and Byzantine Majority Text Matthew repeated one more time: And as they went to tell his disciples (τοῖς μαθηταῖς αὐτοῦ), behold, Jesus met them.¹⁵ But Jesus said, Go and tell my brothers (τοῖς ἀδελφοῖς μου).

This was before the Holy Spirit was given at Pentecost. This is when I might have imagined some kind of reprimand or rebuke. Granted, Jesus actually believed the Scripture that said, “‘I will strike the shepherd, and the sheep of the flock will be scattered.’”¹⁶ He was probably less likely to reprove his disciples for their “failure” to man up and disobey this Scripture than my misplaced pride and ego would be.

Of course, He didn’t call his disciples my brothers (τοῖς ἀδελφοῖς μου) because of anything they had done, but because of what He had faithfully accomplished for them on the cross. There appears to have been some confusion about what happened that morning (Mark 16:8-11 NET):

Then [Mary Magdalene, Mary the mother of James, and Salome] went out and ran from the tomb, for¹⁷ terror and bewilderment had seized them. And they said¹⁸ nothing to anyone, because they were afraid.

Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons. She went out and told those who were with him, while they were mourning¹⁹ and weeping. And when they heard that he was alive and had been seen by her, they did not believe.

Luke added (Luke 24:8-12 NET):

Then the women remembered [Jesus’] words, and when they returned from the tomb, they told all these things to the eleven and to all the rest. Now it was Mary Magdalene, Joanna, Mary the²⁰ mother of James, and the other women with them who²¹ told these things to the apostles. But these words seemed like pure nonsense to them, and they did not believe them. But Peter got up and ran to the tomb. He bent down and saw only the strips of linen cloth; then he went home, wondering what had happened [Table].

John filled in many of the details (John 20:1-17 NET):

Now very early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been moved away from the entrance. So she went running to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” Then Peter and the other disciple set out to go to the tomb. The two were running together, but the other disciple ran faster than Peter and reached the tomb first. He bent down and saw the strips of linen cloth lying there, but he did not go in. Then Simon²² Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there, and the face cloth, which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. Then the other disciple, who had reached the tomb first, came in, and he saw and believed. (For they did not yet understand the scripture that Jesus must rise from the dead.)

So the disciples went back to their homes.²³ But Mary stood outside the tomb²⁴ weeping. As she wept, she bent down and looked into the tomb. And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. They said to her, “Woman, why are you weeping?” Mary replied, “They have taken my Lord away, and I do not know where they have put him!” When²⁵ she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.²⁶

Jesus²⁷ said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” Jesus²⁸ said to her, “Mary.”²⁹ She turned and said to him in Aramaic,³⁰ “Rabboni” (which means “Teacher”). Jesus³¹ replied, “Do not touch me, for I have not yet ascended to my³² Father. Go to my brothers (τοὺς ἀδελφούς μου ) and tell them, ‘I am ascending to my Father (τὸν πατέρα μου) and your Father (πατέρα ὑμῶν), to my God and your God.’”

I pause here to highlight that Jesus called his disciples my brothers (τοὺς ἀδελφούς μου). Beyond this he called God my Father (τὸν πατέρα μου) and your Father (πατέρα ὑμῶν). This is quite different from what He said to those Judeans who had believed him:³³ You people are from your father the devil (ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου), and you want to do what your father (τοῦ πατρὸς ὑμῶν) desires.³⁴ Here, too, it is not because of anything his disciples had done but what Jesus had accomplished for them on the cross.

John continued (John 20:18-22 NET):

Mary³⁵ Magdalene came and informed the disciples, “I have seen³⁶ the Lord!” And she told them what Jesus had said to her.

On the evening of that day, the first day of the week, the disciples had gathered together and locked the doors of the place because they were afraid of the Jewish leaders. Jesus came and stood among them and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord [Table]. So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” And after he said this, he breathed on them and said, “Receive the Holy Spirit.

I pause here to highlight how Jesus reprised the scene from creation when the Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.³⁷ So also it is written, Paul contrasted these events, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit.³⁸

John continued, quoting Jesus (John 20:23 NET):

If you forgive (ἀφῆτε, a form of ἀφίημι) anyone’s sins, they are forgiven (ἀφέωνται); if you retain anyone’s sins, they are retained.”

Jesus taught us to pray: and forgive (ἄφες) us our debts, as we ourselves have forgiven (ἀφήκαμεν, another form of ἀφίημι) our debtors.³⁹ Then He explained: For if you forgive (ἀφῆτε, a form of ἀφίημι) others their sins, your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you. But if you do not forgive (ἀφῆτε, a form of ἀφίημι) others, your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins [Table].⁴⁰

John continued (John 20:24-29 NET):

Now Thomas (called Didymus), one of the Twelve, was not with them when Jesus came [Table]. The other disciples told him, “We have seen the Lord!” But he replied, “Unless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!”

Eight days later the disciples were again together in the house, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here, and examine my hands. Extend your hand and put it into my side. Do not continue in your unbelief, but believe.” Thomas⁴¹ replied to him, “My Lord and my God!” Jesus said to him, “Have you believed because you have seen me?⁴² Blessed are the people who have not seen and yet have believed.”

Mark wrote (Mark 16:14 NET):

Then⁴³ he appeared to the Eleven themselves, while they were eating, and he rebuked (ὠνείδισεν, a form of ὀνειδίζω) them for their unbelief and hardness of heart because they did not believe those who had seen him resurrected.

I’ve heard that Peter was the source for Mark’s Gospel account. It is interesting to consider that Peter, who did not make any mental connection to Jesus’ teaching when he entered the empty tomb, recalled Jesus’ rebuke for unbelief while John, who believed when he entered the empty tomb, illustrated the love of Christ that surpasses knowledge,⁴⁴ showing how often Jesus intervened with personal appearances to cause his unbelieving brothers to believe.

Likewise, only Mark’s Gospel reveals that the women said nothing to anyone, because they were afraid.⁴⁵ This was presumably before they encountered Jesus and left the tomb quickly, with fear and great joy, and ran to tell his disciples.⁴⁶ Putting these accounts together helps me see that Jesus’ love for his female brothers who came early that Sunday morning to the tomb was the same. He didn’t wait around for his brothers to meet Him in Galilee: “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”⁴⁷ Going to Galilee to meet Jesus was not the act that defined Jesus’ brothers.

Jesus spoke the words, “my brothers,” and made it so, overwhelming their unbelief (even Mary Magdalene came at the appointed time seeking a corpse rather than a living God) with his presence. And we know that all things work together for good for those who love God, who are called according to his purpose,⁴⁸ Paul wrote. And I, when I am lifted up from the earth, Jesus promised, will draw all people to myself.⁴⁹

Paul wrote (1 Corinthians 15:1-11 NET):

Now I want to make clear for you, brothers and sisters (ἀδελφοί, another form of ἀδελφός), the gospel that I preached to you, that you received and on which you stand, and by which you are being saved, if you hold firmly to the message I preached to you—unless you believed in vain. For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures [Table], and that he appeared to Cephas, then to the twelve. Then he appeared to more than 500 of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep [Table]. Then he appeared to James, then to all the apostles. Last of all, as though to one born at the wrong time, he appeared to me also. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but⁵⁰ the grace of God with me. Whether then it was I or they, this is the way we preach and this is the way you believed.

A table comparing the Greek of Hebrews 2:12 and that of Psalm 22:22 (21:23) in the Septuagint follows:

Hebrews 2:12 (NET Parallel Greek)	Psalm 22:22 (Septuagint BLB)	Psalm 21:23 (Septuagint Elpenor)
ἀπαγγελῶ τὸ ὄνομα σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῗς ἀδελφοῗς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε
Hebrews 2:12 (NET)	Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will proclaim your name to my brothers; in the midst of the assembly I will praise you.	I will tell of your name to my kindred; in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren: in the midst of the church will I sing praise to thee.

A table comparing the Greek of Matthew 26:31b and that of Zechariah 13:7 in the Septuagint follows:

Matthew 26:31b (NET Parallel Greek)	Zechariah 13:7b (Septuagint BLB)	Zechariah 13:7b (Septuagint Elpenor)
πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης	πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα	πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα
Matthew 26:31b (NET)	Zechariah 13:7b (NETS)	Zechariah 13:7b (English Elpenor)
I will strike the shepherd, and the sheep of the flock will be scattered.	Smite the shepherds, and remove the sheep	smite the shepherds, and draw out the sheep

Tables comparing Psalm 22:22 and Zechariah 13:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:22 (21:23) and Zechariah 13:7 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 28:1-4; 28:6; 28:8-10; Mark 16:8; 16:10; Luke 24:10; John 20:6; 20:10, 11; 20:14-17; 20:18; 20:28, 29; Mark 16:14 and 1 Corinthians 15:10 in the NET and KJV follow.

Psalm 22:22 (Tanakh)	Psalm 22:22 (KJV)	Psalm 22:22 (NET)
I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.	I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.	I will declare your name to my countrymen. In the middle of the assembly I will praise you.

Psalm 22:22 (Septuagint BLB)	Psalm 21:23 (Septuagint Elpenor)
διηγήσομαι τὸ ὄνομά σου τοῗς ἀδελφοῗς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε
Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will tell of your name to my kindred; in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren: in the midst of the church will I sing praise to thee.

Zechariah 13:7 (Tanakh)	Zechariah 13:7 (KJV)	Zechariah 13:7 (NET)
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.	Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.	“Awake, sword, against my shepherd, against the man who is my associate,” says the Lord of Heaven’s Armies. “Strike the shepherd that the flock may be scattered; I will turn my hand against the insignificant ones.

Zechariah 13:7 (Septuagint BLB)	Zechariah 13:7 (Septuagint Elpenor)
ῥομφαία ἐξεγέρθητι ἐπὶ τοὺς ποιμένας μου καὶ ἐπ᾽ ἄνδρα πολίτην μου λέγει κύριος παντοκράτωρ πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα καὶ ἐπάξω τὴν χεῗρά μου ἐπὶ τοὺς ποιμένας	Ῥομφαία ἐξεγέρθητι ἐπὶ τοὺς ποιμένας μου καὶ ἐπὶ ἄνδρα πολίτην μου, λέγει Κύριος παντοκράτωρ· πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα, καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ τοὺς ποιμένας
Zechariah 13:7 (NETS)	Zechariah 13:7 (English Elpenor)
“Awake, O sword, against my shepherds and against his fellow citizen,” says the Lord Almighty. Smite the shepherds, and remove the sheep, and I will bring my hand against the shepherds.	Awake, O sword, against my shepherds, and against the man [who is] my citizen, saith the Lord Almighty: smite the shepherds, and draw out the sheep: and I will bring mine hand upon the little ones.

Matthew 28:1-4 (NET)	Matthew 28:1-4 (KJV)
Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.	In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν \|Μαριὰμ\| ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον	οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον	οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον

Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and rolled away the stone and sat on it.

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ	και ιδου σεισμος εγενετο μεγας αγγελος γαρ κυριου καταβας εξ ουρανου προσελθων απεκυλισεν τον λιθον απο της θυρας και εκαθητο επανω αυτου	και ιδου σεισμος εγενετο μεγας αγγελος γαρ κυριου καταβας εξ ουρανου προσελθων απεκυλισεν τον λιθον απο της θυρας και εκαθητο επανω αυτου

His appearance was like lightning, and his clothes were white as snow.

His countenance was like lightning, and his raiment white as snow:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών	ην δε η ιδεα αυτου ως αστραπη και το ενδυμα αυτου λευκον ωσει χιων	ην δε η ιδεα αυτου ως αστραπη και το ενδυμα αυτου λευκον ωσει χιων

The guards were shaken and became like dead men because they were so afraid of him.

And for fear of him the keepers did shake, and became as dead men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί	απο δε του φοβου αυτου εσεισθησαν οι τηρουντες και εγενοντο ωσει νεκροι	απο δε του φοβου αυτου εσεισθησαν οι τηρουντες και εγενοντο ωσει νεκροι

Matthew 28:6 (NET)	Matthew 28:6 (KJV)
He is not here, for he has been raised, just as he said. Come and see the place where he was lying.	He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο	ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος	ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος

Matthew 28:8-10 (NET)	Matthew 28:8-10 (KJV)
So they left the tomb quickly, with fear and great joy, and ran to tell his disciples.	And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ	και εξελθουσαι ταχυ απο του μνημειου μετα φοβου και χαρας μεγαλης εδραμον απαγγειλαι τοις μαθηταις αυτου	και εξελθουσαι ταχυ απο του μνημειου μετα φοβου και χαρας μεγαλης εδραμον απαγγειλαι τοις μαθηταις αυτου

But Jesus met them, saying, “Greetings!” They came to him, held on to his feet and worshiped him.

And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων· χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ	ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου ο ιησους απηντησεν αυταις λεγων χαιρετε αι δε προσελθουσαι εκρατησαν αυτου τους ποδας και προσεκυνησαν αυτω	ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου ιησους απηντησεν αυταις λεγων χαιρετε αι δε προσελθουσαι εκρατησαν αυτου τους ποδας και προσεκυνησαν αυτω

Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐταῖς ὁ Ἰησοῦς· μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κακεῖ με ὄψονται	τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν κακει με οψονται	τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν και εκει με οψονται

Mark 16:8 (NET)	Mark 16:8 (KJV)
Then they went out and ran from the tomb, for terror and bewilderment had seized them. And they said nothing to anyone, because they were afraid.	And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν· ἐφοβοῦντο γάρ	και εξελθουσαι ταχυ εφυγον απο του μνημειου ειχεν δε αυτας τρομος και εκστασις και ουδενι ουδεν ειπον εφοβουντο γαρ	και εξελθουσαι εφυγον απο του μνημειου ειχεν δε αυτας τρομος και εκστασις και ουδενι ουδεν ειπον εφοβουντο γαρ

Mark 16:10 (NET)	Mark 16:10 (KJV)
She went out and told those who were with him, while they were mourning and weeping.	And she went and told them that had been with him, as they mourned and wept.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ᾿ αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν

Luke 24:10 (NET)	Luke 24:10 (KJV)
Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told these things to the apostles.	It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάννα καὶ Μαρία ἡ Ἰακώβου καὶ αἱ λοιπαὶ σὺν αὐταῖς. ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα	ησαν δε η μαγδαληνη μαρια και ιωαννα και μαρια ιακωβου και αι λοιπαι συν αυταις αι ελεγον προς τους αποστολους ταυτα	ησαν δε η μαγδαληνη μαρια και ιωαννα και μαρια η ιακωβου και αι λοιπαι συν αυταις αι ελεγον προς τους αποστολους ταυτα

John 20:6 (NET)	John 20:6 (KJV)
Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there,	Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ καὶ εἰσῆλθεν εἰς τὸ μνημεῖον, καὶ θεωρεῖ τὰ ὀθόνια κείμενα	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα

John 20:10, 11 (NET)	John 20:10, 11 (KJV)
So the disciples went back to their homes.	Then the disciples went away again unto their own home.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπῆλθον οὖν πάλιν πρὸς αὐτοὺς οἱ μαθηταί	απηλθον ουν παλιν προς εαυτους οι μαθηται	απηλθον ουν παλιν προς εαυτους οι μαθηται

But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μαρία δὲ εἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν, παρέκυψεν εἰς τὸ μνημεῖον	μαρια δε ειστηκει προς το μνημειον κλαιουσα εξω ως ουν εκλαιεν παρεκυψεν εις το μνημειον	μαρια δε ειστηκει προς το μνημειον κλαιουσα εξω ως ουν εκλαιεν παρεκυψεν εις το μνημειον

John 20:14-17 (NET)	John 20:14-17 (KJV)
When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.	And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστιν	και ταυτα ειπουσα εστραφη εις τα οπισω και θεωρει τον ιησουν εστωτα και ουκ ηδει οτι ο ιησους εστιν	και ταυτα ειπουσα εστραφη εις τα οπισω και θεωρει τον ιησουν εστωτα και ουκ ηδει οτι ιησους εστιν

Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”

Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ· κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, καγὼ αὐτὸν ἀρῶ	λεγει αυτη ο ιησους γυναι τι κλαιεις τινα ζητεις εκεινη δοκουσα οτι ο κηπουρος εστιν λεγει αυτω κυριε ει συ εβαστασας αυτον ειπε μοι που αυτον εθηκας καγω αυτον αρω	λεγει αυτη ο ιησους γυναι τι κλαιεις τινα ζητεις εκεινη δοκουσα οτι ο κηπουρος εστιν λεγει αυτω κυριε ει συ εβαστασας αυτον ειπε μοι που εθηκας αυτον καγω αυτον αρω

Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni” (which means “Teacher”).

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἑβραϊστί· ραββουνι (ὃ λέγεται διδάσκαλε).	λεγει αυτη ο ιησους μαρια στραφεισα εκεινη λεγει αυτω ραββουνι ο λεγεται διδασκαλε	λεγει αυτη ο ιησους μαρια στραφεισα εκεινη λεγει αυτω ραββουνι ο λεγεται διδασκαλε

Jesus replied, “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς· ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν	λεγει αυτη ο ιησους μη μου απτου ουπω γαρ αναβεβηκα προς τον πατερα μου πορευου δε προς τους αδελφους μου και ειπε αυτοις αναβαινω προς τον πατερα μου και πατερα υμων και θεον μου και θεον υμων	λεγει αυτη ο ιησους μη μου απτου ουπω γαρ αναβεβηκα προς τον πατερα μου πορευου δε προς τους αδελφους μου και ειπε αυτοις αναβαινω προς τον πατερα μου και πατερα υμων και θεον μου και θεον υμων

John 20:18 (NET)	John 20:18 (KJV)
Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them what Jesus had said to her.	Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι ἑώρακα τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ	ερχεται μαρια η μαγδαληνη απαγγελλουσα τοις μαθηταις οτι εωρακεν τον κυριον και ταυτα ειπεν αυτη	ερχεται μαρια η μαγδαληνη απαγγελλουσα τοις μαθηταις οτι εωρακεν τον κυριον και ταυτα ειπεν αυτη

John 20:28, 29 (NET)	John 20:28, 29 (KJV)
Thomas replied to him, “My Lord and my God!”	And Thomas answered and said unto him, My Lord and my God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ· ὁ κύριος μου καὶ ὁ θεός μου	και απεκριθη ο θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου	και απεκριθη θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου

Jesus said to him, “Have you believed because you have seen me? Blessed are the people who have not seen and yet have believed.”

Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῷ \|ὁ\| Ἰησοῦς· ὅτι ἑώρακας με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες	λεγει αυτω ο ιησους οτι εωρακας με θωμα πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες	λεγει αυτω ο ιησους οτι εωρακας με πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες

Mark 16:14 (NET)	Mark 16:14 (KJV)
Then he appeared to the Eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart because they did not believe those who had seen him resurrected.	Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῞Υστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν

1 Corinthians 15:10 (NET)	1 Corinthians 15:10 (KJV)
But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me.	But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί	χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλ η χαρις του θεου η συν εμοι	χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλ η χαρις του θεου η συν εμοι

Psalm 22, Part 14

Back to Forgiveness and my Religious Mind

Back to Wonders and False Wonders, Part 1

Back to Matthew 8:23-34

¹ Hebrews 2:10-12 (NET)

² The NET parallel Greek text and NA²⁸ had Μαριὰμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³ The NET parallel Greek text and NA²⁸ had καὶ preceding came. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had απο της θυρας (KJV: from the door) here. The NET parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text and NA²⁸ had εἰδέα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιδεα (KJV: countenance).

⁶ The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσει.

⁷ The NET parallel Greek text and NA²⁸ had ἐγενήθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενοντο.

⁸ The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσει (KJV: as).

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had ο κυριος (KJV: the Lord) here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had ἀπελθοῦσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξελθουσαι (KJV: they departed).

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου (KJV: And as they went to tell his disciples) preceding but (KJV: behold). The NET parallel Greek text and NA²⁸ did not.

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

¹³ The NET parallel Greek text and NA²⁸ had ὑπήντησεν (a form of ὑπαντάω) here, where the Stephanus Textus Receptus and Byzantine Majority Text had απηντησεν.

¹⁴ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κακεῖ here, where the Byzantine Majority Text had και εκει.

¹⁵ Matthew 28:9a (KJV)

¹⁶ Matthew 26:31b (NET) Table

¹⁷ The NET parallel Greek text and NA²⁸ had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

¹⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹⁹ The NET parallel Greek text had πενθοῦσι here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had πενθοῦσιν (KJV: they mourned).

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ἡ preceding mother of James. The Stephanus Textus Receptus did not.

²¹ The Stephanus Textus Receptus and Byzantine Majority Text had αι (KJV: which) here. The NET parallel Greek text and NA²⁸ did not.

²² The NET parallel Greek text and NA²⁸ had καὶ (not translated in the NET) preceding Simon. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²³ The NET parallel Greek text and NA²⁸ had αὐτοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτους (KJV: their own home).

²⁴ The NET parallel Greek text and NA²⁸ had τῷ μνημείῳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had το μνημειον (KJV: at the sepulchre) in the accusative case.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁶ The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

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

²⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁹ The NET parallel Greek text and NA²⁸ had Μαριάμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³⁰ The NET parallel Greek text and NA²⁸ had Ἑβραϊστί here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³¹ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

³² The Stephanus Textus Receptus and Byzantine Majority Text had μου here. The NET parallel Greek text and NA²⁸ did not.

³³ John 8:31a (NET)

³⁴ John 8:44a (NET) Table

³⁵ The NET parallel Greek text and NA²⁸ had Μαριὰμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³⁶ The NET parallel Greek text and NA²⁸ had ἑώρακα in the 1^st person here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρακεν (KJV: she had seen) in the 3^rd person. The conjunction ὅτι, which preceded both ἑώρακα and εωρακεν, was treated as an introduction to “a direct speech (In English, it is not translated except by quotation marks)” in the NET and was translated that in the KJV.

³⁷ Genesis 2:7 (NET) Table

³⁸ 1 Corinthians 15:45 (NET)

³⁹ Matthew 6:12 (NET) Table

⁴⁰ Matthew 6:14, 15 (NET)

⁴¹ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not. The Stephanus Textus Receptus had the article ο preceding Thomas. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴² The Stephanus Textus Receptus had θωμα (KJV: Thomas) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴³ The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴⁴ Ephesians 3:19 (NET)

⁴⁵ Mark 16:8b (NET)

⁴⁶ Matthew 28:8 (NET)

⁴⁷ Matthew 28:10 (NET)

⁴⁸ Romans 8:28 (NET)

⁴⁹ John 12:32 (NET)

⁵⁰ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

The New Covenant, Part 3

Posted on July 2, 2022 by admin

In an article, “All of America Must Be a Hard Target to Prevent Mass Shootings,” James Pinkerton wrote:

Reacting to an earlier school shooting, former Los Angeles police officer J. Warner Wallace identified four driving causes: “an increase in social media use”; “an increased dependency on prescription medicine”; “an increase in single parent households”; and “a decrease in traditional Christian values,” including, we can add, the belief that bad people go to hell where they are tormented forever. It’s too bad that the idea of hell, just as the notion of evil, has been mostly banished by our secular culture.

This article was written in response to the school shooting in Uvalde, Texas.

On May 24, 2022, 18-year-old Salvador Ramos fatally shot nineteen students and two teachers, and wounded seventeen other people, at Robb Elementary School in Uvalde, Texas, United States.¹

Mr. Ramos didn’t surrender to authorities but fought apparently to the death. If he had been raised with “‘traditional Christian values,’ including…the belief that bad people go to hell where they are tormented forever” would he have feared death more? Would he have feared death enough to dissuade him from shooting 39 people including his grandmother?² Clearly, I don’t know the answer to those questions, but asking them helps me understand why some would prefer to deprive Mr. Ramos (and everyone else) of weapons that can kill so many so fast.

Fear of death didn’t dissuade Adam and Eve from eating the fruit God had forbidden. Granted, death may have been an abstract concept until Cain killed Abel. The law God gave to Israel added many fearful punishments including death (Exodus 21:12-22:20; Leviticus 7:20-27; 19:5-10; 20:1-9; 24:13-23; 26:14-38) for noncompliance. Israel didn’t keep the law in a way that satisfied God.

People may have been more or less satisfied with the law depending on whether they were victimized by lawbreakers or not. I know none of the children or adults killed or wounded in Uvalde at the Robb Elementary School. I’m more or less satisfied that the laws in Uvalde did what they could. At least, I’m not persuaded that any new laws would help significantly to prevent such killings.

Mr. Ramos seemed willing to die for his cause, whatever he perceived that cause to be.³

“Ramos’s social media acquaintances said he openly abused animals such as cats and would livestream the abuse on Yubo.^[111] Other social media acquaintances said that he would also livestream himself on Yubo threatening to kidnap and rape girls who used the app, as well as threatening to commit a school shooting.^[109] “On May 14, Ramos sent a private Instagram message reading, ’10 more days’. A person responded, ‘Are you going to shoot up a school or something?’ He replied, ‘No, stop asking dumb questions. You’ll see.’

Neither the law nor the fear of death deterred him from his course. At least, no one has reported that he curled up in a fetal position and cried when surrounded by armed men. Perhaps, there were no witnesses by that point.

Paul wrote (Romans 8:3, 4 NET):

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

This fulfillment of the righteous requirement of the law…in us, who…walk according to the Spirit got short shrift from me when avoiding hell was my hope of “salvation.” Jesus Christ died and rose from the dead to save each of us first and foremost from our sinful selves.

Paul continued (Romans 8:5 NET):

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

What is born of the flesh is flesh, Jesus told Nicodemus, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’⁴

Now the works of the flesh are obvious, Paul wrote, sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!⁵

For those who live according to the flesh have their outlook shaped by the things of the flesh…For the outlook of the flesh is death…because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. Those who are in the flesh cannot please God.⁶

You people are from your father the devil, and you want to do what your father desires,⁷ Jesus said to those Judeans who had believed him,⁸ arguably the best of the best at suppressing the sins of the flesh while still in the flesh. I already admitted I didn’t take Jesus seriously here until recently.

I recall when my mother tried to teach me about hell by putting my hand in a gas flame on the stove. She failed. She wasn’t strong enough, whether physically or emotionally, to overcome my resistance.

That sounds obscene without context, but frankly, I don’t remember the context. I probably said or did something that highly offended her. I did that often. She told me many times how often she was surprised by the sinfulness of her precious first born baby boy. This was long after I had said a sinner’s prayer to Jesus to escape hell.

Mom was consistent in her expectation that someone born of God should be different. I see that now. At the time she was up against a religious establishment that defended its religious traditions, and I had said the sinner’s prayer those traditions required. At that time I resented being called sinful. So I lived 65 years before I could or would acknowledge that I in my flesh was from [my] father the devil.

Jesus continued to describe my father and my unwitting relationship to him (John 8:44b-46a NET):

He was a murderer from the beginning, and does not uphold the truth because there is no truth in him. Whenever he lies, he speaks according to his own nature because he is a liar and the father of lies [Table]. But because I am telling you the truth, you do not believe me. Who among you can prove me guilty of any sin? [Table]

Jesus was not some egoist bolstering his own self-esteem by denigrating others. He is God, come to earth as a human being to, among other things, teach us what we did not understand, what we refused to understand, about ourselves (John 8:46b, 47 NET).

If I am telling you the truth, why don’t you believe me [Table]? The one who belongs to God listens and responds to God’s words. You don’t listen and respond because you don’t belong to God.

I hear this as a relative measure. For I know that nothing good lives in me, Paul wrote, that is, in my flesh. For I want to do the good, but I cannot do it.⁹ Even here, though, Paul recognized God’s law as the good (Romans 7:10b-12 NET):

So¹⁰ I found that the very commandment that was intended to bring life brought death! For sin, seizing the opportunity through the commandment, deceived me and through it I died. So then, the law is holy, and the commandment is holy, righteous, and good.

Now one of the experts in the law came and heard them [Pharisees and Herodians…Sadducees (who say there is no resurrection)] debating (Mark 12:28-34a NET).

When he saw that Jesus answered them well, he asked him, “Which commandment is the most important of all?” Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’ [Table]. The second is: ‘Love your neighbor as yourself.’ There is no other commandment greater than these.” 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 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 and sacrifices” [Table]. When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.”

Paul continued (Romans 7:13-17 NET):

Did that which is good, then, become¹¹ death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. For we know that the law is spiritual—but I am unspiritual (KJV: carnal), sold into slavery to sin [Table]. For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me [Table].

I wasn’t so clear. The good was what I wanted, irrespective of God’s law. My faith in this understanding of the good reached its zenith when I became an atheist, but it didn’t vanish overnight. God’s laws were added more or less reluctantly over time to my understanding of the good as what I wanted, but still may not have entirely supplanted it on a day-to-day basis.

While I might have seen some benefit to a law that inhibits you from messing around with my wife, if I wanted yours more than you did and she wanted me more than you, I was kind of fuzzy why you or God should interfere with the good we wanted. So, I “loved” and lusted after a friend’s wife for twenty years.

To Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’ [Table] was a tall order when I thought of love as my feeling. It was all but impossible when I thought of the Gospel as an ultimatum: “Believe in the Lord Jesus Christ or burn in hell for all eternity.” Socialized as a male American after Adolf Hitler’s death, during the reigns of Chairman Mao and Nikita Khrushchev anyone who made such an ultimatum was not one to be loved, but someone to be resisted to the death.

A better understanding of love (1 Corinthians 13) helped me to begin to love God. Even when I thought Paul’s description of love was rules for me to obey in my own strength, it gave me more practical things to do than trying to conjure a feeling of love. When I began to understand Paul’s description as God’s love, given freely to us as an aspect of the fruit of his Holy Spirit, everything began to change for the better. I began, in fact, to be born from above in practice.

“For no good tree bears bad fruit, Jesus taught, nor again¹² does a bad tree bear good fruit, for each tree is known by its own fruit. For figs are not gathered from thorns, nor are grapes picked from brambles. The good person out of the good treasury of his¹³ heart produces good, and the evil person¹⁴ out of his evil treasury¹⁵ produces evil, for his mouth speaks from what fills¹⁶ his¹⁷ heart.¹⁸

I didn’t know Mr. Ramos. I know the fruit of the Spirit through the word of God and personal experience. Mr. Ramos was not led by God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control when he shot 39 people. You people are from your father the devil, Jesus warned, and you want to do what your father desires. He was a murderer from the beginning…¹⁹

United States Congressmen take an oath of office:²⁰

“I do solemnly swear (or affirm) that I will support and defend the Constitution of the United States against all enemies, foreign and domestic; that I will bear true faith and allegiance to the same; that I take this obligation freely, without any mental reservation or purpose of evasion; and that I will well and faithfully discharge the duties of the office on which I am about to enter: So help me God.”

Members of the U.S. Congress have forsworn themselves to enact legislation to infringe “the right of the people to keep and bear Arms.”²¹ And the President of the United States, who made a similar oath,²² signed that legislation.²³ Mr. Ramos’ acts of political terrorism have apparently succeeded where others have failed. Was this his conscious purpose and cause? I have no way of knowing.

Jesus warned us of a powerful liar and murderer who incites people to obey his will (John 8:44b, 44a NET):

He was a murderer from the beginning, and does not uphold the truth because there is no truth in him. Whenever he lies, he speaks according to his own nature because he is a liar and the father of lies.

You people are from your father the devil, and you want to do what your father desires.

Do not be amazed that I said to you, Jesus said, ‘You must all be born from above.’²⁴

As I wrote this essay the Supreme Court of the United States of America barely affirmed the rather obvious fact that no right of abortion is mentioned in the document that constitutes the federal government of the United States. What impact might this tepid affirmation have on those who want a right of abortion, who want to destroy their unborn children, who want me (among others) to consider them righteous if they do so? I don’t know.

Considering the question, however, helps to confirm for me the relative futility of political action vis-a-vis the privilege of sharing the good news that Christ Jesus came into the world to save sinners, of whom I am the foremost (πρῶτος).²⁵ In other words, God in Christ has done all the heavy lifting to save sinners like you and me from our sinful selves. Know Him. [T]his is eternal life,²⁶ Jesus prayed.

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

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

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, and I will inscribe them on their hearts. And I will be their God, and they will be my people.

And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest.

For I will be merciful toward their evil deeds, and their sins I will remember no longer” [Table].²⁷

Tables comparing Romans 7:13; Luke 6:43 and 6:45 in the NET and KJV follow.

Romans 7:13 (NET)	Romans 7:13 (KJV)
Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.	Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος; μὴ γένοιτο· ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία, διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον, ἵνα γένηται καθ᾿ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς	το ουν αγαθον εμοι γεγονεν θανατος μη γενοιτο αλλα η αμαρτια ινα φανη αμαρτια δια του αγαθου μοι κατεργαζομενη θανατον ινα γενηται καθ υπερβολην αμαρτωλος η αμαρτια δια της εντολης	το ουν αγαθον εμοι γεγονεν θανατος μη γενοιτο αλλα η αμαρτια ινα φανη αμαρτια δια του αγαθου μοι κατεργαζομενη θανατον ινα γενηται καθ υπερβολην αμαρτωλος η αμαρτια δια της εντολης

Luke 6:43 (NET)	Luke 6:43 (KJV)
“For no good tree bears bad fruit, nor again does a bad tree bear good fruit,	For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐ γάρ ἐστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν	ου γαρ εστιν δενδρον καλον ποιουν καρπον σαπρον ουδε δενδρον σαπρον ποιουν καρπον καλον	ου γαρ εστιν δενδρον καλον ποιουν καρπον σαπρον ουδε δενδρον σαπρον ποιουν καρπον καλον

Luke 6:45 (NET)	Luke 6:45 (KJV)
The good person out of the good treasury of his heart produces good, and the evil person out of his evil treasury produces evil, for his mouth speaks from what fills his heart.	A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν, καὶ ὁ πονηρὸς ἐκ τοῦ πονηροῦ προφέρει τὸ πονηρόν· ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ	ο αγαθος ανθρωπος εκ του αγαθου θησαυρου της καρδιας αυτου προφερει το αγαθον και ο πονηρος ανθρωπος εκ του πονηρου θησαυρου της καρδιας αυτου προφερει το πονηρον εκ γαρ του περισσευματος της καρδιας λαλει το στομα αυτου	ο αγαθος ανθρωπος εκ του αγαθου θησαυρου της καρδιας αυτου προφερει το αγαθον και ο πονηρος ανθρωπος εκ του πονηρου θησαυρου της καρδιας αυτου προφερει το πονηρον εκ γαρ του περισσευματος της καρδιας λαλει το στομα αυτου

Back to Christianity, Part 2

Back to Christ-Centered Preaching, Chapter 5

Back to Exploration, Part 6

Back to 3 John, Part 6

Back to 3 John, Part 8

¹ “Robb Elementary School shooting,” Wikipedia

² “Robb Elementary School shooting,” Wikipedia: “Earlier in the day, he shot his grandmother in the forehead at home, severely wounding her.”

³ From “Robb Elementary School shooting – Perpetrator,” Wikipedia

⁴ John 3:6, 7 (NET)

⁵ Galatians 5:19-21 (NET) Table

⁶ Romans 8:5-8 (NET)

⁷ John 8:44a (NET) Table

⁸ John 8:31a (NET)

⁹ Romans 7:18 (NET) Table

¹⁰ In the NET parallel Greek text and NA²⁸ verse 10 begins with ἐγὼ δὲ ἀπέθανον (NET: and I died). These words conclude verse 9 in the Stephanus Textus Receptus and Byzantine Majority Text.

¹¹ The NET parallel Greek text and NA²⁸ had ἐγένετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had γεγονεν (KJV: made).

¹² The NET parallel Greek text and NA²⁸ had πάλιν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπος here. The NET parallel Greek text and NA²⁸ did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had θησαυρου της καρδιας αυτου (KJV: treasure of his heart) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding what fills (KJV: abundance). The NET parallel Greek text and NA²⁸ did not.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding heart. The NET parallel Greek text and NA²⁸ did not.

¹⁸ Luke 6:43-45 (NET)

¹⁹ John 8:44a (NET) Table

²⁰ SENATE AND HOUSE OF REPRESENTATIVES OATH OF OFFICE

²¹ The Second Amendment to the U.S. Constitution: “A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.”

²² Oath of Office for the Presidency

²³ “Joe Biden Signs Gun Control Law: ‘There’s Much More Work to Do’,” Breitbart

²⁴ John 3:7 (NET)

²⁵ 1 Timothy 1:15b (ESV)

²⁶ John 17:3 (NET)

²⁷ Hebrews 8:8b-12 (NET) [See Greek comparison tables]

The New Covenant, Part 2

Posted on February 5, 2022 by admin

I shared the first essay of this series with two friends. Both preferred the judgment focus of my Pastor’s sermon, what I called “an invitation to do-it-yourself religion.”^[1] To one it was a desirable limit to “grace,” which was seen as a come on to an open-ended commitment to do whatever a preacher says. The other saw it as the only path to righteousness since “grace” is just an excuse for indulging whatever sins one wants and then saying, “I’m sorry,” at the end to get into heaven (i.e., to avoid hell). The unifying thread between these two beliefs is the current understanding of the grace of God.

When I think, speak or write about grace what I mean at the very least is the power to become the righteousness of God. God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.^[2] In practical terms I think we become the righteousness of God through faith in Jesus Christ, receiving his indwelling Holy Spirit and walking in the continuous supply of his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.^[3]

My Pastor objected to the word power for grace. The connection to grace is made for me when Paul asked the Lord three times about [a thorn in the flesh], that [this messenger of Satan] would depart from [him]:^[4] But [the Lord] said to me, “My grace (χάρις) is enough for you, for my power (δύναμις) is made perfect in weakness.” So then, I will boast most gladly about my weaknesses, so that the power (δύναμις) of Christ may reside in me.^[5]

I’ve grown up around people who feel that saying too much about the Holy Spirit robs Jesus of some of his glory. Jesus said (John 16:7-14 ESV):

Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I^[6] do not go away, the Helper will not come to you. But if I go, I will send him to you. And when he comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the^[7] Father, and you will see me no longer;^[8] concerning judgment, because the ruler of this world is judged.

“I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears^[9] he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you [Table].

In the story of the raising of Lazarus Jesus hints at a proximity effect to his grace: Then Jesus told them plainly, “Lazarus has died, and I am glad for your sake that I was not there, so that you may believe.”^[10] “Lord, if you had been here, Martha seems to confirm this proximity effect, my brother would not have died [Table]. But even now I know that whatever you ask from God, God will grant you.”^[11] At the risk of angering hardcore Trinitarians the Holy Spirit is Jesus omnipresent, Jesus without a proximity effect, Jesus unleashed throughout all space and time.

Here, too, my Pastor objected to my description of the Holy Spirit citing Jesus’ words: Then I will ask the Father, and he will give you another (ἄλλον, a form of ἄλλος) Advocate to be with you forever.^[12] I asked whether—If anyone loves me, he will obey my word, and my Father will love him, and we will come to him and take up residence with him^[13]—should be understood as “over and above” the indwelling Holy Spirit. He said, no, and settled on the word through. So, I’ll amend my original statement: Through his Holy Spirit Jesus is omnipresent, without a proximity effect, unleashed throughout all space and time.

A more expansive definition of grace is God so loved…that He gave. 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 (χαρισθέντα, a form of χαρίζομαι) to us by God.^[14] For this is the way God loved the world: He gave his one and only Son.^[15] Ultimately Jesus is the grace of God.

My faith needs some of the nuts and bolts, how Jesus is the grace of God to me. And here again Paul associated power with the grace that is Jesus: I pray that according to the wealth of his glory [the Father] will grant you to be strengthened (κραταιωθῆναι, a form of κραταιόω) with power (δυνάμει, a form of δύναμις) through his Spirit in the inner person [Table], that Christ will dwell in your hearts through faith.^[16]

I want to consider this grace of God and the new covenant in the light of my own experience as the types of ground Jesus described in the parable of the Sower (Matthew 13:1-9). The first type of ground He described was the path (Matthew 13:19 NET).

When anyone hears the word about the kingdom and does not understand (συνιέντος, a form of συνίημι) it, the evil one comes and snatches what was sown in his heart; this is the seed sown along the path.

This describes me fairly accurately from about five years old to seventeen. When I said a sinner’s prayer to escape hell, I meant that I disobeyed my parents sometimes. I was many years and a considerable psychic distance from acknowledging that I was from [my] father the devil, and [I] want to do what [my] father desires.^[17] I was like those who loved the darkness rather than the light because their deeds were evil. For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.^[18]

I didn’t know my deeds were evil. Quite the contrary, I resented anyone who called what I wanted “evil.” “What I wanted” was the epitome of righteousness in my mind, though I would not have used the term. I realized as I grew that what adults called righteousness was often not anything I wanted at all.

I don’t recall ever hearing Jesus’ saying—You people are from your father the devil, and you want to do what your father desires—as if it applied to me. It was relatively recently that I realized He spoke to those…who had believed him.^[19] It was relatively recently that I recognized this saying as one of the secrets of the kingdom of heaven.^[20] I was like one of the outsiders who heard most of Jesus’ sayings as parables: Although they see they do not see, and although they hear they do not hear nor do they understand (συνίουσιν, another form of συνίημι).^[21]

This period of my life, being the path, came to an end when I chose to be an atheist. For a time I actively opted out of being any kind of soil for the seed of God’s word. Even if I have treated it like some sort of necessity in these essays, atheism was not a foregone conclusion. I had an alternative at seventeen.

I was driven back to the Bible when God didn’t punish me for the “sin of premarital sex.” But I rejected the Bible if it didn’t agree with what I “knew” it was supposed to say from years of church and Sunday school, when I was the path, one who heard about the kingdom but didn’t understand it, one who whatever he heard was snatched away by the evil one.

I didn’t realize I was that kind of ground at the time. There was a tacit assumption among those I knew that the three types of ground that didn’t produce consistent fruit were destined for the lake of fire. I had said a sinner’s prayer to Jesus to avoid hell. I was, therefore, good ground by definition.

I have described my time as an atheist as a “decline that is such a cliché, it is too embarrassing to mention in detail.”^[22] There was an upside to becoming a cliché: I could no longer imagine myself to be the unique individual courageously forging my own path into the unknown. My path was well known and well-worn, most notably well known in the Bible, not that I acknowledged that consciously at the time.

My flirtation^[23] with atheism ended when I prayed, “If you’re really out there, I really want to know you.”^[24] Though I had an immediate hunger for the Bible from that moment on, I didn’t study the Bible to know…the only true God, and Jesus Christ, whom [He] sent.^[25] I studied to know the rules to obey to keep my end of the bargain.

When I mentioned this to my Pastor, he thought it was a good way to start. For me it was possibly the only way to start. But I can’t help wondering: what if I had believed Jesus saying that I was from my father the devil and wanted to do what my father desired? What if I had let his words create a healthy skepticism in me about those desires and thoughts, those feelings and reasons that came “naturally” to my heart and mind? What if I had taken Him at his word at five or ten or twenty or even forty-years-old rather than compelling Him to prove to me for sixty-five years that I was from my father the devil and wanted to do what my father desired?

Would it have helped me believe that his grace was enough for me? Could it have shortened the time I spent as the next type of ground Jesus described (Matthew 13:20, 21 NET)?

The seed sown on rocky ground is the person who hears the word and immediately receives it with joy. But he has no root in himself and does not endure; when trouble or persecution comes because of the word, immediately he falls away.

This ground describes me between the ages of twenty-three and forty-three. As I searched the Bible for rules to obey to keep my part of the contract and then disobeyed them anyway, I heard Paul’s lament (Romans 7:22-24 NET):

For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members [Table]. Wretched man that I am! Who will rescue me from this body of death?

Paul believed that Jesus had rescued him: Thanks be to God through Jesus Christ our Lord!^[26] I didn’t understand how at first, even though I was more curious than I had ever been before. Though now I might be more inclined to translate χάρις δὲ τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν^[27] “grace from God through Jesus Christ our Lord” and while I might appreciate more now that Paul may have given a very direct answer to his own rhetorical question, I wouldn’t have understood it any better then. I didn’t know God or his grace—not yet.

Twenty years of springing up with joy only to fall away again, twenty years of being picked up, dusted off and put back together by Jesus one more time, slowly began to teach me to know Him and his grace. Paul wrote to Timothy (2 Timothy 2:11-13 NET):

This saying is trustworthy: If we died with him, we will also live with him. If we endure, we will also reign with him. If we deny^[28] him, he will also deny us. If we are unfaithful, he remains faithful, since^[29] he cannot (οὐ δύναται) deny himself.

Sometimes when I tell this story people want to credit me for continuing to study the Bible over those twenty years. I also ate food over that time, whenever I was hungry. Granted, eating food was instrumental in keeping me alive, but the hunger comes from God as did the food. Eventually, I began to understand that the one bringing forth in [me] both the desire and the effort—for the sake of his good pleasure—is God.^[30]

The Greek words translated desire and effort were not nouns but infinitive verbs: θέλειν (a form of θέλω) and ἐνεργεῖν (a form of ἐνεργέω). Eventually, I was able to make this connection to the hunger, the food and the eating. The hunger, θέλειν, and the food, the Bible, are from God. The eating, doing his will, ἐνεργεῖν, becoming the righteousness of God in Him, is the outcome of his grace. And eventually I trusted Him and his grace more than I trusted myself—good ground at last?

Jesus continued (Matthew 13:22 NET):

The seed sown among thorns is the person who hears the word, but worldly^[31] cares and the seductiveness of wealth choke the word, so it produces nothing.

This type of ground characterizes me from about forty-four years of age to perhaps fifty-three. I got a fulltime job again with a steady paycheck. I married a woman with two children. I left all the “spiritual stuff” to the grace of God while I attended to more mundane matters. This period of my life ended when my wife divorced me.

So from about the age of fifty-four to the present, sixty-eight, have I finally become what Jesus called good soil (Matthew 13:23 NET)?

But as for the seed sown on good soil,^[32] this is the person who hears the word and understands^[33] (συνιείς, another form of συνίημι). He bears fruit, yielding a hundred, sixty, or thirty times what was sown.”

Who knows? I can’t even imagine how to measure such a thing. My Pastor treated these measurements like ordinary agricultural yields. And he’s right.

If I think of a kernel of corn (maize) growing to maturity, one ear of corn would easily be thirty times what was sown. When I think about the time and attention, the forgiveness and patience, the mercy and grace the Lord has lavished upon me, what I share with others is a tiny fraction rather than a multiple.

I planted, Paul wrote the Corinthians, Apollos watered, but God caused it to grow (ἠύξανεν, a form of αὐξάνω).^[34] After all we’ve been through together I can trust Him with that growth.

Tables comparing John 16:7; 16:10; 2 Timothy 2:12, 13; Matthew 13:22 and 13:23 in the NET and KJV follow.

John 16:7 (NET)	John 16:7 (KJV)
But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you.	Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλ᾿ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος \|οὐκ ἐλεύσεται\| πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς	αλλ εγω την αληθειαν λεγω υμιν συμφερει υμιν ινα εγω απελθω εαν γαρ μη απελθω ο παρακλητος ουκ ελευσεται προς υμας εαν δε πορευθω πεμψω αυτον προς υμας	αλλ εγω την αληθειαν λεγω υμιν συμφερει υμιν ινα εγω απελθω εαν γαρ εγω μη απελθω ο παρακλητος ουκ ελευσεται προς υμας εαν δε πορευθω πεμψω αυτον προς υμας

John 16:10 (NET)	John 16:10 (KJV)
concerning righteousness because I am going to the Father and you will see me no longer;	Of righteousness, because I go to my Father, and ye see me no more;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτε με	περι δικαιοσυνης δε οτι προς τον πατερα μου υπαγω και ουκ ετι θεωρειτε με	περι δικαιοσυνης δε οτι προς τον πατερα μου υπαγω και ουκετι θεωρειτε με

2 Timothy 2:12, 13 (NET)	2 Timothy 2:12, 13 (KJV)
If we endure, we will also reign with him. If we deny him, he will also deny us.	If we suffer, we shall also reign with him: if we deny him, he also will deny us:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κακεῖνος ἀρνήσεται ἡμᾶς	ει υπομενομεν και συμβασιλευσομεν ει αρνουμεθα κακεινος αρνησεται ημας	ει υπομενομεν και συμβασιλευσομεν ει αρνουμεθα κακεινος αρνησεται ημας

If we are unfaithful, he remains faithful, since he cannot deny himself.

If we believe not, yet he abideth faithful: he cannot deny himself.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται.	ει απιστουμεν εκεινος πιστος μενει αρνησασθαι εαυτον ου δυναται	ει απιστουμεν εκεινος πιστος μενει αρνησασθαι εαυτον ου δυναται

Matthew 13:22 (NET)	Matthew 13:22 (KJV)
The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing.	He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτος ἐστιν ὁ τὸν λόγον ἀκούων, καὶ ἡ μέριμνα τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον καὶ ἄκαρπος γίνεται	ο δε εις τας ακανθας σπαρεις ουτος εστιν ο τον λογον ακουων και η μεριμνα του αιωνος τουτου και η απατη του πλουτου συμπνιγει τον λογον και ακαρπος γινεται	ο δε εις τας ακανθας σπαρεις ουτος εστιν ο τον λογον ακουων και η μεριμνα του αιωνος τουτου και η απατη του πλουτου συμπνιγει τον λογον και ακαρπος γινεται

Matthew 13:23 (NET)	Matthew 13:23 (KJV)
But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.”	But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτος ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα	ο δε επι την γην την καλην σπαρεις ουτος εστιν ο τον λογον ακουων και συνιων ος δη καρποφορει και ποιει ο μεν εκατον ο δε εξηκοντα ο δε τριακοντα	ο δε επι την γην την καλην σπαρεις ουτος εστιν ο τον λογον ακουων και συνιων ος δη καρποφορει και ποιει ο μεν εκατον ο δε εξηκοντα ο δε τριακοντα

Addendum: February 6, 2022
I can’t say that a sermon like the following wasn’t preached to me when I was five or ten or twenty or forty-years-old. I can say I heard it today.

The New Covenant, Part 3

Back to The Lost Son of Perdition, Part 8

Back to Justice and Mercy Revisited, Part 2

^[1] The New Covenant, Part 1

^[2] 2 Corinthians 5:21 (NET) Table

^[3] Galatians 5:22b, 23a (NET) Table

^[4] 2 Corinthians 12:8 (NET) with phrases in brackets from 2 Corinthians 12:7 (NET) Table

^[5] 2 Corinthians 12:9 (NET) Table

^[6] The Byzantine Majority text had εγω here. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[7] The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: my) here. The NET parallel Greek text and NA²⁸ did not.

^[8] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had οὐκέτι here, where the Stephanus Textus Receptus had ουκ ετι (KJV: no more).

^[9] The NET parallel Greek text and NA²⁸ had ἀκούσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν ακουση (KJV: whatsoever he shall hear).

^[10] John 11:14, 15a (NET)

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

^[12] John 14:16 (NET) Table

^[13] John 14:23 (NET) Table

^[14] 1 Corinthians 2:12 (NET)

^[15] John 3:16a (NET) Table

^[16] Ephesians 3:16, 17a (NET)

^[17] John 8:44a (NET) Table

^[18] John 3:19b, 20 (NET)

^[19] John 8:31a (NET)

^[20] Matthew 13:11b (NET)

^[21] Matthew 13:13b (NET)

^[22] Who Am I? Part 3

^[23] I called it a flirtation not to minimize its seriousness but to highlight how I was not serious enough about it to maintain such a demanding faith for any prolonged period of time.

^[24] Who am I? Part 3

^[25] John 17:3b (NET)

^[26] Romans 7:25a (NET) Table

^[27] Romans 7:25a NA²⁸ This is what the editors of the NA²⁸ currently believe to be the original text.

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

^[29] The NET parallel Greek text and NA²⁸ had γὰρ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[30] Philippians 2:13 (NET)

^[31] The Stephanus Textus Receptus and Byzantine Majority Text had τουτου following αἰῶνος (KJV: this world). The NET parallel Greek text and NA²⁸ did not.

^[32] The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding soil (KJV: ground). The NET parallel Greek text and NA²⁸ did not.

^[33] The NET parallel Greek text and NA²⁸ had συνιείς here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνιων (KJV: understandeth it).

^[34] 1 Corinthians 3:6 (NET) Table

Westworld, Part 3

Posted on November 1, 2021 by admin

“What is a person but a collection of choices?” the Man in Black (Ed Harris) asks rhetorically. “Where do those choices come from? Do I have a choice? Were any of these choices ever truly mine to begin with?”^[1]

The Man in Black had cut himself off from the guidebook for the real world, the knowledge of God revealed in the Bible. He did not believe all that [God] had made…was very good.^[2] He did not believe what happened to humankind when the first people rejected God’s word for the serpent’s (Genesis 3:1-7 NET).

Now the serpent was shrewder than any of the wild animals that the Lord God had made. He said to the woman, “Is it really true that God said, ‘You must not eat from any tree of the orchard’?” [Table] The woman said to the serpent, “We may eat of the fruit from the trees of the orchard; but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, or else you will die.’” The serpent said to the woman, “Surely you will not die [Table], for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil” [Table]. When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it. Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves [Table].

[S]in entered the world through one man, Paul explained, and death through sin, and so death spread to all people because all sinned.^[3] Jesus said to those Judeans who had believed him,^[4] You people are from your father the devil, and you want to do what your father desires.^[5] Granted, it’s all too easy for Gentiles to believe that Jews are from [their] father the devil. It takes us a little longer to realize that Jews are Everyman in the Gospel narratives.

The Man in Black despite cutting himself off from the knowledge of God revealed in the Bible recognized the effect of being from his father the devil. His wife Juliet (Sela Ward) asked him to tell her one true thing. Thinking she was passed out drunk, he confessed:

No one else sees it: this thing in me. Even I didn’t see it at first. And then one day, it was there: a stain I had never noticed before, tiny fleck of darkness…invisible to everyone. Yet, I could see nothing else, ‘til finally I understood that the darkness wasn’t some mark from something I’d done, or some regrettable decision I’d made. I was shedding my skin. The darkness was what was underneath. It was mine all along. And I decided how much of it I let into the world. I tried to do right. I was faithful, generous…kind, at least in this world. That has to count for something, right?^[6]

The Man in Black didn’t believe that [w]e are all like one who is unclean, all our so-called righteous acts are like a menstrual rag in [God’s] sight.^[7] The Man in Black didn’t believe God. And so a confession that may seem like the prelude to receiving God’s salvation through Jesus Christ turns hollow and bitter as he fulfills the rest of Isaiah’s prophecy (Isaiah 64:6b, 7 NET):

We all wither like a leaf; our sins carry us away like the wind. No one invokes your name, or makes an effort to take hold of you. For you have rejected us and handed us over to our own sins [Table].

The Man in Black’s confession to his wife continued:

I built a wall and tried to protect you and Emily. But you saw right through it, didn’t you? You’re the only one. And for that I am truly sorry. Because…everything you feel is true. I don’t belong to you or this world. I belong to another world. I always have.^[8]

He refers here to Westworld. What follows is a spoiler for the first season. The “gee whiz” factor of this particular plot twist is far outweighed in my opinion by the benefit of having a temporal landmark to recognize the first season’s double helix story arc: The Man in Black (Ed Harris) is William (Jimmi Simpson) older.

He explains to Dolores (Evan Rachel Wood):

Black William: Remember, you’re the one who said this is the only world that matters, and you were right. So, I took your advice and I bought this world.

Dolores: This world doesn’t belong to you.

Black William: Oh, but it does by a majority share. And business is booming. And you wanna know why? Because this place feels more real than the real world.^[9]

I don’t mean to imply that a fictional character was influenced by the devil. It was the true-to-life crafting of this character (among others) as written and acted that caught my attention in the first place, how well his words and actions displayed the same inner turmoil revealed in the Bible.

“I’m a god,” Black William (Ed Harris) tells Teddy (James Marsden), “titan of industry, philanthropist, family man, married to a beautiful woman, father to a beautiful daughter. I’m the good guy…”

Teddy: Did you hurt them, too?

Black William: Never. They never saw anything like the man I am in here. But she knew anyway. She said if I stacked up all my good deeds, it was just an elegant wall I built to hide what’s inside from everyone, and from myself.^[10]

William oversaw the implementation of a program to use the technology of Westworld to create a sinister imitation of eternal life for his dead Father-in-law Jim (Peter Mullan), a virtual immortality that leaves the sin nature “alive” and fully functioning, cynically called “fidelity.” But the android facsimiles of Jim all went insane eventually. Black William explains to his latest facsimile:

Another year or two, they might crack it, get a version of you that’s viable long-term. But the thing is, we’re not so sure anymore. I’m beginning to think that this whole enterprise was a mistake. People aren’t meant to live forever….World is better off without you, Jim. Possibly without me….Now, took me a long time to learn this, but some men are better off dead.^[11]

It struck me how close and how far William was from the truth. For through the law I died to the law so that I may live to God, Paul wrote to believing Galatians. 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.^[12]

Paul didn’t think of this blessing as something exclusively for him alone. He explained in some detail how all men and women are “better off dead” to sin (Romans 6:1-7 NET):

What shall we say then? Are we to remain in sin so that grace may increase? [Table] Absolutely not! How can we who died to sin still live in it? Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.

For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin. (For someone who has died has been freed from sin.)

None of this meant anything to Black William. He was obsessed with his own creation. Though he claims that Westworld “feels more real than the real world,” he also acknowledges to Dolores that “it isn’t because you can’t really fight back and the guests can’t really lose, which means all this is a lie. But we can make it true. Don’t you want that, Dolores, one true thing?”^[13]

The devil isn’t the only one impacting people’s choices in the real world. And perhaps I should make it explicit that I mean the real world, not the fictional “real world” of Westworld (John 3:16-18 NET).

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. For God did not send his Son into the world to condemn the world, but that the world should be saved through him [Table]. The one who believes in him is not condemned. The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God.

True to form I misunderstood Jesus’ words translated into English. I thought the way God loved the world was to send his one and only Son to be the ultimate Shibboleth of eternal consequence (Judges 12:5, 6 NET):

The Gileadites captured the fords of the Jordan River opposite Ephraim. Whenever an Ephraimite fugitive said, “Let me cross over,” the men of Gilead asked him, “Are you an Ephraimite?” If he said, “No,” then they said to him, “Say ‘Shibboleth!’” If he said, “Sibboleth” (and could not pronounce the word correctly), they grabbed him and executed him right there at the fords of the Jordan. On that day 42,000 Ephraimites fell dead.

For God did not send his Son into the world to condemn the world, but that the world should be saved through him,^[14] sounded like fairly typical CYA language. God washed his hands, as it were, and said, “I am innocent of [your] blood. You take care of it yourselves!”^[15] Clearly, I did not believe that God is holy.

My Pastor described the holiness of God in a sermon:^[16]

Well, holiness is a very complex idea within Scripture, a very rich idea within Scripture. It describes the perfection of moral purity. It describes the perfection of goodness. It also describes the magnificent otherness of God: That He is not like us, that his nature, his character is greater, bigger, different than anything else within creation. That He is separate from creation, over creation, more significant, more important, better than creation. All these ideas are consumed within this idea of God’s holiness.

My diminished view of God went hand in hand with my diminished view of his salvation: that He had very little to do with salvation, practically speaking. Salvation had everything to do with the individual who believed, or claimed to believe. But Jesus’ saying—No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him^[17] called my do-it-yourself salvation into serious question.

The Greek words translated to condemn and should be saved in John 3:17 above were κρίνῃ and σωθῇ respectively. Both are verbs in the subjunctive mood: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.” So, technically, κρίνῃ should have been translated “that he should condemn” or judge rather than as an infinitive to condemn. But the definition of the subjunctive mood continues:

However 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.

For God did not send his Son into the world to condemn the world, but that the world should be saved through him, is quite clearly both the purpose and the result of, For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. In other words, that God will not condemn the world but save the world is predicated upon the love of God and the faithfulness of Jesus Christ. It is about as certain as anything can be expressed in Koine Greek.

Jesus said: And I, when I am lifted up from the earth (he said this to indicate clearly what kind of death he was going to die^[18]), will draw (ἑλκύσω, another form of ἑλκύω) all people to myself.^[19] This powerful drawing, pulling, dragging is a promise made by the Son of God. It, too, is about as certain as anything can be expressed in Koine Greek. And it impacts our choices in the real world.

The question for any individual doesn’t boil down to some internal inventory: what do I believe? can I believe? Count on God to supply the requisite faith. The question becomes: will I quit listening to the devil? Am I done yet hurting [myself] by kicking against the goads?^[20]

Tables comparing Genesis 3:2; 3:3; 3:6; Isaiah 64:6; Judges 12:5 and 12:6 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 3:2; 3:3; 3:6; Isaiah 64:6; Judges 12:5 and 12:6 in the Septuagint (BLB and Elpenor) follow.

Genesis 3:2 (Tanakh)	Genesis 3:2 (KJV)	Genesis 3:2 (NET)
And the woman said unto the serpent: ‘Of the fruit of the trees of the garden we may eat;	And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:	The woman said to the serpent, “We may eat of the fruit from the trees of the orchard;

Genesis 3:2 (Septuagint BLB)	Genesis 3:2 (Septuagint Elpenor)
καὶ εἶπεν ἡ γυνὴ τῷ ὄφει ἀπὸ καρποῦ ξύλου τοῦ παραδείσου φαγόμεθα	καὶ εἶπεν ἡ γυνὴ τῷ ὄφει· ἀπὸ καρποῦ τοῦ ξύλου τοῦ παραδείσου φαγούμεθα,
Genesis 3:2 (NETS)	Genesis 3:2 (English Elpenor)
And the woman said to the snake, “We shall eat of the fruit of the tree of the orchard,	And the woman said to the serpent, We may eat of the fruit of the trees of the garden,

Genesis 3:3 (Tanakh)	Genesis 3:3 (KJV)	Genesis 3:3 (NET)
but of the fruit of the tree which is in the midst of the garden, G-d hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’	But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.	but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, or else you will die.’”

Genesis 3:3 (Septuagint BLB)	Genesis 3:3 (Septuagint Elpenor)
ἀπὸ δὲ καρποῦ τοῦ ξύλου ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου εἶπεν ὁ θεός οὐ φάγεσθε ἀπ᾽ αὐτοῦ οὐδὲ μὴ ἅψησθε αὐτοῦ ἵνα μὴ ἀποθάνητε	ἀπὸ δὲ τοῦ καρποῦ τοῦ ξύλου, ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου, εἶπεν ὁ Θεός, οὐ φάγεσθε ἀπ᾿ αὐτοῦ, οὐ δὲ μὴ ἅψησθε αὐτοῦ, ἵνα μὴ ἀποθάνητε
Genesis 3:3 (NETS)	Genesis 3:3 (English Elpenor)
but of the fruit of the tree that is in the middle of the orchard, God said, ‘You shall not eat of it nor shall you even touch it, lest you die.’”	but of the fruit of the tree which is in the midst of the garden, God said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

Genesis 3:6 (Tanakh)	Genesis 3:6 (KJV)	Genesis 3:6 (NET)
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 when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.	When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it.

Genesis 3:6 (Septuagint BLB)	Genesis 3:6 (Septuagint Elpenor)
καὶ εἶδεν ἡ γυνὴ ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν καὶ ὅτι ἀρεστὸν τοῗς ὀφθαλμοῗς ἰδεῗν καὶ ὡραῗόν ἐστιν τοῦ κατανοῆσαι καὶ λαβοῦσα τοῦ καρποῦ αὐτοῦ ἔφαγεν καὶ ἔδωκεν καὶ τῷ ἀνδρὶ αὐτῆς μετ᾽ αὐτῆς καὶ ἔφαγον	καὶ εἶδεν ἡ γυνή, ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν καὶ ὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν καὶ ὡραῖόν ἐστι τοῦ κατανοῆσαι, καὶ λαβοῦσα ἀπὸ τοῦ καρποῦ αὐτοῦ ἔφαγε· καὶ ἔδωκε καὶ τῷ ἀνδρὶ αὐτῆς μετ᾿ αὐτῆς, καὶ ἔφαγον
Genesis 3:6 (NETS)	Genesis 3:6 (English Elpenor)
And the woman saw that the tree was good for food and that it was pleasing for the eyes to look at and it was beautiful to contemplate, and when she had taken of its fruit she ate, and she also gave some to her husband with her, and they ate.	And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon and beautiful to contemplate, and having taken of its fruit she ate, and she gave to her husband also with her, and they ate.

Isaiah 64:6 (Tanakh)	Isaiah 64:6 (KJV)	Isaiah 64:6 (NET)
But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.	But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.	We are all like one who is unclean, all our so-called righteous acts are like a menstrual rag in your sight. We all wither like a leaf; our sins carry us away like the wind.

Isaiah 64:6 (Septuagint BLB)	Isaiah 64:6 (Septuagint Elpenor)
καὶ ἐγενήθημεν ὡς ἀκάθαρτοι πάντες ἡμεῗς ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν καὶ ἐξερρύημεν ὡς φύλλα διὰ τὰς ἀνομίας ἡμῶν οὕτως ἄνεμος οἴσει ἡμᾶς	καὶ ἐγενήθημεν ὡς ἀκάθαρτοι πάντες ἡμεῖς, ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν· καὶ ἐξερρύημεν ὡς φύλλα διὰ τὰς ἀνομίας ἡμῶν, οὕτως ἄνεμος οἴσει ἡμᾶς
Isaiah 64:6 (NETS)	Isaiah 64:6 (English Elpenor)
And we have all become like unclean people; all our righteousness is like the rag of a woman who sits apart. And we have fallen off like leaves because of our acts of lawlessness; thus the wind will take us away.	and we are all become as unclean, and all our righteousness as a filthy rag: and we have fallen as leaves because of our iniquities; thus the wind shall carry us [away].

Judges 12:5 (Tanakh)	Judges 12:5 (KJV)	Judges 12:5 (NET)
And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay;	And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay;	The Gileadites captured the fords of the Jordan River opposite Ephraim. Whenever an Ephraimite fugitive said, “Let me cross over,” the men of Gilead asked him, “Are you an Ephraimite?” If he said, “No,”

Judges 12:5 (Septuagint BLB)	Judges 12:5 (Septuagint Elpenor)
καὶ προκατελάβοντο ἄνδρες Γαλααδ τὰς διαβάσεις τοῦ Ιορδάνου τοῦ Εφραιμ καὶ ἐγενήθη ὅτι εἶπαν οἱ διασεσῳσμένοι τοῦ Εφραιμ διαβῶμεν καὶ εἶπαν αὐτοῗς οἱ ἄνδρες Γαλααδ μὴ ὑμεῗς ἐκ τοῦ Εφραιμ καὶ εἶπαν οὔκ ἐσμεν	καὶ προκατελάβετο Γαλαὰδ τὰς διαβάσεις τοῦ ᾿Ιορδάνου τοῦ ᾿Εφραίμ, καὶ εἶπαν αὐτοῖς οἱ διασωζόμενοι ᾿Εφραίμ· διαβῶμεν, καὶ εἶπαν αὐτοῖς οἱ ἄνδρες Γαλαάδ· μὴ ᾿Εφραθίτης εἶ; καὶ εἶπεν· οὔ
Judges 12:5 (NETS)	Judges 12:5 (English Elpenor)
And the men of Galaad quickly seized the fords of the Jordan of Ephraim. And it came about that the fugitives of Ephraim said, “Let us pass over,” and the men of Galaad said to them, “Are you not from Ephraim?” And they said, “We are not.”	And Galaad took the fords of Jordan before Ephraim; and they that escaped of Ephraim said to them, Let us go over: and the men of Galaad said, Art thou an Ephrathite? and he said, No.

Judges 12:6 (Tanakh)	Judges 12:6 (KJV)	Judges 12:6 (NET)
Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand.	Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand.	then they said to him, “Say ‘Shibboleth!’” If he said, “Sibboleth” (and could not pronounce the word correctly), they grabbed him and executed him right there at the fords of the Jordan. On that day 42,000 Ephraimites fell dead.

Judges 12:6 (Septuagint BLB)	Judges 12:6 (Septuagint Elpenor)
καὶ εἶπαν αὐτοῗς εἴπατε δὴ σύνθημα καὶ οὐ κατηύθυναν τοῦ λαλῆσαι οὕτως καὶ ἐπελάβοντο αὐτῶν καὶ ἔσφαξαν αὐτοὺς ἐπὶ τὰς διαβάσεις τοῦ Ιορδάνου καὶ ἔπεσαν ἐξ Εφραιμ ἐν τῷ καιρῷ ἐκείνῳ δύο τεσσαράκοντα χιλιάδες	καὶ εἶπαν αὐτῷ· εἶπον δὴ Στάχυς· καὶ οὐ κατεύθυνε τοῦ λαλῆσαι οὕτως. καὶ ἐπελάβοντο αὐτοῦ, καὶ ἔθυσαν αὐτὸν πρὸς τὰς διαβάσεις τοῦ ᾿Ιορδάνου, καὶ ἔπεσαν ἐν τῷ καιρῷ ἐκείνῳ ἀπὸ ᾿Εφραὶμ δύο καὶ τεσσαράκοντα χιλιάδες
Judges 12:6 (NETS)	Judges 12:6 (English Elpenor)
And they said to them, “Then say: Password,” and they did not keep straight so as to say it like that. And they seized them and slew them at the fords of the Jordan. And forty-two thousand of Ephraim fell at that time.	Then they said to him, Say now Stachys; and he did not rightly pronounce it so: and they took him, and slew him at the fords of Jordan; and there fell at that time of Ephraim two and forty thousand.

Westworld, Part 4

Back to Father, Son and Holy Spirit, Part 9

Back to Who Am I? Part 14

Back to Father, Son and Holy Spirit – Part 10

Back to Keep Yourselves from Idols, Part 1

Back to Keep Yourselves From Idols, Part 3

^[1] Westworld, Season 2, Episode 9, “Vanishing Point”

^[2] Genesis 1:31a (NET) Table

^[3] Romans 5:12 (NET)

^[4] John 8:31a (NET)

^[5] John 8:44a (NET) Table

^[6] Westworld, Season 2, Episode 9, “Vanishing Point”

^[7] Isaiah 64:6a (NET)

^[8] Westworld, Season 2, Episode 9, “Vanishing Point”

^[9] Westworld, Season 1, Episode 10, “The Bicameral Mind”

^[10] Westworld, Season 1, Episode 8, “Trace Decay”

^[11] Westworld, Season 2, Episode 4, “The Riddle of the Sphinx”

^[12] Galatians 2:19, 20 (NET)

^[13] Westworld, Season 1, Episode 10, “The Bicameral Mind”

^[14] John 3:17 (NET)

^[15] Matthew 27:24b (NET) Table

^[16] Adam Sanftner, Covenant Bible Church, Farmington MO 63640, August 15, 2021

^[17] John 6:44a (NET) Table

^[18] John 12:33 (NET)

^[19] John 12:32 (NET)

^[20] Acts 26:14 (NET) Table

The Gospel and the Religious Mind

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

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