Tag Archives: John 8:58

Romans, Part 55

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I am continuing my attempt to view—Do not lag in zeal, be enthusiastic in spirit, serve the Lord[1]—as a definition of love (ἀγάπη) rather than as rules.  This particular essay is focused on the story of Jesus feeding five thousand plus people in the light of his assessment of the Jewish authorities (Ἰουδαῖοι) as an answer to how the Father seeking his own is not self-seeking.  I don’t know the official status of the “Jewish authorities.”

The  Ἰουδαῖοι (translated, Jewish leaders) sent priests and Levites from Jerusalem to ask [John the Baptist], “Who are you?”[2]  I’ve assumed that the Ἰουδαῖοι called out the big guns (though they may have sent their servants to do their bidding).  In the story of Jesus and the Samaritan woman John explained, For Jews ( Ἰουδαῖοι) use nothing in common with Samaritans.[3]  This sounds like a description of “Jewishness.”  The  Ἰουδαῖοι (translated, Jewish leaders) said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.”[4]  The healed man didn’t immediately drop his mat, but he didn’t blow off the Ἰουδαῖοι completely either.  He felt obliged to answer their charges in some fashion, at least to turn their gaze (and wrath) toward Jesus.

I certainly think of the Jewishness of the moment as the true adversary in this story (and perhaps all of John’s gospel narrative).  I might be more accurate to call these “authorities” accepted exemplars of then current Jewishness, but I’ll probably stick with  Ἰουδαῖοι for now.

It’s getting pretty deep here.  I need to remind myself what is at stake just to follow through with this level of detail.  First is my own issue:  Rules leap off the page and dance lewdly before my eyes.  Love and grace have always been more difficult for me to see in the Bible.  I’ve already written about how 1 Corinthians served to undo almost everything I thought I had learned in Romans.  Perceiving Romans 12:9-21 as rules to be obeyed clearly began that process.

My reason these days almost shouts, “Of course these are definitions of love.  How could the one who said of God’s law—no one is declared righteous before him by the works of the law[5]—turn back, institute his own rules and expect any sane person to take him seriously?”  My experience of human nature, however, argues that we perceive that fault in others of which we are most guilty.  It makes perfect sense then that one who accused others of ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness[6] would deny the efficacy of God’s law vis-a-vis righteousness only to establish his own rules of righteousness.  These arguments are mutually canceling.  I need to do the work studying the words to find the love and grace embedded in these apparent rules.

Here I want to recount what Jesus said about the Ἰουδαῖοι of the only God-ordained religion on the planet[7]:

1) You people have never heard [the Father’s] voice nor seen his form at any time, nor do you have his word residing in you, because you do not believe the one whom he sent.[8]

2) You study the scriptures thoroughly…it is these same scriptures that testify about me, but you are not willing to come to me so that you may have life.[9]

3) If you believed Moses, you would believe me, because he wrote about me.[10]

On point number 3 I want to clarify my own thinking.  The Bible begins: In the beginning ʼĕlôhı̂ym created the heavens and the earth.[11]  Then in chapter 2 one [Addendum (April 26, 2023): Father, Son and Holy Spirit, Part 7] of the ʼĕlôhı̂ym is specified: This is the account of the heavens and the earth when they were created – when the yehôvâh ʼĕlôhı̂ym made the earth and heavens.[12]  From this point on the Bible becomes his story.  If you believe (as I did) that yehôvâh ʼĕlôhı̂ym corresponds to the Father in the New Testament, Eric Chabot has an article online detailing the few times Moses wrote about Jesus.

These days I am thinking that yehôvâh ʼĕlôhı̂ym corresponds to the Son in the New Testament.  I think that was Jesus’ point when He said, I tell you the solemn truth, before Abraham came into existence, I am![13]  God (ʼĕlôhı̂ym) said to Moses, “I am (hâyâh) that I am.”  And he said, “You must say this to the Israelites, ‘I am (hâyâh) has sent me to you.’”  God (ʼĕlôhı̂ym) also said to Moses, “You must say this to the Israelites, ‘The Lord (yehôvâh)– the God (ʼĕlôhı̂ym) of your fathers, the God (ʼĕlôhı̂ym) of Abraham, the God (ʼĕlôhı̂ym) of Isaac, and the God (ʼĕlôhı̂ym) of Jacob – has sent me to you.  This is my name forever, and this is my memorial from generation to generation.’”[14]

I think this was John’s point when he penned: In the beginning was the Word, and the Word was with God, and the Word was fully God.  The Word was with God in the beginning.  All things were created by him, and apart from him not one thing was created that has been created.[15]  Now the Word became flesh and took up residence among us.  We saw his glory – the glory of the one and only, full of grace and truth, who came from the Father.[16]

And I think this was Paul’s point when he prophesied of Jesus: who though he existed in the form of God did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature.  He humbled himself, by becoming obedient to the point of death – even death on a cross!  As a result God exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow – in heaven and on earth and under the earth – and every tongue confess that Jesus Christ is Lord to the glory of God the Father.[17]

What this means to me here is that I take Eric Chabot’s list and add virtually everything else Moses wrote to it.  In this light I’ll continue to look into the feeding of the five thousand men plus women and children.

Jesus and his disciples left by boat for an isolated place outside of Bethsaida.  But when the crowd heard about it, they followed him on foot from the towns, and arrived there ahead of them.  John added the reason they followed Him: they were observing (ἐθεώρουν, a form of θεωρέω) the miraculous signs (σημεῖα, a form of σημεῖον) he was performing on the sick.

Matthew Mark Luke

John

Now when Jesus heard this he went away from there privately in a boat to an isolated place.

Matthew 14:13a (NET)

 Then the apostles gathered around Jesus and told him everything they had done and taught.  He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat).  So they went away by themselves in a boat to some remote place.

Mark 6:30-32 (NET)

 When the apostles returned, they told Jesus everything they had done.  Then he took them with him and they withdrew privately to a town called Bethsaida.

Luke 9:10 (NET)

 After this Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias).

John 6:1 (NET)
But when the crowd heard about it, they followed him on foot from the towns.

 Matthew 14:13b (NET)

 But many saw them leaving and recognized them, and they hurried on foot from all the towns and arrived there ahead of them.

Mark 6:33 (NET)

 But when the crowds found out, they followed him.

Luke 9:11a (NET) Table

 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

John 6:2 (NET)

Though Jesus had gone away with his disciples for rest and perhaps an opportunity to grieve,[18] when He got out of the boat he saw the large crowd, and he had compassion on them.  He welcomed them, spoke to them about the kingdom of God, and cured those who needed healing.  He had compassion on them, because they were like sheep without a shepherd (ποιμένα, a form of ποιμήν).

Matthew

 Mark

Luke
As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matthew 14:14 (NET)

 As Jesus came ashore he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd.  So he taught them many things.

Mark 6:34 (NET)

 He welcomed them, spoke to them about the kingdom of God, and cured those who needed healing.

Luke 9:11b (NET) Table

The people had many  Ἰουδαῖοι who did not have God’s word residing in them,  though the  Ἰουδαῖοι studied the Old Testament scriptures thoroughly, because they thought in them they possessed eternal life.  The  Ἰουδαῖοι functioned as thought police not as shepherds of the people.  Thought police exert their influence from the outside.  Shepherds feed the sheep.

I didn’t always recognize this distinction.  I remembered that the good shepherd breaks the legs of lambs that wander away from the flock.  I had to decide whether I would believe the shepherd lore I was taught as a child or the Word of God, as shepherds must decide whether they will feed the lambs shepherd lore or the Word of God (John 21:15-17 NET). Table

Then when they had finished breakfast [that Jesus had prepared for them], Jesus said to Simon Peter, “Simon, son of John, do you love (ἀγαπᾷς, a form of ἀγαπάω) me more than these do?”  He replied, “Yes, Lord, you know I love (φιλῶ, a form of φιλέω) you.”  Jesus told him, “Feed (βόσκε, a form of βόσκω) my lambs.”  Jesus said a second time, “Simon, son of John, do you love (ἀγαπᾷς, a form of ἀγαπάω) me?”  He replied, “Yes, Lord, you know I love (φιλῶ, a form of φιλέω) you.”  Jesus told him, “Shepherd (ποίμαινε, a form of ποιμαίνω) my sheep.”  Jesus said a third time, “Simon, son of John, do you love (φιλεῖς, another form of φιλέω) me?”  Peter was distressed that Jesus asked him a third time, “Do you love (φιλεῖς, another form of φιλέω) me?” and said, “Lord, you know everything.  You know that I love (φιλῶ, a form of φιλέω) you.”  Jesus replied, “Feed (βόσκε, a form of βόσκω) my sheep.

The Word of God does its work from the inside, unleashing the power of God (Hebrews 13:20, 21 NET):

Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd (ποιμένα, a form of ποιμήν) of the sheep, our Lord Jesus Christ, equip (καταρτίσαι, a form of καταρτίζω) you with every good thing (ἀγαθῷ, a form of ἀγαθός) to do (ποιῆσαι, a form of ποιέω) his will, working (ποιῶν, another form of ποιέω; in other words doing) in us what is pleasing before him through Jesus Christ, to whom be glory forever.  Amen.

And, of course, every shepherd must decide for himself whether he trusts God’s power enough to forego leg-breaking and thought police (Hebrews 13:20, 21 CEV).

God gives peace, and he raised our Lord Jesus Christ from death.  Now Jesus is like a Great Shepherd whose blood was used to make God’s eternal agreement with his flock.  I pray that God will make you ready to obey him and that you will always be eager to do right.  May Jesus help you do what pleases God.  To Jesus Christ be glory forever and ever!  Amen.

Here, I think, is a prime example of Bible translation as interpretation tailored to fit a lesser[19] confidence in God’s power.  My obedience is the real key.  And I think it entirely fair to ask why Jesus, who only may…help, should rob me of my glory for my obedience.  This is the second-chance-gospel I grew up believing, a second chance to keep the law.  It is not God Himself doing in us what is pleasing before Him.

When evening arrived, [Jesus’] disciples came to him saying, “This is an isolated place and the hour is already late.  Send the crowds away so that they can go into the villages and buy food for themselves.”  But he replied, “They don’t need to go.  You give them something to eat.”  On this Matthew, Mark and Luke agree.

Matthew Mark

Luke
When evening arrived, his disciples came to him saying, “This is an isolated place and the hour is already late.  Send the crowds away so that they can go into the villages and buy food for themselves.”  But he replied, “They don’t need to go.  You give them something to eat.”

Matthew 14:15, 16 (NET)

 When it was already late, his disciples came to him and said, “This is an isolated place and it is already very late.  Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.”  But he answered them, “You give them something to eat.”

Mark 6:35-37a (NET)

 Now the day began to draw to a close, so the twelve came and said to Jesus, “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging and food, because we are in an isolated place.”  But he said to them, “You give them something to eat.”

Luke 9:12, 13a (NET)

It left me with the impression that after Jesus spent a long day doing the will of the one who sent[20] Him, having food to eat that they knew nothing about,[21] it fell to his disciples to consider the practical matter of feeding so many hungry people.  But as I turn to John’s Gospel narrative I think this is precisely the false impression he wrote to correct.

John didn’t reiterate that Jesus healed the sick or taught the people many things about the kingdom of God.  That had been written already.  He wrote that Jesus went on up the mountainside and sat down there with his disciples.[22]  Then Jesus, when he looked up and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”  (Now Jesus said this to test him, for he knew what he was going to do.)[23]

Jesus was concerned about feeding the people from the very moment he saw them following him because they were observing the miraculous signs he was performing on the sick.  It is exactly what He had promised them in the name of his Father (Matthew 6:25-33 NET):

“Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear.  Isn’t there more to life than food and more to the body than clothing?  Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them.  Aren’t you more valuable than they are?  And which of you by worrying can add even one hour to his life?  Why do you worry about clothing?  Think about how the flowers of the field grow; they do not work or spin.  Yet I tell you that not even Solomon in all his glory was clothed like one of these!  And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won’t he clothe you even more, you people of little faith (ὀλιγόπιστοι, a form of ὀλιγόπιστος)?  So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’  For the unconverted pursue these things, and your heavenly Father knows that you need them.  But above all pursue his kingdom and righteousness, and all these things will be given to you as well.

I’ll take this up again in the next essay.

[1] Romans 12:11 (NET) Table

[2] John 1:19 (NET)

[3] John 4:9b (NET) Table

[4] John 5:10  (NET) Table

[5] Romans 3:20a (NET)

[6] Romans 10:3a (NET)

[7] I am beginning to think that might be overstated.  Don Richardson, for instance, might argue that with me.  I would listen to him, but for now I will stick with this understanding of the Old Testament.

[8] John 5:37b, 38 (NET)

[9] John 5:39, 40 (NET)

[10] John 5:46 (NET)

[11] Genesis 1:1 (NET)

[12] Genesis 2:4 (NET)

[13] John 8:58 (NET) Table

[14] Exodus 3:14, 15 (NET)

[15] John 1:1-3 (NET)

[16] John 1:14 (NET)

[17] Philippians 2:6-11 (NET)

[18] John 14:10-13 (NET)

[19] 2 Timothy 3:5 (NET)

[20] John 4:34 (NET) Table

[21] John 4:32 (NET)

[22] John 6:3 (NET)

[23] John 6:5, 6 (NET)

Romans, Part 38

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For Moses writes about the righteousness that is by the law, Paul continued.  “The one who does these things will live by them” [Table].  But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) or “Who will descend into the abyss?” (that is, to bring Christ up from the dead).  But what does it say?  “The word is near you, in your mouth and in your heart” (that is, the word of faith that we preach)…[1]

I have already gone into this in some detail elsewhere, when it seemed appropriate to understand Paul’s rhetorical question: If some did not believe, does their unbelief nullify the faithfulness of God?[2]  Here I will simply point out the recurring pattern.  The righteousness that is by the law is an external code of conduct forced upon the sinful flesh of Adam.  There are rewards for compliance, and threats of violence and death for noncompliance.  The righteousness that is by faith wells up from the Holy Spirit and communes intimately with the spirit born from above, so intimately that this righteousness seems like that spirit’s own idea and longing.

Paul continued, because if you confess with your mouth that Jesus is Lord…[3]  There is a note in the NET here: “Or ‘the Lord.’  The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same ‘Lord’ seems to be in view) suggests that κύριον (kurion) is to be taken as ‘the Lord,’ that is, Yahweh…”  Jesus was quite clear on the subject, saying, I tell you the solemn truth, before Abraham came into existence, I am![4]

Paul continued, and believe in your heart that God raised him from the dead, you will be saved (σωθήσῃ, a form of σώζω).[5]  What this salvation is substantively is the righteousness that is by faith, a righteousness that comes from God through his Holy Spirit.  When Peter defended his actions with Cornelius, he said, He informed us how he had seen an angel standing in his house and saying, “Send to Joppa and summon Simon, who is called Peter, who will speak a message (ρήματα, a form of ῥῆμα)[6] to you by which you and your entire household will be saved (σωθήσῃ, a form of σώζω).”  Then as I began to speak, the Holy Spirit fell on them just as he did on us at the beginning.  And I remembered the word (ρήματος, another form of ῥῆμα) of the Lord, as he used to say, “John baptized with water, but you will be baptized with the Holy Spirit.”[7]

For with the heart one believes and thus has righteousness, Paul continued, and with the mouth one confesses and thus has salvation.[8]  This translation is a little confusing.  It sounds like one possesses two different things by two different means:  1) my heart believes and thus has righteousness and 2) my mouth confesses and thus has salvation.  But the Greek word ἔχω[9] (to have, to hold) is not found in the text.  The actual word is εἰς[10] (into, unto): For with the heart one believes unto (εἰς) righteousness, and with the mouth confession is made unto (εἰς) salvation.[11]

I did not believe once upon a time and thus possess righteousness.  I did not confess once upon a time and thus possess salvation.  I believe and confess daily that I am utterly dependent on Christ’s righteousness and faithfulness.  Give us today our daily bread[12] of this new life, the fruit of your Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.[13]  What is our belief and confession (Titus 3:3-6 NET)?

For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.  But “when the kindness of God our Savior and his love for mankind appeared, he saved (ἔσωσεν, another form of σώζω) us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior.”

“And so, since we have been justified by his grace, since we are experiencing this salvation, this righteousness by faith (through the washing of the new birth and the renewing of the Holy Spirit),[14] we become heirs with the confident expectation of eternal life.”[15]  Now having written that “we are experiencing this salvation, this righteousness by faith,” I certainly don’t mean that “our experience” is a 100% accurate translation of Christ’s righteousness.  When it came to his bout with coveting Paul wrote, For I want (θέλειν, a form of θέλω)[16] to do the good, but I cannot do it (literally, For to wish is present in/with me, but not to do it).[17]  Still, he recognized that this desire was from God and not from himself or his own righteousness by the law, for the one bringing forth in you both the desire (θέλειν, a form of θέλω) and the effort – for the sake of his good pleasure – is God.[18]

For the scripture says, Paul continued in Romans, “Everyone who believes in him will not be put to shame.”  For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.  For everyone who calls on the name of the Lord will be saved (σωθήσεται, another form of σώζω).[19]

[1] Romans 10:5-8 (NET)

[2] Romans 3:3 (NET)

[3] Romans 10:9a (NET)

[5] Romans 10:9b (NET)

[7] Acts 11:13-16 (NET)

[8] Romans 10:10 (NET)

[11] Romans 10:10 (NKJV)

[13] Galatians 2:22, 23 (NET)

[14] Titus 3:5b (NET)

[15] Titus 3:7 (NET)

[17] Romans 7:18b (NET)

[18] Philippians 2:13 (NET)

[19] Romans 10:11-13 (NET)

Fear – Genesis, Part 6

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After Jacob and his family spent some time in Bethel they moved on to Ephrath (Bethlehem).  On the way Rachel went into labor – and her labor was hard.  When her labor was at its hardest, the midwife said to her, “Don’t be afraid (yârêʼ), for you are having another son.”[1]  The rabbis who translated the Septuagint changed the word to θάρσει[2] in Greek.  “Have courage (θάρσει), son!  Jesus said to the paralytic lying on a mat.  Your sins are forgiven.”[3]  With her dying breath, Rachel named him Ben-Oni [“son of my suffering”].  But his father called him Benjamin [“son of the (or “my”) right hand”] instead.[4]

Rachel was Jacob’s favorite wife.  Her father had tricked him into marrying her sister Leah as well.  Bilhah and Zilpah, Rachel’s and Leah’s servant girls, were given to Jacob when the sisters vied with each other for their husband’s affection.  Joseph, Rachel’s firstborn, was Jacob’s favorite son.  Joseph’s elder brothers hated him.  On top of that Joseph had a couple of dreams which indicated to his brothers and Jacob that Joseph thought he would rule over them.

Joseph’s brothers decided to kill him.  Reuben, Jacob’s firstborn, talked his younger siblings down from murder.  They put Joseph in a dry cistern.  Reuben hoped to return later to rescue him.  Judah—Leah’s fourth born son after Reuben, Simeon and Levi—said to his brothers, “What profit is there if we kill our brother and cover up his blood?  Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, for after all, he is our brother, our own flesh.”  His brothers agreed.[5]  The Ishmaelites sold Joseph to Potiphar the Egyptian, and eventually Joseph became a ruler in Egypt because of his ability to interpret prophetic dreams.

There was a famine in the land and Jacob sent ten of Joseph’s brothers to Egypt to buy grain.  Now Joseph was the ruler of the country, the one who sold grain to all the people of the country.  Joseph’s brothers came and bowed down before him with their faces to the ground.[6]  Joseph recognized his brothers, but they did not recognize him.  Then Joseph remembered the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!”[7]

Though I have heard it many times I am not persuaded that Joseph had some wise master plan to test his brothers’ repentance.  I think he was the outcast little brother who had his elder brothers right where he wanted them, and he wanted to make them squirm.  Beyond that he wanted to see his younger brother Benjamin.  But when he heard his brothers’ fears, he was moved, perhaps even to a repentance of his own:  They said to one other, “Surely we’re being punished because of our brother, because we saw how distressed he was when he cried to us for mercy, but we refused to listen.  That is why this distress has come on us!”  Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen?  So now we must pay for shedding his blood!”[8]

Joseph spoke to them through an interpreter, but understood their language as they whispered among themselves.  He turned away from them and wept.[9]  Here, I can be persuaded that Joseph began to formulate a plan to both save face as a ruler of Egypt who had embarked on a path of revenge, and to share with his brothers some of the mercy the Lord had shown him.  When he turned around and spoke to them again, he had Simeon taken from them and tied up before their eyes.  Then Joseph gave orders to fill their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey.  His orders were carried out.[10]

On their return journey one of the brothers discovered the money in his sack.  They were dismayed; they turned trembling one to another and said, “What in the world has God done to us?”[11]  The brothers were so sure that God was punishing them they misunderstood his mercy.  The man, the lord of the land, spoke harshly to us and treated us as if we were spying on the land,[12] they told Jacob their father.  Then the man, the lord of the land, said to us, “This is how I will find out if you are honest men.  Leave one of your brothers with me, and take grain for your hungry households and go.  But bring your youngest brother back to me so I will know that you are honest men and not spies.  Then I will give your brother back to you and you may move about freely in the land.”[13]

When they were emptying their sacks, there was each man’s bag of money in his sack!  When they and their father saw the bags of money, they were afraid (yârêʼ).[14]  In the Septuagint this was translated ἐφοβήθησαν.  Jesus took Peter, James, and John up a mountain.  And he was transfigured before them. His face shone like the sun, and his clothes became white as light.  Then Moses and Elijah also appeared before them, talking with him.[15]  Peter, James and John took all this in stride.  They had been with Jesus awhile by then and were becoming somewhat accustomed to the spectacular and miraculous events that accompanied Him.

Peter offered to build three shelters (or, shrines) to honor Jesus, Moses and Elijah.  While he was still speaking, a bright cloud overshadowed them, and a voice from the cloud said, “This is my one dear Son, in whom I take great delight.  Listen to him!”  When the disciples heard this, they were overwhelmed with fear (ἐφοβήθησαν, a form of φοβέω) and threw themselves down with their faces to the ground.[16]  I don’t know how to write about the relationship of these two passages without first considering the Son of God.

I can’t help but feel a great sympathy for those who pursued a law of righteousness.[17]  About the time they got a really firm grasp on the fact that Yahweh was not like the gods of the nations, He visited them as a pagan myth, a Son of God.  Growing up I would have interpreted the statement, God has sent his one and only Son into the world so that we may live through him,[18] this way: “Yahweh has sent Jesus into the world so that we may live through Him.”  But the more seriously I take Jesus’ words, before Abraham came into existence, I am![19] the more I am compelled to acknowledge that it was Yahweh (He is; I am was literally the unspeakable name of God) who was sent into the world to be born as a human being named Jesus (the Greek translation of Yahweh saves in Hebrew) so that we may live through Him.  Then Yahweh/Jesus began to speak of another God, his Father, whom no one had known: no one knows the Father except the Son and anyone to whom the Son decides to reveal him.[20]

The voice that frightened Peter, James and John also spoke after Jesus’ baptism, This is my one dear Son; in him I take great delight.[21]  After Jesus walked on the water and calmed the storm, those who were in the boat worshiped him, saying, “Truly you are the Son of God.”[22]  Peter testified, “You are the Christ, the Son of the living God.”  And Jesus answered him, “You are blessed, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven!”[23]  Then he instructed his disciples not to tell anyone that he was the Christ.[24]  And as they came down the mountain after his transfiguration Jesus commanded them, “Do not tell anyone about the vision until the Son of Man is raised from the dead.”[25]  The reason for this gag order was fairly obvious (Matthew 26:63-66 NET):

The high priest said to [Jesus], “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.”  Jesus said to him, “You have said it yourself.  But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.”  Then the high priest tore his clothes and declared, “He has blasphemed!  Why do we still need witnesses?  Now you have heard the blasphemy!  What is your verdict?”  They answered, “He is guilty and deserves death.”

I was curious how the three carried out the Lord’s command to tell about the vision after Jesus’ resurrection.  James, John’s brother, didn’t write any of the New Testament and Herod had him executed with a sword[26] early in the first century.  Peter described Jesus as both Lord and Christ but did not mention the offensive Son of God in any of his recorded sermons in Acts.  In fact, in one sermon it seemed that Peter was still making Jesus equal to Moses: “Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers.’”[27]  Did Peter not know that Moses was faithful in all God’s house as a servant…But Christ is faithful as a son over God’s house?[28]  Or am I in error when I assume that he was ascribing this prophecy to Christ, the Son of God?  Peter did however recount the story of the transfiguration in his second letter (2 Peter 1:16-18 NET):

For we did not follow cleverly concocted fables when we made known to you the power and return of our Lord Jesus Christ; no, we were eyewitnesses of his grandeur.  For he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.”  When this voice was conveyed from heaven, we ourselves heard it, for we were with him on the holy mountain.

John was the one who wrote most forthrightly about Jesus as the Son of God.  In all fairness to Peter, John probably didn’t write any of these things until after 70 A.D. when the ecclesiastical power of those who pursued a law of righteousness was destroyed.  And this is where I began to see the relationship of the two fears (ἐφοβήθησαν).  Both groups of men were eyewitnesses to the mercy of God and both groups feared punishment because God’s mercy did not match their preconceptions (or their rulers’ preconceptions) of “what is,” or “how things should be.”  Despite all of God’s mercy toward him Jacob was most eloquent in his fear when he complained to his sons, You are making me childless!  Joseph is gone.  Simeon is gone.  And now you want to take Benjamin!  Everything is against me.[29]

[1] Genesis 35:16, 17 (NET)

[3] Matthew 9:2 (NET) Table

[4] Genesis 35:18 (NET)

[5] Genesis 37:26, 27 (NET)

[6] Genesis 42:6 (NET)

[7] Genesis 42:8, 9 (NET)

[8] Genesis 42:21, 22 (NET)

[9] Genesis 42:24a (NET)

[10] Genesis 42:24b, 25 (NET)

[11] Genesis 42:28b (NET)

[12] Genesis 42:30 (NET)

[13] Genesis 42:33, 34 (NET)

[14] Genesis 42:35 (NET)

[15] Matthew 17:2, 3 (NET)

[16] Matthew 17:5, 6 (NET)

[17] Romans 9:31 (NET)

[18] 1 John 4:9 (NET)

[19] John 8:58 (NET) Table

[20] Matthew 11:27b (NET)

[21] Matthew 3:17 (NET)

[22] Matthew 14:33 (NET)

[23] Matthew 16:16, 17 (NET)

[24] Matthew 16:20 (NET)

[25] Matthew 17:9 (NET)

[26] Acts 12:2 (NET)

[27] Acts 3:22a (NET)

[28] Hebrews 3:5, 6a (NET)

[29] Genesis 42:36 (NET)

Romans, Part 22

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Therefore, since we have been declared righteous (Δικαιωθέντες, a form of δικαιόω) by faith (πίστεως, a form of πίστις), we have peace (εἰρήνην, a form of εἰρήνη) with God through our Lord Jesus Christ,1 Paul continued.  Jesus said, When a strong man, fully armed, guards his own palace, his possessions are safe (ἐν εἰρήνῃ; literally, “in peace”).2  I take that to mean that one aspect of εἰρήνην with God is security or safety.  The word also meant the typical cessation of hostilities.  Jesus described a king going to battle, realizing he will not succeed, he will send a representative while the other is still a long way off and ask for terms of peace (εἰρήνην, a form of εἰρήνη).3  But Jesus took great pains to warn his followers what peace with God was not (Luke 12:51-53 NET).

Do you think I have come to bring peace (εἰρήνην, a form of εἰρήνη) on earth?  No, I tell you, but rather division!  For from now on there will be five in one household divided, three against two and two against three.  They will be divided, father against4 son and son against father, mother against daughter5 and daughter against mother,6 mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.7

Do not think that I have come to bring peace (εἰρήνην, a form of εἰρήνη) to the earth, Jesus said. I have not come to bring peace (εἰρήνην, a form of εἰρήνη) but a sword.  For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, and a man’s enemies will be the members of his household.8  It is hard to imagine anything more divisive than Jesus’ exclusive claim, I am the way, and the truth, and the life.9  He did not say to those of the East, I know the way.  He did not say to those of the West, I know the truth.  He did not say to Israel, I know the life.  He said, I am the way, and the truth, and the life.  No one comes to the Father except through me.10

Jesus was not a good man.  He was clearly insane or He was Yahweh come in human flesh just as He claimed: I tell you the solemn truth, before Abraham came into existence, I am!11  He continued as recorded by Matthew to give his followers instruction in light of the division He had come to bring to families: Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.  And whoever does not take up his cross and follow me is not worthy of me.  Whoever finds his life will lose it, and whoever loses his life because of me will find it.12

I have told you these things, Jesus comforted his followers, so that in me you may have peace (εἰρήνην, a form of εἰρήνη).  In the world you have trouble and suffering (θλῖψιν, a form of θλίψις), but take courage – I have conquered (νενίκηκα, a form of νικάω) the world.13  Peace is an aspect of the fruit of the Spirit, flowing from God through his Spirit to each and every believer.  But the fruit of the Spirit is love, joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law [Table].14

Therefore, since we have been declared righteous by faith, Paul wrote the Romans, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith (πίστει, another form of πίστις) into this grace (χάριν, a form of χάρις) in which we stand (ἑστήκαμεν, a form of ἵστημι), and we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope (ἐλπίδι, a form of ἐλπίς) of God’s glory (δόξης, a form of δόξα).15

Boasting or glorying (καύχησις) in ourselves is excluded…by the principle of faith.16  It is through Christ that believers have obtained access by faith into this grace in which we stand; namely, the righteousness of God [Table]17 by the fruit of his Spirit.  So believers boast or rejoice in the hope of God’s glory.  This is the glory which was withheld from God when people did not glorify (ἐδόξασαν, a form of δοξάζω) him as God or give him thanks.18  And believers rejoice in hope because they do not yet see the fullness of this glory in themselves, not merely that they do not praise themselves, nor that they praise God with mere words, but that they glorify Him with lives that are reflections of his gift of righteousness by the fruit of his Spirit.

This grace in which we stand (ἑστήκαμεν, a form of ἵστημι) was difficult for me to comprehend.  It is the same word as uphold in the answer to Paul’s question, Do we then nullify the law through faith?  Absolutely not!  Instead we uphold (ἱστάνομεν, a form of ἱστάνω) the law.19 [Addendum March 7, 2024: According to the Koine Greek Lexicon online, ἱστάνομεν is a form of ἱστάνω.]  The King James translation had it, we establish the law.  I had trouble squaring grace and establishing the law because I thought establishing the law meant an evenhanded application of the punishments for sin listed in Leviticus 20, for instance.  I thought the law could not or would not be established or upheld until those punishments were implemented on the whole planet, whether by believers or by Christ Himself I was never quite certain.

I was Abin Cooper from Kevin Smith’s “Red State” (played brilliantly by Michael Parks, by the way) in spirit if not in action (my “faith” was completely devoid of works, thankfully, in this particular case).  Long before Kevin Smith penned “Red State” the Lord used Nietzsche’s hot wind to unmask me.  “And again, there are those who hold it a virtue to say: ‘Virtue is necessary’: but fundamentally they believe only that the police are necessary.”20  I argued for a time that Nietzsche had not aptly described me, but lost that argument in the end.  “Sometimes when you lose, you win.”21  Once I acknowledged that I didn’t know what it meant to uphold or establish the law, I began to learn.

We who through Jesus Christ have also obtained access by faith into this grace in which we stand do not glorify God or uphold his law by seeking to punish evildoers, but by demonstrating the love that is the fulfillment of the law.22

If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal.  And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing [Table].  If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit [Table].  Love is patient, love is kind, it is not envious.  Love does not brag, it is not puffed up.  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.  Love never ends.  But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside [Table].  For we know in part, and we prophesy in part, but when what is perfect comes, the partial will be set aside [Table].  When I was a child, I talked like a child, I thought like a child, I reasoned like a child.  But23 when I became an adult, I set aside childish ways.  For now we see in a mirror indirectly, but then we will see face to face.  Now I know in part, but then I will know fully, just as I have been fully known.  And now these three remain: faith, hope, and love. But the greatest of these is love.24

And the fruit of the Spirit is love…25

 

Addendum: March 7, 2024
According to a note (69) in the NET, Jesus alluded to Micah 7:6. A table comparing the Greek of Micah 7:6 with Matthew 10:35b, 36 follows.

Matthew 10:35b, 36 (NET Parallel Greek)

Micah 7:6 (BLB Septuagint)

Micah 7:6 (Elpenor Septuagint)
ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, (36) καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ διότι υἱὸς ἀτιμάζει πατέρα θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴκῳ αὐτοῦ

Matthew 10:35b, 36 (NET)

Micah 7:6 (NETS)

Micah 7:6 (English Elpenor)
a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, (36) and a man’s enemies will be the members of his household. for a son dishonors a father, a daughter shall rise up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are the men in his house. For the son dishonours his father, the daughter will rise up against her mother, the daughter-in-law against her mother-in-law: those in his house [shall be] all a man’s enemies.

Tables comparing Micah 7:6 in the Tanakh, KJV and NET, and comparing Micah 7:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Luke 12:53; Matthew 10:36 and 1 Corinthians 13:11 the NET and KJV follow.

Micah 7:6 (Tanakh)

Micah 7:6 (KJV)

Micah 7:6 (NET)
For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house. For a son thinks his father is a fool, a daughter challenges her mother, and a daughter-in-law her mother-in-law; a man’s enemies are his own family.

Micah 7:6 (BLB Septuagint)

Micah 7:6 (Elpenor Septuagint)
διότι υἱὸς ἀτιμάζει πατέρα θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴκῳ αὐτοῦ

Micah 7:6 (NETS)

Micah 7:6 (English Elpenor)
for a son dishonors a father, a daughter shall rise up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are the men in his house. For the son dishonours his father, the daughter will rise up against her mother, the daughter-in-law against her mother-in-law: those in his house [shall be] all a man’s enemies.

Luke 12:53 (NET)

Luke 12:53 (KJV)
They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.” The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Luke 12:53 (NET Parallel Greek)

Luke 12:53 (Stephanus Textus Receptus)

Luke 12:53 (Byzantine Majority Text)
διαμερισθήσονται πατὴρ ἐπὶ υἱῷ καὶ υἱὸς ἐπὶ πατρί, μήτηρ ἐπὶ |τὴν| θυγατέρα καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς καὶ νύμφη ἐπὶ τὴν πενθεράν διαμερισθησεται πατηρ εφ υιω και υιος επι πατρι μητηρ επι θυγατρι και θυγατηρ επι μητρι πενθερα επι την νυμφην αυτης και νυμφη επι την πενθεραν αυτης διαμερισθησεται πατηρ επι υιω και υιος επι πατρι μητηρ επι θυγατρι και θυγατηρ επι μητρι πενθερα επι την νυμφην αυτης και νυμφη επι την πενθεραν αυτης

Matthew 10:36 (NET)

Matthew 10:36 (KJV)
and a man’s enemies will be the members of his household. And a man’s foes shall be they of his own household.

Matthew 10:36 (NET Parallel Greek)

Matthew 10:36 (Stephanus Textus Receptus)

Matthew 10:36 (Byzantine Majority Text)
καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ και εχθροι του ανθρωπου οι οικιακοι αυτου και εχθροι του ανθρωπου οι οικειακοι αυτου

1 Corinthians 13:11 (NET)

1 Corinthians 13:11 (KJV)
When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

1 Corinthians 13:11 (NET Parallel Greek)

1 Corinthians 13:11 (Stephanus Textus Receptus)

1 Corinthians 13:11 (Byzantine Majority Text)
ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου οτε ημην νηπιος ως νηπιος ελαλουν ως νηπιος εφρονουν ως νηπιος ελογιζομην οτε δε γεγονα ανηρ κατηργηκα τα του νηπιου οτε ημην νηπιος ως νηπιος ελαλουν ως νηπιος εφρονουν ως νηπιος ελογιζομην οτε δε γεγονα ανηρ κατηργηκα τα του νηπιου

1 Romans 5:1 (NET)

2 Luke 11:21 (NET)

3 Luke 14:32 (NET)

5 The NET parallel Greek text and NA28 had |τὴν| θυγατέρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had θυγατρι (KJV: the daughter).

6 The NET parallel Greek text and NA28 had τὴν μητέρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had μητρι (KJV: the mother).

7 The Stephanus Textus Receptus and Byzantine Majority Text had αυτης (KJV: her) following mother-in-law. The NET parallel Greek text and NA28 did not.

9 John 14:6a (NET)

10 John 14:6 (NET)

11 John 8:58 (NET) Table

12 Matthew 10:37-39 (NET)

13 John 16:33 (NET)

14 Galatians 5:22, 23 (NET)

15 Romans 5:1, 2 (NET)

19 Romans 3:31 (NET) Table

20 Friedrich Nietzsche, Of the Virtuous, Thus Spoke Zarathustra, translated by R.J. Hollingdale, Penguin Books, 1975, p. 119

21 From the film, “What Dreams May Come”

24 1 Corinthians 13 (NET)

David’s Forgiveness, Part 12

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Before David’s men marched out to…fight against Israel…in the forest of Ephraim,1 The king gave this order to Joab, Abishai, and Ittai: “For my sake deal gently with the young man Absalom.” Now the entire army was listening when the king gave all the leaders this order concerning Absalom.2  Absalom and the army of Israel were defeated.  Twenty thousand died; the forest consumed more soldiers than the sword devoured that day.3  Absalom’s head was caught in the branches of a tree as his mule ran off without him.

One of David’s warriors reported this to Joab.  What!  You saw this?  Joab responded incredulously.  Why didn’t you strike him down right on the spot?  I would have given you ten pieces of silver and a commemorative belt!4  The warrior responded that he wouldn’t disobey the King’s order for a thousand pieces of silver.  Perhaps Abishai or Ittai would have obeyed David’s order.  But Joab was the one who risked everything to bring Absalom back from exile.  There was never any guarantee that David would respond good-naturedly to Joab’s lying actress.  It was Joab’s barley that Absalom burned.  And it was Joab who put everything on the line again to get Absalom back in David’s favor, from where Absalom won the loyalty of the citizens of Israel5 and rebelled against his father.  Joab had had enough (2 Samuel 18:14b-16 NET).

He took three spears in his hand and thrust them into the middle of Absalom while he was still alive in the middle of the oak tree.  Then ten soldiers who were Joab’s armor bearers struck Absalom and finished him off.  Then Joab blew the trumpet and the army turned back from chasing Israel, for Joab had called for the army to halt.

I can’t tell if Absalom, retreating on his mule, outran his royal bodyguard or if all fifty men had already died or deserted him.  But Absalom was alone and helpless when he faced Joab.  Later, when David was exhausted in battle with the Philistines and Ishbi-Benob would have killed him, Abishai the son of Zeruiah came to David’s aid, striking the Philistine down and killing him.6  Abishai’s loyalty was unwavering despite the fact that David publicly rebuked him on two occasions for his desire to kill Shimei.7  Ever since David killed Goliath in single combat he inspired loyalty and even love8 in other fighting men, beginning with Saul’s son Jonathan.  And considering Jonathan’s bravery in battle9 it seems almost providential that Goliath was left alive for David to fight and win a reputation.10

Two runners brought news of the victory of David’s warriors over Israel.  David’s first concern was for Absalom, How is the young man Absalom?11  The first runner didn’t know.  The second replied, “May the enemies of my lord the king and all who have plotted against you be like that young man!”  The king then became very upset.  He went up to the upper room over the gate and wept.  As he went he said, “My son, Absalom!  My son, my son, Absalom!  If only I could have died in your place!  Absalom, my son, my son!”12

So the victory of that day was turned to mourning as far as all the people were concerned.  For the people heard on that day, “The king is grieved over his son.”  That day the people stole away to go to the city the way people who are embarrassed steal away in fleeing from battle.13

Joab complained to David, Today you have embarrassed all your servants who have saved your life this day, as well as the lives of your sons, your daughters, your wives, and your concubines.  You seem to love your enemies and hate your friends!14  This wasn’t quite accurate.  David loved a son who became his enemy.  He was still quite lethal to most of his enemies.  But I can’t help but wonder what impact this story of the man after God’s own heart had on one twelve-year-old boy, the true son of David who would build a house for the Lord’s name.15  Is this where he understood his Father’s will (Matthew 5:43-45 NET)?

“You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’  But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous [Table].”

Is this where He understood that He, unlike David, could die in our place?

Though I called the Old Testament a mnemonic device for the Lord Jesus, I’m not sure how I feel about it.  Yes, before He was born as Jesus I believe He placed these cues in Scripture for Himself.  I’m not sure that they triggered actual (electrical or chemical) memories so much as the faith to accept that He was the One who spoke to Moses, I tell you the solemn truth, before Abraham came into existence, I am!16  Could God implant actual memories into the boy Jesus?  Yes.  Would that be cheating?  I don’t know.

When David returned to Jerusalem he took the ten concubines he had left to care for the palace and placed them under confinement (mišmereṯ, משמרת).  Though he provided for their needs, he did not have sexual relations with them.  They remained in confinement (ṣārar, צררות) until the day they died, living out the rest of their lives as widows.17  Translating these two different Hebrew words as confinement (See Addendum below) carries a kind of objective truth, but misses the nuance.

King Saul had eighty-five priests and their families killed when he found out that Ahimelech, one of the priests, gave David bread to eat and Goliath’s sword.  Abiathar, Ahimelech’s son, escaped to tell David, who said, Stay with me.  Don’t be afraid!…You are secure (mišmereṯ, משמרת) with me.18  This same Hebrew word was used for the protection lavished on the perfect19 Passover lamb, You must care (mišmereṯ, למשמרת) for it until the fourteenth day of this month...20  It was also used of the food prepared on Friday and kept (mišmereṯ, למשמרת) until morning21 for eating on the Sabbath.  So the first confinement of David’s concubines was protection from execution, whether for treason or adultery, the more customary penalty for cohabiting with kings.

I am terribly troubled (ṣārar, צר)! Saul replied to Samuel’s question, Why have you disturbed me by bringing me up?  The specific trouble Saul mentioned was that the Philistines are fighting against me and God has turned away from me.22  I grieve (ṣārar, צר) over you, my brother Jonathan!23 David lamented after his friend’s death in battle against the Philistines.  So the second confinement is cognizant of the women’s distress, neither married nor free to be married.

I began the discussion of David’s sin with a defensive invitation to imagine David as a contemporary political figure rather than a religious icon in a religious story.  I was a bit embarrassed about God’s forgiveness in this context.  But now, after studying “David’s personal karma from the hand of Jesus,” and witnessing David’s faithfulness throughout, I am no longer embarrassed.  God will prevail for forgiving David if judged by me.24 Have I made that case for the reader?

That’s another matter entirely.  The gulf between reading about someone knowing God and knowing God oneself might be unbridgeable.  The best advice I received from J.I. Packer in his book Knowing God was to put his book down and pick up the Bible instead. And I pass that advice on to any readers of this blog.  Stop reading this silly blog and begin to write your own.  Mine is full of the idiosyncrasies of my personal struggle with sin and ignorance and unbelief.

I’ll keep writing because I’ll keep studying to know God.  Writing keeps me honest about what I know and what I don’t know, what I think, what I believe.  And I need this record to help me remember where I’ve been.  The discipline of writing for a reader keeps me somewhat focused, more than my wandering mind apart from that discipline.  Only God knows what vanity prompts me to make this diary public.

 

Addendum: May 31, 2021
Both מִשְׁמֶ֙רֶת֙ and צְרֻר֛וֹת are no longer translated confinement in the NET:

Masoretic Text

 Septuagint
2 Samuel 20:3 (Tanakh) 2 Samuel 20:3 (NET) 2 Reigns 20:3 (NETS)

2 Kings 20:3 (English Elpenor)
And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in ward (מִשְׁמֶ֙רֶת֙), and provided them with sustenance, but went not in unto them.  So they were shut up (צְרֻר֛וֹת) unto the day of their death, in widowhood, with their husband alive. Then David went to his palace in Jerusalem.  The king took the 10 concubines he had left to care for the palace and placed them under confinement (mišmereṯ, משמרת).  Though he provided for their needs, he did not sleep with them.  They remained under restriction (ṣārar, צררות) until the day they died, living out the rest of their lives as widows. And Dauid entered into his house in Ierousalem, and the king took the ten women, his concubines, whom he left to keep the house, and gave them over into a house under guard (φυλακῆς) and supported them but did not go in to them.  And they were shut up (συνεχόμεναι) until the day of their death, living as widows. And David went into his house at Jerusalem: and the king took the ten women his concubines, whom he had left to keep the house, and he put them in a place of custody (φυλακῆς), and maintained them, and went not in to them; and they were kept (συνεχόμεναι) living as widows, till the day of their death.

The other occurrences cited are worth comparing in the Greek:

Masoretic Text

 Septuagint
1 Samuel 22:23 (Tanakh) 1 Samuel 22:23 (NET) 1 Reigns 22:23 (NETS)

1 Kings 22:23 (English Elpenor)
Abide thou with me, fear not; for he that seeketh my life seeketh thy life; for with me thou shalt be in safeguard (מִשְׁמֶ֥רֶת).’ Stay with me.  Don’t be afraid.  Whoever seeks my life is seeking your life as well.  You are secure (mišmereṯ, משמרת) with me.” Stay with me; do not be afraid; for where I shall seek a place for my life, I shall also seek one for your life, for you are safe (πεφύλαξαι) with me. Dwell with me; fear not, for wherever I shall seek a place [of safety] for my life, I will also seek a place for thy life, for thou art safely guarded (πεφύλαξαι) [while] with me.

Masoretic Text

 Septuagint
Exodus 12:6 (Tanakh) Exodus 12:6 (NET) Exodus 12:6 (NETS)

Exodus 12:6 (English Elpenor)
and ye shall keep (לְמִשְׁמֶ֔רֶת) it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk. You must care (mišmereṯ, למשמרת) for it until the fourteenth day of this month, and then the whole community of Israel will kill it around sundown. And it shall be kept (διατετηρημένον) for you until the fourteenth of this month, and all the multitude of the congregation of the sons of Israel shall slay it towards evening. And it shall be kept (διατετηρημένον) by you till the fourteenth of this month, and all the multitude of the congregation of the children of Israel shall kill it toward evening.

Masoretic Text

 Septuagint
Exodus 16:23 (Tanakh) Exodus 16:23 (NET) Exodus 16:23 (NETS)

Exodus 16:23 (English Elpenor)
And he said unto them: ‘This is that which HaShem hath spoken: To-morrow is a solemn rest, a holy sabbath unto HaShem.  Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept (לְמִשְׁמֶ֖רֶת) until the morning.’ He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, a holy Sabbath to the Lord.  Whatever you want to bake, bake today; whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept (mišmereṯ, למשמרת) until morning.’” And Moyses said to them, “This is the word that the Lord spoke: Tomorrow is Sabbata, a rest holy to the Lord.  Whatever you bake, bake, and whatever you boil, boil.  And all the excess, leave it in storage (ἀποθήκην) until the morning.” And Moses said to them, Is not this the word which the Lord spoke?  Tomorrow [is] the sabbath, a holy rest to the Lord: bake that ye will bake, and seethe that ye will seethe, and all that is over leave to be laid by (ἀποθήκην) for the morrow.

Masoretic Text

 Septuagint
1 Samuel 28:15 (Tanakh) 1 Samuel 28:15 (NET) 1 Reigns 28:15 (NETS)

1 Kings 28:15 (English Elpenor)
And Samuel said to Saul: ‘Why hast thou disquieted me, to bring me up?’  And Saul answered: ‘I am sore distressed (צַר); for the Philistines make war against me, and G-d is departed from me, and answereth me no more, neither by prophets, nor by dreams; therefore I have called thee, that thou mayest make known unto me what I shall do.’ Samuel said to Saul, “Why have you disturbed me by bringing me up?”  Saul replied, “I am terribly troubled (ṣārar, צר)!  The Philistines are fighting against me and God has turned away from me.  He does not answer me anymore—not by the prophets nor by dreams.  So I have called on you to tell me what I should do.” And Samouel said, “Why did you disturb me that I ascend?”  And Saoul said, “I am greatly distressed (θλίβομαι), and the allophyles are warring against me, and God has turned away from me and no longer heeds me, either by the hand of prophets or by dreams, and now I have summoned you to tell me what I shall do.” And Samuel said, Why hast thou troubled me, that I should come up?  And Saul said, I am greatly distressed (θλίβομαι), and the Philistines war against me, and God has departed from me, and no longer hearkens to me either by the hand of the prophets or by dreams: and now I have called thee to tell me what I shall do.

Masoretic Text

 Septuagint
2 Samuel 1:26 (Tanakh) 2 Samuel 1:26 (NET) 2 Reigns 1:26 (NETS)

2 Kings 1:26 (English Elpenor)
I am distressed (צַר) for thee, my brother Jonathan; very pleasant hast thou been unto me; wonderful was thy love to me, passing the love of women. I grieve (ṣārar, צר) over you, my brother Jonathan.  You were very dear to me.  Your love was more special to me than the love of women. I grieve (ἀλγῶ) for you, my brother Ionathan; you were made very beautiful to me; your love to me was wonderful, beyond women’s love. I am grieved (ἀλγῶ) for thee, my brother Jonathan; thou wast very lovely to me; thy love to me was wonderful beyond the love of women.

Tables comparing 2 Samuel 18:6; 18:5; 18:8; 18:11; 18:14; 18:15; 18:16; 21:17; 18:29; 18:32; 18:33 (19:1); 19:2 (19:3); 19:3 (19:4); 19:5 (19:6); 19:6 (19:7); 20:3; 1 Samuel 22:23; Exodus 12:6 and 2 Samuel 1:26 in the Tanakh, KJV and NET, and tables comparing the Greek of 2 Samuel (Reigns, Kings) 18:6; 18:5; 18:8; 18:11; 18:14; 18:15; 18:16; 21:17; 18:29; 18:32; 18:33 (19:1); 19:2 (19:3); 19:3 (19:4); 19:5 (19:6); 19:6 (19:7); 20:3; 1 Samuel (Reigns, Kings) 22:23; Exodus 12:6 and 2 Samuel (Reigns, Kings) 1:26 in the Septuagint (BLB and Elpenor) follow.

2 Samuel 18:6 (Tanakh)

 2 Samuel 18:6 (KJV)

2 Samuel 18:6 (NET)
So the people went out into the field against Israel; and the battle was in the forest of Ephraim. So the people went out into the field against Israel: and the battle was in the wood of Ephraim; Then the army marched out to the field to fight against Israel.  The battle took place in the forest of Ephraim.

2 Samuel 18:6 (Septuagint BLB)

2 Kings 18:6 (Septuagint Elpenor)
καὶ ἐξῆλθεν πᾶς ὁ λαὸς εἰς τὸν δρυμὸν ἐξ ἐναντίας Ισραηλ καὶ ἐγένετο ὁ πόλεμος ἐν τῷ δρυμῷ Εφραιμ καὶ ἐξῆλθε πᾶς ὁ λαὸς εἰς τὸν δρυμὸν ἐξεναντίας ᾿Ισραήλ, καὶ ἐγένετο ὁ πόλεμος ἐν τῷ δρυμῷ ᾿Εφραίμ

2 Reigns 18:6 (NETS)

2 Kings 18:6 (English Elpenor)
And all the people went out into the forest opposite Israel, and the battle took place in the forest of Ephraim. And all the people went out into the wood against Israel; and the battle was in the wood of Ephraim.

2 Samuel 18:5 (Tanakh)

 2 Samuel 18:5 (KJV)

2 Samuel 18:5 (NET)
And the king commanded Joab and Abishai and Ittai, saying: ‘Deal gently for my sake with the young man, even with Absalom.’  And all the people heard when the king gave all the captains charge concerning Absalom. And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom.  And all the people heard when the king gave all the captains charge concerning Absalom. The king gave this order to Joab, Abishai, and Ittai: “For my sake deal gently with the young man Absalom.”  Now the entire army was listening when the king gave all the leaders this order concerning Absalom.

2 Samuel 18:5 (Septuagint BLB)

2 Kings 18:5 (Septuagint Elpenor)
καὶ ἐνετείλατο ὁ βασιλεὺς τῷ Ιωαβ καὶ τῷ Αβεσσα καὶ τῷ Εθθι λέγων φείσασθέ μοι τοῦ παιδαρίου τοῦ Αβεσσαλωμ καὶ πᾶς ὁ λαὸς ἤκουσεν ἐντελλομένου τοῦ βασιλέως πᾶσιν τοῗς ἄρχουσιν ὑπὲρ Αβεσσαλωμ καὶ ἐνετείλατο ὁ βασιλεὺς τῷ ᾿Ιωὰβ καὶ τῷ ᾿Αβεσσὰ καὶ τῷ ᾿Εθὶ λέγων· φείσασθέ μοι τοῦ παιδαρίου τοῦ ᾿Αβεσσαλώμ· καὶ πᾶς ὁ λαὸς ἤκουσεν ἐντελλομένου τοῦ βασιλέως πᾶσι τοῖς ἄρχουσιν ὑπὲρ ᾿Αβεσσαλώμ

2 Reigns 18:5 (NETS)

2 Kings 18:5 (English Elpenor)
And the king commanded Ioab and Abessa and Eththi, saying, “Spare for my sake the lad Abessalom.”  And all the people heard when the king commanded all the commanders concerning Abessalom. And the king commanded Joab and Abessa and Ethi, saying, Spare for my sake the young man Abessalom.  And all the people heard the king charging all the commanders concerning Abessalom.

2 Samuel 18:8 (Tanakh)

 2 Samuel 18:8 (KJV)

2 Samuel 18:8 (NET)
For the battle was there spread over the face of all the country; and the forest devoured more people that day than the sword devoured. For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured. The battle there was spread out over the whole area, and the forest consumed more soldiers than the sword devoured that day.

2 Samuel 18:8 (Septuagint BLB)

2 Kings 18:8 (Septuagint Elpenor)
καὶ ἐγένετο ἐκεῗ ὁ πόλεμος διεσπαρμένος ἐπὶ πρόσωπον πάσης τῆς γῆς καὶ ἐπλεόνασεν ὁ δρυμὸς τοῦ καταφαγεῗν ἐκ τοῦ λαοῦ ὑπὲρ οὓς κατέφαγεν ἐν τῷ λαῷ ἡ μάχαιρα ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ ἐγένετο ἐκεῖ ὁ πόλεμος διεσπαρμένος ἐπὶ πρόσωπον πάσης τῆς γῆς, καὶ ἐπλεόνασεν ὁ δρυμὸς τοῦ καταφαγεῖν ἐκ τοῦ λαοῦ ὑπὲρ οὓς κατέφαγεν ἐν τῷ λαῷ ἡ μάχαιρα τῇ ἡμέρᾳ ἐκείνῃ

2 Reigns 18:8 (NETS)

2 Kings 18:8 (English Elpenor)
And the battle took place there, spread about over the face of the country, and the forest exceeded in devouring of the people more than those whom the dagger devoured among the people in that day, And the battle there was scattered over the face of all the land: and the wood consumed more of the people than the sword consumed among the people in that day.

2 Samuel 18:11 (Tanakh)

 2 Samuel 18:11 (KJV)

2 Samuel 18:11 (NET)
And Joab said unto the man that told him: ‘And, behold, thou sawest it, and why didst thou not smite him there to the ground? and I would have had to give thee ten pieces of silver, and a girdle.’ And Joab said unto the man that told him, And, behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle. Joab replied to the man who was telling him this, “What!  You saw this?  Why didn’t you strike him down right on the spot?  I would have given you 10 pieces of silver and a commemorative belt!”

2 Samuel 18:11 (Septuagint BLB)

2 Kings 18:11 (Septuagint Elpenor)
καὶ εἶπεν Ιωαβ τῷ ἀνδρὶ τῷ ἀπαγγέλλοντι καὶ ἰδοὺ ἑόρακας τί ὅτι οὐκ ἐπάταξας αὐτὸν εἰς τὴν γῆν καὶ ἐγὼ ἂν δεδώκειν σοι δέκα ἀργυρίου καὶ παραζώνην μίαν καὶ εἶπεν ᾿Ιωὰβ τῷ ἀνδρὶ τῷ ἀναγγέλλοντι αὐτῷ· καὶ ἰδοὺ ἑώρακας· τί ὅτι οὐκ ἐπάταξας αὐτὸν ἐκεῖ εἰς τὴν γῆν; καὶ ἐγὼ ἂν ἐδεδώκειν σοι δέκα ἀργυρίου καὶ παραζώνην μίαν

2 Reigns 18:11 (NETS)

2 Kings 18:11 (English Elpenor)
And Ioab said to the man who told, “And behold, you have seen!  Why is is that you did not strike him to the ground?  And I would have given you ten pieces of silver and one belt.” And Joab said to the man who reported it to him, And, behold, thou didst see him: why didst thou not smite him there to the ground? and I would have given thee ten [pieces] of silver, and a girdle.

2 Samuel 18:14 (Tanakh)

 2 Samuel 18:14 (KJV)

2 Samuel 18:14 (NET)
Then said Joab: ‘I may not tarry thus with thee.’  And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the terebinth. Then said Joab, I may not tarry thus with thee.  And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak. Joab replied, “I will not wait around like this for you!”  He took three spears in his hand and thrust them into the middle of Absalom while he was still alive in the middle of the oak tree.

2 Samuel 18:14 (Septuagint BLB)

2 Kings 18:14 (Septuagint Elpenor)
καὶ εἶπεν Ιωαβ τοῦτο ἐγὼ ἄρξομαι οὐχ οὕτως μενῶ ἐνώπιόν σου καὶ ἔλαβεν Ιωαβ τρία βέλη ἐν τῇ χειρὶ αὐτοῦ καὶ ἐνέπηξεν αὐτὰ ἐν τῇ καρδίᾳ Αβεσσαλωμ ἔτι αὐτοῦ ζῶντος ἐν τῇ καρδίᾳ τῆς δρυὸς καὶ εἶπεν ὁ ᾿Ιωάβ· τοῦτο ἐγὼ ἄρξομαι· οὐχ οὕτως μενῶ ἐνώπιόν σου. καὶ ἔλαβεν ᾿Ιωὰβ τρία βέλη ἐν τῇ χειρὶ αὐτοῦ καὶ ἐνέπηξεν αὐτὰ ἐν τῇ καρδίᾳ ᾿Αβεσσαλὼμ ἔτι αὐτοῦ ζῶντος ἐν τῇ καρδίᾳ τῆς δρυός

2 Reigns 18:14 (NETS)

2 Kings 18:14 (English Elpenor)
And Ioab said, “I will begin this; I will not wait thus in your sight.”  And Ioab took three spears in his hand and planted them in the heart of Abessalom, while he was still alive in the heart of the oak. And Joab said, I will begin this; I will not thus remain with thee.  And Joab took three darts in his hand, and thrust them into the heart of Abessalom, while he was yet alive in the heart of the oak.

2 Samuel 18:15 (Tanakh)

 2 Samuel 18:15 (KJV)

2 Samuel 18:15 (NET)
And ten young men that bore Joab’s armour compassed about and smote Absalom, and slew him. And ten young men that bare Joab’s armour compassed about and smote Absalom, and slew him. Then 10 soldiers who were Joab’s armor-bearers struck Absalom and finished him off.

2 Samuel 18:15 (Septuagint BLB)

2 Kings 18:15 (Septuagint Elpenor)
καὶ ἐκύκλωσαν δέκα παιδάρια αἴροντα τὰ σκεύη Ιωαβ καὶ ἐπάταξαν τὸν Αβεσσαλωμ καὶ ἐθανάτωσαν αὐτόν καὶ ἐκύκλωσαν δέκα παιδάρια αἴροντα τὰ σκεύη ᾿Ιωὰβ καὶ ἐπάταξαν τὸν ᾿Αβεσσαλὼμ καὶ ἐθανάτωσαν αὐτόν

2 Reigns 18:15 (NETS)

2 Kings 18:15 (English Elpenor)
And ten lads bearing the weapons of Ioab surrounded and struck Abessalom and put him to death. And ten young men that bore Joab’s armour compassed Abessalom, and smote him and slew him.

2 Samuel 18:16 (Tanakh)

 2 Samuel 18:16 (KJV)

2 Samuel 18:16 (NET)
And Joab blew the horn, and the people returned from pursuing after Israel; for Joab held back the people. And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people. Then Joab blew the trumpet and the army turned back from chasing Israel, for Joab had called for the army to halt.

2 Samuel 18:16 (Septuagint BLB)

2 Kings 18:16 (Septuagint Elpenor)
καὶ ἐσάλπισεν Ιωαβ ἐν κερατίνῃ καὶ ἀπέστρεψεν ὁ λαὸς τοῦ μὴ διώκειν ὀπίσω Ισραηλ ὅτι ἐφείδετο Ιωαβ τοῦ λαοῦ καὶ ἐσάλπισεν ᾿Ιωὰβ ἐν κερατίνῃ, καὶ ἀπέστρεψεν ὁ λαὸς τοῦ μὴ διώκειν ὀπίσω ᾿Ισραήλ, ὅτι ἐφείδετο ᾿Ιωὰβ τοῦ λαοῦ

2 Reigns 18:16 (NETS)

2 Kings 18:16 (English Elpenor)
And Ioab trumpeted with a horn, and the people turned back in order not to pursue after Israel, for Ioab was sparing the people. And Joab blew the trumpet, and the people returned from pursuing Israel, for Joab spared the people.

2 Samuel 21:17 (Tanakh)

 2 Samuel 21:17 (KJV)

2 Samuel 21:17 (NET)
But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him.  Then the men of David swore unto him, saying: ‘Thou shalt go no more out with us to battle, that thou quench not the lamp of Israel.’ But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him.  Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel. But Abishai the son of Zeruiah came to David’s aid, striking the Philistine down and killing him.  Then David’s men took an oath saying, “You will not go out to battle with us again!  You must not extinguish the lamp of Israel!”

2 Samuel 21:17 (Septuagint BLB)

2 Kings 21:17 (Septuagint Elpenor)
καὶ ἐβοήθησεν αὐτῷ Αβεσσα υἱὸς Σαρουιας καὶ ἐπάταξεν τὸν ἀλλόφυλον καὶ ἐθανάτωσεν αὐτόν τότε ὤμοσαν οἱ ἄνδρες Δαυιδ λέγοντες οὐκ ἐξελεύσῃ ἔτι μεθ᾽ ἡμῶν εἰς πόλεμον καὶ οὐ μὴ σβέσῃς τὸν λύχνον Ισραηλ καὶ ἐβοήθησεν αὐτῷ ᾿Αβεσσὰ υἱὸς Σαρουΐας καὶ ἐπάταξε τὸν ἀλλόφυλον καὶ ἐθανάτωσεν αὐτόν. τότε ὤμοσαν οἱ ἄνδρες Δαυὶδ λέγοντες· οὐκ ἐξελεύσῃ ἔτι μεθ’ ἡμῶν εἰς πόλεμον καὶ οὐ μὴ σβέσῃς τὸν λύχνον ᾿Ισραήλ

2 Reigns 21:17 (NETS)

2 Kings 21:17 (English Elpenor)
But Abessa son of Sarouia came to his aid and struck the allophyle and put him to death.  The the men of Dauid swore, saying, “You shall no longer go out with us to battle, and you shall not quench the lamp of Israel.” And Abessa the son of Saruia helped him and smote the Philistine, and slew him.  Then the men of David swore, saying, Thou shalt not any longer go out with us to battle, and thou shalt not quench the lamp of Israel.

2 Samuel 18:29 (Tanakh)

 2 Samuel 18:29 (KJV)

2 Samuel 18:29 (NET)
And the king said: ‘Is it well with the young man Absalom?’  And Ahimaaz answered: ‘When Joab sent the king’s servant, and me thy servant, I saw a great tumult, but I knew not what it was.’ And the king said, Is the young man Absalom safe?  And Ahimaaz answered, When Joab sent the king’s servant, and me thy servant, I saw a great tumult, but I knew not what it was. The king replied, “How is the young man Absalom?”  Ahimaaz replied, “I saw a great deal of confusion when Joab was sending the king’s servant and me, your servant, but I don’t know what it was all about.”

2 Samuel 18:29 (Septuagint BLB)

2 Kings 18:29 (Septuagint Elpenor)
καὶ εἶπεν ὁ βασιλεύς εἰρήνη τῷ παιδαρίῳ τῷ Αβεσσαλωμ καὶ εἶπεν Αχιμαας εἶδον τὸ πλῆθος τὸ μέγα τοῦ ἀποστεῗλαι τὸν δοῦλον τοῦ βασιλέως Ιωαβ καὶ τὸν δοῦλόν σου καὶ οὐκ ἔγνων τί ἐκεῗ καὶ εἶπεν ὁ βασιλεύς· εἰρήνη τῷ παιδαρίῳ τῷ ᾿Αβεσσαλώμ; καὶ εἶπεν ᾿Αχιμάας· εἶδον τὸ πλῆθος τὸ μέγα τοῦ ἀποστεῖλαι τὸν δοῦλον τοῦ βασιλέως ᾿Ιωὰβ καὶ τὸν δοῦλόν σου, καὶ οὐκ ἔγνων τί ἐκεῖ

2 Reigns 18:29 (NETS)

2 Kings 18:29 (English Elpenor)
And the king said, “Is there peace for the lad Abesalom?”  And Achimaas said, “I saw the great multitude, so that Ioab sent of the slave of the king, even your slave, but I knew not what was there.” And the king said, [Is] the young man Abessalom safe? and Achimaas said, I saw a great multitude [at the time] of Joab’s sending the king’s servant and thy servant, and I knew not what was there.

2 Samuel 18:32 (Tanakh)

 2 Samuel 18:32 (KJV)

2 Samuel 18:32 (NET)
And the king said unto the Cushite: ‘Is it well with the young man Absalom?’  And the Cushite answered: ‘The enemies of my lord the king and all that rise up against thee to do thee hurt, be as that young man is.’ And the king said unto Cushi, Is the young man Absalom safe?  And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is. And the king said unto Cushi, Is the young man Absalom safe?  And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is.

2 Samuel 18:32 (Septuagint BLB)

2 Kings 18:32 (Septuagint Elpenor)
καὶ εἶπεν ὁ βασιλεὺς πρὸς τὸν Χουσι εἰ εἰρήνη τῷ παιδαρίῳ τῷ Αβεσσαλωμ καὶ εἶπεν ὁ Χουσι γένοιντο ὡς τὸ παιδάριον οἱ ἐχθροὶ τοῦ κυρίου μου τοῦ βασιλέως καὶ πάντες ὅσοι ἐπανέστησαν ἐπ᾽ αὐτὸν εἰς κακά καὶ εἶπεν ὁ βασιλεὺς πρὸς τὸν Χουσί· εἰ εἰρήνη τῷ παιδαρίῳ τῷ ᾿Αβεσσαλώμ; καὶ εἶπεν ὁ Χουσί· γένοιντο ὡς τὸ παιδάριον οἱ ἐχθροὶ τοῦ κυρίου μου τοῦ βασιλέως καὶ πάντες, ὅσοι ἐπανέστησαν ἐπ’ αὐτὸν εἰς κακά

2 Reigns 18:32 (NETS)

2 Kings 18:32 (English Elpenor)
And the king said to Chousi, “Is there peace for the lad Abessalom?”  And Chousi said, “May the enemies of my lord the king, and all who rose up against him for evil, be like the lad.” And the king said to Chusi, Is it well with the young man Abessalom? and Chusi said, Let the enemies of my lord the king, and all whosoever have risen up against him for evil, be as that young man.

2 Samuel 19:1 (Tanakh)

 2 Samuel 18:33 (KJV)

2 Samuel 18:33 (NET)
And the king was much moved, and went up to the chamber over the gate, and wept; and as he went, thus he said: ‘O my son Absalom, my son, my son Absalom! would I had died for thee, O Absalom, my son, my son!’ And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son! The king then became very upset.  He went up to the upper room over the gate and wept.  As he went he said, “My son, Absalom!  My son, my son, Absalom!  If only I could have died in your place!  Absalom, my son, my son!”

2 Samuel 18:33 (Septuagint BLB)

2 Kings 18:33 (Septuagint Elpenor)
καὶ ἐταράχθη ὁ βασιλεὺς καὶ ἀνέβη εἰς τὸ ὑπερῷον τῆς πύλης καὶ ἔκλαυσεν καὶ οὕτως εἶπεν ἐν τῷ πορεύεσθαι αὐτόν υἱέ μου Αβεσσαλωμ υἱέ μου υἱέ μου Αβεσσαλωμ τίς δῴη τὸν θάνατόν μου ἀντὶ σοῦ ἐγὼ ἀντὶ σοῦ Αβεσσαλωμ υἱέ μου υἱέ μου καὶ ἐταράχθη ὁ βασιλεὺς καὶ ἀνέβη εἰς τὸ ὑπερῷον τῆς πύλης καὶ ἔκλαυσε· καὶ οὕτως εἶπεν ἐν τῷ πορεύεσθαι αὐτόν· υἱέ μου ᾿Αβεσσαλώμ, υἱέ μου, υἱέ μου ᾿Αβεσσαλώμ, τίς δῴη τὸν θάνατόν μου ἀντὶ σοῦ; ἐγὼ ἀντὶ σοῦ, ᾿Αβεσσαλώμ, υἱέ μου υἱέ μου

2 Reigns 19:1 (NETS)

2 Kings 18:33 (English Elpenor)
And the king was troubled and went up to the upper chamber of the gate and wept, and thus he said, as he went, “O my son Abessalom, my son, my son Abessalom!  Who would give my death instead of you, I instead of you?  O Abessalom, my son, my son!” And the king was troubled, and went to the chamber over the gate, and wept: and thus he said as he went, My son Abessalom, my son, my son Abessalom; would God I had died for thee, [even] I [had died] for thee, Abessalom, my son, my son!

2 Samuel 19:3 (Tanakh)

 2 Samuel 19:2 (KJV)

2 Samuel 19:2 (NET)
And the victory that day was turned into mourning unto all the people; for the people heard say that day: ‘The king grieveth for his son.’ And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son. So the victory of that day was turned to mourning as far as all the people were concerned.  For the people heard on that day, “The king is grieved over his son.”
2 Samuel 19:2 (Septuagint BLB)

2 Kings 19:2 (Septuagint Elpenor)
καὶ ἐγένετο ἡ σωτηρία ἐν τῇ ἡμέρᾳ ἐκείνῃ εἰς πένθος παντὶ τῷ λαῷ ὅτι ἤκουσεν ὁ λαὸς ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγων ὅτι λυπεῗται ὁ βασιλεὺς ἐπὶ τῷ υἱῷ αὐτοῦ καὶ ἐγένετο ἡ σωτηρία ἐν τῇ ἡμέρᾳ ἐκείνῃ εἰς πένθος παντὶ τῷ λαῷ, ὅτι ἤκουσεν ὁ λαὸς ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγων, ὅτι λυπεῖται ὁ βασιλεὺς ἐπὶ τῷ υἱῷ αὐτοῦ

2 Reigns 19:3 (NETS)

2 Kings 19:2 (English Elpenor)
And the deliverence in that day turned into mourning for all the people, for the people heard in that day, saying, “The king is grieving for his son.” And the victory was turned that day into mourning to all the people, for the people heard say that day, The king grieves after his son.

2 Samuel 19:4 (Tanakh)

 2 Samuel 19:3 (KJV)

2 Samuel 19:3 (NET)
And the people got them by stealth that day into the city, as people that are ashamed steal away when they flee in battle. And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle. That day the people stole away to go to the city the way people who are embarrassed steal away in fleeing from battle.

2 Samuel 19:3 (Septuagint BLB)

2 Kings 19:3 (Septuagint Elpenor)
καὶ διεκλέπτετο ὁ λαὸς ἐν τῇ ἡμέρᾳ ἐκείνῃ τοῦ εἰσελθεῗν εἰς τὴν πόλιν καθὼς διακλέπτεται ὁ λαὸς οἱ αἰσχυνόμενοι ἐν τῷ αὐτοὺς φεύγειν ἐν τῷ πολέμῳ καὶ διεκλέπτετο ὁ λαὸς ἐν τῇ ἡμέρᾳ ἐκείνῃ τοῦ εἰσελθεῖν εἰς τὴν πόλιν, καθὼς διακλέπτεται ὁ λαὸς οἱ αἰσχυνόμενοι ἐν τῷ αὐτοὺς φεύγειν ἐν τῷ πολέμῳ

2 Reigns 19:4 (NETS)

2 Kings 19:3 (English Elpenor)
And the people kept stealing away in that day to enter into the city, as people steal away who are ashamed when they flee in battle. And the people stole away that day to go into the city, as people steal away when they are ashamed as they flee in the battle.

2 Samuel 19:6 (Tanakh)

 2 Samuel 19:5 (KJV)

2 Samuel 19:5 (NET)
And Joab came into the house to the king, and said: ‘Thou hast shamed this day the faces of all thy servants, who this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines; And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines; So Joab visited the king at his home. He said, “Today you have embarrassed all your servants who have saved your life this day, as well as the lives of your sons, your daughters, your wives, and your concubines.

2 Samuel 19:5 (Septuagint BLB)

2 Kings 19:5 (Septuagint Elpenor)
καὶ εἰσῆλθεν Ιωαβ πρὸς τὸν βασιλέα εἰς τὸν οἶκον καὶ εἶπεν κατῄσχυνας σήμερον τὸ πρόσωπον πάντων τῶν δούλων σου τῶν ἐξαιρουμένων σε σήμερον καὶ τὴν ψυχὴν τῶν υἱῶν σου καὶ τῶν θυγατέρων σου καὶ τὴν ψυχὴν τῶν γυναικῶν σου καὶ τῶν παλλακῶν σου καὶ εἰσῆλθεν ᾿Ιωὰβ πρὸς τὸν βασιλέα εἰς τὸν οἶκον καὶ εἶπε· κατῄσχυνας σήμερον τὰ πρόσωπα πάντων τῶν δούλων σου τῶν ἐξαιρουμένων σε σήμερον καὶ τὴν ψυχὴν τῶν υἱῶν σου καὶ τῶν θυγατέρων σου καὶ τὴν ψυχὴν τῶν γυναικῶν σου καὶ τῶν παλλακῶν σου

2 Reigns 19:6 (NETS)

2 Kings 19:5 (English Elpenor)
And Ioab went in to the king into the house and said, “Today you covered with shame the face of all your slaves who delivered you today, and the life of your sons and your daughters and the life of your wives and your concubines, And Joab went in to the king, into the house, and said, Thou hast this day shamed the faces of all thy servants that have delivered thee this day, and [have saved] the lives of thy sons and of thy daughters, and the lives of thy wives, and of thy concubines,

2 Samuel 19:7 (Tanakh)

 2 Samuel 19:6 (KJV)

2 Samuel 19:6 (NET)
in that thou lovest them that hate thee, and hatest them that love thee.  For thou hast declared this day, that princes and servants are nought unto thee; for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well. In that thou lovest thine enemies, and hatest thy friends.  For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well. You seem to love your enemies and hate your friends!  For you have as much as declared today that leaders and servants don’t matter to you.  I realize now that if Absalom were alive and all of us were dead today, it would be all right with you.

2 Samuel 19:6 (Septuagint BLB)

2 Kings 19:6 (Septuagint Elpenor)
τοῦ ἀγαπᾶν τοὺς μισοῦντάς σε καὶ μισεῗν τοὺς ἀγαπῶντάς σε καὶ ἀνήγγειλας σήμερον ὅτι οὔκ εἰσιν οἱ ἄρχοντές σου οὐδὲ παῗδες ὅτι ἔγνωκα σήμερον ὅτι εἰ Αβεσσαλωμ ἔζη πάντες ἡμεῗς σήμερον νεκροί ὅτι τότε τὸ εὐθὲς ἦν ἐν ὀφθαλμοῗς σου τοῦ ἀγαπᾶν τοὺς μισοῦντάς σε καὶ μισεῖν τοὺς ἀγαπῶντάς σε καὶ ἀνήγγειλας σήμερον ὅτι οὐκ εἰσὶν οἱ ἄρχοντές σου, οὐδὲ παῖδες· ὅτι ἔγνωκα σήμερον ὅτι εἰ ᾿Αβεσσαλὼμ ἔζη, πάντες ἡμεῖς σήμερον νεκροί, ὅτι τότε τὸ εὐθὲς ἦν ἐν ὀφθαλμοῖς σου

2 Reigns 19:7 (NETS)

2 Kings 19:6 (English Elpenor)
to love those who hate you and to hate those who love you.  And you proclaimed today that neither your commanders nor servants exist, for I have perceived today that if Abessalom were alive, all of us would be dead today, then it would have been the right thing in your sight. forasmuch as thou lovest them that hate thee, and hatest them that love thee; and thou hast this day declared, that thy princes and thy servants are nothing [in thy sight]: for I know this day, that if Abessalom were alive, [and] all of us dead to-day, then it would have been right in thy sight.
2 Samuel 20:3 (Tanakh) 2 Samuel 20:3 (KJV)

2 Samuel 20:3 (NET)
And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in ward, and provided them with sustenance, but went not in unto them.  So they were shut up unto the day of their death, in widowhood, with their husband alive. And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in ward, and fed them, but went not in unto them.  So they were shut up unto the day of their death, living in widowhood. Then David went to his palace in Jerusalem.  The king took the 10 concubines he had left to care for the palace and placed them under confinement.  Though he provided for their needs, he did not sleep with them.  They remained under restriction until the day they died, living out the rest of their lives as widows.

2 Samuel 20:3 (Septuagint BLB)

2 Kings 20:3 (Septuagint Elpenor)
καὶ εἰσῆλθεν Δαυιδ εἰς τὸν οἶκον αὐτοῦ εἰς Ιερουσαλημ καὶ ἔλαβεν ὁ βασιλεὺς τὰς δέκα γυναῗκας τὰς παλλακὰς αὐτοῦ ἃς ἀφῆκεν φυλάσσειν τὸν οἶκον καὶ ἔδωκεν αὐτὰς ἐν οἴκῳ φυλακῆς καὶ διέθρεψεν αὐτὰς καὶ πρὸς αὐτὰς οὐκ εἰσῆλθεν καὶ ἦσαν συνεχόμεναι ἕως ἡμέρας θανάτου αὐτῶν χῆραι ζῶσαι καὶ εἰσῆλθε Δαυὶδ εἰς οἶκον αὐτοῦ εἰς ῾Ιερουσαλήμ, καὶ ἔλαβεν ὁ βασιλεὺς τὰς δέκα γυναῖκας τὰς παλλακὰς αὐτοῦ, ἃς ἀφῆκε φυλάσσειν τὸν οἶκον, καὶ ἔδωκεν αὐτὰς ἐν οἴκῳ φυλακῆς καὶ διέθρεψεν αὐτὰς καὶ πρὸς αὐτὰς οὐκ εἰσῆλθε, καὶ ἦσαν συνεχόμεναι ἕως θανάτου αὐτῶν, χῆραι ζῶσαι

2 Reigns 20:3 (NETS)

2 Kings 20:3 (English Elpenor)
And Dauid entered into his house in Ierousalem, and the king took the ten women, his concubines, whom he left to keep the house, and gave them over into a house under guard and supported them but did not go in to them.  And they were shut up until the day of their death, living as widows. And David went into his house at Jerusalem: and the king took the ten women his concubines, whom he had left to keep the house, and he put them in a place of custody, and maintained them, and went not in to them; and they were kept living as widows, till the day of their death.

1 Samuel 22:23 (Tanakh)

 1 Samuel 22:23 (KJV)

1 Samuel 22:23 (NET)
Abide thou with me, fear not; for he that seeketh my life seeketh thy life; for with me thou shalt be in safeguard.’ Abide thou with me, fear not: for he that seeketh my life seeketh thy life: but with me thou shalt be in safeguard. Stay with me.  Don’t be afraid.  Whoever seeks my life is seeking your life as well.  You are secure with me.”

1 Samuel 22:23 (Septuagint BLB)

1 Kings 22:23 (Septuagint Elpenor)
κάθου μετ᾽ ἐμοῦ μὴ φοβοῦ ὅτι οὗ ἐὰν ζητῶ τῇ ψυχῇ μου τόπον ζητήσω καὶ τῇ ψυχῇ σου ὅτι πεφύλαξαι σὺ παρ᾽ ἐμοί κάθου μετ᾿ ἐμοῦ, μὴ φοβοῦ, ὅτι οὗ ἐὰν ζητῶ τῇ ψυχῇ μου τόπον, ζητήσω καὶ τῇ ψυχῇ σου, ὅτι πεφύλαξαι σὺ παρ᾿ ἐμοί

1 Reigns 22:23 (NETS)

1 Kings 22:23 (English Elpenor)
Stay with me; do not be afraid; for where I shall seek a place for my life, I shall also seek one for your life, for you are safe with me. Dwell with me; fear not, for wherever I shall seek a place [of safety] for my life, I will also seek a place for thy life, for thou art safely guarded [while] with me.

Exodus 12:6 (Tanakh)

 Exodus 12:6 (KJV)

Exodus 12:6 (NET)
and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk. And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. You must care for it until the fourteenth day of this month, and then the whole community of Israel will kill it around sundown.

Exodus 12:6 (Septuagint BLB)

Exodus 12:6 (Septuagint Elpenor)
καὶ ἔσται ὑμῗν διατετηρημένον ἕως τῆς τεσσαρεσκαιδεκάτης τοῦ μηνὸς τούτου καὶ σφάξουσιν αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν Ισραηλ πρὸς ἑσπέραν καὶ ἔσται ὑμῖν διατετηρημένον ἕως τῆς τεσσαρεσκαιδεκάτης τοῦ μηνὸς τούτου, καὶ σφάξουσιν αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν ᾿Ισραὴλ πρὸς ἑσπέραν

Exodus 12:6 (NETS)

Exodus 12:6 (English Elpenor)
And it shall be kept for you until the fourteenth of this month, and all the multitude of the congregation of the sons of Israel shall slay it towards evening. And it shall be kept by you till the fourteenth of this month, and all the multitude of the congregation of the children of Israel shall kill it toward evening.

2 Samuel 1:26 (Tanakh)

 2 Samuel 1:26 (KJV)

2 Samuel 1:26 (NET)
I am distressed for thee, my brother Jonathan; very pleasant hast thou been unto me; wonderful was thy love to me, passing the love of women. I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. I grieve over you, my brother Jonathan.  You were very dear to me.  Your love was more special to me than the love of women.

2 Samuel 1:26 (Septuagint BLB)

2 Kings 1:26 (Septuagint Elpenor)
ἀλγῶ ἐπὶ σοί ἄδελφέ μου Ιωναθαν ὡραιώθης μοι σφόδρα ἐθαυμαστώθη ἡ ἀγάπησίς σου ἐμοὶ ὑπὲρ ἀγάπησιν γυναικῶν ἀλγῶ ἐπὶ σοί, ἀδελφέ μου ᾿Ιωνάθαν· ὡραιώθης μοι σφόδρα, ἐθαυμαστώθη ἡ ἀγάπησίς σου ἐμοὶ ὑπὲρ ἀγάπησιν γυναικῶν

2 Reigns 1:26 (NETS)

2 Kings 1:26 (English Elpenor)
I grieve for you, my brother Ionathan; you were made very beautiful to me; your love to me was wonderful, beyond women’s love. I am grieved for thee, my brother Jonathan; thou wast very lovely to me; thy love to me was wonderful beyond the love of women.

1 2 Samuel 18:6 (NET)

2 2 Samuel 18:5 (NET)

3 2 Samuel 18:8b (NET)

4 2 Samuel 18:11 (NET)

5 2 Samuel 15:6 (NET) Table

6 2 Samuel 21:17 (NET)

11 2 Samuel 18:29 (NET)

12 2 Samuel 18:32, 33 (NET)

13 2 Samuel 19:2, 3 (NET)

14 2 Samuel 19:5, 6a (NET)

16 John 8:58 (NET) Table

17 2 Samuel 20:3 (NET)

18 1 Samuel 22:23 (NET)

20 Exodus 12:6 (NET)

21 Exodus 16:23 (NET) Table

22 1 Samuel 28:15 (NET) Table

23 2 Samuel 1:26 (NET)

24 Romans 3:4 (NET)

Who Am I? Part 2

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I’m not sure I know the answer to God’s treatment of Nadab and Abihu.  And with me, there’s some real duplicity here.  Though I’m not fond of the particular situation recorded in Leviticus, if Nadab and Abihu had been a couple of notorious child molesters, I’d be singing a different tune.  I know far too many women who were abused sexually by male relatives.  If God wanted to step in and fry a couple of those perverts as an example, I would probably say, “amen, glory hallelujah, praise the Lord!”  But Nadab and Abihu were, uhm,…religious.

Moses’ explanation is clear enough in the text.  He spoke to Aaron, who was his own brother and Nadab’s and Abihu’s father.  This is what the Lord spoke: “Among the ones close to me I will show myself holy, and in the presence of all the people I will be honored.”1   So Aaron kept silent.2

There are prosecutors who speak out for the victims of child abuse, juries that will convict the abusers, and judges who will sentence them.  But who speaks on behalf of the holiness of God, who convicts and sentences those who defame Him?  Rationally I concede that God must defend his own holiness.  But this rationality is as cold and calculating as an adding machine.  Emotionally I am still troubled.  I can’t just pass this off as an inexplicable act of Yahweh in the Old Testament.  The Jews asked Jesus, Who do you3 claim to be?4  Jesus answered finally, I tell you the solemn truth, before Abraham came into existence, I am!5

We may quibble and philosophize today about Jesus’ meaning.  The Jews who heard him understood him perfectly well.  He spoke the unspeakable name of God and claimed to be the very one who spoke to Moses from the burning bush and on the mountain at Sinai, the one who inscribed the tables of the law with his own finger and struck down Nadab and Abihu with fire.  And I know they understood this because, Then they picked up stones to throw at him…6

In Leviticus there is a story about the son of an Israelite woman and an Egyptian man who misused the Name [i.e., of God] and cursed.7  A mortal man, the son of a carpenter as the Jews of Jesus’ day thought, certainly misused the Name if he claimed to be the I Am who spoke to Moses before Abraham was born.  The Lord told Moses, Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death.8  The Lord continued to generalize this commandment, If any man curses his God he will bear responsibility for his sin, and one who misuses the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.9

Believers witness the irony here:  Jesus faced an angry crowd about to stone him in accordance with his own word.  These Jews were under Roman dominion.  They didn’t have the political freedom to practice their own religion this way.  They would surely be charged with crimes if they succeeded in their mission.  But it is not too hard for me to imagine what drove them to put themselves in jeopardy:  They believed they were speaking and acting on behalf of the holiness of God and the honor due his name, but Jesus hid himself and went out from the temple area.10

I didn’t rush out to see THE PASSION OF THE CHRIST when it came out.  Those are hard enough chapters to read.  And if Mel Gibson is known for anything, he is surely known for graphic, gut-wrenching violence.  Don’t get me wrong, I enjoy Mel Gibson’s movies.  I just wasn’t eager to endure that much pain.  Finally, I saw the film on DVD.  Yes, it was painful, but I fortified myself (maybe anesthetized myself some) by considering as I watched whether I thought the film was anti-Semitic.

Now how can a story where all the major characters are Jews be anti-Semitic?  As I watched and as I thought about it after, it came to me:  How the story-teller treats Caiaphas tells the tale.  Caiaphas in the film was portrayed as a crafty politician.  I imagine that Caiaphas was a crafty politician; he must have been to have hamstrung a man like Pilate the way he did.  But he was also high priest.  Institutionally, he held the moral high ground.  The odds, so to speak, were in his favor.  Yes, he was under the same Roman dominion as the Jews who would have stoned Jesus.   Yes, he had to use some guile to get a Roman—who had little respect, probably even contempt, for Jewish beliefs—to fulfill his purpose, but ultimately his purpose was to defend his people and the holiness and honor of God.

You see—and this is where the movie might have done a better job—Caiaphas was doing what Jesus had taught Moses was right, unless of course Caiaphas was completely wrong about who Jesus is; unless, that is, Jesus actually is the I Am who spoke to Moses before Abraham was born.  Confusing, isn’t it?  But believers recognize this incident as the prime example of mistaken identity and wrongful prosecution, an error of judicial judgment.  Such errors have been made in every legal system conceived by man.  It’s not an error unique to Jews in general or Caiaphas in particular.  We fear it so, that many wish to take capital punishment out of judges’ hands.

So Caiaphas’ judicial error and his political skill at persuading Pilate to carry out a sentence the high priest no longer had the authority to mete out, condemned Jesus to death.  His death is the foundation of the Gospel (1 Corinthians 15:1-8 NET):

Now I want to make clear for you, brothers and sisters, 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 [Peter], then to the twelve.  Then he appeared to more than five hundred 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.

This might seem like a strange journey, from God’s judgment against Nadab and Abihu to the Gospel of Jesus Christ.  But these events, joined as they are, were like inverted bookends to my flirtation with atheism.  The beginning of my unbelief was not the harshness of God’s judgments, but his leniency with me when I started having sex with my high school girlfriend.  It took me completely by surprise when He didn’t punish me for sin.

 

Addendum: March 30, 2019
Comparing Leviticus 24:14-16 in the Tanakh and the Septuagint piqued my interest.  In verse 14 the Hebrew word המקלל (qâlal)—Tanakh: hath cursed; NET: cursed (Table5 below)—was translated καταρασάμενον (a form of καταράομαι)—NETS: the curse; Elpenor: cursed (Table6 below)—in the Septuagint.  Likewise in verse 15 יקלל (qâlal)—Tanakh: curseth; NET: curses (Table5 below)—was translated καταράσηται (another form of καταράομαι)—NETS: should curse; Elpenor: shall curse (Table7 below).  In verse 16 however ונקב (nâqab)—Tanakh: blasphemeth; NET: misuses (Table5 below)—was translated ὀνομάζων (a form of ὀνομάζω)—NETS: names; Elpenor: names (Table8 below).  Later in the same verse בנקבו (nâqab)— Tanakh: blasphemeth; NET: misuses (Table5 below)—was translated ὀνομάσαι (another form of ὀνομάζω)—NETS: names; Elpenor: naming (Table8 below).

Here is the same information in tabular form:

Reference Hebrew English Greek English
Leviticus 24:14 (qâlal) המקלל Tanakh: hath cursed; NET: cursed καταρασάμενον NETS: the curse; Elpenor: cursed
Leviticus 24:15 (qâlal) יקלל Tanakh: curseth; NET: curses καταράσηται NETS: should curse; Elpenor: shall curse
Leviticus 24:16 (nâqab) ונקב Tanakh: blasphemeth; NET: misuses ὀνομάζων NETS: names; Elpenor: names
Leviticus 24:16 (nâqab) בנקבו Tanakh: blasphemeth; NET: misuses ὀνομάσαι NETS: names; Elpenor: naming

This makes sense to me if Lavinia Cohn-Sherbok was correct in her assertion that: “God’s name was almost certainly pronounced in early times, but by the third century BCE [e.g., about the time the Septuagint was translated into Greek] the consonants were regarded as so sacred that they were never articulated.”11  Another article on myjewishlearning—“What Is The Tetragrammaton?”—acknowleged, “The origin of the taboo on pronouncing God’s name aloud — viewing this as irreverent or possibly even a violation of the commandment not to take God’s name in vain — is not entirely clear.  However,” the article continued:

some attribute it to a Temple practice in which only the High Priest was allowed to utter the name, and only when in the Temple and reciting the priestly blessing.  In the Mishnah (in Sanhedrin 10.1), as Rabbi Louis Jacobs notes in The Jewish Religion, the sage Abba Saul declares that one who pronounces the divine name with its letters (i.e. as it is spelled) has no share in the World to Come.

I found the following concerning writing the Name in “The Name of God” on Mechon Mamre online:

Jews do not casually write any Name of God.  This practice does not come from the commandment not to take the LORD’s Name in vain, as many suppose…

The Torah does not prohibit writing the Name of God per se; it only prohibits erasing or defacing a Name of God.  However, observant Jews avoid writing any Name of God casually because of the risk that the written Name might later be defaced, obliterated, or destroyed accidentally or by one who does not know better.

The commandment not to erase or deface the name of God comes from Deuteronomy 12,3.  In that passage, the people are commanded that when they take over the promised land, they should destroy all things related to the idolatrous religions of that region, and should utterly destroy the names of the local deities.  Immediately afterwards, we are commanded not to do the same to our God.  From this, the rabbis inferred that we are commanded not to destroy any holy thing, and not to erase or deface a Name of God.

The translators of the Septuagint carried this tradition into their writing, substituting κύριος for יהוה (yehôvâh) and θεός for אלהיו (ʼĕlôhı̂ym), and then the New Testament authors followed that same tradition.  (We still mostly follow this tradition even when translating the Masoretic text into English.)

Paul’s quotation of Joel 2:32 (3:5) came to mind, For everyone who calls on the name of the Lord will be saved.12  As I compared the translations from the Hebrew (Table9 below) with that of the Greek (Table10 below), I found that the Masoretic text had nothing equivalent to καὶ εὐαγγελιζόμενοι (NETS: “and people who have good news announced to them;” Elpenor: and they that have glad tidings preached to them).

Though I am more and more willing to consider this prima facie evidence that the Masoretes removed it rather than that it was added as a “hoax” perpetrated by Eusebius and Origen, I would consider it stronger evidence if either Paul or Peter (Acts 2:17-21) had quoted the entire verse.  In this particular verse I concede that a Christian scribe might have added καὶ εὐαγγελιζόμενοι as a qualification, whom the Lord (yehôvâh, יהוה) will call.  I try to stay open to the idea that the discovery of older manuscripts or manuscript fragments may still bolster one reading over another.

Tables comparing Leviticus 10:3; 24:11; 24:14-16 and Joel 2:32 (3:5) in the Tanakh and NET, and tables comparing Leviticus 10:3; 24:11; 24:14; 24:15; 24:16 and Joel 2:32 (3:5) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing John 8:53 and 8:58, 59 in the NET and KJV.

Leviticus 10:3 (Tanakh)

Leviticus 10:3 (NET)
Then Moses said unto Aaron: ‘This is it that HaShem spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’  And Aaron held his peace. Moses then said to Aaron, “This is what the Lord (yehôvâh, יהוה) spoke: ‘Among the ones close to me I will show myself holy, and in the presence of all the people I will be honored.’”  So Aaron kept silent.

Leviticus 10:3 (Septuagint BLB)

Leviticus 10:3 (Septuagint Elpenor)
καὶ εἶπεν Μωυσῆς πρὸς Ααρων τοῦτό ἐστιν ὃ εἶπεν κύριος λέγων ἐν τοῗς ἐγγίζουσίν μοι ἁγιασθήσομαι καὶ ἐν πάσῃ τῇ συναγωγῇ δοξασθήσομαι καὶ κατενύχθη Ααρων καὶ εἶπε Μωυσῆς πρὸς ᾿Ααρών· τοῦτό ἐστιν, ὃ εἶπε Κύριος λέγων· ἐν τοῖς ἐγγίζουσί μοι ἁγιασθήσομαι καὶ ἐν πάσῃ τῇ συναγωγῇ δοξασθήσομαι. καὶ κατενύχθη ᾿Ααρών.

Leviticus 10:3 (NETS)

Leviticus 10:3 (English Elpenor)
And Moyses said to Aaron, “This is what the Lord spoke, saying, ‘Among those who are near me I will be shown holy, and in the whole congregation I will be glorified.’”  And Aaron was shocked. And Moses said to Aaron, This is the thing which the Lord spoke, saying, I will be sanctified among them that draw night to me, and I will be glorified in the whole congregation; and Aaron was pricked [in his heart].

Leviticus 24:11 (Tanakh)

Leviticus 24:11 (NET)
And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses.  And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan. The Israelite woman’s son misused the Name and cursed, so they brought him to Moses.  (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

Leviticus 24:11 (Septuagint BLB)

Leviticus 24:11 (Septuagint Elpenor)
καὶ ἐπονομάσας ὁ υἱὸς τῆς γυναικὸς τῆς Ισραηλίτιδος τὸ ὄνομα κατηράσατο καὶ ἤγαγον αὐτὸν πρὸς Μωυσῆν καὶ τὸ ὄνομα τῆς μητρὸς αὐτοῦ Σαλωμιθ θυγάτηρ Δαβρι ἐκ τῆς φυλῆς Δαν καὶ ἐπονομάσας ὁ υἱὸς τῆς γυναικὸς τῆς ᾿Ισραηλίτιδος τὸ ὄνομα κατηράσατο. καὶ ἤγαγον αὐτὸν πρὸς Μωυσῆν· καὶ τὸ ὄνομα τῆς μητρὸς αὐτοῦ Σαλωμεὶθ θυγάτηρ Δαβρεὶ ἐκ τῆς φυλῆς Δάν.

Leviticus 24:11 (NETS)

Leviticus 24:11 (English Elpenor)
And the Israelite woman’s son called down a curse while naming the Name.  And they brought him to Moyses—now his mother’s name was Salomith daughter of Dabri of the tribe of Dan— And the son of the Israelitish woman named THE NAME and curse; and they brought him to Moses: and his mother’s name was Salomith, daughter of Dabri of the tribe of Dan.

Leviticus 24:14-16 (Tanakh)

Leviticus 24:14-16 (NET)
‘Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him. “Bring the one who cursed (qâlal, המקלל) outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death.
And thou shalt speak unto the children of Israel, saying: Whosoever curseth his G-d shall bear his sin. Moreover, you are to tell the Israelites, ‘If any man curses (qâlal, יקלל) his God (ʼĕlôhı̂ym, אלהיו) he will bear responsibility for his sin,
And he that blasphemeth the name of HaShem, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death. and one who misuses (nâqab, ונקב) the name of the Lord (yehôvâh, יהוה) must surely be put to death.  The whole congregation must surely stone him, whether he is a resident foreigner or a native citizen; when he misuses (nâqab, בנקבו) the Name he must be put to death.

Leviticus 24:14 (Septuagint BLB)

Leviticus 24:14 (Septuagint Elpenor)
ἐξάγαγε τὸν καταρασάμενον ἔξω τῆς παρεμβολῆς καὶ ἐπιθήσουσιν πάντες οἱ ἀκούσαντες τὰς χεῗρας αὐτῶν ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ λιθοβολήσουσιν αὐτὸν πᾶσα ἡ συναγωγή ἐξάγαγε τὸν καταρασάμενον ἔξω τῆς παρεμβολῆς, καὶ ἐπιθήσουσι πάντες οἱ ἀκούσαντες τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ λιθοβολήσουσιν αὐτὸν πᾶσα ἡ συναγωγή.

Leviticus 24:14 (NETS)

Leviticus 24:14 (English Elpenor)
Take the one who called down the curse outside the camp, and all who heard shall lay their hands on his head, and the whole congregation shall stone him. Bring forth him that cursed outside the camp, and all who heard shall lay their hands upon his head, and all the congregation shall stone him.

Leviticus 24:15 (Septuagint BLB)

Leviticus 24:15 (Septuagint Elpenor)
καὶ τοῗς υἱοῗς Ισραηλ λάλησον καὶ ἐρεῗς πρὸς αὐτούς ἄνθρωπος ὃς ἐὰν καταράσηται θεόν ἁμαρτίαν λήμψεται καὶ τοῖς υἱοῖς ᾿Ισραὴλ λάλησον καὶ ἐρεῖς πρὸς αὐτούς· ἄνθρωπος ὃς ἐὰν καταράσηται Θεόν, ἁμαρτίαν λήψεται

Leviticus 24:15 (NETS)

Leviticus 24:15 (English Elpenor)
And speak to the sons of Israel, and you shall say to them: If a person, a person should curse God, he shall assume guilt. And speak to the sons of Israel, and thou shalt say to them, Whosoever shall curse God shall bear his sin.

Leviticus 24:16 (Septuagint BLB)

Leviticus 24:16 (Septuagint Elpenor)
ὀνομάζων δὲ τὸ ὄνομα κυρίου θανάτῳ θανατούσθω λίθοις λιθοβολείτω αὐτὸν πᾶσα συναγωγὴ Ισραηλ ἐάν τε προσήλυτος ἐάν τε αὐτόχθων ἐν τῷ ὀνομάσαι αὐτὸν τὸ ὄνομα κυρίου τελευτάτω ὀνομάζων δὲ τὸ ὄνομα Κυρίου, θανάτῳ θανατούσθω· λίθοις λιθοβολείτω αὐτὸν πᾶσα ἡ συναγωγὴ ᾿Ισραήλ· ἐάν τε προσήλυτος, ἐάν τε αὐτόχθων, ἐν τῷ ὀνομάσαι αὐτὸν τὸ ὄνομα Κυρίου, τελευτάτω.

Leviticus 24:16 (NETS)

Leviticus 24:16 (English Elpenor)
Whoever names the name of the Lord—by death let him be put to death; let the whole congregation of Israel stone him with stones.  Whether a guest or a native, when he names the name, let him die. And he that names the name of the Lord, let him die the death: let all the congregation of Israel stone him with stones; whether he be a stranger or a native, let him die for naming the name of the Lord.

Joel 3:5 (Tanakh)

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

Joel 2:32 (Septuagint BLB)

Joel 3:5 (Septuagint Elpenor)
καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται ὅτι ἐν τῷ ὄρει Σιων καὶ ἐν Ιερουσαλημ ἔσται ἀνασῳζόμενος καθότι εἶπεν κύριος καὶ εὐαγγελιζόμενοι οὓς κύριος προσκέκληται καὶ ἔσται, πᾶς, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται· ὅτι ἐν τῷ ὄρει Σιὼν καὶ ἐν ῾Ιερουσαλὴμ ἔσται ἀνασῳζόμενος, καθότι εἶπε Κύριος, καὶ εὐαγγελιζόμενοι, οὓς Κύριος προσκέκληται.

Joel 2:32 (NETS)

Joel 3:5 (English Elpenor)
And it shall be, everyone who calls on the name of the Lord shall be saved, because in Mount Sion and in Ierousalem there shall be one who escapes, as the Lord has said, and people who have good news announced to them, whom the Lord has called. And it shall come to pass [that] whosoever shall call on the name of the Lord shall be saved: for in mount Sion and in Jerusalem shall the saved one be as the Lord has said, and they that have glad tidings preached to them, whom the Lord has called.

John 8:53 (NET)

John 8:53 (KJV)
You aren’t greater than our father Abraham who died, are you?  And the prophets died too!  Who do you claim to be?” Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν; καὶ οἱ προφῆται ἀπέθανον. τίνα σεαυτὸν ποιεῖς μη συ μειζων ει του πατρος ημων αβρααμ οστις απεθανεν και οι προφηται απεθανον τινα σεαυτον συ ποιεις μη συ μειζων ει του πατρος ημων αβρααμ οστις απεθανεν και οι προφηται απεθανον τινα σεαυτον συ ποιεις

John 8:58, 59 (NET)

John 8:58, 59 (KJV)
Jesus said to them, “I tell you the solemn truth, before Abraham came into existence, I am!” Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶπεν αὐτοῖς Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί ειπεν αυτοις ο ιησους αμην αμην λεγω υμιν πριν αβρααμ γενεσθαι εγω ειμι ειπεν αυτοις ο ιησους αμην αμην λεγω υμιν πριν αβρααμ γενεσθαι εγω ειμι
Then they picked up stones to throw at him, but Jesus was hidden from them and went out from the temple area. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἦραν οὖν λίθους ἵνα βάλωσιν ἐπ᾿ αὐτόν. Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ ηραν ουν λιθους ινα βαλωσιν επ αυτον ιησους δε εκρυβη και εξηλθεν εκ του ιερου διελθων δια μεσου αυτων και παρηγεν ουτως ηραν ουν λιθους ινα βαλωσιν επ αυτον ιησους δε εκρυβη και εξηλθεν εκ του ιερου διελθων δια μεσου αυτων και παρηγεν ουτως

1 Leviticus 10:3 (NET)

2 The rabbis who translated the Septuagint before Jesus was revealed to Israel chose κατενύχθη (a form of κατανύσσω) here (NETS: was shocked; Elpenor English: was pricked [in his heart]).  The Hebrew word in the Masoretic text, after Israel rejected Jesus, was (dâmam) וידם (Tanakh: held his peace; NET: kept silent).

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

4 John 8:53c (NET)

5 John 8:58 (NET)

6 John 8:59a (NET)

7 Leviticus 24:11 (NET)

8 Leviticus 24:14 (NET)

9 Leviticus 24:15-16 (NET)

10 John 8:59b (NET) The Stephanus Textus Receptus and Byzantine Majority Text had διελθων δια μεσου αυτων και παρηγεν ουτως (KJV: going through the midst of them, and so passed by) here.  The NET parallel Greek text and NA28 did not.

11 Lavinia Cohn-Sherbok, “The Names of God,” myjewishlearning.com

12 Romans 10:13 (NET)