Tag Archives: Luke 4:21

Who Am I? Part 17

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This is a continuation of my consideration of “5 Bible Passages That Caused Me to Lose My Faith” by Kristi Burke. Her first Bible passage was “Romans 9…the starting point of my deconstruction journey.”1 Though she began with verse 16, I started at the beginning of the chapter to gain some context. In another essay I asked: “What gave anyone hope that believing in the Lord Jesus, even before one dies, might save one from KJV hell?” Here, I’ll begin to consider the three Scriptures that came to mind.

When Jesus was crucified: Two other criminals were also led away to be executed with him2 (Luke 23:39-43 NET).

One of the criminals who was hanging there railed at him, saying, “Aren’t you the Christ? Save yourself and us!” [Table] But the other rebuked3 him, saying,4 “Don’t you fear God, since you are under the same sentence of condemnation? And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing wrong.” Then he said, “Jesus,5 remember me6 when you come in your kingdom.” And Jesus7 said to him, “I tell you the truth, today you will be with me in paradise.”

The Greek words translated in paradise were ἐν τῷ παραδείσῳ (a form of παράδεισος). This phrase would be quite familiar as a reference to the garden (NET: orchard) in Eden to anyone reading the Septuagint. The only other occurrence of this phrase in the New Testament is found in Jesus’ (Revelation 1:12-20) letter to the church at Ephesus (Revelation 2:7 NET):

The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will permit him to eat from the tree of life that is in the paradise8 of God.’

The verb is was ἐστιν in the present tense. Paul wrote about a paradise located in the third heaven (2 Corinthians 12:2-4 NET):

I know a man in Christ who fourteen years ago (whether in the body or out of the body I do not know, God knows) was caught up to the third (τρίτου, a form of τρίτος) heaven (οὐρανοῦ, a form of οὐρανός). And I know that this man (whether in the body or apart from9 the body I do not know, God knows) was caught up into paradise (παράδεισον, another form of παράδεισος) and heard things too sacred (ἄρρητα, a form of ἄῤῥητος) to be put into words,10 things that a person is not permitted to speak.

More important, perhaps, than the phrase ἐν τῷ παραδείσῳ was the phrase μετ᾿ ἐμοῦ ἔσῃ: you will be with me11 (literally: “with me you will be”). This clause is preceded by the adverb σήμερον. So, does σήμερον modify λέγω (NET: I tell), which immediately precedes it, or ἔσῃ?

λέγω

ἔσῃ
I tell you the truth today: you will be with me in paradise. I tell you the truth: with me you will be today in paradise.

The first sounds awkward in English, as if Jesus might not tell the truth yesterday or tomorrow. But I can understand it as (because of your request today) you will be with me in paradise sometime in the future. The verb ἔσῃ is in the future tense. Or, perhaps Jesus meant: “with me you will be (later) today.”

I surveyed every occurrence of σήμερον in the New Testament (see table below). A story Jesus told proved to be very enlightening:

“What do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’12

The Greek word order follows:

Matthew 11:28b (NET)

Matthew 11:28b (NET Parallel Greek)
go and work in the vineyard today ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνι

Here, two verbs were separated by σήμερον: ὕπαγε (a form of ὑπάγω) and ἐργάζου (a form of ἐργάζομαι). Clearly, the man wanted his Son to go today and to work today. I didn’t need to choose between these verbs. But both are in the present tense.

There was only one occurrence of σήμερον in Mark’s Gospel, but one of the verbs it modified is in the future tense:

Jesus said to [Peter], “I tell you the truth, today13—this very night14—before a rooster crows twice, you will deny me three times.15

And again, the detail follows in a table:

Mark 14:30 (NET)

Mark 14:30 (NET Parallel Greek / NA28 / Byzantine Majority Text)

Mark 14:30 (KJV)

Mark 14:30 (Stephanus Textus Receptus)
I tell you the truth, today ἀμὴν λέγω σοι ὅτι σὺ σήμερον Verily I say unto thee, That this day αμην λεγω σοι οτι σημερον

By ignoring ὅτι and the word placement of σὺ, the NET translators developed an English translation that is identical to: I tell you the truth, today (ἀμήν σοι λέγω σήμερον) in Luke 23:43. The KJV translation—That this day—accounts for ὅτι. “Truly I tell you, that you today…” is a more literal translation of the NET parallel Greek.

Now that Jesus/Matthew have given me permission to understand that σήμερον can modify two verbs simultaneously, I’m untroubled by its proximity to λέγω (NET: I tell; KJV: I say). My attitude now is, “Of course, Jesus told Peter the truth today, not tomorrow or four weeks ago. Why burden him with such knowledge prematurely?” Nor do the three words interposed between λέγω and σήμερον dissuade me from understanding that the latter modifies the former.

Here is Matthew 11:28 again:

Matthew 11:28b (NET)

Matthew 11:28b (NET Parallel Greek)
go and work in the vineyard today ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνι

If the prepositional phrase ἐν τῷ ἀμπελῶνι (NET: in the vineyard) were interposed between σήμερον and ἐργάζου, I wouldn’t assume that Jesus meant, “Go today in the vineyard and work sometime in the future,” because ἐργάζου is in the present tense.

The Greek word ἀπαρνήσῃ, translated you will deny in Mark 14:30, is in the future tense. But here, Jesus/Mark have made it abundantly clear that the future predicted by ἀπαρνήσῃ is later than now yet still today.

Mark 14:30 (NET)

Mark 14:30 (NET Parallel Greek / NA28 )

Mark 14:30 (KJV)

Mark 14:30 (Stephanus Textus Receptus / Byzantine Majority Text)
this very night ταύτῃ τῇ νυκτὶ even in this night εν τη νυκτι ταυτη
before a rooster crows twice πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι before the cock crow twice πριν η δις αλεκτορα φωνησαι
you will deny me three times τρίς με ἀπαρνήσῃ thou shalt deny me thrice τρις απαρνηση με

The future tense doesn’t prohibit a verb from being modified by σήμερον. I found other verbs in other tenses as well.

Luke 4:21a (NET)

Luke 4:21a (NET Parallel Greek)
Today this scripture has been fulfilled ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη

The verb πεπλήρωται (NET: has been fulfilled) is a form of πληρόω in the perfect tense.

Luke 5:26b (NET)

Luke 5:26b (NET Parallel Greek)
We have seen incredible things today ὅτι εἴδομεν παράδοξα σήμερον

The verb εἴδομεν (NET: We have seen) is a form of εἴδω in the 2nd aorist tense.

Luke 19:5b (NET)

Luke 19:5b (NET Parallel Greek)
Zacchaeus, come down quickly because I must stay at your house today Ζακχαῖε σπεύσας κατάβηθι σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι

The verb κατάβηθι (NET: come down) is also in the 2nd aorist tense, while δεῖ (NET: must) is in the present tense, and μεῖναι (NET: stay) is in the aorist tense.

I was persuaded that neither the placement of the adverb σήμερον nor the future tense of the verb ἔσῃ prohibited me from understanding Jesus’ words as a promise to the other criminal (Luke 23:43) that he would be with Jesus in paradise that very day. For good measure I surveyed the occurrences of ἀμὴν in Luke’s Gospel (see table below).

Only one of six occurrences in the phrase I tell you the truth (KJV: verily I say unto you) was followed by σήμερον. That confirms for me that Jesus and Luke were content to let the phrase stand alone. In other words, though σήμερον clearly modifies λέγω (NET: I tell; KJV: I say) in Luke 23:43, it’s reason for being there was ἔσῃ (NET: you will be; KJV: shalt thou be). If one believes in the Lord Jesus before one dies, today you will be with me in paradise,16 should give one hope to be saved even from KJV hell (ᾅδης).

I want to take some time here to look a little more into Jesus’ interaction with Zacchaeus (Luke 19:1-10 NET).

Jesus entered Jericho and was passing through it. Now a man named Zacchaeus was there; he was a chief tax collector and was17 rich. He was trying to get a look at Jesus, but being a short man he could not see over the crowd. So he ran on ahead18 and climbed up into a sycamore tree19 to see him because20 Jesus was going to pass that way. And when Jesus came to that place, he looked up21 and said to him, “Zacchaeus, come down quickly because I must stay at your house today.” So he came down quickly and welcomed Jesus joyfully. And when the people saw it, they all22 complained, “He has gone in to be the guest of a man who is a sinner.” But Zacchaeus stopped and said to the Lord, “Look, Lord, half23 of my possessions I now give to the poor, and if I have cheated anyone of anything, I am paying back four times as much!” Then Jesus said to him, “Today (σήμερον) salvation has come to this household because he too is a son of Abraham! For the Son of Man came to seek and to save the lost.”

Jesus described Himself as the Son of Man [who] came to seek and to save the lost (τὸ ἀπολωλός). This is a participle of the verb ἀπόλλυμι in the perfect tense. Luke also wrote (Luke 15:1-4 NET):

Now all the tax collectors and sinners were coming to hear him. But the Pharisees24 and the experts in the law were complaining, “This man welcomes sinners and eats with them.”

So Jesus told them this parable: “Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it (τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό)? [Table]

Who are the lost but those who have prepared [themselves] for destruction?25 The Greek words translated for destruction were εἰς ἀπώλειαν, a form of ἀπώλεια, the noun form associated with the verb ἀπόλλυμι.

It’s almost impossible to consider the story of Zacchaeus, a rich man, without recalling Jesus’ words to his disciples (Matthew 19:23b-26 NET):

“I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven! Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God.” The disciples were greatly astonished when they heard this and said, “Then who can be saved?” Jesus looked at them and replied, “This is impossible for mere humans, but for God all things are possible” [Table].

I hear the story of Zacchaeus and the story of the criminal on the cross as examples of God’s power to do the impossible. Preparing for this essay I found an article by Melissa Henderson on Christianity.com, “Why Did Jesus Tell the Thief ‘Today You Will Be With Me in Paradise’?.” It struck me that, though Ms. Henderson and Ms. Burke each had her own perspective and agenda, both referenced Christianity, that particular brand of human abstraction called Christianity with which I am most familiar.

I’ve compared selected portions of their words in the following table.

Why Did Jesus Tell the Thief ‘Today You Will Be With Me in Paradise’?

Melissa Henderson

5 Bible Passages That Caused Me to Lose My Faith

Kristi Burke
As Christians, we know there is an opportunity to acknowledge our sins, repent from those sins, and ask God for forgiveness. The two thieves on the cross each took a different path. One man chose to mock and ridicule and not believe Jesus. The other man chose to believe and have faith. The Bible doesn’t describe how this man came to believe. Did he have an earlier experience with Jesus that wasn’t recorded? Did the man who asked Jesus to remember Him silently confess and ask God to come into his life? Those details aren’t shared…
The thief was ready to change his ways, even at the last moment…
The thief was saved through repentance, not through work. Salvation is a personal decision.		 Up until the point that I read and studied and chewed on the words in Romans 9, I believed in a god who created all people, gave them free will and that he wanted all people to be saved but he couldn’t violate their free will to save them. And that it was the most loving thing he could do to give people freedom. And within that freedom they could either choose him and go to heaven or they could reject him and go to hell. And that would be entirely their choice.

Paul and Silas didn’t say, “Believe in a particular brand of human abstraction called Christianity and you will be saved…”26 And Jesus was a bit more forthcoming on “how this man came to believe” than Ms. Henderson shared:

No one can come to me unless the Father who sent me draws him…27 It is written in the prophets, ‘And they will all be taught by God [see table].’ Everyone who hears and learns from the Father comes to me.28 And I, when I am lifted up from the earth, will draw all people to myself.29

I’ll pick this up in another essay. The tables mentioned above follow:

σήμερον
Reference Greek KJV NET
Matthew 6:11 δὸς ἡμῖν σήμερον Give us this day Give us today
Matthew 6:30 σήμερον ὄντα which to day is which is here today
Matthew 11:23 ἔμεινεν ἂν μέχρι τῆς σήμερον it would have remained until this day it would have continued to this day
Matthew 16:3 σήμερον χειμών [It will be] foul weather to day [It will be] stormy today
Matthew 21:28 ὕπαγε σήμερον ἐργάζου go work to day go and work…today
Matthew 27:8 ἐκλήθη…ἕως τῆς σήμερον was called…unto this day has been called…to this day
Matthew 27:19 ἔπαθον σήμερον I have suffered…this day I have suffered…today
Matthew 28:15 διεφημίσθη…μέχρι τῆς σήμερον is commonly reported…until this day is told…to this day
Mark 14:30 ὅτι σὺ σήμερον…πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι…ἀπαρνήσῃ That this day…before the cock crow twice, thou shalt deny today…before a rooster crows twice, you will deny
Luke 2:11 ὅτι ἐτέχθη ὑμῖν σήμερον σωτὴρ For unto you is born this day…a Saviour Today your Savior is born
Luke 4:21 ὅτι σήμερον πεπλήρωται This day is…fulfilled Today…has been fulfilled
Luke 5:26 ὅτι εἴδομεν παράδοξα σήμερον We have seen strange things to day We have seen incredible things today
Luke 12:28 ὄντα σήμερον which is to day which is here today
Luke 13:32 ἰάσεις ἀποτελῶ σήμερον I do cures to day performing healings today
Luke 13:33 δεῖ με σήμερον…πορεύεσθαι I must walk to day I must go on my way today
Luke 19:5 κατάβηθι, σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι come down; for to day I must abide at thy house come down…because I must stay at your house today
Luke 19:9 ὅτι σήμερον σωτηρία…ἐγένετο This day is salvation come Today salvation has come
Luke 22:34 οὐ φωνήσει σήμερον ἀλέκτωρ the cock shall not crow this day the rooster will not crow today
Luke 23:43 ἀμήν σοι λέγω σήμερον μετ᾿ ἐμοῦ ἔσῃ Verily I say unto thee, To day shalt thou be with me I tell you the truth, today you will be with me
Acts 4:9 εἰ ἡμεῖς σήμερον ἀνακρινόμεθα If we this day be examined if we are being examined today
Acts 13:33 υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκα σε Thou art my Son, this day have I begotten thee. You are my Son; today I have fathered you.
Acts 19:40 κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον we are in danger to be called in question for this day’s uproar we are in danger of being charged with rioting today
Acts 20:26 μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ I take you to record this day I declare to you today
Acts 22:3 καθὼς πάντες ὑμεῖς ἐστε σήμερον as ye all are this day just as all of you are today
Acts 24:21 ἐγὼ κρίνομαι σήμερον ἐφ᾿ ὑμῶν I am called in question by you this day I am on trial before you today
Acts 26:2 ἐπὶ σοῦ μέλλων σήμερον ἀπολογεῖσθαι I shall answer for myself this day before thee about to make my defense before you today
Acts 26:29 πάντας τοὺς ἀκούοντας μου σήμερον all that hear me this day all those who are listening to me today
Acts 27:33 τεσσαρεσκαιδεκάτην σήμερον ἡμέραν προσδοκῶντες ἄσιτοι διατελεῖτε This day is the fourteenth day that ye have tarried and continued fasting Today is the fourteenth day you have been in suspense and have gone without food
Romans 11:8 ἔδωκεν αὐτοῖς ὁ θεὸς…ἕως τῆς σήμερον ἡμέρας God hath given them…unto this day God gave them…to this very day
2 Corinthians 3:14 ἄχρι γὰρ τῆς σήμερον ἡμέρας…μένει for until this day remaineth For to this very day…remains
2 Corinthians 3:15 ἀλλ᾿ ἕως σήμερον…κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται But even unto this day…the vail is upon their heart But until this very day…a veil lies over their minds
Hebrews 1:5 υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκα σε Thou art my Son, this day have I begotten thee You are my son! Today I have fathered you
Hebrews 3:7 σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε To day if ye will hear his voice Oh, that today you would listen as he speaks
Hebrews 3:13 παρακαλεῖτε…ἄχρις οὗ τὸ σήμερον καλεῖται exhort..while it is called To day exhort…as long as it is called “Today”
Hebrews 3:15 σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε To day if ye will hear his voice Oh, that today you would listen as he speaks
Hebrews 4:7 πάλιν τινὰ ὁρίζει ἡμέραν, σήμερον Again, he limiteth a certain day again ordains a certain day, “Today”
σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε To day if ye will hear his voice Oh, that today you would listen as he speaks
Hebrews 5:5 υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκα σε Thou art my Son, to day have I begotten thee You are my Son! Today I have fathered you
Hebrews 13:8 (no verb) Ἰησοῦς Χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτὸς Jesus Christ the same yesterday, and to day Jesus Christ is the same yesterday and today
James 4:13 σήμερον ἢ αὔριον πορευσόμεθα To day or to morrow we will go Today or tomorrow we will go

ἀμὴν
Reference Greek KJV NET
Luke 4:24 ἀμὴν λέγω ὑμῖν Verily I say unto you I tell you the truth
Luke 12:37 ἀμὴν λέγω ὑμῖν verily I say unto you I tell you the truth
Luke 18:17 ἀμὴν λέγω ὑμῖν Verily I say unto you I tell you the truth
Luke 18:29 ἀμὴν λέγω ὑμῖν Verily I say unto you I tell you the truth
Luke 21:32 ἀμὴν λέγω ὑμῖν Verily I say unto you I tell you the truth
Luke 23:43 ἀμήν σοι λέγω σήμερον Verily I say unto thee, To day I tell you the truth, today

Tables comparing the Greek of Luke 23:40; 23:42, 43; Revelation 2:7; 2 Corinthians 12:3; Mark 14:30; Luke 19:5; 19:2; 19:4; 19:7, 8 and 15:2 in the NET and KJV follow.

Luke 23:40 (NET)

Luke 23:40 (KJV)
But the other rebuked him, saying, “Don’t you fear God, since you are under the same sentence of condemnation? But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

Luke 23:40 (NET Parallel Greek)

Luke 23:40 (Stephanus Textus Receptus)

Luke 23:40 (Byzantine Majority Text)
ἀποκριθεὶς δὲ ὁ ἕτερος ἐπιτιμῶν αὐτῷ ἔφη· οὐδὲ φοβῇ σὺ τὸν θεόν, ὅτι ἐν τῷ αὐτῷ κρίματι εἶ αποκριθεις δε ο ετερος επετιμα αυτω λεγων ουδε φοβη συ τον θεον οτι εν τω αυτω κριματι ει αποκριθεις δε ο ετερος επετιμα αυτω λεγων ουδε φοβη συ τον θεον οτι εν τω αυτω κριματι ει

Luke 23:42, 43 (NET)

Luke 23:42, 43 (KJV)
Then he said, “Jesus, remember me when you come in your kingdom.” And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

Luke 23:42 (NET Parallel Greek)

Luke 23:42 (Stephanus Textus Receptus)

Luke 23:42 (Byzantine Majority Text)
καὶ ἔλεγεν· Ἰησοῦ, μνήσθητι μου ὅταν ἔλθῃς |ἐν τῇ βασιλείᾳ| σου και ελεγεν τω ιησου μνησθητι μου κυριε οταν ελθης εν τη βασιλεια σου και ελεγεν τω ιησου μνησθητι μου κυριε οταν ελθης εν τη βασιλεια σου
And Jesus said to him, “I tell you the truth, today you will be with me in paradise.” And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Luke 23:43 (NET Parallel Greek)

Luke 23:43 (Stephanus Textus Receptus)

Luke 23:43 (Byzantine Majority Text)
καὶ εἶπεν αὐτῷ· ἀμήν σοι λέγω, σήμερον μετ᾿ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ και ειπεν αυτω ο ιησους αμην λεγω σοι σημερον μετ εμου εση εν τω παραδεισω και ειπεν αυτω ο ιησους αμην λεγω σοι σημερον μετ εμου εση εν τω παραδεισω

Revelation 2:7 (NET)

Revelation 2:7 (KJV)
The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will permit him to eat from the tree of life that is in the paradise of God.’ He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

Revelation 2:7 (NET Parallel Greek)

Revelation 2:7 (Stephanus Textus Receptus)

Revelation 2:7 (Byzantine Majority Text)
Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ φαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς, ὅ ἐστιν ἐν τῷ παραδείσῳ τοῦ θεοῦ ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω φαγειν εκ του ξυλου της ζωης ο εστιν εν μεσω του παραδεισου του θεου ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω φαγειν εκ του ξυλου της ζωης ο εστιν εν μεσω του παραδεισου του θεου μου

2 Corinthians 12:3 (NET)

2 Corinthians 12:3 (KJV)
And I know that this man (whether in the body or apart from the body I do not know, God knows) And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

2 Corinthians 12:3 (NET Parallel Greek)

2 Corinthians 12:3 (Stephanus Textus Receptus)

2 Corinthians 12:3 (Byzantine Majority Text)
καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον (εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος |οὐκ οἶδα|, ὁ θεὸς οἶδεν) και οιδα τον τοιουτον ανθρωπον ειτε εν σωματι ειτε εκτος του σωματος ουκ οιδα ο θεος οιδεν και οιδα τον τοιουτον ανθρωπον ειτε εν σωματι ειτε εκτος του σωματος ουκ οιδα ο θεος οιδεν

Mark 14:30 (NET)

Mark 14:30 (KJV)
Jesus said to him, “I tell you the truth, today—this very night—before a rooster crows twice, you will deny me three times. And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.

Mark 14:30 (NET Parallel Greek)

Mark 14:30 (Stephanus Textus Receptus)

Mark 14:30 (Byzantine Majority Text)
καὶ λέγει αὐτῷ ὁ Ἰησοῦς· ἀμὴν λέγω σοι ὅτι σὺ σήμερον – ταύτῃ τῇ νυκτὶ – πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι τρίς με ἀπαρνήσῃ και λεγει αυτω ο ιησους αμην λεγω σοι οτι σημερον εν τη νυκτι ταυτη πριν η δις αλεκτορα φωνησαι τρις απαρνηση με και λεγει αυτω ο ιησους αμην λεγω σοι οτι συ σημερον εν τη νυκτι ταυτη πριν η δις αλεκτορα φωνησαι τρις απαρνηση με

Luke 19:5 (NET)

Luke 19:5 (KJV)
And when Jesus came to that place, he looked up and said to him, “Zacchaeus, come down quickly because I must stay at your house today.” And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house.

Luke 19:5 (NET Parallel Greek)

Luke 19:5 (Stephanus Textus Receptus)

Luke 19:5 (Byzantine Majority Text)
καὶ ὡς ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας |ὁ| Ἰησοῦς εἶπεν πρὸς αὐτόν· Ζακχαῖε, σπεύσας κατάβηθι, σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι και ως ηλθεν επι τον τοπον αναβλεψας ο ιησους ειδεν αυτον και ειπεν προς αυτον ζακχαιε σπευσας καταβηθι σημερον γαρ εν τω οικω σου δει με μειναι και ως ηλθεν επι τον τοπον αναβλεψας ο ιησους ειδεν αυτον και ειπεν προς αυτον ζακχαιε σπευσας καταβηθι σημερον γαρ εν τω οικω σου δει με μειναι

Luke 19:2 (NET)

Luke 19:2 (KJV)
Now a man named Zacchaeus was there; he was a chief tax collector and was rich. And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich.

Luke 19:2 (NET Parallel Greek)

Luke 19:2 (Stephanus Textus Receptus)

Luke 19:2 (Byzantine Majority Text)
Καὶ ἰδοὺ ἀνὴρ ὀνόματι καλούμενος Ζακχαῖος, καὶ αὐτὸς ἦν ἀρχιτελώνης καὶ αὐτὸς πλούσιος και ιδου ανηρ ονοματι καλουμενος ζακχαιος και αυτος ην αρχιτελωνης και ουτος ην πλουσιος και ιδου ανηρ ονοματι καλουμενος ζακχαιος και αυτος ην αρχιτελωνης και ουτος ην πλουσιος

Luke 19:4 (NET)

Luke 19:4 (KJV)
So he ran on ahead and climbed up into a sycamore tree to see him because Jesus was going to pass that way. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way.

Luke 19:4 (NET Parallel Greek)

Luke 19:4 (Stephanus Textus Receptus)

Luke 19:4 (Byzantine Majority Text)
καὶ προδραμὼν εἰς τὸ ἔμπροσθεν ἀνέβη ἐπὶ συκομορέαν ἵνα ἴδῃ αὐτὸν ὅτι ἐκείνης ἤμελλεν διέρχεσθαι και προδραμων εμπροσθεν ανεβη επι συκομωραιαν ινα ιδη αυτον οτι δι εκεινης ημελλεν διερχεσθαι και προδραμων εμπροσθεν ανεβη επι συκομωραιαν ινα ιδη αυτον οτι δι εκεινης εμελλεν διερχεσθαι

Luke 19:7, 8 (NET)

Luke 19:7, 8 (KJV)
And when the people saw it, they all complained, “He has gone in to be the guest of a man who is a sinner.” And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.

Luke 19:7 (NET Parallel Greek)

Luke 19:7 (Stephanus Textus Receptus)

Luke 19:7 (Byzantine Majority Text)
καὶ ἰδόντες πάντες διεγόγγυζον λέγοντες ὅτι παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθεν καταλῦσαι και ιδοντες απαντες διεγογγυζον λεγοντες οτι παρα αμαρτωλω ανδρι εισηλθεν καταλυσαι και ιδοντες παντες διεγογγυζον λεγοντες οτι παρα αμαρτωλω ανδρι εισηλθεν καταλυσαι
But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give to the poor, and if I have cheated anyone of anything, I am paying back four times as much!” And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.

Luke 19:8 (NET Parallel Greek)

Luke 19:8 (Stephanus Textus Receptus)

Luke 19:8 (Byzantine Majority Text)
σταθεὶς δὲ Ζακχαῖος εἶπεν πρὸς τὸν κύριον· ἰδοὺ τὰ ἡμίσια μου τῶν ὑπαρχόντων, κύριε, |τοῖς| πτωχοῖς δίδωμι, καὶ εἴ τινός τι ἐσυκοφάντησα ἀποδίδωμι τετραπλοῦν σταθεις δε ζακχαιος ειπεν προς τον κυριον ιδου τα ημιση των υπαρχοντων μου κυριε διδωμι τοις πτωχοις και ει τινος τι εσυκοφαντησα αποδιδωμι τετραπλουν σταθεις δε ζακχαιος ειπεν προς τον κυριον ιδου τα ημιση των υπαρχοντων μου κυριε διδωμι τοις πτωχοις και ει τινος τι εσυκοφαντησα αποδιδωμι τετραπλουν

Luke 15:2 (NET)

Luke 15:2 (KJV)
But the Pharisees and the experts in the law were complaining, “This man welcomes sinners and eats with them.” And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.

Luke 15:2 (NET Parallel Greek)

Luke 15:2 (Stephanus Textus Receptus)

Luke 15:2 (Byzantine Majority Text)
καὶ διεγόγγυζον οἵ τε Φαρισαῖοι καὶ οἱ γραμματεῖς λέγοντες ὅτι οὗτος ἁμαρτωλοὺς προσδέχεται καὶ συνεσθίει αὐτοῖς και διεγογγυζον οι φαρισαιοι και οι γραμματεις λεγοντες οτι ουτος αμαρτωλους προσδεχεται και συνεσθιει αυτοις και διεγογγυζον οι φαρισαιοι και οι γραμματεις λεγοντες οτι ουτος αμαρτωλους προσδεχεται και συνεσθιει αυτοις

2 Luke 23:32 (NET)

5 The Stephanus Textus Receptus and Byzantine Majority Text had the article τω (KJV: unto) preceding Jesus. The NET parallel Greek text and NA28 did not.

6 The Stephanus Textus Receptus and Byzantine Majority Text had κυριε (KJV: Lord) following remember me. The NET parallel Greek text and NA28 did not.

7 The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA28 did not.

10 Or “things that cannot be put into words.” (NET note 3)

11 Luke 23:43b (NET)

12 Matthew 21:28 (NET) Table

13 The NET parallel Greek text, NA28 and Byzantine Majority Text had the personal pronoun σὺ preceding today. The Stephanus Textus Receptus did not.

14 The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: even in) preceding this very night. The NET parallel Greek text and NA28 did not.

15 Mark 14:30 (NET)

16 Luke 23:43b (NET)

18 The NET parallel Greek text and NA28 had εἰς τὸ ἔμπροσθεν (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply εμπροσθεν (KJV: before).

20 The Stephanus Textus Receptus and Byzantine Majority Text had the preposition δι following because. The NET parallel Greek text and NA28 did not.

21 The Stephanus Textus Receptus and Byzantine Majority Text had ειδεν αυτον (KJV: and saw him) here. The NET parallel Greek text and NA28 did not.

24 The NET parallel Greek text and NA28 had τε preceding Pharisees and καὶ preceding the experts in the law, where the Stephanus Textus Receptus and Byzantine Majority Text had only the latter.

25 Romans 9:22b (NET)

26 Acts 16:31a Table

27 John 6:44a (NET) Table

28 John 6:45 (NET) Table

29 John 12:32 (NET)

Romans, Part 45

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For by the grace (χάριτος, a form of χάρις)[1] given to me, Paul continued describing the will of God – what is good and well-pleasing and perfect,[2] I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith.[3]  To offset my own tendency to think that sober discernment is necessary because God has distributed a niggardly measure of faith (μέτρον[4] πίστεως[5]) to me, I want to look at two other occurrences of χάριτος.  The first described the words Jesus read from the scroll of Isaiah in the synagogue in Nazareth (Luke 4:18, 19 NET):

The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor.  He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.

After Jesus returned the scroll to the attendant and sat down, he added, Today this scripture has been fulfilled even as you heard it being read.[6]  Luke wrote, All were speaking well of him, and were amazed at the gracious (χάριτος, a form of χάρις) words coming out of his mouth.[7]  So proclaiming 1) good news to the poor, 2) release to the captives, 3) the regaining of sight to the blind, 4) setting free those who are oppressed, and 5) the year of the Lord’s favor were called gracious (χάριτος) words.[8]  There was nothing niggardly about it.

For if, by the transgression of the one man, Paul wrote the first time he used χάριτος in his letter to the Romans, death reigned through the one, how much more will those who receive the abundance of grace (χάριτος, a form of χάρις) and of the gift of righteousness reign in life through the one, Jesus Christ![9]  Sober discernment entails all of these facts without implying a niggardly measure of faith, but the realization that any of the recipients of this χάριτος is one person among many.  For just as in (ἐν)[10] one (ἑνὶ, a form of εἷς)[11] body we have many members, Paul continued, and not all the members serve the same function, so we who are many are one (ἓν, another form of εἷς) body in (ἐν) Christ, and individually we are members who belong to one (εἷς) another.[12]

I think sober discernment was equivalent for Paul to walking worthily of the calling with which [we] have been called, as he wrote the Ephesians, with all humility and gentleness, with patience, bearing with one another in love, making every effort to keep the unity of the Spirit in the bond of peace.[13]  For here, too, a description of oneness followed (Ephesians 4:4-7 NET).

There is one (῞Εν) body and one (ἓν) Spirit, just as you too were called to (ἐν) the one (μιᾷ, yet another form of εἷς) hope of your calling, one (εἷς) Lord, one (μία)[14] faith, one (ἓν) baptism, one (εἷς) God and Father of all, who is over all and through all and in (ἐν) all.  But to each one (Ἑνὶ, still another form of εἷς) of us grace (χάρις) was given according to the measure (μέτρον) of the gift of Christ.

And we have different gifts (χαρίσματα, a form of χάρισμα)[15] according to the grace given to us, Paul continued to describe the diversity of this oneness in Romans, a theme he revisited often:

The Diversity of Oneness
And we have different gifts (χαρίσματα) according to the grace given to us. If the gift is prophecy (προφητείαν, a form of προφητεία),[16] that individual must use it in proportion to his faith.  If it is service, he must serve; if it is teaching, he must teach; if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Romans 12:6-8 (NET)

 It was he who gave some as apostles, some as prophets (προφήτας, a form of προφήτης),[17] some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.

Ephesians 4:11-13 (NET)

 Now there are different gifts (χαρισμάτων, another form of χάρισμα), but the same Spirit.  And there are different ministries, but the same Lord.  And there are different results, but the same God who produces all of them in everyone.  To each person the manifestation of the Spirit is given for the benefit of all.  For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, to another faith by the same Spirit, and to another gifts (χαρίσματα) of healing by the one Spirit, to another performance of miracles, to another prophecy (προφητεία), and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues.  It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

1 Corinthians 12:4-11 (NET)

I want to consider these different[18] gifts (χαρίσματα) individually.   If the gift is prophecy (προφητείαν), that individual must use it in proportion to his faith.[19]  I am assuming that in proportion (ἀναλογίαν, a form of ἀναλογία)[20] to his faith relates back to that measure (μέτρον) of faith God has distributed to each.  In the law the Lord said to Moses (Deuteronomy 18:18-20 NET):

I will raise up a prophet like you for them from among their fellow Israelites.  I will put my words in his mouth and he will speak to them whatever I command.  I will personally hold responsible anyone who then pays no attention to the words that prophet speaks in my name.  But if any prophet presumes to speak anything in my name that I have not authorized him to speak, or speaks in the name of other gods, that prophet must die.

Now if you say to yourselves, the Lord continued, “How can we tell that a message is not from the Lord (yehôvâh)?”[21] – whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear (gûr)[22] him.[23]  But a fulfilled prediction alone was not sufficient to declare one a prophet of yehôvâh (Deuteronomy 13:1-5 NET):

Suppose a prophet or one who foretells by dreams should appear among you and show you a sign or wonder, and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”  You must not listen to the words of that prophet or dreamer, for the Lord your God will be testing you to see if you love him with all your mind and being.  You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.  As for that prophet or dreamer, he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go.  In this way you must purge out evil from within.

The prophet Jeremiah said to Hananiah (apparently a false prophet), From earliest times, the prophets who preceded you and me invariably prophesied war, disaster, and plagues against many countries and great kingdoms.  So if a prophet prophesied peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.[24]  In this light I can begin to appreciate the proportion of Jesus’ faith when He read those gracious words—The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor; He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor—and added, Today this scripture has been fulfilled even as you heard it being read.

And so Paul wrote, If the gift is prophecy (προφητείαν), that individual must use it in proportion to his faith.  And if I have prophecy (προφητείαν), he wrote the Corinthians, 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.[25]  I can’t tell if this was a hypothetical consideration to highlight the preeminence of love, or an actual concern.  It is difficult to imagine an individual who received so many of the different gifts[26] (Διαιρέσεις δὲ χαρισμάτων) of the Spirit, not shared by all (For one person is given through the Spirit the message of wisdom[27]…to another prophecy [προφητεία][28]…), and yet did not have the love that is given by the same Spirit to all believers.  If such a monstrosity is actually possible it would seem to be someone with a religious mind believing something other than the word of the Lord to quench the love that is the fruit of the Holy Spirit.

Love never ends, Paul continued to contrast love and prophecy in Corinthians.  But if there are prophecies (προφητεῖαι, another form of προφητεία), they will be set aside[29]…when what is perfect comes…[30]  Pursue love, he wrote, and be eager for the spiritual gifts (πνευματικά, a form of πνευματικός),[31] especially that you may prophesy (προφητεύητε, a form of προφητεύω).[32]  Then he contrasted prophesying to one speaking in a tongue.

Tongues

Prophecy
For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.

1 Corinthians 14:2 (NET)

 But the one who prophesies (προφητεύων, another form of προφητεύω) speaks to people for their strengthening, encouragement, and consolation.

1 Corinthians 14:3 (NET)
The one who speaks in a tongue builds himself up…

1 Corinthians 14:4a (NET)

 …but the one who prophesies (προφητεύων, another form of προφητεύω) builds up the church.

1 Corinthians 14:4b (NET)
I wish you all spoke in tongues…

1 Corinthians 14:5a (NET)

 …but even more that you would prophesy (προφητεύητε, a form of προφητεύω).

1 Corinthians 14:5b (NET)
…unless he interprets so that the church may be strengthened.

1 Corinthians 14:5d (NET)

 The one who prophesies (προφητεύων, another form of προφητεύω) is greater than the one who speaks in tongues…

1 Corinthians 14:5c (NET)

Since you are eager for manifestations of the Spirit, Paul concluded, seek to abound in order to strengthen the church.  So then, one who speaks in a tongue should pray that he may interpret.[33]  And, I thank God that I speak in tongues more than all of you, but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue.[34]  Then he quoted the Old Testament prophecy concerning tongues: By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me…[35]  So then, tongues, he concluded, are a sign…for unbelievers.  Prophecy (προφητεία), however, is…for believers.[36]

So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds?[37]  In other words, the Old Testament prophecy holds true: unbelievers hearing strange tongues will not listen to the Lord.  Rather, they say, you have lost your minds.  But if all prophesy (προφητεύωσιν, another form of προφητεύω), and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all.  The secrets of his heart are disclosed…[38]  So prophecy is for believers, their rightful occupation that brings an unbeliever or uninformed person to faith and repentance, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”[39]

Still, It was [Jesus] who gave…some [not all] as prophets (προφήτας, another form of προφήτης) …to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.[40]  And God has placed in the church…second prophets (προφήτας, another form of προφήτης)…Not all are prophets (προφῆται, another form of προφήτης), are they?[41]  No, because we have different gifts (χαρίσματα, a form of χάρισμα) according to the grace given to us.[42]  For just as in one body we have many members, and not all the members serve the same function, so we who are many are one body in Christ, and individually we are members who belong to one another.[43]

 

Addendum (7/18/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ.  “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…”  His contention is that the “King James Version is the infallible Word of God.”  So, I’ll re-examine the quotations above with the KJV.

My thoughts on Luke 4:18, 19 are too long to append to this essay.  This addendum is found as Study: Luke 4:18-19.

Romans, Part 46

Back to Fear – Exodus, Part 6

Back to Son of God – 1 John, Part 3

Back to Saving Demons, Part 2

Back to Romans, Part 49

[2] Romans 12:2b (NET)

[3] Romans 12:3 (NET)

[6] Luke 4:21 (NET)

[7] Luke 4:22a (NET)

[8] Luke 4:22 (NET)

[9] Romans 5:17 (NET)

[12] Romans 12:4, 5 (NET)

[13] Ephesians 4:1-3 (NET)

[18] κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα (literally, “according to the grace given to us differently”) Romans 12:6 (NET)

[19] Romans 12:6b (NET)

[22] Septuagint: ἀφέξεσθε receive in full or abstain http://lexicon.katabiblon.com/?search=ἀφέξεσθε

[23] Deuteronomy 18:21, 22 (NET)

[24] Jeremiah 28:8, 9 (NET)

[25] 1 Corinthians 13:2 (NET)

[26] 1 Corinthians 12:4 (NET)

[27] 1 Corinthians 12:8 (NET)

[28] 1 Corinthians 12:10 (NET)

[29] 1 Corinthians 13:8 (NET)

[30] 1 Corinthians 13:10 (NET)

[32] 1 Corinthians 14:1 (NET)

[33] 1 Corinthians 14:12b, 13 (NET)

[34] 1 Corinthians 14:18, 19 (NET)

[35] 1 Corinthians 14:21 (NET)

[36] 1 Corinthians 14:22 (NET)

[37] 1 Corinthians 14:23 (NET)

[38] 1 Corinthians 14:24, 25a (NET)

[39] 1 Corinthians 14:25b (NET)

[40] Ephesians 4:11-13 (NET)

[41] 1 Corinthians 12:28, 29 (NET)

[42] Romans 12:6a (NET)

[43] Romans 12:4, 5 (NET)