Tag Archives: Mark 12:30

Atonement, Part 7

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

Exodus 29:19-21 (NET)

Leviticus 8:22-24, 30 (NET)
You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head, Then he presented the second ram, the ram of ordination (millûʼ, המלאים; Septuagint: τελειώσεως, a form of τελείωσις), and Aaron and his sons laid their hands on the head of the ram
and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, and then splash the blood all around on the altar. and he slaughtered it.  Moses then took some of its blood and put it on Aaron’s right earlobe, on the thumb of his right hand, and on the big toe of his right foot.
Next he brought Aaron’s sons forward, and Moses put some of the blood on their right earlobes, on their right thumbs, and on the big toes of their right feet, and Moses splashed the rest of the blood against the altar’s sides.
You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy (qâdash, וקדש; Septuagint: ἁγιασθήσεται, another form of ἁγιάζω), he and his garments along with his sons and his sons’ garments. Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him.  So he consecrated (qâdash, ויקדש; Septuagint: ἡγίασεν, another form of ἁγιάζω) Aaron, his garments, and his sons and his sons’ garments with him.

I plan to reserve any further consideration of forms of ἁγιάζω for another series of essays.  The ram of ordination (NETS: “ram of validation”), המלאים (millûʼ), translated τελειώσεως (a form of τελείωσις) in the Septuagint, is another matter.  So if perfection (τελείωσις) had in fact been possible through the Levitical priesthood, Jesus taught his disciples, for on that basis the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?[3]

If Aaron and his sons were “validated” by a ram of ordination, how was the high priest (ἀρχιερέα, a form of ἀρχιερεύς) of the new covenant (διαθήκην καινήν) perfected?  During his earthly life Christ offered both requests and supplications, with loud cries and tears, to the one who was able[4] to save him from death and he was heard because of his devotion (εὐλαβείας, a form of εὐλάβεια).  Although he was a son, he learned obedience through the things he suffered.  And by being perfected in this way, he became the source (αἴτιος) of eternal salvation to all who obey him, and he was designated (προσαγορευθεὶς, a form of προσαγορεύω) by God as high priest in the order of Melchizedek.[5]

The Greek word translated perfected was τελειωθεὶς (a form of τελειόω), the verb from which the noun τελείωσις was derived.  The Greek word translated suffered was ἔπαθεν (a form of πάσχω).  Contrary to my customary practice I’ll begin the investigation of what Jesus suffered with its negation ἔπαθεν οὐδὲν because it offers a concise vignette of the religious mind (Acts 28:3-6 NET):

When Paul had gathered a[6] bundle of brushwood and was putting it on the fire, a viper came out[7] because of[8] the heat and fastened itself on his hand.  When the local people saw the creature hanging from Paul’s hand, they said to one another, “No doubt this man is a murderer!  Although he has escaped from the sea, Justice herself has not allowed him to live!”  However, Paul shook the creature off into the fire and suffered (ἔπαθεν, a form of πάσχω) no (οὐδὲν, a form of οὐδείς) harm.  But they were expecting that he was going to swell up or suddenly drop dead.  So after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and said he was a god.

Admittedly, this was the pagan religious mind.  In fact, sophisticated Greek pagans may have thought that these local people (βάρβαροι, a form of βάρβαρος; i.e., “barbarians”) were beneath them.  Still, Isaiah prophesied that Israel would share part of this same religious mind when it came to the Messiah: Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.[9]  The synoptic Gospel narratives bear this out:

Matthew 27:39-44 (NET) Mark 15:29-32 (NET)

Luke 23:35-39 (NET)
Those who passed by defamed him, shaking their heads and saying, “You who can destroy the temple and rebuild it in three days, save yourself!  If you are God’s Son, come down from the cross!”  In the same way even[10] the chief priests – together with the experts in the law and elders – were mocking him: “He saved others, but he cannot save himself!  He[11] is the king of Israel!  If he comes down now from the cross, we will believe in[12] him![13]  He trusts in God – let God, if he wants to, deliver him now because he said, ‘I am God’s Son’!”  The robbers who were crucified with[14] him also spoke abusively to him.[15] Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, save yourself and come down[16] from the cross!”  In the same way even[17] the chief priests – together with the experts in the law – were mocking him among themselves: “He saved others, but he cannot save himself!  Let the Christ, the king of Israel,[18] come down from the cross now, that we may see and believe!”[19]  Those who were crucified with[20] him also spoke abusively to him. The people also stood there watching, but the rulers[21] ridiculed him, saying, “He saved others.  Let him save himself if he is the Christ of God, his chosen one!”  The soldiers also mocked[22] him, coming up and[23] offering him sour wine, and saying, “If you are the king of the Jews, save yourself!”  There was also an inscription[24] over him,[25] “This is[26] the king of the Jews.”  One of the criminals who was hanging there railed at him, saying, “Aren’t[27] you the Christ?  Save yourself and us!”[28]

Jesus’ disconcerting answer—How then would the scriptures that say it must happen this way be fulfilled?[29]—offered to his disciples was not repeated here.  Even after his resurrection most in Israel were still too hardened (Romans 11:25-32) to regard Jesus as yehôvâh (Zechariah 12:7-10), the Son of God (Romans 1:2-4) or even the Messiah (Isaiah 53:7-12).

The bodies of those animals whose blood the high priest brings into the sanctuary as an offering for sin are burned outside the camp.  Therefore, to sanctify the people by his own blood, Jesus also suffered (ἔπαθεν, a form of πάσχω) outside the camp.  We must go out to him, then, outside the camp, bearing the abuse (ὀνειδισμὸν, a form of ὀνειδισμός) he experienced.  For here we have no lasting city (Hebrews 11:8-10), but we seek the city that is to come.  Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.  And do not neglect to do good and to share what you have, for God is pleased with such sacrifices.[30]

Peter wrote (1 Peter 2:13-25; 3:13-22; 4:12-19 NET):

Be subject[31] to every human institution for the Lord’s sake, whether to a king as supreme or to governors as those he commissions to punish[32] wrongdoers and praise those who do good.  For God wants you to silence the ignorance of foolish people by doing good.  Live as free people, not using your freedom as a pretext for evil, but as God’s slaves.  Honor all people, love[33] the family of believers, fear God, honor the king.

Slaves, be subject to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse.  For this finds God’s favor, if because of conscience toward God someone endures hardships in suffering (πάσχων, another form of πάσχω) unjustly.  For what credit is it if you sin and are mistreated and endure it?  But if you do good and suffer (πάσχοντες, another form of πάσχω) and so endure, this finds favor with God.  For to this you were called, since Christ also suffered (ἔπαθεν, a form of πάσχω) for you, leaving an example for you to follow in his steps.  He committed no sin nor was deceit found in his mouth.  When he was maligned, he did not answer back; when he suffered (πάσχων, another form of πάσχω), he threatened no retaliation, but committed himself to God who judges justly.  He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness.  By his[34] wounds you were healed.  For you were going astray[35] like sheep but[36] now you have turned back to the shepherd and guardian of your souls…

For who is going to harm you if you are devoted[37] to what is good?  But in fact, if you happen to suffer (πάσχοιτε, another form of πάσχω) for doing what is right, you are blessed.  But do not be terrified of them or be shaken.  But set Christ[38] apart as Lord in your hearts and[39] always be ready to give an answer to anyone who asks about the hope you possess.  Yet[40] do it with courtesy and respect,[41] keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse[42] you.  For it is better to suffer (πάσχειν, another form of πάσχω) for doing good, if God wills[43] it, than for doing evil.

Because Christ also suffered (ἔπαθεν, a form of πάσχω) once for sins, the just for the unjust, to bring you[44] to God, by being put to death in the flesh but by being made alive in the spirit.  In it he went and preached to the spirits in prison, after they were disobedient long ago when[45] God patiently waited[46] in the days of Noah as an ark was being constructed.  In the ark a few,[47] that is eight souls, were delivered through water.  And this prefigured baptism, which now saves you[48] – not the washing off of physical dirt but the pledge of a good conscience to God – through the resurrection of Jesus Christ, who went into heaven and is at the right hand of God with angels and authorities and powers subject to him…

Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you.  But rejoice in the degree that you have shared in the sufferings (παθήμασιν, a form of πάθημα) of Christ, so that when his glory is revealed you may also rejoice and be glad.  If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you.[49]  But let none of you suffer (πασχέτω, another form of πάσχω) as a murderer or thief or criminal or as a troublemaker.[50]  But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name.[51]  For it is time for judgment to begin, starting with the house of God.  And if it starts with us, what will be the fate of those who are disobedient to the gospel of God?  And if the righteous are barely saved, what will become of the ungodly and sinners?  So then let those who suffer (πάσχοντες, another form of πάσχω) according to the will of God entrust their[52] souls to a faithful[53] Creator as they do good.

In a world populated by sinful people there is no shortage of injustices and indignities.  Sinful people do not love their neighbors as themselves.  Thankfully, most are petty injustices and petty indignities because most of us are petty people, seeking only to live out our lives in relative peace and security.  Very few have the ambition to dominate (Matthew 20:25-28) others on a grand scale, and even fewer are effectual enough as people to pull it off.

When the One who calls us by his grace is pleased to reveal his Son in us, we trust in Jesus, are born from above, children of God, filled with and led by his Holy Spirit (Numbers 11:29).  Then God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control strives within us to curtail the petty injustices and indignities we inflict on others.  How are we perfected?  We greet others’ petty injustices and indignities with the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control that wells up within us like a fountain of water springing up to eternal life.[54]  What if the injustice or indignity we face is not so petty?

Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.[55]  Jesus hung naked on a cross, obedient to death.  He didn’t have to.  He could’ve come down any time He wanted, any time it got too much, any time He had had enough of sinners’ abuse.  How then would the scriptures that say it must happen this way be fulfilled? He asked Peter rhetorically.  And that response in word and deed (done in God) is the living image of loving the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.[56]

Each of us who who believes has Scripture to fulfill by the grace of God (Galatians 2:16-21 NET):

[W]e know that no one is justified by the works of the law but by the faithfulness of Jesus Christ.  And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because[57] by the works of the law no one will be justified.  But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages sin?  Absolutely not!  But if I build up again those things I once destroyed, I demonstrate[58] that I am one who breaks God’s law.  For through the law I died to the law so that I may live to God.  I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.  I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

It bears mentioning in this #MeToo moment that I have no interest in, or intention to, silence women or inhibit them from reporting crimes.  I recall being so deeply moved by Abel Ferrara’s and Zoë Lund’s fictional nun in Bad Lieutenant because her confession was so unexpected in such a dark tale.  All political posturing aside, it is important that teenage boys understand that pinning a young woman to a bed to grope her is assault not love (1 Corinthians 13:4-13).

Tables of Acts 28:3; Matthew 27:41, 42; Matthew 27:44; Mark 15:30-32; Luke 23:35, 36; Luke 23:38, 39; 1 Peter 2:13, 14; 1 Peter 2:17; 1 Peter 2:24, 25; 1 Peter 3:13; 1 Peter 3:15-18; 1 Peter 3:20, 21; 1 Peter 4:14-16; 1 Peter 4:19; Galatians 2:16 and 18 in the NET and KJV follow.

Acts 28:3 (NET)

Acts 28:3 (KJV)
When Paul had gathered a bundle of brushwood and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Συστρέψαντος δὲ τοῦ Παύλου φρυγάνων τι πλῆθος καὶ ἐπιθέντος ἐπὶ τὴν πυράν, ἔχιδνα ἀπὸ τῆς θέρμης ἐξελθοῦσα καθῆψεν τῆς χειρὸς αὐτοῦ συστρεψαντος δε του παυλου φρυγανων πληθος και επιθεντος επι την πυραν εχιδνα εκ της θερμης εξελθουσα καθηψεν της χειρος αυτου συστρεψαντος δε του παυλου φρυγανων πληθος και επιθεντος επι την πυραν εχιδνα εκ της θερμης διεξελθουσα καθηψεν της χειρος αυτου
Matthew 27:41, 42 (NET)

Matthew 27:41, 42 (KJV)
In the same way even the chief priests – together with the experts in the law and elders – were mocking him: Likewise also the chief priests mocking him, with the scribes and elders, said,
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁμοίως |καὶ| οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων ἔλεγον ομοιως δε και οι αρχιερεις εμπαιζοντες μετα των γραμματεων και πρεσβυτερων ελεγον ομοιως δε και οι αρχιερεις εμπαιζοντες μετα των γραμματεων και πρεσβυτερων και φαρισαιων ελεγον
“He saved others, but he cannot save himself!  He is the king of Israel!  If he comes down now from the cross, we will believe in him! He saved others; himself he cannot save.  If he be the King of Israel, let him now come down from the cross, and we will believe him.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομεν ἐπ᾿ αὐτόν αλλους εσωσεν εαυτον ου δυναται σωσαι ει βασιλευς ισραηλ εστιν καταβατω νυν απο του σταυρου και πιστευσομεν αυτω αλλους εσωσεν εαυτον ου δυναται σωσαι ει βασιλευς ισραηλ εστιν καταβατω νυν απο του σταυρου και πιστευσομεν επ αυτω
Matthew 27:44 (NET)

Matthew 27:44 (KJV)
The robbers who were crucified with him also spoke abusively to him. The thieves also, which were crucified with him, cast the same in his teeth.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Τὸ δ᾿ αὐτὸ καὶ οἱ λῃσταὶ οἱ συσταυρωθέντες σὺν αὐτῷ ὠνείδιζον αὐτόν το δ αυτο και οι λησται οι συσταυρωθεντες αυτω ωνειδιζον αυτω το δ αυτο και οι λησται οι συσταυρωθεντες αυτω ωνειδιζον αυτον
Mark 15:30-32 (NET)

Mark 15:30-32 (KJV)
save yourself and come down from the cross!” Save thyself, and come down from the cross.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
σῶσον σεαυτὸν καταβὰς ἀπὸ τοῦ σταυροῦ σωσον σεαυτον και καταβα απο του σταυρου σωσον σεαυτον και καταβα απο του σταυρου
In the same way even the chief priests – together with the experts in the law – were mocking him among themselves: “He saved others, but he cannot save himself! Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον· ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι ομοιως δε και οι αρχιερεις εμπαιζοντες προς αλληλους μετα των γραμματεων ελεγον αλλους εσωσεν εαυτον ου δυναται σωσαι ομοιως και οι αρχιερεις εμπαιζοντες προς αλληλους μετα των γραμματεων ελεγον αλλους εσωσεν εαυτον ου δυναται σωσαι
Let the Christ, the king of Israel, come down from the cross now, that we may see and believe!”  Those who were crucified with him also spoke abusively to him. Let Christ the King of Israel descend now from the cross, that we may see and believe.  And they that were crucified with him reviled him.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ χριστὸς ὁ βασιλεὺς Ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. καὶ οἱ συνεσταυρωμένοι σὺν αὐτῷ ὠνείδιζον αὐτόν ο χριστος ο βασιλευς του ισραηλ καταβατω νυν απο του σταυρου ινα ιδωμεν και πιστευσωμεν και οι συνεσταυρωμενοι αυτω ωνειδιζον αυτον ο χριστος ο βασιλευς του ισραηλ καταβατω νυν απο του σταυρου ινα ιδωμεν και πιστευσωμεν αυτω και οι συνεσταυρωμενοι αυτω ωνειδιζον αυτον
Luke 23:35, 36 (NET)

Luke 23:35, 36 (KJV)
The people also stood there watching, but the rulers ridiculed him, saying, “He saved others.  Let him save himself if he is the Christ of God, his chosen one!” And the people stood beholding.  And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ εἱστήκει ὁ λαὸς θεωρῶν. ἐξεμυκτήριζον δὲ καὶ οἱ ἄρχοντες λέγοντες· ἄλλους ἔσωσεν, σωσάτω ἑαυτόν, εἰ οὗτος ἐστιν ὁ χριστὸς τοῦ θεοῦ ὁ ἐκλεκτός και ειστηκει ο λαος θεωρων εξεμυκτηριζον δε και οι αρχοντες συν αυτοις λεγοντες αλλους εσωσεν σωσατω εαυτον ει ουτος εστιν ο χριστος ο του θεου εκλεκτος και ειστηκει ο λαος θεωρων εξεμυκτηριζον δε και οι αρχοντες συν αυτοις λεγοντες αλλους εσωσεν σωσατω εαυτον ει ουτος εστιν ο χριστος ο του θεου εκλεκτος
The soldiers also mocked him, coming up and offering him sour wine, And the soldiers also mocked him, coming to him, and offering him vinegar,

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐνέπαιξαν δὲ αὐτῷ καὶ οἱ στρατιῶται προσερχόμενοι, ὄξος προσφέροντες αὐτῷ ενεπαιζον δε αυτω και οι στρατιωται προσερχομενοι και οξος προσφεροντες αυτω ενεπαιζον δε αυτω και οι στρατιωται προσερχομενοι και οξος προσφεροντες αυτω
Luke 23:38, 39 (NET)

Luke 23:38, 39 (KJV)
There was also an inscription over him, “This is the king of the Jews.” And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἦν δὲ καὶ ἐπιγραφὴ ἐπ᾿ αὐτῷ· ὁ βασιλεὺς τῶν Ἰουδαίων οὗτος ην δε και επιγραφη γεγραμμενη επ αυτω γραμμασιν ελληνικοις και ρωμαικοις και εβραικοις ουτος εστιν ο βασιλευς των ιουδαιων ην δε και επιγραφη γεγραμμενη επ αυτω γραμμασιν ελληνικοις και ρωμαικοις και εβραικοις ουτος εστιν ο βασιλευς των ιουδαιων
One of the criminals who was hanging there railed at him, saying, “Aren’t you the Christ?  Save yourself and us!” And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτὸν |λέγων|· οὐχὶ σὺ εἶ ὁ χριστός; σῶσον σεαυτὸν καὶ ἡμᾶς εις δε των κρεμασθεντων κακουργων εβλασφημει αυτον λεγων ει συ ει ο χριστος σωσον σεαυτον και ημας εις δε των κρεμασθεντων κακουργων εβλασφημει αυτον λεγων ει συ ει ο χριστος σωσον σεαυτον και ημας
1 Peter 2:13, 14 (NET)

1 Peter 2:13, 14 (KJV)
Be subject to every human institution for the Lord’s sake, whether to a king as supreme Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
῾Υποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν κύριον, εἴτε βασιλεῖ ὡς ὑπερέχοντι υποταγητε ουν παση ανθρωπινη κτισει δια τον κυριον ειτε βασιλει ως υπερεχοντι υποταγητε ουν παση ανθρωπινη κτισει δια τον κυριον ειτε βασιλει ως υπερεχοντι
or to governors as those he commissions to punish wrongdoers and praise those who do good. Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἴτε ἡγεμόσιν ὡς δι᾿ αὐτοῦ πεμπομένοις εἰς ἐκδίκησιν κακοποιῶν ἔπαινον δὲ ἀγαθοποιῶν ειτε ηγεμοσιν ως δι αυτου πεμπομενοις εις εκδικησιν μεν κακοποιων επαινον δε αγαθοποιων ειτε ηγεμοσιν ως δι αυτου πεμπομενοις εις εκδικησιν κακοποιων επαινον δε αγαθοποιων
1 Peter 2:17 (NET)

1 Peter 2:17 (KJV)
Honor all people, love the family of believers, fear God, honor the king. Honour all men.  Love the brotherhood.  Fear God.  Honour the king.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε, τὸν θεὸν φοβεῖσθε, τὸν βασιλέα τιμᾶτε παντας τιμησατε την αδελφοτητα αγαπατε τον θεον φοβεισθε τον βασιλεα τιματε παντας τιμησατε την αδελφοτητα αγαπησατε τον θεον φοβεισθε τον βασιλεα τιματε

1 Peter 2:24, 25 (NET)

1 Peter 2:24, 25 (KJV)
He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness.  By his wounds you were healed. Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν, οὗ τῷ μώλωπι ἰάθητε ος τας αμαρτιας ημων αυτος ανηνεγκεν εν τω σωματι αυτου επι το ξυλον ινα ταις αμαρτιαις απογενομενοι τη δικαιοσυνη ζησωμεν ου τω μωλωπι αυτου ιαθητε ος τας αμαρτιας ημων αυτος ανηνεγκεν εν τω σωματι αυτου επι το ξυλον ινα ταις αμαρτιαις απογενομενοι τη δικαιοσυνη ζησωμεν ου τω μωλωπι αυτου ιαθητε
For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἦτε γὰρ ὡς πρόβατα πλανώμενοι, ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν ητε γαρ ως προβατα πλανωμενα αλλ επεστραφητε νυν επι τον ποιμενα και επισκοπον των ψυχων υμων ητε γαρ ως προβατα πλανωμενα αλλ επεστραφητε νυν επι τον ποιμενα και επισκοπον των ψυχων υμων

1 Peter 3:13 (NET)

1 Peter 3:13 (KJV)
For who is going to harm you if you are devoted to what is good? And who is he that will harm you, if ye be followers of that which is good?
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Καὶ τίς ὁ κακώσων ὑμᾶς ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε και τις ο κακωσων υμας εαν του αγαθου μιμηται γενησθε και τις ο κακωσων υμας εαν του αγαθου μιμηται γενησθε
1 Peter 3:15-18 (NET)

1 Peter 3:15-18 (KJV)
But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
κύριον δὲ τὸν Χριστὸν ἁγιάσατε ἐν ταῖς καρδίαις ὑμῶν, ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος κυριον δε τον θεον αγιασατε εν ταις καρδιαις υμων ετοιμοι δε αει προς απολογιαν παντι τω αιτουντι υμας λογον περι της εν υμιν ελπιδος μετα πραυτητος και φοβου κυριον δε τον θεον αγιασατε εν ταις καρδιαις υμων ετοιμοι δε αει προς απολογιαν παντι τω αιτουντι υμας λογον περι της εν υμιν ελπιδος μετα πραυτητος και φοβου
Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ μετὰ πραΰτητος καὶ φόβου, συνείδησιν ἔχοντες ἀγαθήν, ἵνα ἐν ᾧ καταλαλεῖσθε καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν τὴν ἀγαθὴν ἐν Χριστῷ ἀναστροφήν συνειδησιν εχοντες αγαθην ινα εν ω καταλαλωσιν υμων ως κακοποιων καταισχυνθωσιν οι επηρεαζοντες υμων την αγαθην εν χριστω αναστροφην συνειδησιν εχοντες αγαθην ινα εν ω καταλαλωσιν υμων ως κακοποιων καταισχυνθωσιν οι επηρεαζοντες υμων την αγαθην εν χριστω αναστροφην
For it is better to suffer for doing good, if God wills it, than for doing evil. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ θεοῦ, πάσχειν ἢ κακοποιοῦντας κρειττον γαρ αγαθοποιουντας ει θελει το θελημα του θεου πασχειν η κακοποιουντας κρειττον γαρ αγαθοποιουντας ει θελοι το θελημα του θεου πασχειν η κακοποιουντας
Because Christ also suffered once for sins, the just for the unjust, to bring you to God, by being put to death in the flesh but by being made alive in the spirit. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν |ἔπαθεν|, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ θανατωθεὶς μὲν σαρκὶ ζῳοποιηθεὶς δὲ πνεύματι οτι και χριστος απαξ περι αμαρτιων επαθεν δικαιος υπερ αδικων ινα ημας προσαγαγη τω θεω θανατωθεις μεν σαρκι ζωοποιηθεις δε τω πνευματι οτι και χριστος απαξ περι αμαρτιων επαθεν δικαιος υπερ αδικων ινα υμας προσαγαγη τω θεω θανατωθεις μεν σαρκι ζωοποιηθεις δε πνευματι
1 Peter 3:20, 21 (NET)

1 Peter 3:20, 21 (KJV)
after they were disobedient long ago when God patiently waited in the days of Noah as an ark was being constructed.  In the ark a few, that is eight souls, were delivered through water. Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἀπειθήσασιν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτ᾿ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν δι᾿ ὕδατος απειθησασιν ποτε οτε απαξ εξεδεχετο η του θεου μακροθυμια εν ημεραις νωε κατασκευαζομενης κιβωτου εις ην ολιγαι τουτ εστιν οκτω ψυχαι διεσωθησαν δι υδατος απειθησασιν ποτε οτε απεξεδεχετο η του θεου μακροθυμια εν ημεραις νωε κατασκευαζομενης κιβωτου εις ην ολιγαι τουτ εστιν οκτω ψυχαι διεσωθησαν δι υδατος
And this prefigured baptism, which now saves you – not the washing off of physical dirt but the pledge of a good conscience to God – through the resurrection of Jesus Christ, The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σῴζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ρύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, δι᾿ ἀναστάσεως Ἰησοῦ Χριστοῦ ο και ημας αντιτυπον νυν σωζει βαπτισμα ου σαρκος αποθεσις ρυπου αλλα συνειδησεως αγαθης επερωτημα εις θεον δι αναστασεως ιησου χριστου ο αντιτυπον νυν και ημας σωζει βαπτισμα ου σαρκος αποθεσις ρυπου αλλα συνειδησεως αγαθης επερωτημα εις θεον δι αναστασεως ιησου χριστου
1 Peter 4:14-16 (NET)

1 Peter 4:14-16 (KJV)
If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
εἰ ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ, μακάριοι, ὅτι τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ πνεῦμα ἐφ᾿ ὑμᾶς ἀναπαύεται ει ονειδιζεσθε εν ονοματι χριστου μακαριοι οτι το της δοξης και το του θεου πνευμα εφ υμας αναπαυεται κατα μεν αυτους βλασφημειται κατα δε υμας δοξαζεται ει ονειδιζεσθε εν ονοματι χριστου μακαριοι οτι το της δοξης και το του θεου πνευμα εφ υμας αναπαυεται κατα μεν αυτους βλασφημειται κατα δε υμας δοξαζεται
But let none of you suffer as a murderer or thief or criminal or as a troublemaker. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος μη γαρ τις υμων πασχετω ως φονευς η κλεπτης η κακοποιος η ως αλλοτριοεπισκοπος μη γαρ τις υμων πασχετω ως φονευς η κλεπτης η κακοποιος η ως αλλοτριοεπισκοπος
But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ ει δε ως χριστιανος μη αισχυνεσθω δοξαζετω δε τον θεον εν τω μερει τουτω ει δε ως χριστιανος μη αισχυνεσθω δοξαζετω δε τον θεον εν τω μερει τουτω
1 Peter 4:19 (NET)

1 Peter 4:19 (KJV)
So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς |αὐτῶν| ἐν ἀγαθοποιΐᾳ ωστε και οι πασχοντες κατα το θελημα του θεου ως πιστω κτιστη παρατιθεσθωσαν τας ψυχας εαυτων εν αγαθοποιια ωστε και οι πασχοντες κατα το θελημα του θεου ως πιστω κτιστη παρατιθεσθωσαν τας ψυχας αυτων εν αγαθοποιια
Galatians 2:16 (NET)

Galatians 2:16 (KJV)
yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ.  And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
εἰδότες [δὲ] ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως |Ἰησοῦ| Χριστοῦ , καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ ειδοτες οτι ου δικαιουται ανθρωπος εξ εργων νομου εαν μη δια πιστεως ιησου χριστου και ημεις εις χριστον ιησουν επιστευσαμεν ινα δικαιωθωμεν εκ πιστεως χριστου και ουκ εξ εργων νομου διοτι ου δικαιωθησεται εξ εργων νομου πασα σαρξ ειδοτες οτι ου δικαιουται ανθρωπος εξ εργων νομου εαν μη δια πιστεως ιησου χριστου και ημεις εις χριστον ιησουν επιστευσαμεν ινα δικαιωθωμεν εκ πιστεως χριστου και ουκ εξ εργων νομου διοτι ου δικαιωθησεται εξ εργων νομου πασα σαρξ
Galatians 2:18 (NET)

Galatians 2:18 (KJV)
But if I build up again those things I once destroyed, I demonstrate that I am one who breaks God’s law. For if I build again the things which I destroyed, I make myself a transgressor.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω ει γαρ α κατελυσα ταυτα παλιν οικοδομω παραβατην εμαυτον συνιστημι ει γαρ α κατελυσα ταυτα παλιν οικοδομω παραβατην εμαυτον συνιστημι

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

[2] Exodus 29:33 (NET)

[3] Hebrews 7:11 (NET)

[4] The Greek word translated the one who was able was δυνάμενον (a form of δύναμαι) the verb from which the noun δύναμις was derived.  I noticed that δύναμις was used most often in the New Testament for the power of God.  That has me primed to suspect that Jesus’ loud cries and tears (κραυγῆς ἰσχυρᾶς καὶ δακρύων) were nothing less than the inexpressible groanings (στεναγμοῖς ἀλαλήτοις) of the Holy Spirit (Romans 8:26, 27).

[5] Hebrews 5:7-10 (NET)

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

[7] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἐξελθοῦσα here, where the Byzantine Majority Text had διεξελθουσα.

[8] The NET parallel Greek text and NA28 had ἀπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ.

[9] Isaiah 53:4 (NET)

[10] The Stephanus Textus Receptus and Byzantine Majority Text had δε και here, where the NET parallel Greek text and NA28 had simply και.

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

[12] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐπ᾿ here.  The Stephanus Textus Receptus did not.

[13] The NET parallel Greek text and NA28 had αὐτόν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτω.

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

[15] The NET parallel Greek text, NA28 and Byzantine Majority Text had αὐτόν here, where the Stephanus Textus Receptus had αυτω.

[16] The NET parallel Greek text and NA28 had καταβὰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταβα.

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

[18] The Stephanus Textus Receptus and Byzantine Majority Text had του preceding Israel.  The NET parallel Greek text and NA28 did not.

[19] The Byzantine Majority Text had αυτω following believe.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

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

[21] The Stephanus Textus Receptus and Byzantine Majority Text had σὺν αυτοις (KJV: with them), indicating that the people did not just stand there watching but ridiculed him as well.  The NET parallel Greek text and NA28 did not have σὺν αυτοις.

[22] The NET parallel Greek text and NA28 had ἐνέπαιξαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενεπαιζον.

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

[24] The Stephanus Textus Receptus and Byzantine Majority Text had γεγραμμενη (KJV: was written) following inscription.  The NET parallel Greek text and NA28 did not.

[25] The Stephanus Textus Receptus and Byzantine Majority Text had γραμμασιν ελληνικοις και ρωμαικοις και εβραικοις (KJV: in letters of Greek, and Latin, and Hebrew) following him.  The NET parallel Greek text and NA28 did not.

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

[27] The NET parallel Greek text and NA28 had οὐχὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει (KJV: If thou be Christ).

[28] Pirates of the Caribbean: At World’s End; Barbossa and Calypso clip.

[29] Matthew 26:54 (NET)

[30] Hebrews 13:11-16 (NET)

[31] The Stephanus Textus Receptus and Byzantine Majority Text had ουν following the verb.  The NET parallel Greek text and NA28 did not.

[32] The Stephanus Textus Receptus had μεν following punish.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[33] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἀγαπᾶτε here, where the Byzantine Majority Text had αγαπησατε.

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

[35] The NET parallel Greek text and NA28 had πλανώμενοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had πλανωμενα.

[36] The NET parallel Greek text had ἀλλὰ here, where NA28, the Stephanus Textus Receptus and Byzantine Majority Text had αλλ.

[37] The NET parallel Greek text and NA28 had ζηλωταὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μιμηται.

[38] The NET parallel Greek text and NA28 had Χριστὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεον (See NET note 24).

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

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

[41] The phrase μετὰ πραΰτητος καὶ φόβου (NET: with courtesy and respect) was at the end of verse 15 in the The Stephanus Textus Receptus and Byzantine Majority Text.

[42] The NET parallel Greek text and NA28 had καταλαλεῖσθε here, a present passive indicative 2nd person plural form of καταλαλέω.  A note (28) in the NET acknowledged that it should have been translated “when you are spoken against.”  The Stephanus Textus Receptus and Byzantine Majority Text had καταλαλωσιν, the present active subjunctive 3rd person plural form (KJV: they speak evil).  Then it was followed by υμων ως κακοποιων (KJV: of you, as of evildoers).  These words were not in the NET parallel Greek text or NA28.

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

[44] The NET parallel Greek text, NA28 and Byzantine Majority Text had ὑμᾶς here, where the Stephanus Textus Receptus had ημας (KJV: us).

[45] The Stephanus Textus Receptus had απαξ (KJV: once) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[46] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἀπεξεδέχετο here, where the Stephanus Textus Receptus had εξεδεχετο.

[47] The NET parallel Greek text and NA28 had ὀλίγοι here, a nominative plural masculine form of ὀλίγος.  The Stephanus Textus Receptus and Byzantine Majority Text had ολιγαι, the nominative plural feminine form.

[48] The NET parallel Greek text and NA28 had ὑμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημας (KJV: us).

[49] The Stephanus Textus Receptus and Byzantine Majority Text had κατα μεν αυτους βλασφημειται κατα δε υμας δοξαζεται (KJV: on their part he is evil spoken of, but on your part he is glorified) here.  The NET parallel Greek text and NA28 did not.

[50] The NET parallel Greek text and NA28 had ἀλλοτριεπίσκοπος here where the Stephanus Textus Receptus and Byzantine Majority Text had αλλοτριοεπισκοπος.

[51] The NET parallel Greek text had ὀνόματι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had μερει (KJV: on this behalf).

[52] The NET parallel Greek text, NA28 and Byzantine Majority Text had αὐτῶν here, where the Stephanus Textus Receptus had εαυτων.

[53] The Stephanus Textus Receptus and Byzantine Majority Text had ως preceding faithful (KJV: as unto a faithful Creator).  The NET parallel Greek text and NA28 did not.

[54] John 4:14b (NET)

[55] Hebrews 12:3 (NET) Table

[56] Mark 12:30 (NET) Table

[57] The NET parallel Greek text and NA28 had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διοτι.

[58] The NET parallel Greek text and NA28 had συνιστάνω here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνιστημι (KJV: I make).  Both are considered equivalent forms of the same word in Strong’s Concordance and on Bible Hub.

Atonement, Part 5

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

Exodus 29:15-18 (NET)

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

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

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

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

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

Matthew 2:6 (NET Parallel Greek)

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

Micah 5:2 (Tanakh)

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

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

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

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

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

Micah 5:4 (Tanakh)

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

The Septuagint was much clearer.

Micah 5:4 (Septuagint)

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

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

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

Mark 12:28, 29 (NET)

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

Byzantine Majority Text
Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων, |ἰδὼν| ὅτι καλῶς ἀπεκρίθη αὐτοῖς ἐπηρώτησεν αὐτόν· ποία ἐστὶν ἐντολὴ πρώτη πάντων και προσελθων εις των γραμματεων ακουσας αυτων συζητουντων ειδως οτι καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη πασων εντολη και προσελθων εις των γραμματεων ακουσας αυτων συζητουντων ειδως οτι καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη παντων εντολη
Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
NET Parallel Greek Stephanus Textus Receptus

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

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

Mark 12:29b, 30 (NET Parallel Greek)

Dueteronomy 6:4b (Septuagint)
ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν

Mark 12:30 (NET)

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

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

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

Mark 12:30 (NET Parallel Greek)

Deuteronomy 6:5 (Septuagint)
καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης |τῆς| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου
ἐξ ὅλης τῆς διανοίας ὑμῶν (from Joshua 22:5)

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

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

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

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

Mark 12:31-33 (NET)

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

Byzantine Majority Text
δευτέρα αὕτη· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν και δευτερα ομοια αυτη αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν και δευτερα ομοια αυτη αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν
The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
|καὶ| εἶπεν αὐτῷ ὁ γραμματεύς· καλῶς, διδάσκαλε, ἐπ᾿ ἀληθείας εἶπες ὅτι εἷς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν θεος και ουκ εστιν αλλος πλην αυτου και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν και ουκ εστιν αλλος πλην αυτου
And to love him with all your heart, with all your mind, and with all your strength and to love your neighbor as yourself is more important than all burnt offerings (ὁλοκαυτωμάτων, a form of ὁλοκαύτωμα) and sacrifices.” And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.
NET Parallel Greek Stephanus Textus Receptus

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

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

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

Forms of διάνοια

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

Luke 1:51 (KJV)

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

Luke 2:47 (NET)
They are darkened[28] in their understanding (διανοίᾳ), being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.

Ephesians 4:18 (NET)

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

Colossians 1:9 (NET)
And you were at one time strangers and enemies in your minds (διανοίᾳ) as expressed through your evil deeds…

Colossians 1:21 (NET)

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

Ephesians 3:4 (NET)
…among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind (διανοιῶν, another form of διάνοια), and were by nature children of wrath even as the rest…

Ephesians 2:3 (NET)

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

2 Timothy 2:7 (NET)
Dear friends, this is already the second letter I have written you, in which I am trying to stir up your pure mind (διάνοιαν, another form of διάνοια) by way of reminder:

2 Peter 3:1 (NET)
And we know that the Son of God has come and has given us insight (διάνοιαν, another form of διάνοια) to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life.[31]

1 John 5:20 (NET)

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

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

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

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

Mark 12:34a (NET)

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

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

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

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

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

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

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

Septuagint Quotations
διάνοια

σύνεσις
Jesus said to him, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind (διανοίᾳ).’

Matthew 22:37 (NET)

 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness (σύνεσιν, another form of σύνεσις; also Septuagint) of the intelligent.”

1 Corinthians 1:19 (NET)
The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind (διανοίᾳ), and love your neighbor as yourself.”

Luke 10:27 (NET)
For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds (διάνοιαν, another form of διάνοια; also Septuagint) and I will inscribe them on their hearts. And I will be their God and they will be my people.

Hebrews 8:10 (NET)
This is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts and I will inscribe them on their minds (διάνοιαν, another form of διάνοια),

Hebrews 10:16 (NET)
Revelation 18:3 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι ἐκ |τοῦ οἴνου| τοῦ θυμοῦ τῆς πορνείας αὐτῆς |πέπτωκαν| πάντα τὰ ἔθνη καὶ οἱ βασιλεῖς τῆς γῆς μετ᾿ αὐτῆς ἐπόρνευσαν καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν οτι εκ του οινου του θυμου της πορνειας αυτης πεπωκεν παντα τα εθνη και οι βασιλεις της γης μετ αυτης επορνευσαν και οι εμποροι της γης εκ της δυναμεως του στρηνους αυτης επλουτησαν οτι εκ του οινου του θυμου της πορνειας αυτης πεπτωκασιν παντα τα εθνη και οι βασιλεις της γης μετ αυτης επορνευσαν και οι εμποροι της γης εκ της δυναμεως του στρηνους αυτης επλουτησαν
1 Corinthians 15:24 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν
2 Corinthians 1:8, 9 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὑπὲρ τῆς θλίψεως ἡμῶν τῆς γενομένης ἐν τῇ Ἀσίᾳ, ὅτι καθ᾿ ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν ου γαρ θελομεν υμας αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης ημιν εν τη ασια οτι καθ υπερβολην εβαρηθημεν υπερ δυναμιν ωστε εξαπορηθηναι ημας και του ζην ου γαρ θελομεν υμας αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης ημιν εν τη ασια οτι καθ υπερβολην εβαρηθημεν υπερ δυναμιν ωστε εξαπορηθηναι ημας και του ζην
Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

Acts 3:12 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν· ἄνδρες Ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν αὐτόν ιδων δε πετρος απεκρινατο προς τον λαον ανδρες ισραηλιται τι θαυμαζετε επι τουτω η ημιν τι ατενιζετε ως ιδια δυναμει η ευσεβεια πεποιηκοσιν του περιπατειν αυτον ιδων δε πετρος απεκρινατο προς τον λαον ανδρες ισραηλιται τι θαυμαζετε επι τουτω η ημιν τι ατενιζετε ως ιδια δυναμει η ευσεβεια πεποιηκοσιν του περιπατειν αυτον
Colossians 2:2, 3 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ ινα παρακληθωσιν αι καρδιαι αυτων συμβιβασθεντων εν αγαπη και εις παντα πλουτον της πληροφοριας της συνεσεως εις επιγνωσιν του μυστηριου του θεου και πατρος και του χριστου ινα παρακληθωσιν αι καρδιαι αυτων συμβιβασθεντων εν αγαπη και εις παντα πλουτον της πληροφοριας της συνεσεως εις επιγνωσιν του μυστηριου του θεου και πατρος και του χριστου
in whom are hidden all the treasures of wisdom and knowledge. In whom are hid all the treasures of wisdom and knowledge.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι εν ω εισιν παντες οι θησαυροι της σοφιας και της γνωσεως αποκρυφοι εν ω εισιν παντες οι θησαυροι της σοφιας και της γνωσεως αποκρυφοι
Ephesians 4:18 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν εσκοτισμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων εσκοτισμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων
2 Timothy 2:7 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
νόει ὃ λέγω· δώσει γάρ σοι ὁ κύριος σύνεσιν ἐν πᾶσιν νοει α λεγω δωη γαρ σοι ο κυριος συνεσιν εν πασιν νοει α λεγω δωη γαρ σοι ο κυριος συνεσιν εν πασιν
1 John 5:20 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα |γινώσκωμεν| τὸν ἀληθινόν, καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτος ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος οιδαμεν δε οτι ο υιος του θεου ηκει και δεδωκεν ημιν διανοιαν ινα γινωσκωμεν τον αληθινον και εσμεν εν τω αληθινω εν τω υιω αυτου ιησου χριστω ουτος εστιν ο αληθινος θεος και η ζωη αιωνιος οιδαμεν δε οτι ο υιος του θεου ηκει και δεδωκεν ημιν διανοιαν ινα γινωσκωμεν τον αληθινον και εσμεν εν τω αληθινω εν τω υιω αυτου ιησου χριστω ουτος εστιν ο αληθινος θεος και η ζωη η αιωνιος
Romans 13:9 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις (καὶ εἴ τις ἑτέρα ἐντολή) ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται [ἐν τῷ]· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν το γαρ ου μοιχευσεις ου φονευσεις ου κλεψεις ου ψευδομαρτυρησεις ουκ επιθυμησεις και ει τις ετερα εντολη εν τουτω τω λογω ανακεφαλαιουται εν τω αγαπησεις τον πλησιον σου ως εαυτον το γαρ ου μοιχευσεις ου φονευσεις ου κλεψεις ου ψευδομαρτυρησεις ουκ επιθυμησεις και ει τις ετερα εντολη εν τουτω τω λογω ανακεφαλαιουται εν τω αγαπησεις τον πλησιον σου ως σεαυτον
Galatians 5:14, 15 (NET)

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

Byzantine Majority Text
ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον
However, if you continually bite and devour one another, beware that you are not consumed by one another. But if ye bite and devour one another, take heed that ye be not consumed one of another.

NET Parallel Greek

 Stephanus Textus Receptus

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

Galatians 5:17 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Galatians 5:19-21 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινα ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια
idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις
envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
NET Parallel Greek Stephanus Textus Receptus

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

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

[2] Exodus 29:33 (NET)

[3] Matthew 2:4 (NET)

[4] Translated feed in the KJV and Tanakh.

[5] Micah 5:4a (NET)

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

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

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

[9] Matthew 5:20 (NET)

[10] Luke 20:19 (NET)

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

[12] Deuteronomy 6:5 (Tanakh) Table

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

[14] Revelation 18:3b (NET)

[15] Romans 8:39b (NET)

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

[17] 1 Corinthians 15:24 (NET)

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

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

[20] Acts 3:12 (NET)

[21] Zechariah 4:6 (Tanakh)

[22] 1 Peter 1:13 (NET)

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

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

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

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

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

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

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

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

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

[32] John 3:7b (NET)

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

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

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

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

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

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

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

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

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

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

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

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

Romans, Part 73

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I’ll continue to consider the dark side of Contribute (κοινωνοῦντες, a form of κοινωνέω) to the needs of the saints, pursue hospitality;[1] namely (2 John 1:9-11 NET):

Everyone who goes on ahead and does not remain in the teaching of Christ does not have God.  The one who remains in this teaching has both the Father and the Son.  If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting, because the person who gives him a greeting shares (κοινωνεῖ, another form of κοινωνέω) in his evil deeds.

I turn here to Love the Lord your God…with all your mind (διανοίας, a form of διάνοια).[2]  Jesus didn’t say anything negative about the Pharisees’ or the law experts’ διανοίας.  He opened his disciples’ νοῦν, implying that they were closed formerly: Then he opened their minds (νοῦν, a form of νοῦς) so they could understand (συνιέναι, a form of συνίημι) the scriptures…[3]  If I had known this when I began this study would I have called it something other than the religious mind?  Probably not.  I’m a Gentile with a philosophical bent to my mind.  Paul had something to say about that even if Jesus did not.

Though Pharisees and law experts might not have considered a Gentile mind religious, I’m using the term to mean all human efforts to satisfy (or, replace) a god or God (yehôvâh).  Even atheists can have religious minds as I use the term.  In fact my religious mind eventually undermined my atheism.  When I wanted to consider myself good again I invented “more realistic” rules than yehôvâh’s to obey.  I failed to obey them.  So I made “even more realistic” rules.  Eventually my standards were so low even I realized they were unworkable.  And I still wasn’t keeping them!

So I say this, and insist in the Lord, Paul wrote the church at Ephesus, that you no longer live as the Gentiles do, in the futility of their thinking (νοὸς, another form of νοῦς).  They are darkened in their understanding (διανοίᾳ, another form of διάνοια), being alienated from the life of God because of the ignorance (ἄγνοιαν, a form of ἄγνοια) that is in them due to the hardness of their hearts.[4]  So, loving yehôvâh with all your mind is equivalent to loving Him with all of one’s understanding.

The solution, by the way, to futile thinking was: You were taught with reference to your former way of life to lay aside the old (παλαιὸν, a form of παλαιός) man (ἄνθρωπον, a form of ἄνθρωπος) who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind (νοὸς, another form of νοῦς), and to put on the new man who has been created in God’s image – in righteousness and holiness that comes from truth.[5]  The old man we are to lay aside is our old (παλαιὸς) man (ἄνθρωπος) [that] was crucified with [Christ] so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.[6]  Again, sharing in his death and resurrection through faith in Jesus proves to be an important aspect of the Gospel (Romans 6:3, 4 NET).

Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.

And you were at one time strangers and enemies in your minds (διανοίᾳ, another form of διάνοια) as expressed through your evil deeds,[7] Paul wrote Gentiles in Colossae.  The Greek words translated evil deeds here are τοῖς ἔργοις τοῖς πονηροῖς (a form of πονηρός).  In reference to Gentiles I have no doubt that Paul had sins in view, but even as an atheist my works were “full of labours, annoyances, and hardships.”  And although you were dead in your transgressions and sins, Paul wrote Gentiles in Ephesus, in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience (ἀπειθείας, a form of ἀπείθεια), among whom all of us [even a former Pharisee] also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind (διανοιῶν, another form of διάνοια), and were by nature children of wrath even as the rest…[8]

But God, Paul continued as he introduced the solution to this problem.  But first I want to consider yehôvâh’s promise of a new covenant.  For this is the covenant that I will establish with the house of Israel after those days, says the Lord.  I will put my laws in their minds (διάνοιαν, another form of διάνοια) and I will inscribe them on their hearts (καρδίας, a form of καρδία).  And I will be their God and they will be my people.[9]  And again, This is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts (καρδίας, a form of καρδία) and I will inscribe them on their minds (διάνοιαν, another form of διάνοια)…[10]

This is a quotation from Jeremiah 31:33.  The Greek texts are compared below.

NET

 Parallel Greek NETS

Septuagint
For this is the covenant that I will establish with the house of Israel after those days, says the Lord.  I will put my laws in their minds and I will inscribe them on their hearts. And I will be their God and they will be my people.

Hebrews 8:10

 ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει κύριος· διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς, καὶ ἔσομαι αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονται μοι εἰς λαόν

Hebrews 8:10

 …because this is the covenant that I will make with the house of Israel after those days, quoth the Lord.  Giving I will give my laws in their mind, and I will write them on their hearts, and I will become a god to them, and they shall become a people to me.

Ieremias 38:33 (31:33)

 ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ισραηλ μετὰ τὰς ἡμέρας ἐκείνας φησὶν κύριος διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς καὶ ἔσομαι αὐτοῖς εἰς θεόν καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν

Jeremiah 31:33

And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know (γνῶθι, a form of γινώσκω) the Lord,’ since they will all know (εἰδήσουσιν, a form of εἴδω; e.g., to know by seeing) me, from the least to the greatest,[11] the first passage continued.  The Greek texts are compared below:

NET

 Parallel Greek NETS

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

Hebrews 8:11

 καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσιν με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν

Hebrews 8:11

 And they shall not teach, each his fellow citizen and each his brother, saying, “Know the Lord,” because they shall all know me, from their small even to their great…

Ieremias 38:34a (31:34a)

 καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων γνῶθι τὸν κύριον ὅτι πάντες εἰδήσουσίν με ἀπὸ μικροῦ αὐτῶν καὶ ἕως μεγάλου αὐτῶν

Jeremiah 31:34a

And this knowing is eternal life according to Jesus: Now this is eternal life – that they know (γινώσκωσιν, another form of γινώσκω) you, the only true God, and Jesus Christ, whom you sent.[12]  And we know (οἴδαμεν, another form of εἴδω) that the Son of God has come and has given us insight (διάνοιαν, another form of διάνοια) to know him who is true, John wrote, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life.[13]  The gift the Son of God has given here is διάνοιαν, the mind, understanding or insight with which we love yehôvâh.  Diminishing the scope of this gift to a place in heaven while turning back to the futility of [our former] thinking to work our own works of righteousness in our own strength demeans both Jesus and eternal life.

But God, being rich in mercy, Paul continued writing Gentiles in Ephesus, because of his great love with which he loved us, even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! –and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus.  For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.  For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.[14]

Love the Lord your God…with all your strength (ἰσχύος, a form of ἰσχύς).[15]  I pray that the God of our Lord Jesus Christ, Paul wrote Gentiles at Ephesus, the Father of glory, may give you spiritual wisdom and revelation in your growing knowledge (ἐπιγνώσει, a form of ἐπίγνωσις) of him, – since the eyes of your heart have been enlightened – so that you may know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints, and what is the incomparable greatness of his power toward us who believe, as displayed in the exercise of his immense (ἰσχύος, a form of ἰσχύς) strength.[16]  Finally, he added, be strengthened in the Lord and in the strength (ἰσχύος, a form of ἰσχύς) of his power.[17]

To attempt to function on our own away from the presence of the Lord and from the glory of his strength (ἰσχύος, a form of ἰσχύς) was Paul’s description of eternal destruction: They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength…[18]  Whoever speaks, Peter wrote, let it be with God’s words.  Whoever serves, do so with the strength (ἰσχύος, a form of ἰσχύς) that God supplies, so that in everything God will be glorified through Jesus Christ.  To him belong the glory and the power forever and ever.  Amen.[19]  If we believe Him his ἰσχύος is our ἰσχύος, the ἰσχύος with which we love yehôvâh.

This[20] is the teaching of Christ as presented in the New Testament as opposed to the teaching of the religious mind.  Is it the teaching your teachers bring to you?  If not the person who gives him a greeting shares in his evil deeds, according to John.  I would be very wary of supporting that teacher financially.  This gives us a context for Paul’s admonition (Galatians 6:6-10 NET)

Now the one who receives instruction in the word must share (Κοινωνείτω, another form of κοινωνέω) all good things (ἀγαθοῖς, a form of ἀγαθός) with the one who teaches it.  Do not be deceived.  God will not be made a fool.  For a person will reap what he sows, because the person who sows to his own flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.  So we must not grow weary in doing good, for in due time we will reap, if we do not give up.  So then, whenever we have an opportunity, let us do good (ἀγαθὸν, another form of ἀγαθός) to all people, and especially to those who belong to the family of faith.

The teaching of Christ sows to the Spirit.  The teaching of the religious mind sows to [our] own flesh.  Money is not the only, or even the primary, good thing to share with the teacher of the word, the one who remains in the teaching of Christ.  “No servant can serve two masters,” Jesus said, “for either he will hate the one and love the other, or he will be devoted to the one and despise the other.  You cannot serve God and money.”  The Pharisees [e.g., the New Testament epitome of those with religious minds] (who loved money) heard all this and ridiculed him.[21]

And need is the key to help make a determination what to contribute or share in.  The primary needs of all believers are: 1) the need to be baptized by Jesus in the Holy Spirit; 2) to believe that his Father knows our needs before we ask Him, and that He is willing to supply our needs; and 3) to accept that our most pressing need is to sit at Jesus’ feet, to listen and to live by every word that comes from the mouth of God.

But whoever has the world’s possessions and sees his fellow Christian in need (χρείαν, a form of χρεία), John wrote, and shuts off his compassion against him, how can the love of God reside in such a person?[22]  Make every effort to help Zenas the lawyer and Apollos on their way, Paul wrote Titus, make sure they have what they need (ἵνα μηδὲν αὐτοῖς λείπῃ; so that nothing or no one of theirs is left behind).  Here is another way that our people can learn to engage in good works to meet pressing needs (χρείας, another form of χρεία) and so not be unfruitful.[23]

My purpose was not to minimize these more obvious aspects of contributing to the needs of the saints, but to highlight how much broader this contributing, or sharing in, actually is in the New Testament.  I’ll conclude this with Peter’s contribution to the needs of the saints as something which we all share with one another (1 Peter 4:12-14 NET):

Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you.  But rejoice (χαίρετε, a form of χαίρω) in the degree that you have shared (κοινωνεῖτε, another form of κοινωνέω) in the sufferings (παθήμασιν, a form of πάθημα) of Christ, so that when his glory is revealed you may also rejoice (ἀγαλλιώμενοι, a form of ἀγαλλιάω) and be glad (χαρῆτε, another form of χαίρω).  If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you.

Do not neglect hospitality (φιλοξενίας , a form of φιλονεξία), because through it some have entertained angels without knowing it.[24]  This is the only other occurrence of a form of φιλονεξία in the New Testament.  But I hope I have been persuasive that when Paul wrote pursue hospitality (φιλοξενίαν, another form of φιλονεξία) he did not intend to pen a “law of Paul,” a rule to be obeyed, something to pursue (διώκοντες, a form of διώκω) in one’s own strength.  His intent was that this “love to strangers” would flow naturally (e.g., supernaturally) from the Spirit of God through the believer and out into the world, one of the good works that God prepared beforehand so we may do them.[25]

[1] Romans 12:13 (NET)

[2] Mark 12:30a (NET)

[3] Luke 24:45 (NET)

[4] Ephesians 4:17, 18 (NET) Table

[5] Ephesians 4:22-24 (NET)

[6] Romans 6:6 (NET)

[7] Colossians 1:21 (NET)

[8] Ephesians 2:1-3 (NET) Table

[9] Hebrews 8:10 (NET)

[10] Hebrews 10:16 (NET)

[11] Hebrews 8:11 (NET)

[12] John 17:3 (NET)

[13] 1 John 5:20 (NET)

[14] Ephesians 2:4-10 (NET)

[15] Mark 12:30a (NET)

[16] Ephesians 1:17-19 (NET)

[17] Ephesians 6:10 (NET)

[18] 2 Thessalonians 1:9 (NET)

[19] 1 Peter 4:11 (NET)

[20] I am considering Romans, Part 71 and Romans, Part 72 here as well, not as an exhaustive study but as a fairly thorough study of the teaching of Christ on the issue of contributing.

[21] Luke 16:13, 14 (NET)

[22] 1 John 3:17 (NET)

[23] Titus 3:13, 14 (NET)

[24] Hebrews 13:2 (NET)

[25] Ephesians 2:10b (NET)

Romans, Part 72

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In this essay I continue to consider Contribute (κοινωνοῦντες, a form of κοινωνέω) to the needs of the saints, pursue hospitality.[1] But  I’m looking at the dark side of contributing (or, sharing in), specifically (2 John 1:9-11 NET):

Everyone who goes on ahead and does not remain in the teaching of Christ does not have God.  The one who remains in this teaching has both the Father and the Son.  If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting, because the person who gives him a greeting shares (κοινωνεῖ, another form of κοινωνέω) in his evil deeds.

My religious mind hears evil deeds in English as some sin, preferably one to which it is not particularly prone—molesting young boys, for instance—and fixates on that as the meaning of evil deeds.  In Greek, however—κοινωνεῖ τοῖς ἔργοις (a form of ἔργον) αὐτοῦ τοῖς πονηροῖς (a form of πονηρός)—is just as likely to mean “shares (or, contributes to) his works full of labours, annoyances, and hardships.”  This is the more likely meaning, in fact, in reference to the New Testament ἐκκλησία.  Religious people tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.[2]  Jesus said (Matthew 11:28-30 NET):

Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω).  Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls (ψυχαῖς, a form of ψυχή).  For my yoke is easy to bear, and my load is not hard to carry.

As I continue to distinguish the teaching of Christ from that of religious people I consider Love the Lord your God…with all your soul[3] (ψυχῆς, another form of ψυχή).  After Jesus’ Father revealed (Matthew 16:16, 17 NET) to Peter that Jesus was the Christ, the Son of the living God, and after Jesus instructed his disciples not to tell anyone that he was the Christ[4] (Matthew 16:21-27 NET):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.  So Peter took him aside and began to rebuke him: “God forbid, Lord!  This must not happen to you!”  But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”  Then Jesus said to his disciples, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me.  For whoever wants to save his life (ψυχὴν, another form of ψυχή) will lose it, but whoever loses his life (ψυχὴν, another form of ψυχή) for my sake will find it.  For what does it benefit a person if he gains the whole world but forfeits his life (ψυχὴν, another form of ψυχή)?  Or what can a person give in exchange for his life (ψυχῆς, another form of ψυχή)?  For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done.

Granted, there is a lot packed into this passage.  First to love yehôvâh with all your soul (or, life), is to become a follower of Jesus, yehôvâh incarnate, made human flesh as a man.  If anyone wants to become my follower, Jesus said, he must deny himself, take up his cross, and follow me.  I’ll consider deny himself as it is demonstrated here.  It was revealed to Peter that Jesus was the Christ, the Messiah.  Peter thought he knew who the Messiah was and what He had come to do.

When the Messiah said that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, Peter said, This must not happen to you.  I assume that Peter didn’t even hear the part about being raised on the third day or his response would have revealed a different confusion.  All Peter heard was that the Messiah he and his people longed for would suffer at the hands of his religious leaders and be killed.

When Jesus called Peter Satan, He did not mean that Satan is the true representative of man’s interests.  He meant that Peter’s words appealed to that fleshly part of Jesus’ own humanity as Satan had tried to do in the wilderness (Matthew 4:1-11, Mark 1:12, 13, Luke 4:1-13 NET).  Peter accepted Jesus’ rebuke, picked himself up and followed all the way to what he perceived was a last stand (John 11:7-16 NET; cf verse 16) in the garden of Gethsemane (John 18:10, 11, Matthew 26:51-54, Mark 14:47, Luke 22:49-51 NET), without ever fully understanding what Jesus’ meant until after the resurrection.

Like Peter, I thought I knew what Jesus’ final statement meant: For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done.  Alexander the coppersmith did me a great deal of harm, Paul warned Timothy.  The Lord will repay him in keeping with his deeds.  You be on guard against him too, because he vehemently opposed our words.[5]

The Lord will repay him in keeping with his deeds, is an allusion to Psalm 28:4 according to a note (19) in the NET.  A comparison of the Greek texts follows.

Paul (NET) Parallel Greek David (NETS)

Septuagint
Alexander the coppersmith did me a great deal of harm.

2 Timothy 4:14a

 Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο

2 Timothy 4:14a
The Lord will repay him in keeping with his deeds.

2 Timothy 4:14b

 ἀποδώσει αὐτῷ ὁ κύριος κατὰ τὰ ἔργα αὐτοῦ

2 Timothy 4:14b

 Give them according to their works,

Psalm 28:4a

 δὸς αὐτοῖς κατὰ τὰ ἔργα αὐτῶν

Psalm 28:4a
  and according to the wickedness of their practices;

Psalm 28:4b

 καὶ κατὰ τὴν πονηρίαν τῶν ἐπιτηδευμάτων[6] αὐτῶν

Psalm 28:4b
  according to the works of their hands give them;

Psalm 28:4c

 κατὰ τὰ ἔργα τῶν χειρῶν αὐτῶν δὸς αὐτοῖς

Psalm 28:4c
  render them their due reward.

Psalm 28:4d

 ἀπόδος τὸ ἀνταπόδομα αὐτῶν αὐτοῖς

Psalm 28:4d

“He’s making a list / And checking it twice / Gonna find out Who’s naughty and nice…He sees you when you’re sleeping / He knows when you’re awake / He knows if you’ve been bad or good / So be good for goodness sake!”[7]  No, my parents never tricked me into believing in Santa Claus.  They didn’t even trick me into believing that Jesus was born on December 25th.  Christmas was the arbitrary season the Church chose to celebrate Jesus’ birth.  I made this connection to being repaid in keeping with my deeds, thinking, I suppose, that parents made Santa Claus in Jesus’ image.  But children were never good for goodness’ sake.  They wanted presents, rewards, rather than a lump of coal.

This was essentially my understanding of good works.  They had nothing to do with salvation except that I should want to do them because Jesus did a “good work” for me, dying for my sins.  Good works were done primarily for rewards.  No one knew what these rewards might be but no one wanted to be left out when everyone else was receiving rewards for their good works.  As I got older, good works merited good things happening to or for me here and now, while bad works merited the opposite, karma, in a word.  Fear is the key motivation, whether fear of social embarrassment or literal harm.

And again Paul wrote, But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!  He will reward each one according to his works.[8]  According to a note (16) in the NET this is a quotation from Psalm 62:12 and Proverbs 24:12.  The Greek texts are compared below.

Paul (NET) Parallel Greek David (NETS)

Septuagint
But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!

Romans 2:5

 κατὰ δὲ τὴν σκληρότητα σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ

Romans 2:5

 And to you, O Lord, belongs mercy,

Psalm 62:12a

 ὅτι τὸ κράτος τοῦ θεοῦ καὶ σοί κύριε τὸ ἔλεος

Psalm 62:12a
He will reward each one according to his works:

Romans 2:6

 ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ

Romans 2:6

 because you will repay to each according to his works.

Psalm 62:12b

 ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ

Psalm 62:12b

Mercy above is ἔλεος in the Septuagint.  Later in the same letter to the Romans Paul recalled the long name (Exodus 33:19 NET) of yehôvâh: I will have mercy (ἐλεήσω, a form of ἐλεέω) on whom I have mercy (ἐλεῶ, another form of ἐλεέω), and I will have compassion on whom I have compassion.  So then, it does not depend on human desire or exertion, but on God who shows mercy (ἐλεῶντος, another form of ἐλεέω).[9]  For God has consigned all people to disobedience so that he may show mercy (ἐλεήσῃ, another form of ἐλεέω) to them all.[10]  “Go and learn what this saying means,” Jesus said to religious people, “‘I want mercy (ἔλεος) and not sacrifice.’  For I did not come to call the righteous, but sinners.”[11]  And, “If you had known what this means: ‘I want mercy (ἔλεος) and not sacrifice,’ you would not have condemned the innocent.”[12]

Paul (NET)

 Parallel Greek Solomon (NETS)

Septuagint
But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!

Romans 2:5

 κατὰ δὲ τὴν σκληρότητα σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ

Romans 2:5

 If you say: “I do not know this person,” be aware that the Lord is familiar with the heart of everyone, and he who formed breath for all, he knows everything,

Proverbs 24:12a [Table]

 ἐὰν δὲ εἴπῃς οὐκ οἶδα τοῦτον γίνωσκε ὅτι κύριος καρδίας πάντων γινώσκει καὶ ὁ πλάσας πνοὴν πᾶσιν αὐτὸς οἶδεν πάντα

Proverbs 24:12a
He will reward each one according to his works:

Romans 2:6

 ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ

Romans 2:6

 he who will render to each according to his deeds.

Proverbs 24:12b [Table]

 ὃς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ

Proverbs 24:12b

Here, though the familiar fear-of-the-Lord usage is evident, Solomon’s purpose was that His son Rehoboam as a prince and eventually king of Israel would, “Rescue them who are led to death, and buy back those who are to be slaughtered; do not delay!”[13]  In each of these verses the Greek phrase translated according to his deeds (or, works) is κατὰ τὰ ἔργα (a form of ἔργον) αὐτοῦ (according to their works is κατὰ τὰ ἔργα αὐτῶν).  But Jesus made a minor change when speaking this way to his disciples, to those who followed Him, who loved yehôvâh with all their soul or life: ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν (a form of πρᾶξις) αὐτοῦ.  Jesus’ followers will be rewarded according to their practice as opposed to their works.

Do they live by the Spirit (πνεύματι περιπατεῖτε)?  Are they led by the Spirit (πνεύματι ἄγεσθε) or by the flesh?  Their works of the flesh (τὰ ἔργα τῆς σαρκός) as isolated incidents are already forgiven, condemned in the flesh.  Now if I do what I do not want, it is no longer me doing it but sin that lives in me.[14]  Of course, if they practice the works of the flesh they were never Jesus’ followers to begin with: Those who practice (πράσσοντες, a form of πράσσω) such things will not inherit the kingdom of God![15]

The hope for Jesus’ followers is the Sabbath rest…for the people of God:  For the one who enters God’s rest (κατάπαυσιν, a form of κατάπαυσις) has also rested (κατέπαυσεν, a form of καταπαύω) from his works (ἔργων, another form of ἔργον), just as God did from his own works.  Thus we must make every effort (Σπουδάσωμεν, a form of σπουδάζω) to enter that rest (κατάπαυσιν, a form of κατάπαυσις), so that no one may fall by following the same pattern of disobedience (ἀπειθείας, a form of ἀπείθεια).[16]  But the one who practices (ποιῶν, a form of ποιέω) the truth, Jesus said of his followers, comes to the light, so that it may be plainly evident that his deeds (ἔργα, a form of ἔργον) have been done in [or, by] God[17] (ὅτι ἐν θεῷ ἐστιν εἰργασμένα [a form of ἐργάζομαι]).

Finally, Jesus felt no need to motivate his followers with fear.  There is no fear in love, but perfect love drives out fear, because fear has to do with punishment.  The one who fears punishment has not been perfected in love.  We love because he loved us first.[18]  Do not leave Jerusalem, He told them after his resurrection, but wait there for what my Father promised, which you heard about from me.  For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.[19]  And the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.  Now those who belong to Christ have crucified the flesh with its passions and desires.[20]

Do not think that I have come to abolish the law or the prophets, Jesus cautioned.  I have not come to abolish these things but to fulfill (πληρῶσαι, a form of πληρόω) them.[21]  Love (ἀγάπη) does no wrong to a neighbor.  Therefore love (ἀγάπη) is the fulfillment (πλήρωμα) of the law.[22]  And whoever does not take up his cross and follow me is not worthy of me, Jesus said.  Whoever finds his life (ψυχὴν, another form of ψυχή) will lose it, and whoever loses his life (ψυχὴν, another form of ψυχή) because of me will find it.[23]

For we did not follow cleverly concocted fables when we made known to you the power and return of our Lord Jesus Christ, Peter offered, no, we were eyewitnesses of his grandeur.[24]  But in the light of these details even those who reject the Gospel as cleverly concocted fables need to pause to appreciate just how cleverly concocted the details are.  Maybe it’s not the devil in the details.

I began this essay with an oblique reference to pedophile priests.  My point is simply this: I don’t believe that Catholic priests who molested children were trusting in their deaths to sin (Romans 6:3-14 NET) through faith in Jesus’ crucifixion as they molested those children.  They weren’t believing their resurrection to new life (Romans 7:4-6 NET) through Jesus’ resurrection.  They weren’t walking or living by his Spirit (Romans 8:1-11 NET), depending on his daily infusion of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:13-6:5 NET).  I believe they relied on their own abilities as Catholic priests to live up to centuries of Catholic rules governing the behavior of Catholic priests.  That is molestation (or an eruption of any other sin) looking for a time and a place to happen, because it is the practice which plays to sin’s strength: the power of sin is the law.[25]

Romans, Part 73

[1] Romans 12:13 (NET)

[2] Matthew 23:4 (NET)

[3] Mark 12:30a (NET)

[4] Matthew 16:20 (NET)

[5] 2 Timothy 4:14, 15 (NET)

[6] http://www.perseus.tufts.edu/hopper/morph?l=e)pithdeuma%2Ftwn&la=greek&prior=tw=n

[7] http://www.41051.com/xmaslyrics/santatown.html

[8] Romans 2:5, 6 (NET)

[9] Romans 9:15, 16 (NET)

[10] Romans 11:32 (NET)

[11] Matthew 9:13 (NET)

[12] Matthew 12:7 (NET)

[13] Proverbs 24:11 (NETS)

[14] Romans 7:20 (NET)

[15] Galatians 5:21b (NET)

[16] Hebrews 4:10, 11 (NET)

[17] John 3:21 (NET)

[18] 1 John 4:18, 19 (NET)

[19] Acts 1:4, 5 (NET)

[20] Galatians 5:22-24 (NET)

[21] Matthew 5:17 (NET)

[22] Romans 13:10 (NET)

[23] Matthew 10:38, 39 (NET)

[24] 2 Peter 1:16 (NET)

[25] 1 Corinthians 15:56b (NET)