Tag Archives: Matthew 11:28

A Shadow of the Good Things, Part 5

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Another statement of the law of the Sabbath in Exodus reads as follows:

Masoretic Text

 Septuagint
Exodus 23:12 (Tanakh) Exodus 23:12 (NET) Exodus 23:12 (NETS)

Exodus 23:12 (English Elpenor)
Six days thou shalt do thy work, but on the seventh day thou shalt rest (תִּשְׁבֹּ֑ת); that thine ox and thine ass may have rest (יָנ֗וּחַ), and the son of thy handmaid, and the stranger, may be refreshed. For six days you are to do your work, but on the seventh day you must cease (shâbath, תשבת), in order that your ox and your donkey may rest (nûach, ינוח) and that your female servant’s son and the resident foreigner may refresh themselves. Six days you shall do your tasks, but on the seventh day you shall rest (ἀνάπαυσις) in order that your ox and your draft animal might rest (ἀναπαύσηται) and that the son of your female servant and the guest might be refreshed. Six days shalt thou do thy works, and on the seventh day there shall be rest (ἀνάπαυσις), that thine ox and thine ass may rest (ἀναπαύσηται), and that the son of thy maid-servant and the stranger may be refreshed.

All of these translations pass the test—The Sabbath was made for people, not people for the Sabbath[1]—in my opinion.  Here rest was תִּשְׁבֹּ֑ת (shâbath) in the clause but on the seventh day thou shalt rest in the Masoretic text, and ἀνάπαυσις in the Septuagint.  The Hebrew root is the same in and He rested (shâbath, וַיִּשְׁבֹּת֙) on the seventh day from all His work which He had made.[2]  The Greek root is the same in 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.[3]

The second rest—that thine ox and thine ass may have rest—was יָנ֗וּחַ (nûach) in the Masoretic text and ἀναπαύσηται (a form of ἀναπαύω) in the Septuagint.   The Hebrew root is the same in the ten commandments: in six days HaShem made heaven and earth, the sea, and all that in them is, and rested (nûach, וַיָּ֖נַח) on the seventh day.[4]  The Greek root is the same in Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω).[5]

I looked up may be refreshed out of curiosity: It was וְיִנָּפֵ֥שׁ (nâphash) in the Masoretic text and ἀναψύξῃ (a form of ἀναψύχω) in the Septuagint.  There is only one occurrence of a form of ἀναψύχω in the New Testament (2 Timothy 1:16-18 NET):

May the Lord grant mercy to the family of Onesiphorus, because he often refreshed (ἀνέψυξεν a form of ἀναψύχω) me and was not ashamed[6] of my imprisonment.  But when he arrived in Rome, he eagerly[7] searched for me and found me.  May the Lord grant him to find mercy from the Lord on that day!  And you know very well all the ways he served me in Ephesus.

I was about to return to Exodus when a question came to mind: Did Paul consider Onesiphorus a fellow believer?  May the Lord grant him to find mercy from the Lord on that day!  Is that the way he would write about a fellow believer?  I won’t argue yea or nay here.  But it sent me back to Jesus’ teaching as it shed some light on something I had heard the night before.  I’ll try to put all this back into perspicuous form.

I don’t listen to Todd Friel often.  He is a bit snarky for my taste.  (Perhaps, I should say that his snarkiness appeals way too much to my flesh.)  Apparently, he did stand-up comedy[8] in another life.  The night before I began this study a YouTube video titled, “The #1 reason there are so many FALSE Christian converts,” was the clickbait I needed to deviate from my usual course.  Mr. Friel explained:

The problem is they aren’t presenting the gospel…God will pull the rug out from under anybody to get their attention.  But it’s not that He wants them to come to him so the rug can be replaced.  He wants to get their attention so that they recognize: You’re at the end of your rope because I hold the rope, and one day I’m going to pull your rope in and I am going to judge you for every thought, word and deed.  And if you are not hidden in the cleft of the rock, My Son the Lord Jesus Christ, I will grind you to powder.

The next morning Paul’s prayer for Onesiphorus—May the Lord grant him to find mercy from the Lord on that day—sent me back to Jesus’ description of that day (Matthew 25:31-40 NET):

“When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.  All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats [Table].  He will put the sheep on his right and the goats on his left.  Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited[12] me.’  Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?  When did we see you a stranger and invite you in, or naked and clothe you?  When did we see you sick[13] or in prison and visit you?’  And the king will answer them, ‘I tell you the truth, just as you did it for one of the least of these brothers or sisters of mine, you did it for me.’

The Greek word translated brothers or sisters was ἀδελφῶν (a form of ἀδελφός).  Paul wrote believers in Rome (Romans 8:28-30 NET):

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

Those who were accursed demonstrated no care or concern (Matthew 25:42-45) for Jesus’ brothers and sisters: “Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!’[14]  And these will depart into eternal punishment, but the righteous (e.g., those who demonstrated some level of care or concern for Jesus’ brothers and sisters) into eternal life.”[15]

For just as the Father raises the dead and gives them life, Jesus taught his disciples, so also the Son gives life to whomever he wishes (John 5:21-24 NET).

Furthermore, the Father does not judge anyone, but has assigned all judgment to the Son, so that all people will honor the Son just as they honor the Father.  The one who does not honor the Son does not honor the Father who sent him [Table].

“I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned, but has crossed over from death to life.

Jesus defined eternal life for us in a prayer to his Father: Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.[16]  And the Holy Spirit reminded me of more knowledge of the Judge the Father appointed, who He is, how He judges.  Jesus taught his disciples (Matthew 10:40-42 NET):

Whoever receives you receives me, and whoever receives me receives the one who sent me.  Whoever receives a prophet in the name of a prophet will receive[17] a prophet’s reward.  Whoever receives a righteous person in the name of a righteous person will receive[18] a righteous person’s reward.  And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, he will never lose his reward.

I received a gospel similar to the one presented by Mr. Friel: Believe in the Lord Jesus Christ or burn in hell for all eternity.  I was five.  I don’t recall any of the emotional baggage that would be so offensive to adults.  It was simply another fact, like cross at the crosswalk with the light, or a bus will run you down.  But there was always an undercurrent, and since I wasn’t availing myself of the word of God as a precision diagnostic and surgical instrument, I didn’t recognize that undercurrent as the flesh or the old man.

That undercurrent became progressively more vociferous throughout my young life:

I wanted to save myself from an eternity in a lake of fire.  And now, lo and behold, I find that I have become—inadvertently—a Christian!  Not a day goes by that I don’t discover yet another restriction in an endless list of prohibitions to which I must conform because I am a Christian!  On top of that there is another endless list of things I must do because I am a Christian, chief among these is to rope my friends into a way of life I would not wish on my worst enemy.

If that undercurrent sounds a little like Joe Pesci in the movie My Cousin Vinny, well, that’s a bit of literary license.  As a hilariously triumphant example of all things working together for good, even that undercurrent has become a strong motivation to rest in the fruit of the Holy Spirit—once I began to recognize that the voice of that undercurrent wasn’t mine.

I was one of the most false converts to Christ.  But God the Father, God the Son and God the Holy Spirit hasn’t given up on me yet.  Mr. Friel also mentioned substitutionary atonement as something important to the Gospel: For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures.[19]  For the wages of sin is death.[20]

Clearly substitutionary atonement is of first importance.  Given my history, however, I’m wary whenever the doctrine of substitutionary atonement substitutes faith in punishment for faith in Jesus Christ.  David Instone-Brewer in his essay, “Did God Punish Jesus on the Cross?,” offers a better introduction to this concern than I have done or am doing here.

None of this is to discourage anyone from answering the call of God in Jesus Christ, just a reminder that God is not the enemy here.  Sin is the enemy.  For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures[21] because this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.  For God did not send his Son into the world to condemn the world, but that the world should be saved through him.[22] I will not speak with you much longer, Jesus told his disciples, for the ruler of this world[23] is coming.  He has no power over me, but I am doing just what the Father commanded me, so that the world may know that I love the Father.[24]

When Joeseph considered divorcing Mary because she was already pregnant, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit [Table].  She will give birth to a son and you will name him Jesus, because he will save his people from their sins.”[25]  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.[26]  John Piper preached a sermon—Christ Died for Our Sins That We Might Die to Sin—that is clearer than anything I’ve written.

It is true that there was wrath in the past.  The Grand Canyon in Arizona is a visible memorial to a time when The Lord regretted that he had made humankind on the earth, and he was highly offended.[27]  There is a time of wrath and revelation of Jesus Christ yet to come.  Now, dear friends, Peter wrote, do not let this one thing escape your notice, that a single day is like a thousand years with the Lord and a thousand years are like a single day.  The[28] Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you,[29] because he does not wish for any to perish but for all to come to repentance.[30]

Different believers estimate the strength of μακροθυμεῖ (a form of μακροθυμέω; NET: patient; KJV: longsuffering) and βουλόμενος (a form of βούλομαι) in different ways.  The NET translators, for instance, chose wish for βουλόμενος where the KJV translators chose longsuffering.  The Koine Greek Lexicon online indicates that forms of βούλομαι with a negative, as it is here (μὴ βουλόμενος), mean “to refuse, not to consent.”  Likewise, I may have a different experience of God’s patience than one who has never strayed far from Christian faith.

To end this excursion where it began: the man who marveled at Jesus’ definition of eternal life in my musical composition not only alerted me to how illiterate I had actually become, caring more for the sounds of words than their meaning, he also provided me with a handy tool—this is—to begin to understand the Bible better.  This Jew who found philosophical comfort in Buddhism, who thought that salvation by faith was too non-human to be true the last time I had any contact with him, was a great help to me in my journey to know the only true God and Jesus Christ.  May the Lord grant him to find mercy from the Lord on that day.

Tables comparing Exodus 23:12 in the Tanakh, KJV and NET, and Exodus 23:12 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing 2 Timothy 1:16, 17; 25:36; 25:39; 10:41; John 14:30 and 2 Peter 3:9 in the NET and KJV.

Exodus 23:12 (Tanakh)

 Exodus 23:12 (KJV)

Exodus 23:12 (NET)
Six days thou shalt do thy work, but on the seventh day thou shalt rest; that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may be refreshed. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and the resident foreigner may refresh themselves.

Exodus 23:12 (Septuagint BLB)

Exodus 23:12 (Septuagint Elpenor)
ἓξ ἡμέρας ποιήσεις τὰ ἔργα σου τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ ἀνάπαυσις ἵνα ἀναπαύσηται ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ ἵνα ἀναψύξῃ ὁ υἱὸς τῆς παιδίσκης σου καὶ ὁ προσήλυτος ἓξ ἡμέρας ποιήσεις τὰ ἔργα σου, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ ἀνάπαυσις, ἵνα ἀναπαύσηται ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου, καὶ ἵνα ἀναψύξῃ ὁ υἱὸς τῆς παιδίσκης σου καὶ ὁ προσήλυτος

Exodus 23:12 (NETS)

Exodus 23:12 (English Elpenor)
Six days you shall do your tasks, but on the seventh day you shall rest in order that your ox and your draft animal might rest and that the son of your female servant and the guest might be refreshed. Six days shalt thou do thy works, and on the seventh day there shall be rest, that thine ox and thine ass may rest, and that the son of thy maid-servant and the stranger may be refreshed.

2 Timothy 1:16, 17 (NET)

2 Timothy 1:16, 17 (KJV)
May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν καὶ τὴν ἅλυσιν μου οὐκ ἐπαισχύνθη δωη ελεος ο κυριος τω ονησιφορου οικω οτι πολλακις με ανεψυξεν και την αλυσιν μου ουκ επησχυνθη δωη ελεος ο κυριος τω ονησιφορου οικω οτι πολλακις με ανεψυξεν και την αλυσιν μου ουκ επαισχυνθη
But when he arrived in Rome, he eagerly searched for me and found me. But, when he was in Rome, he sought me out very diligently, and found me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ γενόμενος ἐν Ῥώμῃ σπουδαίως ἐζήτησεν με καὶ εὗρεν αλλα γενομενος εν ρωμη σπουδαιοτερον εζητησεν με και ευρεν αλλα γενομενος εν ρωμη σπουδαιοτερον εζητησεν με και ευρεν

Matthew 25:36 (NET)

Matthew 25:36 (KJV)
I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
γυμνὸς καὶ περιεβάλετε με, ἠσθένησα καὶ ἐπεσκέψασθε με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με γυμνος και περιεβαλετε με ησθενησα και επεσκεψασθε με εν φυλακη ημην και ηλθετε προς με γυμνος και περιεβαλετε με ησθενησα και επεσκεψασθε με εν φυλακη ημην και ηλθετε προς με

Matthew 25:39 (NET)

Matthew 25:39 (KJV)
When did we see you sick or in prison and visit you?’ Or when saw we thee sick, or in prison, and came unto thee?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε ποτε δε σε ειδομεν ασθενη η εν φυλακη και ηλθομεν προς σε ποτε δε σε ειδομεν ασθενη η εν φυλακη και ηλθομεν προς σε

Matthew 10:41 (NET)

Matthew 10:41 (KJV)
Whoever receives a prophet in the name of a prophet will receive a prophet’s reward.  Whoever receives a righteous person in the name of a righteous person will receive a righteous person’s reward. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήμψεται, καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται ο δεχομενος προφητην εις ονομα προφητου μισθον προφητου ληψεται και ο δεχομενος δικαιον εις ονομα δικαιου μισθον δικαιου ληψεται ο δεχομενος προφητην εις ονομα προφητου μισθον προφητου ληψεται και ο δεχομενος δικαιον εις ονομα δικαιου μισθον δικαιου ληψεται

John 14:30 (NET)

John 14:30 (KJV)
I will not speak with you much longer, for the ruler of this world is coming.  He has no power over me, Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐκέτι πολλὰ λαλήσω μεθ᾿ ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν ουκ ετι πολλα λαλησω μεθ υμων ερχεται γαρ ο του κοσμου τουτου αρχων και εν εμοι ουκ εχει ουδεν ουκετι πολλα λαλησω μεθ υμων ερχεται γαρ ο του κοσμου αρχων και εν εμοι ουκ εχει ουδεν

2 Peter 3:9 (NET)

2 Peter 3:9 (KJV)
The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ εἰς ὑμᾶς, μὴ βουλόμενος τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι ου βραδυνει ο κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις ημας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι ου βραδυνει ο κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις ημας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι

[1] Mark 2:27 (NET) Table

[2] Genesis 2:2b (Tanakh) Table

[3] Matthew 11:29 (NET) Table

[4] Exodus 20:11a (Tanakh) Table

[5] Matthew 11:28 (NET)

[6] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐπαισχύνθη here, where the Stephanus Textus Receptus had επησχυνθη.

[7] The NET parallel Greek text and NA28 had σπουδαίως here, where the Stephanus Textus Receptus and Byzantine Majority Text had σπουδαιοτερον (KJV: very diligently).

[8] The online ad for one of his books describes the author this way: “Todd Friel studied to be a pastor for four years but neglected to actually get saved.  He abandoned church ministry plans and did secular TV, radio and stand-up comedy for 6 years.  Gratefully, God saved Todd (from hell and stand-up comedy).”

[12] The NET parallel Greek text and NA28 had ἤλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηλθετε (KJV: ye came).

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

[14] Matthew 25:41 (NET)

[15] Matthew 25:46 (NET)

[16] John 17:3 (NET)

[17] The NET parallel Greek text and NA28 had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: shall receive).

[18] The NET parallel Greek text and NA28 had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: shall receive).

[19] 1 Corinthians 15:3 (NET)

[20] Romans 6:23a (KJV)

[21] 1 Corinthians 15:3b, 4 (NET) Table

[22] John 3:16, 17 (NET) Table

[23] The Stephanus Textus Receptus had τουτου following world and preceding ruler. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[24] John 14:30, 31 (NET)

[25] Matthew 1:20, 21 (NET)

[26] 1 Peter 2:24 (NET) Table

[27] Genesis 6:6 (NET) Table

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

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

[30] 2 Peter 3:8, 9 (NET)

Sirach: Pro and Con

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What follows are pro and con comments from two websites.  I set the texts side by side in Greek and English translation for comparison/contrast and offer them here without comment.

“There are a number of references to the book of Sirach in the New Testament.  James 1:19 seems to quote Sirach 5:11.”[1]

James 1:19b (NET)

 Parallel Greek Sirach 5:11

Parallel Greek
Let every person be quick to listen, slow to speak, slow to anger. ἔστω δὲ πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν Be swift to hear; and let thy life be sincere; and with patience give answer. γίνου ταχὺς ἐν ἀκροάσει σου καὶ ἐν μακροθυμίᾳ φθέγγου ἀπόκρισιν

“The Blessed Virgin Mary alludes to Sirach 10:14 in Luke 1:52.”

Luke 1:52 (NET)

 Parallel Greek Sirach 10:14

Parallel Greek
He has brought down the mighty from their thrones, and has lifted up those of lowly position… καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς The Lord hath cast down the thrones of proud princes, and set up the meek in their stead. θρόνους ἀρχόντων καθεῖλεν ὁ Κύριος καὶ ἐκάθισε πρᾳεῖς ἀντ᾿ αὐτῶν.

“There are four well known quotes from Christ that relate to Sirach.  Most well known is Christ’s statement in Matthew 7:16-20 which draws from Sirach 27:6.”

Matthew 7:16-20 (NET) Parallel Greek Sirach 27:6

Parallel Greek
You will recognize them by their fruit.  Grapes are not gathered from thorns or figs from thistles, are they?  In the same way, every good tree bears good fruit, but the bad tree bears bad fruit.  A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.  So then, you will recognize them by their fruit. ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα;  οὕτως πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ.  οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς |ποιεῖν| οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν.  πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.  ἄρα γε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. The fruit declareth if the tree have been dressed; so is the utterance of a conceit in the heart of man. γεώργιον ξύλου ἐκφαίνει ὁ καρπὸς αὐτοῦ, οὕτως λόγος ἐνθυμήματος καρδίας ἀνθρώπου.

“Also Matthew 6:12, ‘And forgive us our debts, as we forgive our debtors,’ mirrors Sirach 28:2 ‘Forgive your neighbor a wrong, and then, when you petition, your sins will be pardoned.’”

Matthew 6:12 (NET) Parallel Greek Sirach 28:2

Parallel Greek
…and forgive us our debts, as we ourselves have forgiven our debtors. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest. ἄφες ἀδίκημα τῷ πλησίον σου, καὶ τότε δεηθέντος σου αἱ ἁμαρτίαι σου λυθήσονται.

“Mark 4:5,16-17 also resembles Sirach 40:15.”

Mark 4:5, 16, 17 (NET) Parallel Greek Sirach 40:15

Parallel Greek
Other seed fell on rocky ground where it did not have much soil. It sprang up at once because the soil was not deep….These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy.  But they have no root in themselves and do not endure.  Then, when trouble or persecution comes because of the word, immediately they fall away. καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς….καὶ οὗτοι εἰσιν οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν, καὶ οὐκ ἔχουσιν ρίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροι εἰσιν, εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται. The children of the ungodly shall not bring forth many branches: but are as unclean roots upon a hard rock. ἔκγονα ἀσεβῶν οὐ πληθύνει κλάδους, καὶ ρίζαι ἀκάθαρτοι ἐπ᾿ ἀκροτόμου πέτρας·

“Moreover, Patristic scholar Henry Chadwick claimed that in Matthew 11:28 Jesus directly quoted Sirach 51:27.”

Matthew 11:28 (NET) Parallel Greek Sirach 51:27

Parallel Greek
Come to me, all you who are weary and burdened, and I will give you rest. Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, καγὼ ἀναπαύσω ὑμᾶς Behold with your eyes, how that I have but little labour, and have gotten unto me much rest. ἴδετε ἐν ὀφθαλμοῖς ὑμῶν ὅτι ὀλίγον ἐκοπίασα καὶ εὗρον ἐμαυτῷ πολλὴν ἀνάπαυσιν.

From Comment 8: “It’s also possible that Luke 11:41 ‘But give alms of such things as you possess, and behold, all things are clean unto you’ was influenced by Sirach 3:30 ‘Water will quench a flaming fire; and alms maketh an atonement for sins.’”

Luke 11:41 (NET) Parallel Greek Sirach 3:30

Parallel Greek
But give from your heart to those in need, and then everything will be clean for you. πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστιν Water will quench a flaming fire; and alms maketh an atonement for sins. πῦρ φλογιζόμενον ἀποσβέσει ὕδωρ, καὶ ἐλεημοσύνη ἐξιλάσεται ἁμαρτίας

The “apocrypha teach doctrines that contradicts Scripture (see, for instance, Sirach 3:3,30, in contrast with Galatians 2:16, 21; 3:10-14…”[2]

Galatians 2:16, 21 (NET)

 Parallel Greek Sirach 3:3, 30

Parallel Greek
…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….I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing! 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….Οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. Whoso honoureth his father maketh an atonement for his sins….Water will quench a flaming fire; and alms maketh an atonement for sins. ὁ τιμῶν πατέρα ἐξιλάσεται[3] ἁμαρτίας….πῦρ φλογιζόμενον ἀποσβέσει ὕδωρ, καὶ ἐλεημοσύνη ἐξιλάσεται ἁμαρτίας.

Galatians 3:10-14 (NET)

 Parallel Greek Sirach 3:3, 30

Parallel Greek
For all who rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.”  Now it is clear no one is justified before God by the law, because the righteous one will live by faith.  But the law is not based on faith, but the one who does the works of the law will live by them.  Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we could receive the promise of the Spirit by faith. Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσίν, ὑπὸ κατάραν εἰσίν· γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά.  ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται· ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾿ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς.  Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα (ὅτι γέγραπται· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου), ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Χριστῷ |Ἰησοῦ|, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως. Whoso honoureth his father maketh an atonement for his sins….Water will quench a flaming fire; and alms maketh an atonement for sins. ὁ τιμῶν πατέρα ἐξιλάσεται ἁμαρτίας….πῦρ φλογιζόμενον ἀποσβέσει ὕδωρ, καὶ ἐλεημοσύνη ἐξιλάσεται ἁμαρτίας.

“Sirach 12:4-7 disagrees with Luke 6:27-38 and Matthew 5:43-48.”

Luke 6:27-38 (NET)

 Parallel Greek Sirach 12:4-7

Parallel Greek
“But I say to you who are listening: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.  To the person who strikes you on the cheek, offer the other as well, and from the person who takes away your coat, do not withhold your tunic either.  Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away.  Treat others in the same way that you would want them to treat you.

“If you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  Even sinners do the same.  And if you lend to those from whom you hope to be repaid, what credit is that to you?  Even sinners lend to sinners, so that they may be repaid in full.  But love your enemies, and do good, and lend, expecting nothing back.  Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.  Be merciful, just as your Father is merciful.

Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven.  Give, and it will be given to you: A good measure, pressed down, shaken together, running over, will be poured into your lap. For the measure you use will be the measure you receive.”

 Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς,  εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς.  τῷ τύπτοντι σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντος σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς.  παντὶ αἰτοῦντι σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει.  Καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι ποιεῖτε αὐτοῖς ὁμοίως.  καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν.  καὶ ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν.  καὶ ἐὰν δανίσητε παρ᾿ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα.  πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς.  Γίνεσθε οἰκτίρμονες καθὼς [καὶ] ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν.  Καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε·  δίδοτε, καὶ δοθήσεται ὑμῖν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν· ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν.

 

 Give to the godly man, and help not a sinner.  Do well unto him that is lowly, but give not to the ungodly: hold back thy bread, and give it not unto him, lest he overmaster thee thereby: for else thou shalt receive twice as much evil for all the good thou shalt have done unto him.  For the most High hateth sinners, and will repay vengeance unto the ungodly, and keepeth them against the mighty day of their punishment.  Give unto the good, and help not the sinner. δὸς τῷ εὐσεβεῖ καὶ μὴ ἀντιλάβῃ τοῦ ἁμαρτωλοῦ.  εὖ ποίησον τῷ ταπεινῷ καὶ μὴ δῷς ἀσεβεῖ· ἐμπόδισον τοὺς ἄρτους αὐτοῦ καὶ μὴ δῷς αὐτῷ, ἵνα μὴ ἐν αὐτοῖς σε δυναστεύσῃ· διπλάσια γὰρ κακὰ εὑρήσεις ἐν πᾶσιν ἀγαθοῖς, οἷς ἂν ποιήσῃς αὐτῷ.  ὅτι καὶ ὁ ῞Υψιστος ἐμίσησεν ἁμαρτωλοὺς καὶ τοῖς ἀσεβέσιν ἀποδώσει ἐκδίκησιν.  δὸς τῷ ἀγαθῷ καὶ μὴ ἀντιλάβου τοῦ ἁμαρτωλοῦ.
Matthew 5:43-48 (NET) Parallel Greek Sirach 12:4-7

Parallel Greek
“You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’  But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.  For if you love those who love you, what reward do you have?  Even the tax collectors do the same, don’t they?  And if you only greet your brothers, what more do you do?  Even the Gentiles do the same, don’t they?  So then, be perfect, as your heavenly Father is perfect. Ἠκούσατε ὅτι ἐρρέθη· ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου.  ἐγὼ δὲ λέγω ὑμῖν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς,  ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.  ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν;  καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν;  ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειος ἐστιν. Give to the godly man, and help not a sinner.  Do well unto him that is lowly, but give not to the ungodly: hold back thy bread, and give it not unto him, lest he overmaster thee thereby: for else thou shalt receive twice as much evil for all the good thou shalt have done unto him.  For the most High hateth sinners, and will repay vengeance unto the ungodly, and keepeth them against the mighty day of their punishment.  Give unto the good, and help not the sinner. δὸς τῷ εὐσεβεῖ καὶ μὴ ἀντιλάβῃ τοῦ ἁμαρτωλοῦ.  εὖ ποίησον τῷ ταπεινῷ καὶ μὴ δῷς ἀσεβεῖ· ἐμπόδισον τοὺς ἄρτους αὐτοῦ καὶ μὴ δῷς αὐτῷ, ἵνα μὴ ἐν αὐτοῖς σε δυναστεύσῃ· διπλάσια γὰρ κακὰ εὑρήσεις ἐν πᾶσιν ἀγαθοῖς, οἷς ἂν ποιήσῃς αὐτῷ.  ὅτι καὶ ὁ ῞Υψιστος ἐμίσησεν ἁμαρτωλοὺς καὶ τοῖς ἀσεβέσιν ἀποδώσει ἐκδίκησιν.  δὸς τῷ ἀγαθῷ καὶ μὴ ἀντιλάβου τοῦ ἁμαρτωλοῦ.

I think Sirach is exactly what the author claimed, the writing of a man who sought wisdom from God (Sirach 51:13-22).

When I was yet young, or ever I went abroad, I desired wisdom openly in my prayer.  I prayed for her before the temple, and will seek her out even to the end.  Even from the flower till the grape was ripe hath my heart delighted in her: my foot went the right way, from my youth up sought I after her.  I bowed down mine ear a little, and received her, and gat much learning.  I profited therein, therefore will I ascribe glory unto him that giveth me wisdom.  For I purposed to do after her, and earnestly I followed that which is good; so shall I not be confounded.  My soul hath wrestled with her, and in my doings I was exact: I stretched forth my hands to the heaven above, and bewailed my ignorances of her.  I directed my soul unto her, and I found her in pureness: I have had my heart joined with her from the beginning, therefore shall I not be forsaken.  My heart was troubled in seeking her: therefore have I gotten a good possession.  The Lord hath given me a tongue for my reward, and I will praise him therewith.

 

[1] http://www.calledtocommunion.com/2010/11/sirach-about-a-biblical-book-rejected-by-the-reformation/

[2] http://www.justforcatholics.org/a48.htm

[3] Aaron is to make atonement (Septuagint: ἐξιλάσεται) on its horns once in the year with some of the blood of the sin offering for atonement; once in the year he is to make atonement on it throughout your generations.  It is most holy to the Lord. (Exodus 30:10 NET)

Fear – Exodus, Part 1

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In Egypt the Israelites were fruitful, increased greatly, multiplied, and became extremely strong, so that the land was filled with them.  Then a new king, who did not know about Joseph, came to power over Egypt.[1]  The new king feared that the Israelite people might join with his enemies in time of war.  So he put foremen over the Israelites to oppress them with hard labor.[2]

When he was brought before Pharaoh to interpret his dreams Joseph acknowledged, It is not within my power, but God will speak concerning the welfare of Pharaoh.[3]  And it was through God’s Spirit that Joseph interpreted the dreams and warned Pharaoh of seven years of abundance followed by seven years of famine.  But I think I’m safe to say that Joseph’s advice to Pharaoh was not of God, because its execution differed so dramatically from the economic system God ordained for Israel in the law.[4]

So now Pharaoh should look for a wise and discerning man and give him authority over all the land of Egypt…he should appoint officials throughout the land to collect one-fifth of the produce of the land of Egypt during the seven years of abundance.  They should gather all the excess food during these good years that are coming…This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt.[5]

It seemed like a good idea to Pharaoh and his officials, so Joseph was put in charge:  I am Pharaoh, but without your permission no one will move his hand or his foot in all the land of Egypt,[6] Pharaoh said to Joseph.  When the seven years of famine came Joseph sold grain back to the people.  Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment for the grain they were buying.[7]  Later Joseph said, “If your money is gone, bring your livestock, and I will give you food in exchange for your livestock.”[8]  When their livestock was gone the Egyptians said, Buy us and our land in exchange for food, and we, with our land, will become Pharaoh’s slaves.[9]  So Joseph bought all the land of Egypt for Pharaoh,[10] and, Joseph made all the people slaves from one end of Egypt’s border to the other end of it.[11]

The land must not be sold without reclaim because the land belongs to me, the Lord said, for you are foreigners and residents with me.  In all your landed property you must provide for the right of redemption of the land.  If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold.  If a man has no redeemer, but he prospers and gains enough for its redemption, he is to calculate the value of the years it was sold, refund the balance to the man to whom he had sold it, and return to his property.  If he has not prospered enough to refund a balance to him, then what he sold will belong to the one who bought it until the jubilee year [every fiftieth year], but it must revert in the jubilee and the original owner may return to his property.[12]

If your brother becomes impoverished and is indebted to you, the Lord continued, you must support him; he must live with you like a foreign resident.  Do not take interest or profit from him, but you must fear your God and your brother must live with you.  You must not lend him your money at interest and you must not sell him food for profit.  I am the Lord your God who brought you out from the land of Egypt to give you the land of Canaan – to be your God.[13]

If your brother becomes impoverished with regard to you so that he sells himself to you, the Lord added, you must not subject him to slave service.  He must be with you as a hired worker, as a resident foreigner; he must serve with you until the year of jubilee, but then he may go free, he and his children with him, and may return to his family and to the property of his ancestors.  Since they are my servants whom I brought out from the land of Egypt, they must not be sold in a slave sale.  You must not rule over him harshly, but you must fear your God.[14]

So when a new king put foremen over the Israelites to oppress them with hard labor it sounds like karma, what goes around comes around.  Karma is never mentioned by name in the Bible, but one can certainly find it there.  What I recognize as karma is codified in the law: I, the Lord, your God, am a jealous God, responding to the transgression of fathers by dealing with children to the third and fourth generations of those who reject me [Table], and showing covenant faithfulness to a thousand generations of those who love me and keep my commandments [Table].[15]  I want to address it directly here because I’ve confused karma for justice, and have thought at times that God was beholden to, rather than the dealer of, karma, whether good or bad.

I don’t suspect Joseph of any particular malice.  I’m sure he thought he was doing a good job for Pharaoh.  It was just good business.  But I believe now that he was wrong, just like I was wrong to confuse the tit-for-tat of karma for justice.  The law according to Jesus was about justice and mercy and faithfulness[16] and love for God.[17]  And though visiting the iniquity of the fathers upon the children to the third and fourth generations,[18] sounds like bad karma to me, Yahweh is the One who looked my idea of karma right in the eyes and declared, I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.[19]

And so I’ll amend my original statement that Joseph’s advice was not of God.  The Egyptians were not able to eat with Hebrews, for the Egyptians think it is disgusting to do so.[20]  Perhaps it was part of their karma from the hand of God to be enslaved by a Hebrew slave.  I don’t know.  But it came with a price for Israel, too, or an opportunity to walk a mile in the Egyptians’ shoes.  But clearly God is not beholden to karma.  To break the wheel of karma one need only look to the One who said I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy, and, Come to me, all you who are weary and burdened, and I will give you rest.[21]

The new king of Egypt hoped that hard labor would kill the Israelites off and diminish their population.  But the more the Egyptians oppressed them, the more they multiplied and spread.[22]  Instant karma.[23]  So he made their service harder.  And, The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, “When you assist the Hebrew women in childbirth, observe at the delivery: If it is a son, kill him, but if it is a daughter, she may live.”  But the midwives feared (yârêʼ) God and did not do what the king of Egypt had told them; they let the boys live.[24]

I was actually surprised that the rabbis who translated the Septuagint chose ἐφοβήθησαν (a form of φοβέω)[25] here.  I suppose I expected something that was more clearly reverence for God.  The next occurrence of ἐφοβήθησαν in the New Testament was in response to Jesus’ telling the chief priests, elders and Pharisees that the kingdom of God will be taken from you and given to a people who will produce its fruit (καρποὺς, a form of καρπός).[26]

For me that is a sobering statement.  Am I allowing Him to justify his word in me?  Is the fruit (καρπὸς) of [his] Spirit which flows so graciously into me, flowing out in worthy proportion as his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control?[27]  The chief priests and Pharisees had a different reaction.  They wanted to arrest him, but they were afraid (ἐφοβήθησαν, a form of φοβέω) of the crowds, because the crowds regarded him as a prophet.[28]

I doubt they wanted “to reverence, venerate, to treat [the crowds] with deference or reverential obedience.”  I suspect that they feared or hesitated “to do something (for fear of harm).”  That may be what the rabbis had in mind concerning the Hebrew midwives’ motives.  Perhaps they hesitated (or feared) to kill baby boys because they thought that God would, or could, visit them with worse karma than the new king of Egypt.

And because the midwives feared (yârêʼ) God, he made households for them.[29]  Good karma followed upon their fear.  Here the rabbis chose ἐφοβοῦντο.  Jesus said, The Son of Man will be betrayed into the hands of men.  They will kill him, and after three days he will rise.[30]  His disciples did not understand this statement and were afraid (ἐφοβοῦντο, another form of φοβέω) to ask him.[31]  It was a fear that seemed like respect, but lacked the knowledge or the faith of reverence.  And the Hebrew midwives I think also exhibited that kind of fear.

Fear – Exodus, Part 2

Back to Fear – Genesis, Part 6

Back to Jephthah

Back to Romans, Part 41

[1] Exodus 1:7, 8 (NET)

[2] Exodus 1:11 (NET)

[3] Genesis 41:16 (NET)

[5] Genesis 41:33-36 (NET)

[6] Genesis 41:44 (NET)

[7] Genesis 47:14 (NET)

[8] Genesis 47:16 (NET)

[9] Genesis 47:19 (NET)

[10] Genesis 47:20 (NET)

[11] Genesis 47:21 (NET)

[12] Leviticus 25:23-28 (NET)

[13] Leviticus 25:35-38 (NET)

[14] Leviticus 25:39-43 (NET)

[15] Exodus 20:5, 6 (NET)

[18] Exodus 20:5 (NKJV) Table

[19] Exodus 33:19b (NET) Table

[20] Genesis 43:32b (NET)

[21] Matthew 11:28 (NET)

[22] Exodus 1:12 (NET)

[24] Exodus 1:15-17 (NET)

[26] Matthew 21:43 (NET)

[28] Matthew 21:46 (NET)

[29] Exodus 1:21 (NET)

[30] Mark 9:31 (NET)

[31] Mark 9:32 (NET)