Tag Archives: Matthew 15:18-20

Psalm 22, Part 5

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This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text

 Septuagint
Psalm 22:13 (Tanakh) Psalm 22:13 (NET) Psalm 21:14 (NETS)

Psalm 21:14 (Elpenor English)
They [strong bulls of Bashan] gaped upon me with their mouths, as a ravening and a roaring lion. They [powerful bulls of Bashan] open their mouths to devour me like a roaring lion that rips its prey. they [fat bulls] opened their mouth at me, like a lion that ravens and roars. They [fat bulls] have opened their mouth against me, as a ravening and roaring lion.

The strong or fat bulls became like a roaring lion.  I used the Greek of the Septuagint to cross reference with the New Testament.  The Greek word translated They have opened was ἤνοιξαν (a form of ἀνοίγω).  They opened their mouths “to disclose, bring into the open, reveal” their hatred for God, the same hatred that lives in all sinful flesh (Revelation 13:6 NET):

So the beast opened (ἤνοιξεν, a form of ἀνοίγω) his mouth to blaspheme[1] against God—to blaspheme both his name and his dwelling place (σκηνὴν, a form of σκηνή), that is,[2] those who dwell (σκηνοῦντας, a form of σκηνόω) in heaven.

The Greek word translated roaring was ὠρυόμενος (a form of ὠρύομαι).  Peter wrote (1 Peter 5:8 NET):

Be sober and alert.  Your enemy the devil, like a roaring (ὠρυόμενος, a form of ὠρύομαι) lion, is on the prowl looking for someone to devour.

The tongue is a small part of the body, James wrote, yet it has great pretensions.[3]  Think how small[4] a flame sets a huge forest ablaze.  And the tongue is a fire!  The tongue represents the world of wrongdoing[5] among the parts of our bodies.  It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.[6]

The things that come out of the mouth come from the heart, Jesus told his disciples, and these things defile a person.  For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.  These are the things that defile a person…[7]

Paul listed θυμοί (a form of θυμός; NET: outbursts of anger) among the works of the flesh (τὰ ἔργα τῆς σαρκός): Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God![8]

The Greek word translated ravening was ἁρπάζων, a form of ἁρπάζω.  This particular form of ἁρπάζω doesn’t occur in the New Testament.  As I scanned the other forms, standing as a spectator among the strong/fat bulls blaspheming as a ravening and roaring lion, looking up to Jesus as He endured the cross and this cacophony of sin while making music in his heart with Psalm 22, I heard his word with the same faithfulness that sustained Him (John 10:11-13 NET).

I am the good shepherd.  The good shepherd lays down his life for the sheep.  The[9] hired hand, who is not a shepherd and does[10] not own sheep, sees the wolf coming and abandons the sheep and runs away.  So the wolf attacks (ἁρπάζει, another form of ἁρπάζω) the sheep and scatters them.[11]  Because[12] he is a hired hand and is not concerned about the sheep, he runs away.

The Greek word translated good was καλός: “beautiful (in appearance), fair; good and pleasing in appearance, beautiful; good, useful; conducive to pleasure and enjoyment; advantageous, beneficial, desirable; free from defects, fine, precious; morally good, honest, noble, praiseworthy, contributing to salvation; blameless, excellent, unobjectionable; free from defects, fine, precious; pleasant, desirable, advantageous.”  I’ve considered this beautiful good elsewhere.

The Greek words translated his life were the very familiar ψυχὴν αὐτοῦ.  After the earlier study in Isaiah I am fully primed to hear Jesus’ soul/life as functionally equivalent to ζωὴν αἰώνιον (eternal life).

The Greek word translated lays down (KJV: giveth) was τίθησιν, an active voice, indicative mood, 3rd person singular form of τίθημι in the present tense.  Here I’ll spend some time meditating on some of the ways Jesus’ lays down his soul/life for (ὑπὲρ) the sheep.

The first definition of τίθημι in the Koine Greek Lexicon online is: “to put, place, lay, lay aside.”  Paul wrote believers in Philippi (Philippians 2:5-8 NET):

You should have the same attitude toward one another that Christ Jesus had [Table], who, though he existed in the form of God, did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature [Table].  He humbled himself by becoming obedient (ὑπήκοος) to the point of death—even death on a cross!

The Greek word translated emptied was ἐκένωσεν (a form of κενόω).  I began to understand his “laying aside” of this soul/life of God when I began to believe that יהוה (Yehovah) became a human being (John 1:1-5, 14).

The next definition is: “to cause to be, render.”  Paul wrote believers in Ephesus (Ephesians 2:1-7 NET):

And although you were dead in your offenses and sins [Table], in which you formerly lived according to this world’s present path, according to the ruler of the domain of the air, the ruler of the spirit that is now energizing the sons of disobedience, 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, and were[13] by nature children of wrath even as the rest…

But God, being rich in mercy because of his great love with which he loved us, even though we were dead in offenses, made us alive together with Christ—by grace you are saved!—and he raised us up together with him and seated us together with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth[14] of his grace in kindness toward us in Christ Jesus.

The next definition of τίθημι is: “to set (something), place (something).”  Jesus promised his disciples (John 14:16, 17 NET Table):

I will ask the Father, and he will give you another Advocate to be with you forever—the Spirit of truth, whom the world cannot accept because it does not see him or know him.  But you know him because he resides (μένει, a form of μένω) with you and will be in you.

The next definition is: “to lay (something) (e.g., to lay stones for a building or road, thus to construct, make).”  Paul continued his letter to believers in Ephesus (Ephesians 2:17-22 NET):

And he came and preached peace to you who were far off and peace[15] to those who were near, so that through him we both have access in one Spirit (Romans 8:26, 27) to the Father.  So then you are no longer foreigners and noncitizens, but you are[16] fellow citizens with the saints and members of God’s household, because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.  In him the whole building,[17] being joined together, grows into a holy temple in the Lord, in whom you also are being built together into a dwelling place (κατοικητήριον) of God in the Spirit.

The next definition of τίθημ is: “to pitch (a tent).”  Paul wrote believers in Corinth (2 Corinthians 5:1-5 NET):

For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens.  For in this earthly house we groan, because we desire to put on our heavenly dwelling, if indeed,[18] after we have put on our heavenly house, we will not be found naked.  For we groan while we are in this tent, since we are weighed down, because[19] we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life (ζωῆς, a form of ζωή).  Now the one who prepared us for this very purpose is God, who gave[20] us the Spirit as a down payment.

The next definition is: “to establish, institute, decree, ordain, appoint (e.g., to appoint a law for the land).”  Jesus told his disciples (John 15:16, 17 NET):

You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give you.  This I command you—to love one another.

The next definition of τίθημι is: “to give a name to (something or someone).”  In his vision on Patmos John scribed Jesus’ letter To the angel of the church in Philadelphia[21] (Revelation 3:11, 12 NET):

I[22] am coming soon.  Hold on to what you have so that no one can take away your crown.  The one who conquers I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down[23] out of heaven from my God), and my new name as well.

The Greek word translated conquers was νικῶν (a form of νικάω).  A loud voice in heaven exclaimed in John’s vision, describing how one conquers (Revelation 12:10, 11 NET):

Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser[24] of our brothers and sisters, the one who accuses them[25] day and night before our God, has been thrown down[26] (Luke 10:17-20).  But they overcame (ἐνίκησαν, another form of νικάω) him by the blood of the Lamb and by the word of their testimony, and they did not love their lives so much that they were afraid to die (Romans 6:1-23).

The next definition of τίθημι is: “to designate as, categorize as.”  Paul wrote believers in Rome (Romans 8:1-4 NET):

There is therefore now no condemnation for those who are in Christ Jesus.[27]  For the law of the life-giving Spirit (τοῦ πνεύματος τῆς ζωῆς) in Christ Jesus has set you[28] free from the law of sin and death.  For God achieved what the law could not do because it was weakened through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Apparently (NET note 1) on two separate occasions in the past, scribes added the final phrases of verse 4—μὴ κατὰ σάρκα περιπατοῦσιν (who do not walk according to the flesh) and ἀλλὰ κατὰ πνεῦμα (but according to the Spirit)—as appositive phrases to ἐν Χριστῷ Ἰησοῦ (in Christ Jesus) in verse 1.  I don’t doubt this is what Paul and the Holy Spirit meant by the phrase in Christ Jesus.  It only becomes problematic if one ignores the hard-won experience by which Paul confirmed that There is therefore now no condemnation, and is led in the name of Christ away from the Holy Spirit back to one’s own efforts to obey the law in the flesh.

So here is another important designation or category (Romans 7:14-20 NET):

For we know that the law is spiritual—but I am unspiritual,[29] sold into slavery to sin.  For I don’t understand what I am doing.  For I do not do what I want—instead, I do what I hate.  But if I do what I don’t want, I agree that the law is good (καλός).  But now it is no longer me doing it, but[30] sin that lives (οἰκοῦσα, a form of οἰκέω) in me.  For I know that nothing good lives (οἰκεῖ, another form of οἰκέω) in me, that is, in my flesh.  For I want to do the good, but I cannot do it.  For I do not do the good I want, but I do the very evil I do not want!  Now if I do what I do not want, it is no longer me doing it but sin that lives (οἰκοῦσα, a form of οἰκέω) in me [Table].

The next definition of τίθημι is: “to appoint (someone) (e.g., to make him a prophet, put a king on a throne).”  Paul wrote to believers in Thessalonica (1 Thessalonians 5:9-11 NET):

For God did not destine us for wrath (Romans 1:18-32) but[31] for gaining salvation through our Lord Jesus Christ.  He died for us so that whether we are alert or asleep, we will come to life (ζήσωμεν, a form of ζάω; KJV: live) together with him.  Therefore encourage one another and build up each other, just as you are in fact doing.

The next definition is: “to direct (someone) to do (something).”  Jesus commanded his disciples (John 15:4, 5 NET):

Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains[32] in the vine, so neither can you unless you remain[33] in me [Table].

“I am the vine; you are the branches.  The one who remains (John 15:9-17) in me—and I in him—bears much fruit (Galatians 5:16-26) because apart from me you can accomplish nothing.

The next definition of τίθημι is: “to entrust (something) to (someone).”  Paul wrote to Timothy (2 Timothy 1:11-14):

For this gospel I was appointed a preacher and apostle and teacher.[34]  Because of this, in fact, I suffer as I do.  But I am not ashamed because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day.  Hold to the standard of sound words that you heard from me and do so with the faith and love (Galatians 5:22, 23) that are in Christ Jesus.  Protect that good thing (καλὴν, a form of καλός) entrusted to you,[35] through the Holy Spirit who lives (ἐνοικοῦντος, a form of ἐνοικέω) within us.

The next definition is: “to allow (something to happen).”  Jesus said (Matthew 5:15, 16 NET):

People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house.  In the same way, let your light shine before people, so that they can see your good (καλὰ, another form of καλός) deeds and give honor to your Father in heaven.

The next definition of τίθημι is: “to make a name for (someone).”  Paul expounded to believers in Philippi the result of Jesus’ obedience to the point of death—even death on a cross! (Philippians 2:9-11 NET):

As a result God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

The final definition is: “to put (someone) in (a place) (e.g., to put him in jail).”  Paul wrote to believers in Colossae (Colossians 1:13, 14 NET):

He [God, the Father] delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins [Table].

So who are the sheep for whom the good shepherd lays down (KJV: giveth) his soul/life?  My sheep listen[36] to my voice, Jesus said (John 10:27-30 NET):

and I know them, and they follow me.  I give them eternal life (ζωὴν αἰώνιον), and they will never perish; no one will snatch (ἁρπάσει, another form of ἁρπάζω) them from my hand.  My Father, who[37] has given them to me, is greater[38] than all, and no one can snatch (ἁρπάζειν, another form of ἁρπάζω) them from my[39] Father’s hand.  The Father and I are one.

Tables comparing Psalm 22:13 in the Tanakh, KJV and NET, and comparing Psalm 22:13 (21:14) in the Septuagint (BLB and Elpenor), and tables comparing Revelation 13:6; James 3:5, 6; John 10:12, 13; Ephesians 2:3; 2:7; 2:17; 2:19; 2:21; 2 Corinthians 5:3-5; Revelation 3:7; 3:11-12; 12:10; Romans 8:1, 2; 7:14; 7:17; 1 Thessalonians 5:9; 2 Timothy 1:11; 1:14; John 10:27; 10:29 and Matthew 6:10 in the NET and KJV follow.

Psalm 22:13 (Tanakh) Psalm 22:13 (KJV) Psalm 22:13 (NET)
They gaped upon me with their mouths, as a ravening and a roaring lion. They gaped upon me with their mouths, as a ravening and a roaring lion. They open their mouths to devour me like a roaring lion that rips its prey.
Psalm 22:13 (Septuagint BLB) Psalm 21:14 (Septuagint Elpenor)
ἤνοιξαν ἐπ᾽ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος ἤνοιξαν ἐπ᾿ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος
Psalm 21:14 (NETS) Psalm 21:14 (English Elpenor)
they opened their mouth at me, like a lion that ravens and roars. They have opened their mouth against me, as a ravening and roaring lion.
Revelation 13:6 (NET) Revelation 13:6 (KJV)
So the beast opened his mouth to blaspheme against God—to blaspheme both his name and his dwelling place, that is, those who dwell in heaven. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἤνοιξεν τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεὸν βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου και τους εν τω ουρανω σκηνουντας και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου τους εν τω ουρανω σκηνουντας
James 3:5, 6 (NET) James 3:5, 6 (KJV)
So, too, the tongue is a small part of the body, yet it has great pretensions.  Think how small a flame sets a huge forest ablaze. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει
And the tongue is a fire!  The tongue represents the world of wrongdoing among the parts of our bodies.  It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell. And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἡ γλῶσσα πῦρ· ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης
John 10:12, 13 (NET) John 10:12, 13 (KJV)
The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away.  So the wolf attacks the sheep and scatters them. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει – καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα
Because he is a hired hand and is not concerned about the sheep, he runs away. The hireling fleeth, because he is an hireling, and careth not for the sheep.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων
Ephesians 2:3 (NET) Ephesians 2:3 (KJV)
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, and were by nature children of wrath even as the rest… Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημεν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι
Ephesians 2:7 (NET) Ephesians 2:7 (KJV)
to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus. That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ᾿ ἡμᾶς ἐν Χριστῷ Ἰησοῦ ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου
Ephesians 2:17 (NET) Ephesians 2:17 (KJV)
And he came and preached peace to you who were far off and peace to those who were near, And came and preached peace to you which were afar off, and to them that were nigh.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς
Ephesians 2:19 (NET) Ephesians 2:19 (KJV)
So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Αρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου
Ephesians 2:21 (NET) Ephesians 2:21 (KJV)
In him the whole building, being joined together, grows into a holy temple in the Lord, In whom all the building fitly framed together groweth unto an holy temple in the Lord:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, εν ω πασα η οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω
2 Corinthians 5:3-5 (NET) 2 Corinthians 5:3-5 (KJV)
if indeed, after we have put on our heavenly house, we will not be found naked. If so be that being clothed we shall not be found naked.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἴ γε καὶ |ἐνδυσάμενοι| οὐ γυμνοὶ εὑρεθησόμεθα ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα
For we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι, ἐφ᾿ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ᾿ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι επειδη ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι εφ ω ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης
Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος
Revelation 3:7 (NET) Revelation 3:7 (KJV)
“To the angel of the church in Philadelphia write the following: “This is the solemn pronouncement of the Holy One, the True One, who holds the key of David, who opens doors no one can shut, and shuts doors no one can open: And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφείᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν Δαυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει καὶ κλείων καὶ οὐδεὶς ἀνοίγει και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειδα του δαβιδ ο ανοιγων και ουδεις κλειει και κλειει και ουδεις ανοιγει και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειν του δαυιδ ο ανοιγων και ουδεις κλεισει αυτην ει μη ο ανοιγων και ουδεις ανοιξει
Revelation 3:11, 12 (NET) Revelation 3:11, 12 (KJV)
I am coming soon.  Hold on to what you have so that no one can take away your crown. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔρχομαι ταχύ· κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανον σου ιδου ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου
The one who conquers I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ θεοῦ μου καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι καὶ γράψω ἐπ᾿ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου (τῆς καινῆς Ἰερουσαλὴμ ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου), καὶ τὸ ὄνομα μου τὸ καινόν ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινουσα εκ του ουρανου απο του θεου μου και το ονομα μου το καινον ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινει εκ του ουρανου απο του θεου μου και το ονομα μου το καινον
Revelation 12:10 (NET) Revelation 12:10 (KJV)
Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser of our brothers and sisters, the one who accuses them day and night before our God, has been thrown down. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός και ηκουσα φωνην μεγαλην λεγουσαν εν τω ουρανω αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι κατεβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος και ηκουσα φωνην μεγαλην εν τω ουρανω λεγουσαν αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι εβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος
Romans 8:1, 2 (NET) Romans 8:1, 2 (KJV)
There is therefore now no condemnation for those who are in Christ Jesus. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ. ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα
For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσεν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου
Romans 7:14 (NET) Romans 7:14 (KJV)
For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin. For we know that the law is spiritual: but I am carnal, sold under sin.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν, ἐγὼ δὲ σάρκινος εἰμι πεπραμένος ὑπὸ τὴν ἁμαρτίαν οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν
Romans 7:17 (NET) Romans 7:17 (KJV)
But now it is no longer me doing it, but sin that lives in me. Now then it is no more I that do it, but sin that dwelleth in me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ |οἰκοῦσα| ἐν ἐμοὶ ἁμαρτία. νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια
1 Thessalonians 5:9 (NET) 1 Thessalonians 5:9 (KJV)
For God did not destine us for wrath but for gaining salvation through our Lord Jesus Christ. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ |Χριστοῦ| οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου
2 Timothy 1:11 (NET) 2 Timothy 1:11 (KJV)
For this gospel I was appointed a preacher and apostle and teacher. Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων
2 Timothy 1:14 (NET) 2 Timothy 1:14 (KJV)
Protect that good thing entrusted to you, through the Holy Spirit who lives within us. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν την καλην παρακαταθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν την καλην παραθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν
John 10:27 (NET) John 10:27 (KJV)
My sheep listen to my voice, and I know them, and they follow me. My sheep hear my voice, and I know them, and they follow me:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, καγὼ γινώσκω αὐτὰ καὶ ἀκολουθοῦσιν μοι τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι
John 10:29 (NET) John 10:29 (KJV)
My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ πατήρ μου ὃ δέδωκεν μοι πάντων μεῖζον ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου
Matthew 6:10 (NET) Matthew 6:10 (KJV)
may your kingdom come, may your will be done on earth as it is in heaven. Thy kingdom come.  Thy will be done in earth, as it is in heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐλθέτω ἡ βασιλεία σου γενηθήτω τὸ θέλημα σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης

[1] The NET parallel Greek text and NA28 had βλασφημίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had βλασφημιαν (KJV: blasphemy).

[2] The Stephanus Textus Receptus had και (KJV: and) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.  So them that dwell in heaven was translated in the KJV as a third item to blaspheme rather than as an appositive phrase of his dwelling place; e.g., may your will be done on earth as it is in heaven (Matthew 6:10b NET).

[3] The NET parallel Greek text and NA28 had μεγάλα αὐχεῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεγαλαυχει (KJV: boasteth great things).

[4] The NET parallel Greek text and NA28 had ἡλίκον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ολιγον (KJV: a little).

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ουτως (KJV: so) following wrongdoing (KJV: iniquity).  The NET parallel Greek text and NA28 did not.

[6] James 3:5, 6 (NET)

[7] Matthew 15:18-20a (NET)

[8] Galatians 5:19-21 (NET) Table

[9] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But) here.  The NET parallel Greek text and NA28 did not.

[10] The NET parallel Greek text and NA28 had ἔστιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισιν (KJV: are).

[11] The Stephanus Textus Receptus and Byzantine Majority Text had τα προβατα (KJV: the sheep) here.  The NET parallel Greek text and NA28 did not.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had ο δε μισθωτος φευγει (KJV: The hireling fleeth) preceding this clause.  The NET parallel Greek text and NA28 did not.

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

[14] The NET parallel Greek text and NA28 had τὸ ὑπερβάλλον πλοῦτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον υπερβαλλοντα πλουτον (KJV: the exceeding riches).

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

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

[17] The Stephanus Textus Receptus had the article η preceding building.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[18] The NET parallel Greek text and NA28 had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: If so be that).

[19] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐφ᾿ ᾧ here, where the Stephanus Textus Receptus had επειδη (KJV: for that).

[20] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) preceding gave (KJV: hath given).  The NET parallel Greek text and NA28 did not.

[21] Revelation 3:7a

[22] The Stephanus Textus Receptus had ιδου (KJV: Behold) at the beginning of this clause.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[23] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had καταβαίνουσα here, where the Byzantine Majority Text had καταβαινει.

[24] The NET parallel Greek text and NA28 had κατήγωρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηγορος.

[25] The NET parallel Greek text and NA28 had αὐτοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτων.

[26] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐβλήθη here, where the Stephanus Textus Receptus had κατεβληθη (KJV: is cast down).

[27] The Stephanus Textus Receptus and Byzantine Majority Text had μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα (KJV: who walk not after the flesh, but after the Spirit) here.  The NET parallel Greek text and NA28 did not.

[28] The NET parallel Greek text and NA28 had σε here, where the Stephanus Textus Receptus and Byzantine Majority Text had με (KJV: me).

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

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

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

[32] The NET parallel Greek text and NA28 had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

[33] The NET parallel Greek text and NA28 had μένητε here, where the Stephanus Textus Receptus and Byzantine Majority Tex had μεινητε (KJV: abide).

[34] The Stephanus Textus Receptus and Byzantine Majority Text had εθνων (KJV: of the Gentiles) here.  The NET parallel Greek text and NA28 did not.

[35] The NET parallel Greek text, NA28 and Byzantine Majority Text had παραθήκην here, where the Stephanus Textus Receptus had παρακαταθηκην (KJV: which was committed unto thee).

[36] The NET parallel Greek text and NA28 had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Tex had ακουει (KJV: hear).

[37] The NET parallel Greek text and NA28 had ὃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ος (KJV: which).

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

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

Romans, Part 63

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I am considering Rejoice in hope, endure in suffering, persist in prayer,[1] as a description of love rather than as rules to obey.  The story of the Levite and his concubine in the book of Judges qualifies as ἀδικίᾳ that love is not glad about.  In the previous essay I wrote, “Dear God, I hope she was dead,” of the Levite’s concubine as she was sprawled out on the doorstep of the house.[2]  The problem with that hope is that the text doesn’t specify exactly when she died.

If my Mom found dog pee on the carpet she would rub the dog’s nose in it.  If that poor woman didn’t die from her injuries during the night I feel like my nose is being rubbed in the stench of the religious mind.

I’m trying to be mindful of our differing socializations, the Levite’s and mine.  John Wayne and Clint Eastwood would never send a woman out to face a pack of rapists.  “Women and children first” is second nature to me.  The Levite never heard Jesus’ teaching, What defiles a person is not what goes into the mouth; it is what comes out of the mouth that defiles a person.[3]  I’ll give him the benefit of the doubt that he could not know that sending his woman out to a pack of rapists defiled him infinitely more than any pack of rapists could ever hope to do to him (Matthew 15:18-20a NET).

But the things that come out of the mouth come from the heart, and these things defile a person.  For out of the heart come evil ideas, murder, adultery, sexual immorality (πορνεῖαι, a form of πορνεία), theft, false testimony, slander.  These are the things that defile a person…

“Get up, let’s leave!”[4] the Levite said the next morning to the woman sprawled out on the doorstep of the house.

Perhaps his apparent coldness to the one who saved his ass—literally—is just my misunderstanding of an ancient Hebrew idiom.  I thought Jesus was terribly rude to his mother when He said, Woman, what have I to do with thee? mine hour is not yet come.[5]  Jesus, his mother Mary and his disciples attended a wedding in Cana.  All Mary had said to Him was, “They have no wine left.”[6]  My mother argues that I’m wrong to hear rudeness in Jesus’ response, rather that I should hear the crosscurrents of the obligation an eldest son felt toward his widowed or abandoned mother, and a godly mother’s sense of obligation to push him out the door to accomplish whatever God had sent Him to accomplish instead.

“Whatever he tells you, do it,”[7] Mary told the servants.  Jesus did this [turned water into wine] as the first of his miraculous signs, in Cana of Galilee.  In this way he revealed his glory, and his disciples believed in him,[8] and his quiet life, and hers, changed dramatically overnight.

If the Levite put the woman’s unresponsive but still breathing body on the donkey and went home,[9] his negligence alone made him culpable for her death.  Even a Samaritan, a pseudo-Jew, had more compassion on a total stranger who fell among robbers (Luke 10:34, 35 NET):

He went up to him and bandaged his wounds, pouring oil and wine on them.  Then he put him on his own animal, brought him to an inn, and took care of him.  The next day he took out two silver coins and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’

This became the meaning of the law, love your neighbor as yourself,[10] when Jesus asked an expert in religious law, “Which of these three [the priest or the Levite who passed by on the others side,[11] or the Samaritan] do you think became a neighbor to the man who fell into the hands of the robbers?”  The expert in religious law said, “The one who showed mercy to him.”  So Jesus said to him, “Go and do the same.”[12]

If the woman was still alive when the Levite took a knife, grabbed his concubine, and carved her up into twelve pieces,[13] the reeking stench of the religious mind boggles the imagination, for she had become too tainted in his sight to serve any longer as his sex slave.  If this is the understanding I am meant to perceive from the text’s reticence to state with any precision when the woman died, I will suggest that law is required to create a religious monster of this magnitude.

Before the law Judah was told, “Your daughter-in-law Tamar has turned to prostitution, and as a result she has become pregnant.”[14]  The charge was true.  Tamar had removed her widow’s clothes and covered herself with a veil.  She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah.[15]  She did this so that men, one man in particular in fact, would think she was a prostitute.[16]

Judah said, “Bring her out and let her be burned!”[17]

While they were bringing her out, she sent word to her father-in-law: “I am pregnant by the man to whom these belong.”  Then she said, “Identify the one to whom the seal, cord, and staff belong.”[18]

They were Judah’s, given in pledge to what he thought was a cult prostitute seated by the side of the road.  Judah recognized them and said, “She is more upright than I am, because I wouldn’t give her to Shelah my son.”  He did not have sexual relations with her again.[19]

It’s a complicated tale involving Tamar’s social security, Judah’s superstition and Onanism (like Ananias and Sapphira-ism, e.g., lying to the Holy Spirit).  But before the law it was that easy for Judah to confess his own guilt and acquit Tamar.  After the law this Levite earned his place in a fiery hell.  And my own deliberations were so alarmingly like his.

I didn’t exactly grab my daughter and throw her out of the house to a pack of ravenous men.  I didn’t exactly fill her with the confidence that she could be loved by one man for an entire lifetime either.  I had my own σκάνδαλα (a form of σκάνδαλον; stumbling blocks) as he had his.  The Levite had Lot, a righteous man in anguish over the debauched lifestyle of lawless men[20] as his example.

Look, I have two daughters who have never had sexual relations with a man, Lot had said to a pack of ravenous men of Sodom.  Let me bring them out to you, and you can do to them whatever you please.  Only don’t do anything to these men, for they have come under the protection of my roof.[21]  The Levite’s host did essentially the same thing to save him: Here are my virgin daughter and my guest’s concubine, he said.  I will send them out and you can abuse them and do to them whatever you like.  But don’t do such a disgraceful thing to this man![22]

God spared Lot and his virgin daughters: So the men inside reached out and pulled Lot back into the house as they shut the door.  Then they struck the men who were at the door of the house, from the youngest to the oldest, with blindness.[23]  In his own story the Levite played the role of the visitor.  He knew his host and his host’s daughter should be spared.  He knew he could not strike men blind.  So he did the only thing in his power to do: the Levite grabbed his concubine and made her go outside.[24]

My own deliberations during my second divorce, predicated largely on my own experiences during my first divorce, shared the Levite’s  myopia.  Not once did I consider, much less wait for, God’s miraculous intervention.  I deliberated and acted with only my own abilities in view, never considering the possibility of God’s graciousness, believing instead that I probably deserved to be punished with another divorce, and so, living up to that expectation of my religious mind.

I have written a lot about the Levite and virtually nothing about the men who threatened him and raped his concubine.  I relate to the Levite’s religious mind.  It is more difficult to relate to the men who surrounded the house where he and his concubine stayed.  To illustrate I’m reminded of a story told by artist Miru Kim in Esquire Magazine.

She takes beautiful, evocative photographs of deserted urban landscapes and ruins with either herself or her sister as the lone figure in the shot—nude.  She was photographing herself, alone in an abandoned train tunnel, when the vagrant who lived there returned.  A marginal man, underground, in the dark, far from any systems of social control, it was the perfect setting for a violent tragedy.  Miru Kim continues in her own words:

“I was so scared.  That was probably the scariest moment.  I saw a figure coming through the tunnel, and he didn’t have a flashlight or anything, so it was completely dark.  So I see this dark figure coming toward me, then I saw that it was just this old guy who looked pretty harmless, he just lived there.  So I dressed up and explained to him what I was doing — ‘I’m doing an art project, sorry to bother you’ — you know?  Because it’s like his house, you know?  So I told him, and he didn’t say much; he was just standing there like, Okay.  So I took off my clothes again and did it in front of him and he was kind of sitting in the picture, so I was like, ‘Do you mind moving forward out of the picture, please?’  And he was just sitting around watching, so I did my thing, then dressed up.  It was really filthy in there, real muddy, smelled like urine, and I was wiping off with baby wipes, and the guy was like, ‘Do you want my shirt to clean off?’  He looked probably sixty or so, I’m sure he’s younger than he looks, and really skinny.  He was really nice.  Afterward, we were sitting around talking about his life.  He kept on talking about Rikers Island, and that he likes it down there because it’s quiet.  I told him I liked that, too.  And then he was like, ‘Let me walk you out.’  He thanked me for treating him like a regular person.”

I understand this art lover.  I relate to this lover of women.  He is my brother.  The mob that surrounded the house in Gibeah seems like cartoon evil to me.  This is how old men portray the enemy to young men when they want them to fight their wars for them.

I recognize the humanity of the men in Sodom primarily by their religious minds.  Lot offended their moral sensibilities: “Out of our way!” they cried, and “This man came to live here as a foreigner, and now he dares to judge us!  We’ll do more harm to you than to them!”[25]  The men of Benjamin were given no such cover.  They were like irrational animals – creatures of instinct, born to be caught and destroyed.[26]

I played a week-long gig in an army town about forty years ago.  When we finished the first night we had to excuse ourselves between two lines of soldiers wound all the way around our hotel.  They awaited their turn for two women side by side on their backs in another hotel room.  I had been in locker rooms in high school.  I can at least extrapolate from that experience what kind of macho-anti-masturbatory-group-think might possess a young man to pay for the privilege to be third, fifth (?), eleventh (?), thirty-second (?), fifty-third (?) in one of those lines.  I can’t find any experience to extrapolate from to get anywhere near the vigilantes (?) enforcing social norms (?) in Sodom or the welcoming committee (?) in Gibeah.

“Warm Bodies” is an interesting movie.  It might have been a great film if it weren’t narrated from the wrong point of view with unnecessary voiceovers.  A zombie eats a man’s brains.  This allows him to see the man’s thoughts and feel his feelings.  He falls in love with the man’s girlfriend.  It’s not a sexual or romantic love, though there is a humorous bit where he attempts to comb his hair before assuring her in labored speech and pantomime that he will not eat her.  “Keep you safe,” is his constant refrain.  And he lives up to his word, not eating her himself and defending her from other zombies who would.

Eventually the mob in Gibeah came face-to-face with a woman.  Like the vagrant in the abandoned train tunnel or the zombie in “Warm Bodies” they had an opportunity to see themselves in her frightened eyes and repent, but they gang-raped her instead.  To say that they deserved to die implies moral reasoning and social systems of adjudication.  The instinct to exterminate these men is more basic than that.  It is the instinct, perhaps, which binds us together as a brotherhood of men.  And the Levite’s macabre missive mustered four hundred thousand of the brotherhood.

A town in which most people are filled with the fruit of the Holy Spirit can afford one fat, lazy sheriff.  The image and meaning of the good in that town will be some aspect(s) of the citizens’ love, joy, peace, patience, kindness, goodness, faithfulness, gentleness or self-control.  A town in which most people are not filled with the fruit of the Holy Spirit must fund at least three shifts of virile nazis.  The image and meaning of the good in that town will be those virile nazis.  As Robin (Anne Heche) in “Six Days Seven Nights” replied to Quinn (Harrison Ford), who thought women preferred a man who was in touch with his feminine side: “Well, not when they’re being chased by pirates.  They like them mean and armed!”

Romans, Part 64

Back to Romans, Part 65

Back to Romans, Part 66

[1] Romans 12:12 (NET)

[2] Judges 19:26 (NET)

[3] Matthew 15:11 (NET)

[4] Judges 19:28 (NET)

[5] John 2:4 (KJV)

[6] John 2:3 (NET)

[7] John 2:5 (NET)

[8] John 2:11 (NET)

[9] Judges 19:28 (NET)

[10] Leviticus 19:18 (NET) Table

[11] Luke 10:31, 32 (NET)

[12] Luke 10:36, 37 (NET)

[13] Judges 19:29 (NET)

[14] Genesis 38:24a (NET)

[15] Genesis 38:14 (NET)

[16] Genesis 38:15a (NET)

[17] Genesis 38:24b (NET)

[18] Genesis 38:25 (NET)

[19] Genesis 38:26 (NET)

[20] 2 Peter 2:7 (NET)

[21] Genesis 19:8 (NET)

[22] Judges 19:24 (NET)

[23] Genesis 19:10, 11a (NET)

[24] Judges 19:25b (NET)

[25] Genesis 19:9a (NET)

[26] 2 Peter 2:12a (NET)