Tag Archives: Matthew 16:21

Who Am I? Part 6

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I wrote:

It’s axiomatic to me that Jesus didn’t utilize his own godliness, but trusted the Holy Spirit that descended like a dove from heaven, and…remained on him.[11]  Otherwise, Jesus’ invitation and command, Follow me,[12] is little more than a cruel joke.

And:

As I’ve written before it is axiomatic to me that the way Jesus loved us was through that same love He received from the Holy Spirit that descended like a dove from heaven, and…remained on him.[43]  He prayed as much to his Father if one has ears to hear: I made known your name to them, and I will continue to make it known, so that the love (ἀγάπη) you have loved (ἠγάπησας, a form of ἀγαπάω) me with may be in them, and I may be in them.[44]

And:

As I’ve written before,[20] it is axiomatic to me that Jesus’ holiness was from the Holy Spirit rather than his own divine nature.  Otherwise, his command and invitation, Follow me, would be meaningless to sinful human beings.

In the movie Casper there is a comic bit when Casper (voiced by Malachi Pearson), a friendly ghost, gets excited to show Kat (Christina Ricci), a living girl, a secret laboratory.  He takes her by the hand and leads her into a place she can’t follow—through a wall.  In the beginning that’s almost all I meant by my “axiom.”  Jesus wasn’t commanding us to follow Him somewhere we couldn’t go.  In fact, before He began to make appearances through walls behind locked doors He said plainly, Where I am going, you cannot follow me now, but you will follow later.[1]

Over time though my “axiom” has come to mean so much more: When I am anything less than Christlike I no longer think: “Oh, He is God and I am not.”  Instead, I know that I am living according to the flesh (Romans 8:5-11), that I’ve fallen away from grace.  One would think I would know better by now but apparently I do not.  It alerts me that it is time to stop relying on myself and get back to trusting Jesus, relying on his Spirit.  But that weight deserves something weightier than an axiom.  Jesus said (John 14:10 NET):

Do you not believe that I am in the Father, and the Father is in me?  The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds (ἔργα, a form of ἔργον).

Translating ἔργα miraculous deeds isn’t wrong.  Now when John heard in prison about the ἔργα Christ had done[2] Jesus described those deeds this way: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.[3]  This is a list of miraculous deeds including the act of proclaiming good news (εὐαγγελίζονται, a form of εὐαγγελίζω) and the good news (εὐαγγέλιον) which was proclaimed.  None of it happens apart from the Holy Spirit.  For the Father loves the Son and shows him everything he does, and will show him greater deeds (ἔργα, a form of ἔργον) than these, so that you will be amazed.  For just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes.[4]  Now as Jesus was passing by, he saw a man who had been blind from birth (John 9:1-7 NET).

His disciples asked him, “Rabbi, who committed the sin that caused him to be born blind, this man or his parents?”  Jesus answered, “Neither this man nor his parents sinned, but he was born blind so that the acts (ἔργα, a form of ἔργον) of God may be revealed through what happens to him.  We must perform (ἐργάζεσθαι, a form of ἐργάζομαι) the deeds (ἔργα, a form of ἔργον) of the one who sent me as long as it is daytime.  Night is coming when no one can work (ἐργάζεσθαι, a form of ἐργάζομαι).  As long as I am in the world, I am the light of the world.”  Having said this, he spat on the ground and made some mud with the saliva. He smeared the mud on the blind man’s eyes and said to him, “Go wash in the pool of Siloam” (which is translated “sent”).  So the blind man went away and washed, and came back seeing.

But the adjective miraculous shouldn’t blind us to the less showy ἔργα the Holy Spirit residing (μένων, a form of μένω) in believers performs (ποιεῖ, a form of ποιέω) all the time:

It was after eleven Sunday night.  I had to get up early to catch a flight Monday morning.  My neighbor was listening to some speed metal.  The bass vibrated my bed.  I had every right to be angry, didn’t I?  I, as a composer, had given up music because it kept me too connected to the sensuality of the world.  (Never mind that I wasn’t that good at performing or composing music.)  As I lay there beginning to simmer a self-righteous snit, that still small voice reminded me that Monday was Memorial Day, a holiday for my neighbor.  All I really needed to do that day was get up, get to the airport and fly to my destination.  After that I’d be off, too.  All the while the Holy Spirit’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control washed away my self-righteous anger like a fountain of water springing up to eternal life.  And to top it off, the very moment He won that skirmish with the dead and dying flesh in my body the song ended, my neighbor turned off his stereo and went to bed, just so I didn’t miss the point (Matthew 5:15, 16; John 3:20, 21 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, a form of καλός) deeds (ἔργα, a form of ἔργον) and give honor to your Father in heaven.

For everyone who does evil deeds (φαῦλα, a form of φαῦλος) hates the light and does not come to the light, so that their deeds (ἔργα, a form of ἔργον) will not be exposed.  But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds (ἔργα, a form of ἔργον) have been done in God.

When I live according to the flesh I become a puffed-up weakling, Satan’s fool.  When Jesus was overcome by the flesh of Adam He was still God: He cursed the fig tree and it withered and died (Matthew 21:18-22; Mark 11:12-14, 20-25).  I find it difficult to understand Jonathan Edwards’ portrayal of God to his congregation in his famous sermon “Sinners in the Hands of an Angry God” in the light of Paul’s letter to believers in Rome (Romans 8:31b-39 NET):

If God is for us, who can be against us?  Indeed, he who did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?  Who will bring any charge against God’s elect?  It is God who justifies.  Who is the one who will condemn?  Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.  Who will separate us from the love of Christ?  Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?  As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”  No, in all these things we have complete victory through him who loved us!  For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Still, I do see a time when sinners, Jerusalem, the whole world, perhaps even the created cosmos were in extreme danger of falling into the hands of an angry God.  Jesus was no demigod: half-man, half-god, super-man, inferior god.  He is fully man and fully God.  As a human being I might wonder if it is worse to suffer abuse or watch as my son is abused.  But God the Father did not partake (μετέσχεν, a form of μετέχω) of the blood and flesh of humanity, the weak link in this chain.  The arresting officers tied Jesus up (John 18:12), tempting the flesh of Adam to resist.  If I succumbed to the flesh and cursed officers arresting me I would just make them angrier with my foul noise.  But Jesus is also God.  If He had succumbed to the flesh of Adam and cursed the arresting officers they would have withered and died.

Jesus was questioned first by Annas (a former high priest himself) the father-in-law of Caiaphas the high priest.  When Jesus answered, one of the high priest’s officers who stood nearby struck him on the face (John 18:22).  Then Annas sent him, still tied up, to Caiaphas the high priest.[5]  The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.[6]   The high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.”[7] 

“I am,” said Jesus, “and you will see the Son of Man sitting at the right hand of the Power and coming with the clouds of heaven.”[8]  So they accused Him of blasphemy and condemned Him to death (Matthew 26:65, 66; Mark 14:64).  They spat on Him (Matthew 26:67), blindfolded him (Mark 14:65) and played a guessing game, saying, “Prophesy for us, you Christ!  Who hit you?”[9]  Now the men who were holding Jesus under guard began to mock him and beat him,[10] following their leaders, oblivious to the potential harm they risked to themselves or the entire created cosmos.

After Jesus instructed his disciples not to tell anyone that he was the Christ[11] he began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law.[12]  When it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.[13]  They led Jesus away to their council and said, “If you are the Christ, tell us.”[14]  Caiaphas had given them the key to getting Jesus to accuse Himself: If we are unfaithful, he remains faithful, since he cannot deny himself.[15]  Then the whole group of them rose up and brought Jesus before Pilate.[16]

They did not go into the governor’s residence so they would not be ceremonially defiled, but could eat the Passover meal.[17]  So Pilate came out to them but said, “Take him yourselves and pass judgment on him according to your own law!”  The Jewish leaders replied, “We cannot legally put anyone to death.”[18]  They began to accuse him, saying, “We found this man subverting our nation (Matthew 23), forbidding us to pay the tribute tax to Caesar (Matthew 22:15-22) and claiming that he himself is Christ, a king.”[19]

Christ Jesus came into the world to save sinners.[20]  But with two lies and their own belief that the Christ would be a political/military revolutionary who would overthrow Pilate and his Roman overlords, the chief priests with the elders and the experts in the law and the whole Sanhedrin[21] transmuted their (false) charge of blasphemy into a Roman capital crime.

Privately, Jesus comforted Pilate: My kingdom is not from this world.  If my kingdom were from this world, my servants would be fighting to keep me from being handed over to the Jewish authorities.[22]  Publicly, when he was accused by the chief priests and the elders, he did not respond.[23]  Pilate had found no basis for an accusation against (Luke 23:4; John 18:38b) Jesus, but he did see a possible way out (John 18:39, 40 NET):

“But it is your custom that I release one prisoner for you at the Passover.  So do you want me to release for you the king of the Jews?”  Then they shouted back, “Not this man, but Barabbas!”  (Now Barabbas was a revolutionary.)

John wrote of Jesus, yehôvâh become human flesh: He came to what was his own, but his own people did not receive him.[24]  In fact, they persisted in saying, “He incites the people by teaching throughout all Judea.  It started in Galilee and ended up here!”[25]  Galilee was Herod’s jurisdiction, so Pilate sent Jesus to Herod.  The chief priests and the experts in the law were there, vehemently accusing him.  Even Herod with his soldiers treated him with contempt and mocked him.  Then, dressing him in elegant clothes, Herod sent him back to Pilate.[26]  Then Pilate called together the chief priests, the rulers, and the people, and said to them (Luke 23:13-16 NET):

“You brought me this man as one who was misleading the people.  When I examined him before you, I did not find this man guilty of anything you accused him of doing.  Neither did Herod, for he sent him back to us.  Look, he has done nothing deserving death.  I will therefore have him flogged and release him.”

I’ll finish this essay with a Gospel harmony to capture some of the drama.

Matthew Mark Luke

John
Then Pilate took Jesus and had him flogged severely.  The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe.  They came up to him again and again and said, “Hail, king of the Jews!”  And they struck him repeatedly in the face.

John 19:1-3
Again Pilate went out and said to the Jewish leaders, “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.”

John 19:4
Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom.

Mark 15:8
So after they had assembled, Pilate said to them…

Matthew 27:17a

 So Pilate asked them…

Mark 15:9a
“Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?”

Matthew 27:17b
“Do you want me to release the king of the Jews for you?”

Mark 15:9b
(For he knew that they had handed him over because of envy.)

Matthew 27:18

 (For he knew that the chief priests had handed him over because of envy.)

Mark 15:10
As he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.”

Matthew 27:19
But the chief priests and the elders persuaded the crowds to ask for Barabbas…

Matthew 27:20a

 But the chief priests stirred up the crowd to have him release Barabbas instead.

Mark 15:11
…and to have Jesus killed.

Matthew 27:20b
So Jesus came outside, wearing the crown of thorns and the purple robe.  Pilate said to them, “Look, here is the man!”

When the chief priests and their officers saw him, they shouted out, “Crucify him!  Crucify him!”  Pilate said, “You take him and crucify him!  Certainly I find no reason for an accusation against him!”  The Jewish leaders replied, “We have a law, and according to our law he ought to die, because he claimed to be the Son of God!”

When Pilate heard what they said, he was more afraid than ever…

John 19:5-8
But they all shouted out together, “Take this man away!   Release Barabbas for us!”  (This was a man who had been thrown into prison for an insurrection started in the city, and for murder.)

Luke 23:18, 19
…and he went back into the governor’s residence and said to Jesus, “Where do you come from?”  But Jesus gave him no answer.  So Pilate said, “Do you refuse to speak to me?  Don’t you know I have the authority to release you, and to crucify you?” Jesus replied, “You would have no authority over me at all, unless it was given to you from above.  Therefore the one who handed me over to you is guilty of greater sin.”  From this point on, Pilate tried to release him.

John 19:9-12a
Pilate addressed them once again because he wanted to release Jesus.

Luke 23:20
The governor asked them,  “Which of the two do you want me to release for you?”  And they said, “Barabbas!”

Matthew 27:21
Pilate said to them, “Then what should I do with Jesus who is called the Christ?”  They all said, “Crucify him!”  He asked, “Why?  What wrong has he done?”

Matthew 27:22-23a

 So Pilate spoke to them again, “Then what do you want me to do with the one you call king of the Jews?”

They shouted back, “Crucify him!”  Pilate asked them, “Why?  What has he done wrong?”

Mark 15:12-14a
But the Jewish leaders shouted out, “If you release this man, you are no friend of Caesar!  Everyone who claims to be a king opposes Caesar!”  When Pilate heard these words he brought Jesus outside and sat down on the judgment seat in the place called “The Stone Pavement” (Gabbatha in Aramaic).  (Now it was the day of preparation for the Passover, about noon.)  Pilate said to the Jewish leaders, “Look, here is your king!”

John 19:12b-14
But they kept on shouting, “Crucify, crucify him!”  A third time he said to them, “Why?  What wrong has he done?  I have found him guilty of no crime deserving death.  I will therefore flog him and release him.”

Luke 23:21, 22
Then they shouted out, “Away with him!  Away with him!  Crucify him!”  Pilate asked, “Shall I crucify your king?”  The high priests replied, “We have no king except Caesar!”

John 19:15
But they shouted more insistently, “Crucify him!”

Matthew 27:23b

 But they shouted more insistently, “Crucify him!”

Mark 15:14b

 But they were insistent, demanding with loud shouts that he be crucified.

Luke 23:23a
And their shouts prevailed.

Luke 23:23b
When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood.  You take care of it yourselves!”  In reply all the people said, “Let his blood be on us and on our children!”

Matthew 27:24, 25
So Pilate decided that their demand should be granted.

Luke 23:24
Because he wanted to satisfy the crowd…

Mark 15:15a
Then he released Barabbas for them.

Matthew 27:26a

 …Pilate released Barabbas for them.

Mark 15:15b

 

 He released the man they asked for, who had been thrown in prison for insurrection and murder.

Luke 23:25a
But after he had Jesus flogged…

Matthew 27:26b

 Then, after he had Jesus flogged…

Mark 15:15c
…he handed him over to be crucified.

Matthew 27:26c

 …he handed him over to be crucified.

Mark 15:15d

 But he handed Jesus over to their will.

Luke 23:25b

 Then Pilate handed him over to them to be crucified.

John 19:16a
Then the governor’s soldiers took Jesus into the governor’s residence and gathered the whole cohort around him.  They stripped him and put a scarlet robe around him, and after braiding a crown of thorns, they put it on his head.

Matthew 27:27-29

 So the soldiers led him into the palace (that is, the governor’s residence) and called together the whole cohort.  They put a purple cloak on him and after braiding a crown of thorns, they put it on him.

Mark 15:16, 17
They began to salute him: “Hail, king of the Jews!”   Again and again they struck him on the head with a staff and spit on him.

Mark 15:18, 19a
They put a staff in his right hand…

Matthew 27:29b
..and kneeling down before him, they mocked him: “Hail, king of the Jews!”

Matthew 27:29c

 Then they knelt down and paid homage to him.

Mark 15:19b
They spat on him and took the staff and struck him repeatedly on the head.

Matthew 27:30
When they had mocked him, they stripped him of the robe and put his own clothes back on him. Then they led him away to crucify him.

Matthew 27:31

 When they had finished mocking him, they stripped him of the purple cloak and put his own clothes back on him.  Then they led him away to crucify him.

Mark 15:20

 

None of Jesus’ accusers, persecutors or tormentors withered and died.  As He told his disciples, the Father residing in me performs his miraculous deeds.[27]  I’ll continue this in another essay. The rest of the Gospel harmony I used to write this essay follows.

 

Matthew Mark Luke John
Then they arrested Jesus…

Luke 22:54a

 Then the squad of soldiers with their commanding officer and the officers of the Jewish leaders arrested Jesus…

John 18:12a
…and tied him up.  They brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year.  (Now it was Caiaphas who had advised the Jewish leaders that it was to their advantage that one man die for the people.)

John 18:12b-14
While this [John 18:15-18] was happening, the high priest [Annas had been high priest before his son-in-law] questioned Jesus about his disciples and about his teaching.  Jesus replied, “I have spoken publicly to the world.  I always taught in the synagogues and in the temple courts, where all the Jewish people assemble together.  I have said nothing in secret.  Why do you ask me?  Ask those who heard what I said.  They know what I said.”  When Jesus had said this, one of the high priest’s officers who stood nearby struck him on the face and said, “Is that the way you answer the high priest?”  Jesus replied, “If I have said something wrong, confirm what is wrong.  But if I spoke correctly, why strike me?”

John 18:19-23
Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered.

Matthew 26:57

 Then they led Jesus to the high priest, and all the chief priests and elders and experts in the law came together.

Mark 14:53

 …led him away, and brought him into the high priest’s house.

Luke 22:54b

 Then Annas sent him, still tied up, to Caiaphas the high priest.

John 18:24
But Peter was following him from a distance, all the way to the high priest’s courtyard.

Matthew 26:58a

 And Peter had followed him from a distance, up to the high priest’s courtyard.

Mark 14:54a

 But Peter was following at a distance.

Luke 22:54c
After going in, he sat with the guards to see the outcome.

Matthew 26:58b

 He was sitting with the guards and warming himself by the fire.

Mark 14:54b

 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Luke 22:55

 Meanwhile Simon Peter was standing in the courtyard warming himself.

John 18:25a
The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.  But they did not find anything, though many false witnesses came forward.  Finally two came forward and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

Matthew 26:59-61

 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything.  Many gave false testimony against him, but their testimony did not agree.  Some stood up and gave this false testimony against him:  “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’”

Mark 14:55-58
Yet even on this point their testimony did not agree.

Mark 14:59
So the high priest stood up and said to him, “Have you no answer?  What is this that they are testifying against you?””

But Jesus was silent.

Matthew 26:62, 63a

 Then the high priest stood up before them and asked Jesus, “Have you no answer?  What is this that they are testifying against you?”

But he was silent and did not answer.

Mark 14:60, 61a
The high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.”  Jesus said to him, “You have said it yourself.

Matthew 26:63b-64a

 Again the high priest questioned him, “Are you the Christ, the Son of the Blessed One?”

Mark 14:61b
“I am,” said Jesus…

Mark 14:62a
But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.”  Then the high priest tore his clothes and declared, “He has blasphemed!  Why do we still need witnesses?  Now you have heard the blasphemy!  What is your verdict?”  They answered, “He is guilty and deserves death.”  Then they spat in his face…

Matthew 26:63b-67a

 …“and you will see the Son of Man sitting at the right hand of the Power and coming with the clouds of heaven.”  Then the high priest tore his clothes and said, “Why do we still need witnesses?  You have heard the blasphemy!  What is your verdict?”  They all condemned him as deserving death.  Then some began to spit on him…

Mark 14:62b-65a
…and to blindfold him…

Mark 14:65b
…and struck him with their fists.  And some slapped him, saying, “Prophesy for us, you Christ!  Who hit you?”

Matthew 26:67b-68

 …and to strike him with their fists, saying, “Prophesy!”

Mark 14:65c
The guards also took him and beat him.

Matthew 14:65d

 Now the men who were holding Jesus under guard began to mock him and beat him.

Luke 22:63
They blindfolded him and asked him repeatedly, “Prophesy!  Who hit you?”  They also said many other things against him, reviling him.

Luke 22:64, 65
When it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.

Matthew 27:1

 Early in the morning, after forming a plan…

Mark 15:1a

 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law.

Luke 22:66a
Then they led Jesus away to their council and said, “If you are the Christ, tell us.”  But he said to them, “If I tell you, you will not believe, and if I ask you, you will not answer.  But from now on the Son of Man will be seated at the right hand of the power of God.”  So they all said, “Are you the Son of God, then?”  He answered them, “You say that I am.”  Then they said, “Why do we need further testimony?   We have heard it ourselves from his own lips!”

Luke 22:66b-71
They tied him up, led him away, and handed him over to Pilate the governor.

Matthew 27:2

 …the chief priests with the elders and the experts in the law and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate.

Mark 15:1b

 

 Then the whole group of them rose up and brought Jesus before Pilate.

Luke 23:1

 Then they brought Jesus from Caiaphas to the Roman governor’s residence.  (Now it was very early morning.)

John 18:28a

 
They did not go into the governor’s residence so they would not be ceremonially defiled, but could eat the Passover meal.

John 18:28b
So Pilate came outside to them and said, “What accusation do you bring against this man?”  They replied, “If this man were not a criminal, we would not have handed him over to you.”

Pilate told them, “Take him yourselves and pass judgment on him according to your own law!”  The Jewish leaders replied, “We cannot legally put anyone to death.”  (This happened to fulfill the word Jesus had spoken when he indicated what kind of death he was going to die.)

John 18:29-32
They began to accuse him, saying, “We found this man subverting our nation, forbidding us to pay the tribute tax to Caesar and claiming that he himself is Christ, a king.”

Luke 23:2
Then Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?”

Matthew 27:11a

 So Pilate asked him, “Are you the king of the Jews?”

Mark 15:2a

 

 

 So Pilate asked Jesus, “Are you the king of the Jews?”

Luke 23:3a

 So Pilate went back into the governor’s residence, summoned Jesus, and asked him, “Are you the king of the Jews?”

John 18:33
Jesus replied, “Are you saying this on your own initiative, or have others told you about me?”  Pilate answered, “I am not a Jew, am I?  Your own people and your chief priests handed you over to me.  What have you done?”

Jesus replied, “My kingdom is not from this world.  If my kingdom were from this world, my servants would be fighting to keep me from being handed over to the Jewish authorities.  But as it is, my kingdom is not from here.”  Then Pilate said, “So you are a king!”

John 18:34-37a
Jesus said, “You say so.”

Matthew 27:11b

 He replied, “You say so.”

Mark 15:2b

 He replied, “You say so.”

Luke 23:3b

 Jesus replied, “You say that I am a king.

John 18:37b
For this reason I was born, and for this reason I came into the world – to testify to the truth.  Everyone who belongs to the truth listens to my voice.”  Pilate asked, “What is truth?”

When he had said this he went back outside to the Jewish leaders…

John 18:37c, 38a
Then Pilate said to the chief priests and the crowds, “I find no basis for an accusation against this man.”

Luke 23:4

 …and announced, “I find no basis for an accusation against him.

John 18:38b
But when he was accused by the chief priests and the elders, he did not respond.  Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?”  But he did not answer even one accusation, so that the governor was quite amazed.

Matthew 27:12-14

 Then the chief priests began to accuse him repeatedly.  So Pilate asked him again, “Have you nothing to say?  See how many charges they are bringing against you!”  But Jesus made no further reply, so that Pilate was amazed.

Mark 15:3-5
During the feast the governor was accustomed to release one prisoner to the crowd, whomever they wanted.  At that time they had in custody a notorious prisoner named Jesus Barabbas.

Matthew 27:15, 16

 During the feast it was customary to release one prisoner to the people, whomever they requested.  A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection.

Mark 15:6, 7
But it is your custom that I release one prisoner for you at the Passover.  So do you want me to release for you the king of the Jews?”  Then they shouted back, “Not this man, but Barabbas!”  (Now Barabbas was a revolutionary.)

John 18:39, 40
But they persisted in saying, “He incites the people by teaching throughout all Judea.  It started in Galilee and ended up here!”

Now when Pilate heard this, he asked whether the man was a Galilean.  When he learned that he was from Herod’s jurisdiction, he sent him over to Herod, who also happened to be in Jerusalem at that time.  When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform some miraculous sign.  So Herod questioned him at considerable length; Jesus gave him no answer.  The chief priests and the experts in the law were there, vehemently accusing him.  Even Herod with his soldiers treated him with contempt and mocked him.  Then, dressing him in elegant clothes, Herod sent him back to Pilate.  That very day Herod and Pilate became friends with each other, for prior to this they had been enemies.

Luke 23:5-12
Then Pilate called together the chief priests, the rulers, and the people, and said to them, “You brought me this man as one who was misleading the people.  When I examined him before you, I did not find this man guilty of anything you accused him of doing.  Neither did Herod, for he sent him back to us.  Look, he has done nothing deserving death.  I will therefore have him flogged and release him.”

Luke 23:13-16
Then Pilate took Jesus and had him flogged severely.  The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe.  They came up to him again and again and said, “Hail, king of the Jews!”  And they struck him repeatedly in the face.

John 19:1-3

[1] John 13:36b (NET)

[2] Matthew 11:2a (NET)

[3] Matthew 11:5 (NET)

[4] John 5:20, 21 (NET)

[5] John 18:24 (NET)

[6] Matthew 26:59 (NET)

[7] Matthew 26:63b (NET)

[8] Mark 14:62 (NET)

[9] Matthew 26:68 (NET)

[10] Luke 22:63 (NET)

[11] Matthew 16:20 (NET)

[12] Matthew 16:21 (NET)

[13] Matthew 27:1 (NET)

[14] Luke 22:66b, 67a (NET)

[15] 2 Timothy 2:13 (NET)

[16] Luke 23:1 (NET)

[17] John 18:28b (NET)

[18] John 18:31 (NET)

[19] Luke 23:2 (NET)

[20] 1 Timothy 1:15 (NET)

[21] Mark 15:1 (NET)

[22] John 18:36a (NET)

[23] Matthew 27:12 (NET)

[24] John 1:11 (NET)

[25] Luke 23:5 (NET)

[26] Luke 23:10, 11 (NET)

[27] John 14:10b (NET)

To Make Holy, Part 1

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Paul wrote the church at Thessalonica (1 Thessalonians 5:12-18 NET):

Now we ask you, brothers and sisters, to acknowledge those who labor among you and preside over you in the Lord and admonish you, and to esteem them most highly in love because of their work.  Be at peace among yourselves.  And we urge you, brothers and sisters, admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all.  See that no one pays back evil for evil to anyone, but always pursue what is good for one another and for all.  Always rejoice, constantly pray, in everything give thanks.  For this is God’s will for you in Christ Jesus.

At first glance it seems that Paul has written a fairly long list of “works” for believers to do.  But I want to break it down a little bit.

Now we ask you, brothers and sisters, to acknowledge (εἰδέναι, a form of εἴδω; to see, to notice)… …those who labor among you and preside over you in the Lord and admonish you…because of their work.
…and to esteem (ἡγεῖσθαι, a form of ἡγέομαι) them most highly (ὑπερεκπερισσοῦ) in love (ἀγάπῃ, a form of ἀγάπη)… But the fruit of the Spirit is love (ἀγάπη).

So how hard is it really for me to notice those—who labor for my benefit, preside over me in the Lord and admonish me—because of their work?  And then, once I have noticed, to take the love that wells up in me from the Holy Spirit and to esteem (or, lead) them [who labor so diligently on my behalf] most highly in love?  I see only two things that make this difficult or even impossible: 1) I am not led by the Spirit of God and so I do not have this love for those who benefit me so greatly nor do I have eyes to see them; or, 2) they do not admonish me to live by the Spirit of God yet still expect me to love them in my own strength according to a rule Paul commanded.  You will recognize them by their fruit,[1] Jesus said.

Be at peace (εἰρηνεύετε, a form of εἰρηνεύω) among yourselves. But the fruit of the Spirit is…peace (εἰρήνη, a form of εἰρήνη).

So how hard is really to be at peace with others?  Again, I see only two things that make this difficult or even impossible: 1) I am not led by the Spirit of God and so I do not have this peace to share with others; or, 2) they do not live by the Spirit of God but try to make peace in some arbitrary way according to a rule Paul commanded.

And we urge you, brothers and sisters, admonish (νουθετεῖτε, a form of νουθετέω) the undisciplined…

Paul used another form of νουθετέω earlier, those who…admonish (νουθετοῦντας) you.  Admittedly, I don’t see a simple one-to-one correspondence with some aspect of the fruit of the Spirit here.  But Paul believed that he did this in the power of the Holy Spirit: God wanted to make known to them, Paul wrote the Colossians, the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.  We proclaim him by instructing (νουθετοῦντες, another form of νουθετέω) and teaching all people with all wisdom so that we may present every person mature in Christ.  Toward this goal I also labor, struggling according to his power that powerfully works in me.[2]

If someone isn’t up to the task of instructing and teaching the undisciplined, Let the word of Christ dwell in you richly, teaching and exhorting (νουθετοῦντες, another form of νουθετέω) one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God.[3]  Just be sure those psalms, hymns, and spiritual songs proclaim the grace of God and the indwelling Spirit of Christ in you, the hope of glory rather than rules commanded by Paul or your church or your own imagination.

I’ll admit to being a bit gun-shy and perhaps even a little unfaithful about too many people attempting to instruct and teach as Paul did.  But he wrote Roman believers, I myself am fully convinced [in the God of hope…by the power of the Holy Spirit] about you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, and able to instruct (νουθετεῖν, another form of νουθετέω) one another.[4]  This goodness (ἀγαθωσύνης, a form of ἀγαθωσύνη) flowed from the Hoy Spirit: But the fruit of the Spirit is…goodness (ἀγαθωσύνη).

Paul wrote about how to admonish one another: if anyone does not obey (ὑπακούει, a form of ὑπακούω) our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed.  Yet do not regard him as an enemy, but admonish (νουθετεῖτε, a form of νουθετέω) him as a brother.[5]  Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them.  Therefore be alert, remembering that night and day for three years I did not stop warning (νουθετῶν, another form of νουθετέω) each one of you with tears.  And now I entrust you to God and to the message of his grace.  This message is able to build you up and give you an inheritance among all those who are sanctified (ἡγιασμένοις, another form of ἁγιάζω).[6]

…comfort (παραμυθεῖσθε, a form of παραμυθέομαι) the discouraged (ὀλιγοψύχους, a form of ὀλιγόψυχος)… But the fruit of the Spirit is…kindness (χρηστότης).

This comfort was consolation in John’s Gospel narrative: many of the Jewish people of the region had come to Martha and Mary to console (παραμυθήσωνται, another form of παραμυθέομαι) them over the loss of their brother.[7]  And people who were with Mary in the house consoling (παραμυθούμενοι, another form of παραμυθέομαι) her…followed her[8] to her brother’s tomb.  As you know, Paul wrote the Thessalonians, we treated each one of you as a father treats his own children, exhorting and encouraging (παραμυθούμενοι, another form of παραμυθέομαι) you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory.[9]  The Greek word ὀλιγοψύχους, translated discouraged was only used this once.  It is a compound of ὀλίγος (puny) and ψυχή (breath, spirit).  The kindness of the Holy Spirit flows from the wealth of his kindness (χρηστότητος, a form of χρηστότης), forbearance, and patience…God’s kindness (χρηστὸν, a form χρηστός) leads you to repentance.[10]

…help (ἀντέχεσθε, a form of ἀντέχομαι) the weak (ἀσθενῶν, a form of ἀσθενής)… But the fruit of the Spirit is love (ἀγάπη).

The help (ἀντέχεσθε, a form of ἀντέχομαι) we are to be to the weak was translated he will be devoted (ἀνθέξεται, another form of ἀντέχομαι) in Matthew 6:24 (NET) and Luke 16:13 (NET).  An elder must hold firmly (ἀντεχόμενον, another form of ἀντέχομαι) to the faithful message as it has been taught, so that he will be able to give exhortation (παρακαλεῖν, a form of παρακαλέω) in such healthy teaching and correct those who speak against it.[11]

Any and all of us in the flesh qualify as the weak (ἀσθενῶν, a form of ἀσθενής): The spirit is willing, but the flesh is weak (ἀσθενής).[12]  For while we were still helpless (ἀσθενῶν, a form of ἀσθενής), at the right time Christ died for the ungodly (ἀσεβῶν, a form of ἀσεβής) [Table].  (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.)  But God demonstrates his own love (ἀγάπην, a form of ἀγάπη) for us, in that while we were still sinners, Christ died for us.[13]  And apart from his love (ἀγάπη) flowing through us from his Holy Spirit we will continue to be the weak, those who live according to the flesh rather than those who live according to Spirit (Romans 8:5-14 NET).

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.  For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.  Those who are in the flesh cannot please God.  You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him.  But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.  Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you.

So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live.  For all who are led by the Spirit of God are the sons of God.

 

…be patient (μακροθυμεῖτε, a form of μακροθυμέω) toward all. But the fruit of the Spirit is…patience (μακροθυμία, a form of μακροθυμία).
See that no one pays back (ἀποδῷ, a form of ἀποδίδωμι) evil (κακὸν, a form of κακός) for evil (κακοῦ, another form of κακός) to anyone… But the fruit of the Spirit is…faithfulness (πίστις).

Surely, that we will be patient toward all with the patience that comes from the Holy Spirit requires no additional explanation from me.  As for faith or faithfulness restraining us from paying back evil for evil: The Greek word translated evil was κακός, intrinsically evil, not πονηρός.  I don’t mean to imply that if someone gives me a complicated list of rules to obey to make myself righteous that I am then free to do unto him as he has done unto me because Paul didn’t use πονηρός here.  I mean that when someone does κακός, real intrinsic evil, to me I am inclined even as a Christian, perhaps especially as a Christian, to think all bets are off.

But Jesus said, the Son of Man will come with his angels in the glory of his Father, and then he will reward (ἀποδώσει, another form of ἀποδίδωμι) each person according to what he has done.[14]  The Greek words ἀποδώσει, translated he will reward and ἀποδῷ, translated pays back, are both forms of ἀποδίδωμι.  Jesus’ faithfulness flowing into me through his Holy Spirit can restrain my fists and my tongue, soothe my anger, in time cause me to forgive and pray mercy for the one who wronged me.  My faith will accomplish none of this.  For through the Spirit, by faith (πίστεως, another form of πίστις), we wait expectantly for the hope of righteousness.  For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith (πίστις) working through love (ἀγάπης, another form of ἀγάπη).[15]

This is a good place to remind myself that I’m doing something very arbitrary in this essay, dividing the fruit of the Spirit into constituent parts.  It is one, indivisible.  In crisis moments that “water cannon” eroding away my ungodliness becomes fully that fountain of water springing up to eternal life , making me buoyant, lifting me above and beyond myself, flooding me with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[16]  Clearly, I might have written about ἐγκράτεια here.  The main reason I did not is that pesky self in the NET translation.

…but always pursue what is good (ἀγαθὸν, a form of ἀγαθός) for one another and for all. But the fruit of the Spirit is…goodness (ἀγαθωσύνη).
Always rejoice (χαίρετε, a form of χαίρω)… But the fruit of the Spirit is…joy (χαρὰ).

Our pursuit of what is good is both directed and energized by God’s goodness flowing from his Holy Spirit.  I’ve written elsewhere about relying on his joy.[17]

…constantly pray (προσεύχεσθε, a form of προσεύχομαι)… In the same way, the Spirit helps us in our weakness, for we do not know how we should pray (προσευξώμεθα, another form of προσεύχομαι), but the Spirit himself intercedes for us with inexpressible groanings.  And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will.[18]

Prayer is intimately bound up with being led by the Spirit.  I would like to accentuate that we do not know how we should pray because the Spirit helps us in our weakness as opposed to our arrogance.  The Greek words translated how we should were καθὸ δεῖ, according to necessity.  From that time on Jesus began to show his disciples that he must (δεῖ) go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.[19]  Let me chase that immediately with a somewhat out of context but completely applicable verse: For if the eagerness is present, the gift itself is acceptable according to (καθὸ, a form of καθό) whatever one has, not according to (καθὸ, a form of καθό) what he does not have.[20]  Don’t be scared off by insufficient knowledge.  I feel like a single guy telling married couples how they must have sex.  This must is important enough even to do badly—and often.

Something that has helped me with both prayer and Bible study is a line from James: Understand this, my dear brothers and sisters!  Let every person be quick to listen, slow to speak, slow to anger.[21]  But again, that may be personal for me.  I have a sharp tongue and a quick temper.  Shutting up and listening in prayer brought me face to face so to speak with the virtually bottomless insanity of my own mind.  But I won’t get into that here.  Pray with the Holy Spirit rather than on your own.

…in everything give thanks (εὐχαριστεῖτε, a form of εὐχαριστέω). But the fruit of the Spirit is…faithfulness (πίστις).

I returned again to faith.  It seems like a good place to end.  If I, for instance, hear everything Paul has written above as rules I must obey to prove that I am a Christian, I am weary, frightened and not very grateful.  For this is God’s will for you in Christ Jesus, Paul concluded this list.  By faith I can hear this is God’s will for you in Christ Jesus as this is what his Holy Spirit is doing in and through you moment by moment.  And suddenly I’m not so weary, much less frightened and filled with gratitude.  Paul continued writing about the Spirit, if we have ears to hear it (1 Thessalonians 5:19-22 NET).

Do not extinguish the Spirit.  Do not treat prophecies with contempt.  But examine all things; hold fast to what is good (καλὸν, a form of καλός).  Stay away from every form of evil (πονηροῦ, a form of πονηρός).

And sometime I would do well to go through these in detail.  But this essay has gone long and I need to get to the point.  Paul concluded his remarks with the assurance that all of this is God’s work and not our own (1 Thessalonians 5:23, 24 NET):

Now may the God of peace himself make you completely holy (ἁγιάσαι, a form of ἁγιάζω; KJV, sanctify you wholly) and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.  He who calls you is trustworthy, and he will in fact do this.

[1] Mathew 7:16a (NET)

[2] Colossians 1:27-29 (NET)

[3] Colossians 3:16 (NET)

[4] Romans 15:14 (NET)

[5] 2 Thessalonians 3:14, 15 (NET)

[6] Acts 20:30-32 (NET)

[7] John 11:19 (NET)

[8] John 11:31 (NET)

[9] 1 Thessalonians 2:11, 12 (NET)

[10] Romans 2:4 (NET)

[11] Titus 1:9 (NET)

[12] Matthew 26:41b, Mark 14:38b

[13] Romans 5:6-8 (NET)

[14] Matthew 16:27 (NET)

[15] Galatians 5:5, 6 (NET)

[16] Galatians 5:22, 23 (NET)

[17] Romans, Part 60; Paul in Corinth; Romans, Part 52; Romans, Part 53; My Reasons and My Reason, Part 6; Romans, Part 68; Romans, Part 70

[18] Romans 8:26, 27 (NET)

[19] Matthew 16:21 (NET)

[20] 2 Corinthians 8:12 (NET)

[21] James 1:19 (NET)

Romans, Part 32

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For you did not receive the spirit of slavery leading again to fear (φόβον, a form of φόβος), Paul continued, but you received the Spirit of adoption, by whom we cry, “Abba, Father.”1  Human beings have been afraid of God ever since Adam died and hid from Him, saying, and I was afraid because I was naked.2  That is καὶ ἐφοβήθην (a form of φοβέω) ὅτι γυμνός εἰμι3 in the Septuagint, literally, “and I was afraid because naked I am.”   And naked we still are, because no creature is hidden from God, but everything is naked (γυμνὰ, a form of γυμνός) and exposed to the eyes of him to whom we must render an account (λόγος).4  It is fitting that the fear that came upon us when Adam sinned is banished in Christ.

The word Abba is the childish word for father [Addendum 9/5/2024: or perhaps not].  It reminds me of the picture of John John Kennedy peeking out from under his father’s desk in the oval office at the White House.  In October of 1962 President Kennedy was the most feared man on the planet, with the power to plunge the world into nuclear war.  But to John John, he was Daddy.  The Spirit himself bears witness to our spirit that we are God’s children.  And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) – if indeed we suffer with (συμπάσχομεν, a form of συμπάσχω) him so we may also be glorified with (συνδοξασθῶμεν, a form of συνδοξάζω) him.5

There are many things someone might suffer, but this linkage of suffer with him so we may also be glorified with him leads me back to chapter 6: Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory (δόξης, a form of δόξα) of the Father, so we too may live a new life.6  Once Jesus’ disciples knew that He was the Christ, the Son of the living God7 he instructed them8 not to tell anyone.9

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer (παθεῖν, a form of πάσχω) many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.10

So Peter took him aside and began to rebuke him: “God forbid, Lord!  This must not happen to you!”11  Mark emphasized that Jesus spoke openly about this.  So Peter took him aside and began to rebuke him.12  But [Jesus] turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s” [Table].  Then Jesus said to his disciples, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me.13  And Paul wrote, For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection.14

So the suffering Paul had in mind I think was primarily the frustration and inner confusion associated with this death and resurrection experience, particularly that neither I (old man born of the flesh nor new man born of the Spirit) can do what I want:  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.15  I’ve written in another essay in more detail that I think the essence of taking up one’s cross to follow Jesus in this death is not my will but yours be done,16 and a few more ideas about this suffering of death in another.  For I consider that our present sufferings (παθήματα, a form of πάθημα) cannot even be compared to the glory that will be revealed to us,17 Paul continued (Romans 8:19-21 NET).

For the creation eagerly waits for the revelation of the sons of God [e.g., all who are led by the Spirit of God18].  For the creation was subjected to futility – not willingly but because of God who subjected it – in19 hope that the creation itself will also be set free from the bondage (δουλείας, a form of δουλεία) of decay (φθορᾶς, a form of φθορά) into the glorious freedom of God’s children.

In school I learned about evolution, that marvelous creative force that made everything we see today.  In my real life I travel from medical conference to medical conference where I hear about genetic defects and diseases, the bondage of decay, the actual observable results of evolution.  The palliation of genetic defects and diseases is one of our last locally produced products and a mainspring of our economy.  While medical researchers may intend to find “cures” for genetic defects and diseases good economic sense would argue against that.  But there is another more pressing problem to consider, more long range and more far reaching.

Those who are faithful to their creator evolution, what I will call the evolutionary mind, face a daunting problem when it comes to “cures” for the products of evolution.  To my mind a cure would be found along the lines of investigation leading to an understanding of God’s original design of the genetic code for humankind.  This would not be conceivable to the evolutionary mind.  There was no grand design, no right way for the code to be written.  It was all happenstance that happened to produce life-forms that survived under given conditions.  For the evolutionary mind a “cure” must come from one’s own mind, evaluating the conditions people must thrive under and “Imagineering” so to speak how the code should read to accommodate those conditions.

Just as an aside, it occurs to me that back-breeding (e.g., inter-racial marriage) is still quite effective to overcoming some of the genetic burden that continues to accumulate over time.  When I was young such marriage was a curiosity.  Now inter-racial marriage seems to be a positive symptom of enlightened thinking among many young people.  If that trend continues and becomes standard practice it may well alleviate the necessity for any more Draconian measures forbidding intra-racial marriage.  And to my way of thinking it is the religious mind that would stand in the way of inter-racial marriage much like it would have bridled at God’s decrees against intra-familial marriage when genetic burden made that necessary.

Paul’s point, however, was that those who trust in Christ, or more specifically those led by the Spirit of God, wait for God’s solution, that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.  While the children don’t know exactly how this will take place, they assume it is along the lines of death and resurrection that they are experiencing, a destruction by fire and a creation of new heavens and a new earth (2 Peter 3:8-13 NET).  Ultimately, the children trust that Abba, Daddy has everything under control.  The scorn and ridicule that elicits from those with an evolutionary mind may also be part of the suffering Paul wrote about.

For we know that the whole creation groans and suffers together (συνωδίνει, a form of συνωδίνω) until now.  Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies.  For in hope we were saved.  Now hope that is seen is not hope, because who hopes20 for what he sees?21

This is what convinced me that for Paul, So then, with the mind I myself serve the law of God, but with the flesh the law of sin,22 and, For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want,23 were normative for the believer’s experience here on earth.  They are the suffering to which he referred.  Even being led by the Spirit is but a foretaste of the glory that will be revealed to us.  It is the foretaste that prompts us to pray, Our Father in heaven, may your name be honored, may your kingdom come, may your will be done on earth as it is in heaven [Table].24

But if we hope for what we do not see, Paul concluded, we eagerly wait for it with endurance (ὑπομονῆς, a form of ὑπομονή).25

 

Addendum: October 11, 2024
Tables comparing Matthew 16:20; Romans 8:20 and 8:24 in the NET and KJV follow.

Matthew 16:20 (NET)

Matthew 16:20 (KJV)
Then he instructed his disciples not to tell anyone that he was the Christ. Then charged he his disciples that they should tell no man that he was Jesus the Christ.

Matthew 16:20 (NET Parallel Greek)

Matthew 16:20 (Stephanus Textus Receptus)

Matthew 16:20 (Byzantine Majority Text)
τότε |διεστείλατο| τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ χριστός τοτε διεστειλατο τοις μαθηταις αυτου ινα μηδενι ειπωσιν οτι αυτος εστιν ιησους ο χριστος τοτε διεστειλατο τοις μαθηταις αυτου ινα μηδενι ειπωσιν οτι αυτος εστιν ιησους ο χριστος

Romans 8:20 (NET)

Romans 8:20 (KJV)
For the creation was subjected to futility—not willingly but because of God who subjected it—in hope For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

Romans 8:20 (NET Parallel Greek)

Romans 8:20 (Stephanus Textus Receptus)

Romans 8:20 (Byzantine Majority Text)
τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφ᾿ ἑλπίδι τη γαρ ματαιοτητι η κτισις υπεταγη ουχ εκουσα αλλα δια τον υποταξαντα επ ελπιδι τη γαρ ματαιοτητι η κτισις υπεταγη ουχ εκουσα αλλα δια τον υποταξαντα επ ελπιδι

Romans 8:24 (NET)

Romans 8:24 (KJV)
For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

Romans 8:24 (NET Parallel Greek)

Romans 8:24 (Stephanus Textus Receptus)

Romans 8:24 (Byzantine Majority Text)
τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τίς ἐλπίζει τη γαρ ελπιδι εσωθημεν ελπις δε βλεπομενη ουκ εστιν ελπις ο γαρ βλεπει τις τι και ελπιζει τη γαρ ελπιδι εσωθημεν ελπις δε βλεπομενη ουκ εστιν ελπις ο γαρ βλεπει τις τι και ελπιζει

1 Romans 8:15 (NET)

2 Genesis 3:10 (NET) Table

4 Hebrews 4:13 (NET)

5 Romans 8:16, 17 (NET)

6 Romans 6:4 (NET)

10 Matthew 16:21 (NET)

11 Matthew 16:22 (NET)

12 Mark 8:32 (NET)

13 Matthew 16:23, 24 (NET)

14 Romans 6:5 (NET)

15 Galatians 5:17 (NET) Table

16 Luke 22:42b (NET) Table

17 Romans 8:18 (NET)

19 The NET parallel Greek text and NA28 had the preposition ἐφ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had another form of ἐπί: επ.

20 The Stephanus Textus Receptus and Byzantine Majority Text had τι και (KJV: why…yet) preceding hopes (KJV: hope). The NET parallel Greek text and NA28 did not.

21 Romans 8:22-24 (NET)

22 Romans 7:25b (NKJV) Table

23 Galatians 5:17 (NET) Table

24 Matthew 6:9, 10 (NET)

25 Romans 8:25 (NET)

Paul’s OT Quotes – Romans 10:18-21

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What follows is an analysis of Paul’s Old Testament quotations in Romans 10:18-21:

#

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

1

 Their voice has gone out to all the earth, and  their words to the ends of the world.

Romans 10:18 (NET)

 εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν

Psalm 19:4 Table

 εις πασαν την γην εξηλθεν ο φθογγος αυτων και εις τα περατα της οικουμενης τα ρηματα αυτων

Romans 10:18

2

 I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.

Romans 10:19b (NET) Table

 κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς

Deuteronomy 32:21 Table

 εγω παραζηλωσω υμας επ ουκ εθνει επ εθνει ασυνετω παροργιω υμας

Romans 10:19b

3

 I was found by those who did not seek me; I became well known to those who did not ask for me.

Romans 10:20 (NET)

 ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν

Isaiah 65:1 Table

 ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν

Romans 10:20

4

 All day long I held out my hands to this disobedient and stubborn people!

Romans 10:21 (NET)

 ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα

Isaiah 65:2 Table

 ολην την ημεραν εξεπετασα τας χειρας μου προς λαον απειθουντα και αντιλεγοντα

Romans 10:21

In Item #1 the Septuagint and the parallel Greek text are identical except for accent marks.1  An interesting sidebar is Psalm 19:12-14.  The Psalm begins, The heavens declare the glory of God.2  The song’s second verse, so to speak, begins, The law of the Lord is perfect.3  From then on David praised God’s law and concluded, Yes, your servant finds moral guidance there; those who obey them receive a rich reward.4  The Gospel message followed that in the King James translation, and I include the NET side by side for comparison.

Psalm 19:12-14 (KJV)

Psalm 19:12-14 (NET)
Who can understand his errors? cleanse thou me from secret faults.  Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.  Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. Who can know all his errors?  Please do not punish me for sins I am unaware of.  Moreover, keep me from committing flagrant sins; do not allow such sins to control me.  Then I will be blameless, and innocent of blatant rebellion.  May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.

In the KJV David recognized his inability to keep the law and asked God to cleanse his secret faults and to keep him back from presumptuous sins.  In the more contemporary translation of the Hebrew in the NET it sounds like David tried to strike a special deal with God to more or less ignore the sins he was unaware of.  There is still a hint of the Gospel in his faith that God would keep him from flagrant sins.  But it almost sounds like a question: Surely that will be good enough, won’t it?  Addressing the Lord as my strength and my redeemer is more reminiscent to me of Paul’s insight (the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God)5 than my sheltering rock and my redeemer.

The differences in Item #2 are mostly related to changing the verse from the third person them (αὐτοὺς) to the second person you (υμας).  Also, two different forms of I are used, κἀγὼ in the Septuagint and εγω in the parallel Greek text.

I assume Paul quoted Isaiah 65:1 by memory in Item #3.  The clauses are reversed and so are ζητοῦσιν (seek for me) and ἐπερωτῶσιν (ask for me).  So the Septuagint would translate something like, I became well known to those who did not seek me; I was found by those who did not ask for me.

The Septuagint in Item #4 began ἐξεπέτασα τὰς χεῖράς μου (I held out my hands) ὅλην τὴν ἡμέραν (all day long).  The parallel Greek text began ολην την ημεραν (all day long) εξεπετασα τας χειρας μου (I held out my hands).  And still today in a contemporary translation of the Hebrew Isaiah 65:1-5 (NET) reads:

I made myself available to those who did not ask for me; I appeared to those who did not look for me.  I said, “Here I am! Here I am!” to a nation that did not invoke my name [Table].  I spread out my hands all day long to my rebellious people, who lived in a way that is morally unacceptable, and who did what they desired [Table].  These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars.  They sit among the tombs and keep watch all night long.  They eat pork, and broth from unclean sacrificial meat is in their pans.  They say, “Keep to yourself! Don’t get near me, for I am holier than you!”  These people are like smoke in my nostrils, like a fire that keeps burning all day long.

 

Addendum: December 3, 2019
A table comparing English translations of Psalm 19:11 from the Masoretic text and the Septuagint follows.

Masoretic Text

 Septuagint
Psalm 19:11 (Tanakh) Psalm 19:11 (NET) Psalm 18:12 (NETS)

Psalm 18:12 (English Elpenor)
Moreover by them is thy servant warned (נִזְהָ֣ר): and in keeping (בְּ֜שָׁמְרָ֗ם) of them there is great reward. Yes, your servant finds moral guidance (zāhar, נזהר) there; those who obey (šāmar, בשמרם) them receive a rich reward. Indeed, your slave guards (φυλάσσει) them; in guarding (φυλάσσειν)  them there is great reward. For thy servant keeps to (φυλάσσει) them: in the keeping (φυλάσσειν) of them [there is] great reward.

The Septuagint—“your slave guards them,” thy servant keeps to them—has more of a definitional flavor than the stick or carrot approach of the Masoretic text —by them is thy servant warned, those who obey them receive a rich reward.  The Septuagint here is more akin to Jesus’ promise—If you love me, you will obey my commandments6—discussing the Holy Spirit.  I tend to favor it’s translation of this psalm of David because of his own relationship to the Holy Spirit:

Masoretic Text

 Septuagint
Psalm 51:11, 12 (Tanakh) 51:11, 12 (NET) Psalm 50:13, 14 (NETS)

Psalm 50:13, 14 (English Elpenor)
Cast me not away from thy presence; and take not thy holy spirit from me. Do not reject me.  Do not take your holy Spirit away from me. Do not cast me away from your face, and your holy spirit do not take from me. Cast me not away from thy presence; and remove not thy holy Spirit from me.
Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Let me again experience the joy of your deliverance.  Sustain me by giving me the desire to obey. Restore to me the joy of your deliverance, and with a leading (ἡγεμονικῷ) spirit support me. Restore to me the joy of thy salvation: establish me with thy directing (ἡγεμονικῷ) Spirit.

Another version of the Tanakh was much closer to the Septuagint: Also Your servant was careful with them; for in observing them there is great reward.7  Apparently נִזְהָ֣ר can mean both depending on context and vowel points.

A table comparing English translations of Psalm 19:12 from the Masoretic text and the Septuagint follows.

Masoretic Text

 Septuagint
Psalm 19:12 (Tanakh) Psalm 19:12 (NET) Psalm 18:13 (NETS)

Psalm 18:13 (English Elpenor)
Who can understand his errors? cleanse thou me from secret faults. Who can know all his errors?  Please do not punish me for sins I am unaware of. Transgressions—who shall detect them?  From my hidden ones clear me. Who will understand [his] transgressions? purge thou me from my secret [sins].

NET note 38 acknowledged: “Heb ‘declare me innocent from hidden [things],’ i.e., sins.”  But still, it was rendered: Please do not punish me for sins I am unaware of.  And I am grateful that I’m not the only one who had this fixation on punishment, especially as I find it more difficult to see any rational equivalence between do not punish me and cleanse…me, clear me or purge me of any sin, whether hidden from me or not.  I struggled to understand this all through the David’s Forgiveness essays.  Maybe I have a better way to express it now.

Peter didn’t fully embrace Jesus’ saying: You people are from your father the devil, and you want to do what your father desires.8  He believed almost nothing of what Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.9  He certainly didn’t believe he would deny knowing Jesus three times.  So, as Jesus was about to be arrested (John 18:10, 11 NET):

Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear.  (Now the slave’s name was Malchus.) [Table]  But Jesus said to Peter, “Put your10 sword back into its sheath!  Am I not to drink the cup that the Father has given me?”

Maybe Jesus’ rebuke came with an exclamation point.  Maybe it didn’t.  Regardless, it shattered Peter’s worldview and his self-esteem at the very moment he believed he was serving the Lord [his] God with all [his] heart, with all [his] soul, and with all [his] mind,11 selflessly, even heroically.  It was devastating.  But was it punishment?

After he denied knowing Jesus three times, Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.”  And he went outside and wept bitterly.12  Again, it was devastating, but was it punishment?

After his resurrection Jesus prepared breakfast for his disciples by the sea (John 21:15-19 NET):

Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John,13 do you love (ἀγαπᾷς) me more than these do?”  He replied, “Yes, Lord, you know I love (φιλῶ) you.”  Jesus told him, “Feed my lambs.”  Jesus said a second time, “Simon, son of John,14 do you love (ἀγαπᾷς) me?”  He replied, “Yes, Lord, you know I love (φιλῶ) you.”  Jesus told him, “Shepherd my sheep.”  Jesus said a third time, “Simon, son of John,15 do you love (φιλεῖς) me?”  Peter was distressed that Jesus asked him a third time, “Do you love (φιλεῖς) me?” and said,16 “Lord, you know everything.  You know that I love (φιλῶ) you.”  Jesus17 replied, “Feed my sheep.  I tell you the solemn truth, when you were young, you tied your clothes around you and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up and bring you where you do not want to go.”  (Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.)  After he said this, Jesus told Peter, “Follow me.”

There is no doubt in my mind that crucifixion was a Roman punishment.  There is every doubt in my mind that Jesus condemned Peter to crucifixion as a punishment for denying Him.  In fact, once the concept punishment is banished from the equation it seems much clearer why Jesus brought it up here, so many years before it would actually happen: He acknowledged Peter’s courage and willingness to lay his life on the line and assured him he would get that opportunity, even as He cautioned him that it would not be as he imagined while he was from his father the devil not of God.  Paul put it this way (Romans 8:36, 37 NET):

As it is written, “For your sake18 we encounter death all day long; we were considered as sheep to be slaughtered.”  No, in all these things we have complete victory through him who loved us!

A table comparing the quotation in Romans 8:36 with Psalm 44:22 (43:23) in the Septuagint follows.

Romans 8:36 (NET Parallel Greek)

 Psalm 44:22 (Septuagint BLB)

Psalm 43:23 (Septuagint Elpenor)
ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Romans 8:36 (NET)

 Psalm 43:23 (NETS)

Psalm 43:23 (English Elpenor)
For your sake we encounter death all day long; we were considered as sheep to be slaughtered. because for your sake we are being put to death all day long, we were accounted as sheep for slaughter. For, for thy sake we are killed all the day long; we are counted as sheep for slaughter.

Tables comparing Psalm 19:1; 19:7; 19:11; 19:12; 19:13; 19:14; Isaiah 65:3; 65:4; 65:5; Psalm 51:11; 51:12 and 44:22 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 19:1 (18:1, 2); 19:7 (18:8); 19:11 (18:12); 19:12 (18:13); 19:13 (18:14); 19:14 (18:15); Isaiah 65:3; 65:4; 65:5; Psalm 51:11 (50:13); 51:12 (50:14) and 44:22 (43:23) in the Septuagint (BLB and Elpenor), and tables of comparing John 18:11; 21:15-17 and Romans 8:36 in the NET and KJV follow.

Psalm 19:1 (Tanakh)

 Psalm 19:1 (KJV)

Psalm 19:1 (NET)
The heavens declare the glory of God; and the firmament sheweth his handywork. The heavens declare the glory of God; and the firmament sheweth his handywork. For the music director, a psalm of David.  The heavens declare the glory of God; the sky displays his handiwork.

Psalm 19:1 (Septuagint BLB)

Psalm 18:1, 2 (Septuagint Elpenor)
εἰς τὸ τέλος ψαλμὸς τῷ Δαυιδ οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ. – ΟΙ ΟΥΡΑΝΟΙ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα.

Psalm 18:1, 2 (NETS)

Psalm 18:1, 2 (English Elpenor)
Regarding completion.  A Psalm.  Pertaining to Dauid.  The heavens are telling of divine glory, and the firmament proclaims his handiwork. [For the end, a Psalm of David.] The heavens declare the glory of God; and the firmament proclaims the work of his hands.

Psalm 19:7 (Tanakh)

 Psalm 19:7 (KJV)

Psalm 19:7 (NET)
The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The law of the Lord is perfect and preserves one’s life.  The rules set down by the Lord are reliable and impart wisdom to the inexperienced.

Psalm 19:7 (Septuagint BLB)

Psalm 18:8 (Septuagint Elpenor)
ὁ νόμος τοῦ κυρίου ἄμωμος ἐπιστρέφων ψυχάς ἡ μαρτυρία κυρίου πιστή σοφίζουσα νήπια ὁ νόμος τοῦ Κυρίου ἄμωμος, ἐπιστρέφων ψυχάς· ἡ μαρτυρία Κυρίου πιστή, σοφίζουσα νήπια

Psalm 18:8 (NETS)

Psalm 18:8 (English Elpenor)
The law of the Lord is faultless, turning souls; the testimony of the Lord is reliable, making infants wise; The law of the Lord is perfect, converting souls: the testimony of the Lord is faithful, instructing babes.

Psalm 19:11 (Tanakh)

 Psalm 19:11 (KJV)

Psalm 19:11 (NET)
Moreover by them is thy servant warned: and in keeping of them there is great reward. Moreover by them is thy servant warned: and in keeping of them there is great reward. Yes, your servant finds moral guidance there; those who obey them receive a rich reward.

Psalm 19:11 (Septuagint BLB)

Psalm 18:12 (Septuagint Elpenor)
καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά· ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή

Psalm 18:12 (NETS)

Psalm 18:12 (English Elpenor)
Indeed, your slave guards them; in guarding them there is great reward. For thy servant keeps to them: in the keeping of them [there is] great reward.

Psalm 19:12 (Tanakh)

 Psalm 19:12 (KJV)

Psalm 19:12 (NET)
Who can understand his errors? cleanse thou me from secret faults. Who can understand his errors? cleanse thou me from secret faults. Who can know all his errors?  Please do not punish me for sins I am unaware of.

Psalm 19:12 (Septuagint BLB)

Psalm 18:13 (Septuagint Elpenor)
παραπτώματα τίς συνήσει ἐκ τῶν κρυφίων μου καθάρισόν με παραπτώματα τίς συνήσει; ἐκ τῶν κρυφίων μου καθάρισόν με

Psalm 18:13 (NETS)

Psalm 18:13 (English Elpenor)
Transgressions—who shall detect them?  From my hidden ones clear me. Who will understand [his] transgressions? purge thou me from my secret [sins].

Psalm 19:13 (Tanakh)

 Psalm 19:13 (KJV)

Psalm 19:13 (NET)
Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Moreover, keep me from committing flagrant sins; do not allow such sins to control me.  Then I will be blameless, and innocent of blatant rebellion.

Psalm 19:13 (Septuagint BLB)

Psalm 18:14 (Septuagint Elpenor)
καὶ ἀπὸ ἀλλοτρίων φεῗσαι τοῦ δούλου σου ἐὰν μή μου κατακυριεύσωσιν τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου· ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης

Psalm 18:14 (NETS)

Psalm 18:14 (English Elpenor)
Also from strangers spare your slave!  If they will not exercise dominion over me, then I shall be blameless and be cleansed from great sin. And spare thy servant [the attack] of strangers: if they do not gain the dominion over me, then shall I be blameless, and I shall be clear from great sin.

Psalm 19:14 (Tanakh)

 Psalm 19:14 (KJV)

Psalm 19:14 (NET)
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.

Psalm 19:14 (Septuagint BLB)

Psalm 18:15 (Septuagint Elpenor)
καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός κύριε βοηθέ μου καὶ λυτρωτά μου καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός, Κύριε, βοηθέ μου καὶ λυτρωτά μου

Psalm 18:15 (NETS)

Psalm 18:15 (English Elpenor)
And the sayings of my mouth shall become good pleasure, and the meditation of my heart is before you always, O Lord, my helper and my redeemer. So shall the sayings of my mouth, and the meditation of my heart, be pleasing continually before thee, O Lord my helper, and my redeemer.

Isaiah 65:3 (Tanakh)

 Isaiah 65:3 (KJV)

Isaiah 65:3 (NET)
A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars.

Isaiah 65:3 (Septuagint BLB)

Isaiah 65:3 (Septuagint Elpenor)
ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον ἐμοῦ διὰ παντός αὐτοὶ θυσιάζουσιν ἐν τοῗς κήποις καὶ θυμιῶσιν ἐπὶ ταῗς πλίνθοις τοῗς δαιμονίοις ἃ οὐκ ἔστιν ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον ἐμοῦ διαπαντός, αὐτοὶ θυσιάζουσιν ἐν τοῖς κήποις καὶ θυμιῶσιν ἐπὶ ταῖς πλίνθοις τοῖς δαιμονίοις, ἃ οὐκ ἔστιν

Isaiah 65:3 (NETS)

Isaiah 65:3 (English Elpenor)
These are the people who provoke me to my face continually; they sacrifice in the gardens and burn on bricks to the demons, which do not exist, This is the people that provokes me continually in my presence; they offer sacrifices in gardens, and burn incense on bricks to devils, which exist not.

Isaiah 65:4 (Tanakh)

 Isaiah 65:4 (KJV)

Isaiah 65:4 (NET)
Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; They sit among the tombs and keep watch all night long.  They eat pork, and broth from unclean sacrificial meat is in their pans.

Isaiah 65:4 (Septuagint BLB)

Isaiah 65:4 (Septuagint Elpenor)
καὶ ἐν τοῗς μνήμασιν καὶ ἐν τοῗς σπηλαίοις κοιμῶνται δι᾽ ἐνύπνια οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν μεμολυμμένα πάντα τὰ σκεύη αὐτῶν ἐν τοῖς μνήμασι καὶ ἐν τοῖς σπηλαίοις κοιμῶνται δι᾿ ἐνύπνια, οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν, μεμολυμμένα πάντα τὰ σκεύη αὐτῶν

Isaiah 65:4 (NETS)

Isaiah 65:4 (English Elpenor)
and they fall asleep in the tombs and in the caves for the sake dreams—those who eat swine’s flesh and broth of sacrifices (all their vessels are defiled), They lie down to sleep in the tombs and in the caves for the sake of dreams, [even] they that eat swine’s flesh, and the broth of [their] sacrifices: all their vessels are defiled:

Isaiah 65:5 (Tanakh)

 Isaiah 65:5 (KJV)

Isaiah 65:5 (NET)
Which say, Stand by thyself, come not near to me; for I am holier than thou.  These are a smoke in my nose, a fire that burneth all the day. Which say, Stand by thyself, come not near to me; for I am holier than thou.  These are a smoke in my nose, a fire that burneth all the day. They say, ‘Keep to yourself!  Don’t get near me, for I am holier than you!’  These people are like smoke in my nostrils, like a fire that keeps burning all day long.

Isaiah 65:5 (Septuagint BLB)

Isaiah 65:5 (Septuagint Elpenor)
οἱ λέγοντες πόρρω ἀπ᾽ ἐμοῦ μὴ ἐγγίσῃς μου ὅτι καθαρός εἰμι οὗτος καπνὸς τοῦ θυμοῦ μου πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας οἱ λέγοντες· πόρρω ἀπ᾿ ἐμοῦ, μὴ ἐγγίσῃς μοι, ὅτι καθαρός εἰμι· οὗτος καπνὸς τοῦ θυμοῦ μου, πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας

Isaiah 65:5 (NETS)

Isaiah 65:5 (English Elpenor)
Who say, “Stay away from me; do not come near me, for I am clean.”  This is the smoke of my wrath; a fire burns in it all the days. who say, Depart from me, draw not nigh to me, for I am pure.  This is the smoke of my wrath, a fire burns with it continually.

Psalm 51:11 (Tanakh)

 Psalm 51:11 (KJV)

Psalm 51:11 (NET)
Cast me not away from thy presence; and take not thy holy spirit from me. Cast me not away from thy presence; and take not thy holy spirit from me. Do not reject me.  Do not take your holy Spirit away from me.

Psalm 51:11 (Septuagint BLB)

Psalm 50:13 (Septuagint Elpenor)
μὴ ἀπορρίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς ἀπ᾽ ἐμοῦ μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ᾿ ἐμοῦ

Psalm 50:13 (NETS)

Psalm 50:13 (English Elpenor)
Do not cast me away from your face, and your holy spirit do not take from me. Cast me not away from thy presence; and remove not thy holy Spirit from me.

Psalm 51:12 (Tanakh)

 Psalm 51:12 (KJV)

Psalm 51:12 (NET)
Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Let me again experience the joy of your deliverance.  Sustain me by giving me the desire to obey.

Psalm 51:12 (Septuagint BLB)

Psalm 50:14 (Septuagint Elpenor)
ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήρισόν με ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήριξόν με

Psalm 50:14 (NETS)

Psalm 50:14 (English Elpenor)
Restore to me the joy of your deliverance, and with a leading spirit support me. Restore to me the joy of thy salvation: establish me with thy directing Spirit.

Psalm 44:22 (Tanakh)

 Psalm 44:22 (KJV)

Psalm 44:22 (NET)
Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block.

Psalm 44:22 (Septuagint BLB)

Psalm 43:23 (Septuagint Elpenor)
ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Psalm 43:23 (NETS)

Psalm 43:23 (English Elpenor)
because for your sake we are being put to death all day long, we were accounted as sheep for slaughter. For, for thy sake we are killed all the day long; we are counted as sheep for slaughter.

John 18:11 (NET)

John 18:11 (KJV)
But Jesus said to Peter, “Put your sword back into its sheath!  Am I not to drink the cup that the Father has given me?” Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶπεν οὖν ὁ Ἰησοῦς τῷ Πέτρῳ· βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκεν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό ειπεν ουν ο ιησους τω πετρω βαλε την μαχαιραν σου εις την θηκην το ποτηριον ο δεδωκεν μοι ο πατηρ ου μη πιω αυτο ειπεν ουν ο ιησους τω πετρω βαλε την μαχαιραν σου εις την θηκην το ποτηριον ο δεδωκεν μοι ο πατηρ ου μη πιω αυτο

John 21:15-17 (NET)

John 21:15-17 (KJV)
Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these do?”  He replied, “Yes, Lord, you know I love you.”  Jesus told him, “Feed my lambs.” So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these?  He saith unto him, Yea, Lord; thou knowest that I love thee.  He saith unto him, Feed my lambs.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς· Σίμων Ἰωάννου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· βόσκε τὰ ἀρνία μου οτε ουν ηριστησαν λεγει τω σιμωνι πετρω ο ιησους σιμων ιωνα αγαπας με πλειον τουτων λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω βοσκε τα αρνια μου οτε ουν ηριστησαν λεγει τω σιμωνι πετρω ο ιησους σιμων ιωνα αγαπας με πλειον τουτων λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω βοσκε τα αρνια μου
Jesus said a second time, “Simon, son of John, do you love me?”  He replied, “Yes, Lord, you know I love you.”  Jesus told him, “Shepherd my sheep.” He saith to him again the second time, Simon, son of Jonas, lovest thou me?  He saith unto him, Yea, Lord; thou knowest that I love thee.  He saith unto him, Feed my sheep.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτῷ πάλιν δεύτερον· Σίμων Ἰωάννου, ἀγαπᾷς με; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· ποίμαινε τὰ |πρόβατα| μου λεγει αυτω παλιν δευτερον σιμων ιωνα αγαπας με λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω ποιμαινε τα προβατα μου λεγει αυτω παλιν δευτερον σιμων ιωνα αγαπας με λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω ποιμαινε τα προβατα μου
Jesus said a third time, “Simon, son of John, do you love me?”  Peter was distressed that Jesus asked him a third time, “Do you love me?” and said, “Lord, you know everything.  You know that I love you.”  Jesus replied, “Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me?  Peter was grieved because he said unto him the third time, Lovest thou me?  And he said unto him, Lord, thou knowest all things; thou knowest that I love thee.  Jesus saith unto him, Feed my sheep.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτῷ τὸ τρίτον· Σίμων Ἰωάννου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον· φιλεῖς με; καὶ |λέγει| αὐτῷ· κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ · βόσκε τὰ |πρόβατα| μου λεγει αυτω το τριτον σιμων ιωνα φιλεις με ελυπηθη ο πετρος οτι ειπεν αυτω το τριτον φιλεις με και ειπεν αυτω κυριε συ παντα οιδας συ γινωσκεις οτι φιλω σε λεγει αυτω ο ιησους βοσκε τα προβατα μου λεγει αυτω το τριτον σιμων ιωνα φιλεις με ελυπηθη ο πετρος οτι ειπεν αυτω το τριτον φιλεις με και ειπεν αυτω κυριε συ παντα οιδας συ γινωσκεις οτι φιλω σε λεγει αυτω ο ιησους βοσκε τα προβατα μου

Romans 8:36 (NET)

Romans 8:36 (KJV)
As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς καθως γεγραπται οτι ενεκα σου θανατουμεθα ολην την ημεραν ελογισθημεν ως προβατα σφαγης καθως γεγραπται οτι ενεκεν σου θανατουμεθα ολην την ημεραν ελογισθημεν ως προβατα σφαγης

1 The NET parallel Greek text does have accent marks since this essay was first written: εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ρήματα αὐτῶν (Romans 10:18b)

2 Psalm 19:1 (NET)

3 Psalm 19:7 (NET)

4 Psalm 19:11 (NET)

5 Philippians 2:13 (NET) Table

6 John 14:15 (NET)

7 Psalm 91:12 (Tanakh chabad.org)

8 John 8:44a (NET) Table

9 Matthew 16:21 (NET)

11 Matthew 22:37 (NET) Table; Deuteronomy 6:5 – might, strength, power

12 Matthew 26:75 (NET) Table

13 The NET parallel Greek text and NA28 had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).

14 The NET parallel Greek text and NA28 had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).

15 The NET parallel Greek text and NA28 had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).