The Children of Promise, Part 1

Posted on January 2, 2024 by admin

[I]t is not the children of the flesh who are the children of God; Paul wrote, rather, the children of promise are counted as descendants.¹ In another essay I asked, “So, if God did not allow [Abimelech] to touch Sarah, why didn’t He do the same for Pharaoh and Sarai?” I’m hoping that a thorough study of the story of Abram/Abraham and Sarai/Sarah will give me not only a richer understanding of Paul’s contrast between the children of the flesh and the children of promise but an answer to this question as well.

Masoretic Text		Septuagint
Genesis 12:1 (Tanakh)	Genesis 12:1 (NET)	Genesis 12:1 (NETS)	Genesis 12:1 (English Elpenor)
Now HaShem said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee [Table].	Now the Lord said to Abram, “Go out from your country, your relatives, and your father’s household to the land that I will show you.	And the Lord said to Abram, “Go forth from your country and from your kindred and from your father’s house to the land that I will show you [Table].	AND the Lord said to Abram, Go forth out of thy land and out of thy kindred, and out of the house of thy father, and come into the land which I will shew thee.

Here is the first contrast: the children of the flesh (NET note 18: “the natural offspring”) have a point of origin, a country, a kindred, a father’s house, while the children of promise are called by God: Go out from your country, your relatives, and your father’s household to the land that I will show you.² As he³ was walking by the Sea of Galilee [Jesus] saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen) [Table]. He said to them, “Follow me (δεῦτε ὀπίσω μου).⁴ If you wish to be perfect, Jesus said to a young man who was very rich, go sell your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me (καὶ δεῦρο ἀκολούθει μοι).⁵

The first promise follows:

Masoretic Text		Septuagint
Genesis 12:2, 3 (Tanakh)	Genesis 12:2, 3 (NET)	Genesis 12:2, 3 (NETS)	Genesis 12:2, 3 (English Elpenor)
And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing [Table].	Then I will make you into a great nation, and I will bless you, and I will make your name great, so that you will exemplify divine blessing.	And I will make you into a great nation, and I will bless you and make your name great, and you shall be one blessed [Table].	And I will make thee a great nation, and I will bless thee and magnify thy name, and thou shalt be blessed.
And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed’ [Table].	I will bless those who bless you, but the one who treats you lightly I must curse, so that all the families of the earth may receive blessing through you.”	And I will bless those who bless you, and those who curse you I will curse, and in you all the tribes of the earth shall be blessed” [Table].	And I will bless those that bless thee, and curse those that curse thee, and in thee shall all the tribes of the earth be blessed.

This contrast stands out clearly: the children of promise receive promises from God that are not received by the children of the flesh. Come to me, all you who are weary and burdened, and I will give you rest, Jesus promised. Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest for your souls [Table]. For my yoke is easy to bear, and my load is not hard to carry.⁶

Masoretic Text		Septuagint
Genesis 12:4 (Tanakh)	Genesis 12:4 (NET)	Genesis 12:4 (NETS)	Genesis 12:4 (English Elpenor)
So Abram went, as HaShem had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.	So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)	And Abram went, as the Lord had told him to, and Lot left with him. Now Abram was seventy-five years of age when he departed from Charran.	And Abram went as the Lord spoke to him, and Lot departed with him, and Abram was seventy-five years old, when he went out of Charrhan.

The enabling grace of God, implicit in his call or command, is manifest among the children of promise as obedience to his word. God’s enabling grace is much less apparent among the children of the flesh. Simon (called Peter) and Andrew his brother⁷ left their nets immediately and followed [Jesus].⁸ But when the young man heard this (e.g., go sell your possessions and give the money to the poor⁹) he went away sorrowful, for he was very rich.¹⁰ Even in the face of this rejection, however, Jesus remained confident in the enabling grace of God: for God all things are possible,¹¹ He said.

Masoretic Text		Septuagint
Genesis 12:5, 6 (Tanakh)	Genesis 12:5, 6 (NET)	Genesis 12:5, 6 (NETS)	Genesis 12:5, 6 English Elpenor)
And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.	And Abram took his wife Sarai, his nephew Lot, and all the possessions they had accumulated and the people they had acquired in Haran, and they left for the land of Canaan. They entered the land of Canaan.	And Abram took his wife Sara and his brother’s son Lot and all their possessions that they had acquired and every person whom they had acquired in Charran, and they departed to go to the land of Chanaan, and they came to the land of Chanaan.	And Abram took Sara his wife, and Lot the son of his brother, and all their possessions, as many as they had got, and every soul which they had got in Charrhan, and they went forth to go into the land of Chanaan.
And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land.	Abram traveled through the land as far as the oak tree of Moreh at Shechem. (At that time the Canaanites were in the land.)	And Abram passed through the land in its length as far as the place Sychem, at the high oak. Now at that time the Chananites used to inhabit the land.	And Abram traversed the land lengthwise as far as the place Sychem, to the high oak, and the Chananites then inhabited the land.

Abram, blessed by God (Genesis 12:2), was sent to the Canaanites, descendants of Canaan, cursed by Noah (Genesis 9:20-27). I’m merely noting it at present, reminding myself to be mindful of how the Canaanites treat Abram (Genesis 12:3) as I proceed.

The Lord’s second promise to Abram follows:

Masoretic Text		Septuagint
Genesis 12:7 (Tanakh)	Genesis 12:7 (NET)	Genesis 12:7 (NETS)	Genesis 12:7 (English Elpenor)
And HaShem appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto HaShem, who appeared unto him [Table].	The Lord appeared to Abram and said, “To your descendants I will give this land.” So Abram built an altar there to the Lord, who had appeared to him.	And the Lord appeared to Abram and said to him, “To your offspring I will give this land.” And Abram built there an altar to the Lord who had appeared to him [Table].	And the Lord appeared to Abram, and said to him, I will give this land to thy seed. And Abram built an altar there to the Lord who appeared to him.

I’m hesitant to draw any contrast here relative to the children of promise receiving promises from God that are not received by the children of the flesh. Consider this from the song Moses recited:

Masoretic Text		Septuagint
Deuteronomy 32:8 (Tanakh)	Deuteronomy 32:8 (NET)	Deuteronomy 32:8 (NETS)	Deuteronomy 32:8 (English Elpenor)
When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children (בְּנֵ֥י) of Israel (יִשְׂרָאֵֽל).	When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly [NET note 14: Heb “the sons (bēn, בני) of Israel (yiśrā’ēl, ישׁראל)”].	When the Most High was apportioning nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine (θεοῦ) sons (ἀγγέλων),	When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels (ἀγγέλων) of God (Θεοῦ).

The discrepancy between the Masoretic text and the Septuagint was addressed in a note (14) in the NET:

The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT בְּנֵי יִשְׂרָאֵל (b^ene yisraʾel, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelōn theou, “angels of God”), presupposing בְּנֵי אֵל (b^ene ʾel) or בְּנֵי אֵלִים (bene ʾelim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.

Though it feels a bit like dabbling in the occult, I’ll follow this through for a few moments:

Masoretic Text		Septuagint
Daniel 10:4-6 (Tanakh)	Daniel 10:4-6 (NET)	Daniel 10:4-6 (NETS)	Daniel 10:4-6 (English Elpenor)
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;	On the twenty-fourth day of the first month I was beside the great river, the Tigris.	On the twenty-fourth day of the first month, and as I was by the great river (this is the Eddekel),	On the twenty-fourth day of the first month, I was near the great river, which is Tigris Eddekel.
Then I lifted up mine eyes, and looked, and behold a certain man (אִֽישׁ) clothed in linen, whose loins were girded with fine gold of Uphaz:	I looked up and saw a man (‘îš, איש) clothed in linen; around his waist was a belt made of gold from Ufaz.	and I raised my eyes and saw, and lo, there was one man (ἀνὴρ) clothed in baddin, and his waist girded by gold of Ophaz.	And I lifted up mine eyes, and looked, and behold a man (ἀνὴρ) clothed in linen, and his loins were girt with gold of Ophaz:
His body also was like the beryl (כְתַרְשִׁ֗ישׁ), and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.	His body resembled yellow jasper (taršîš, כתרשיש), and his face had an appearance like lightning. His eyes were like blazing torches; his arms and feet had the gleam of polished bronze. His voice thundered forth like the sound of a large crowd.	And his body was like tharsis (ὡσεὶ θαρσις), and his face like an appearance of lightning, and his eyes like torches of fire, and his arms and legs like the appearance of gleaming bronze, and the sound of his words like the sound of a crowd.	and his body was as Tharsis (ὡσεὶ θαρσίς), and his face was a [sic] the appearance of lightning, and his eyes as lamps of fire, and his arms and his legs as the appearance of shining brass, and the voice of his words as the voice of a multitude.

Though Daniel called him אִֽישׁ (‘îš), ἀνὴρ in Greek, his description didn’t sound like any man I’ve ever seen. Rashi, following “Our Sages” recorded in a “Tractate,” understood כְתַרְשִׁ֗ישׁ (taršîš), translated like the beryl (Tanakh, KJV) and resembled yellow jasper (NET), as a measure of immense body size rather than a jaundiced appearance.

And his body was like tarshish: Our Sages of blessed memory explained in Tractate Hullin (9lb): “His body was two thousand parasangs large, like the measurement of the sea named Tarshish, and that is the sea of Africa (the Mediterranean).”¹²

The man spoke to Daniel:

Masoretic Text		Septuagint
Daniel 10:12-14 (Tanakh)	Daniel 10:12-14 (NET)	Daniel 10:12-14 (NETS)	Daniel 10:12-14 (English Elpenor)
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God (אֱלֹהֶ֖יךָ), thy words were heard, and I am come for thy words.	Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind to understand and to humble yourself before your God (‘ĕlōhîm, אלהיך), your words were heard. I have come in response to your words.	And he said to me, “Do not fear, Daniel, for from the first day that you gave your heart to understanding and to be afflicted before your God (τοῦ θεοῦ σου), your words have been heard, and I have come because of your words.	And he said to me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to afflict thyself before the Lord (Κυρίου) thy God (τοῦ Θεοῦ σου), thy words were heard, and I am come because of thy words.
But the prince (וְשַׂ֣ר) of the kingdom of Persia withstood (עֹמֵ֚ד) me (לְנֶגְדִּי֙) one and twenty days: but, lo, Michael, one of the chief (הָֽרִאשֹׁנִ֖ים) princes (הַשָּׂרִ֥ים), came to help me; and I remained there with the kings (מַלְכֵ֥י) of Persia.	However, the prince (śar, ושׁר) of the kingdom of Persia was opposing (ʿāmaḏ, עמד) me (neḡeḏ, לנגדי) for 21 days. But Michael, one of the leading (ri’šôn, הראשנים) princes (śar, השׁרים), came to help me, because I was left there with the kings (meleḵ, מלכי) of Persia.	And the ruler (καὶ ὁ ἄρχων) of the kingdom of the Persians stood (εἱστήκει) opposite (ἐξ ἐναντίας) me (μου) twenty and one day. And lo, Michael, one of the chief (τῶν πρώτων) rulers (τῶν ἀρχόντων), came to help me, and I left him there with the ruler (τοῦ ἄρχοντος) of the kingdom of the Persians,	But the prince (καὶ ὁ ἄρχων) of the kingdom of the Persians withstood (εἱστήκει ἐξ ἐναντίας) me (μου) twenty-one days: and behold, Michael, one of the princes (τῶν ἀρχόντων τῶν πρώτων), came to help me; and I left him there with the chief (τοῦ ἄρχοντος) of the kingdom of the Persians:
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.	Now I have come to help you understand what will happen to your people in future days, for the vision pertains to days to come.”	and I have come to instruct you about what will meet your people at the end of days, because the vision is yet for days.”	and I have come to inform thee of all that shall befall thy people in the last days: for the vision is yet for [many] days.

This brief glimpse into an invisible realm disturbed me. How could a heavenly being sent by an omnipotent God be delayed even three weeks by, presumably, another heavenly being? It seemed to lend too much credence to the warring gods of pagan myths. But this time I get a different picture from the Hebrew and Greek words: עֹמֵ֚ד (ʿāmaḏ) לְנֶגְדִּי֙ (neḡeḏ), withstood me (Tanakh, KJV), was opposing me (NET); εἱστήκει ἐξ ἐναντίας μου, stood opposite me (NETS), withstood me (English Elpenor).

Consider Rashi’s commentary to Daniel 10:13:

has been standing against me: to battle with me in heaven by requesting an extension for the kingdom for Persia to enable them to subjugate you (Israel). Behold twenty-one days that he has been standing against me.

the first princes: those counted first among those who enter.

and I remained there: to silence the princes of Persia in heaven.¹³

So now, rather than warring pagan gods or a Star Wars battle sequence complete with light sabers and laser blasters, it sounds more like a parliamentary procedure in the assembly of El:

Masoretic Text		Septuagint
Psalm 82:1 (Tanakh)	Psalm 82:1 (NET)	Psalm 81:1 (NETS)	Psalm 81:1 (English Elpenor)
God standeth (נִצָּ֥ב) in the congregation (בַּֽעֲדַת) of the mighty¹⁴ (אֵ֑ל); he judgeth among the gods.	A psalm of Asaph. God stands (nāṣaḇ, נצב) in the assembly (ʿēḏâ, בעדת) of El (‘ēl, אל); in the midst of the gods he renders judgment.	A Psalm. Pertaining to Asaph. God stood (ἔστη) in a gathering (ἐν συναγωγῇ) of gods (θεῶν), but in their midst he discerningly judges gods:	[A Psalm for Asaph.] God stands (ἔστη) in the assembly (ἐν συναγωγῇ) of gods (θεῶν); and in the midst [of them] will judge gods.

The only true God, delaying his plan twenty-one earth days to listen patiently with genuine interest to arguments put forth by the heavenly being He put in charge of Persia, sounds much more like the One I am beginning to know. It makes sense to me that Michael and the unnamed heavenly being who appeared to Daniel would argue the Lord’s points and purpose for Israel before Him as well and, ultimately, prevail.

I’ll continue with this in another essay.

Tables comparing Genesis 12:4; 12:5; 12:6; Deuteronomy 32:8; Daniel 10:4; 10:5; 10:6; 10:12; 10:13; 10:14 and Psalm 82:1 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 12:4; 12:5; 12:6; Deuteronomy 32:8; Daniel 10:4; 10:5; 10:6; 10:12; 10:13; 10:14 and Psalm 82:1 (81:1) in the Septuagint (BLB and Elpenor) follow.

Genesis 12:4 (Tanakh)	Genesis 12:4 (KJV)	Genesis 12:4 (NET)
So Abram went, as HaShem had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.	So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.	So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)

Genesis 12:4 (BLB Septuagint)	Genesis 12:4 (Elpenor Septuagint)
καὶ ἐπορεύθη Αβραμ καθάπερ ἐλάλησεν αὐτῷ κύριος καὶ ᾤχετο μετ᾽ αὐτοῦ Λωτ Αβραμ δὲ ἦν ἐτῶν ἑβδομήκοντα πέντε ὅτε ἐξῆλθεν ἐκ Χαρραν	καὶ ἐπορεύθη ῞Αβραμ, καθάπερ ἐλάλησεν αὐτῷ Κύριος, καὶ ᾤχετο μετ᾿ αὐτοῦ Λώτ. ῞Αβραμ δὲ ἦν ἐτῶν ἑβδομηκονταπέντε, ὅτε ἐξῆλθε ἐκ Χαρράν
Genesis 12:4 (NETS)	Genesis 12:4 (English Elpenor)
And Abram went, as the Lord had told him to, and Lot left with him. Now Abram was seventy-five years of age when he departed from Charran.	And Abram went as the Lord spoke to him, and Lot departed with him, and Abram was seventy-five years old, when he went out of Charrhan.

Genesis 12:5 (Tanakh)	Genesis 12:5 (KJV)	Genesis 12:5 (NET)
And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.	And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.	And Abram took his wife Sarai, his nephew Lot, and all the possessions they had accumulated and the people they had acquired in Haran, and they left for the land of Canaan. They entered the land of Canaan.

Genesis 12:5 (BLB Septuagint)	Genesis 12:5 (Elpenor Septuagint)
καὶ ἔλαβεν Αβραμ τὴν Σαραν γυναῖκα αὐτοῦ καὶ τὸν Λωτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν ὅσα ἐκτήσαντο καὶ πᾶσαν ψυχήν ἣν ἐκτήσαντο ἐν Χαρραν καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν Χανααν καὶ ἦλθον εἰς γῆν Χανααν	καὶ ἔλαβεν ῞Αβραμ Σάραν τὴν γυναῖκα αὐτοῦ καὶ τὸν Λὼτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν, ὅσα ἐκτήσαντο, καὶ πᾶσαν ψυχήν, ἣν ἐκτήσαντο ἐκ Χαρράν, καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν Χαναάν
Genesis 12:5 (NETS)	Genesis 12:5 (English Elpenor)
And Abram took his wife Sara and his brother’s son Lot and all their possessions that they had acquired and every person whom they had acquired in Charran, and they departed to go to the land of Chanaan, and they came to the land of Chanaan.	And Abram took Sara his wife, and Lot the son of his brother, and all their possessions, as many as they had got, and every soul which they had got in Charrhan, and they went forth to go into the land of Chanaan.

Genesis 12:6 (Tanakh)	Genesis 12:6 (KJV)	Genesis 12:6 (NET)
And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land.	And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land.	Abram traveled through the land as far as the oak tree of Moreh at Shechem. (At that time the Canaanites were in the land.)

Genesis 12:6 (BLB Septuagint)	Genesis 12:6 (Elpenor Septuagint)
καὶ διώδευσεν Αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχεμ ἐπὶ τὴν δρῦν τὴν ὑψηλήν οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν	καὶ διώδευσεν ῞Αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχέμ, ἐπὶ τὴν δρῦν τὴν ὑψηλήν· οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν
Genesis 12:6 (NETS)	Genesis 12:6 (English Elpenor)
And Abram passed through the land in its length as far as the place Sychem, at the high oak. Now at that time the Chananites used to inhabit the land.	And Abram traversed the land lengthwise as far as the place Sychem, to the high oak, and the Chananites then inhabited the land.

Deuteronomy 32:8 (Tanakh)	Deuteronomy 32:8 (KJV)	Deuteronomy 32:8 (NET)
When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.	When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.	When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly.

Deuteronomy 32:8 (BLB Septuagint)	Deuteronomy 32:8 (Elpenor Septuagint)
ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη ὡς διέσπειρεν υἱοὺς Αδαμ ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ	ὅτε διεμέριζεν ὁ ῞Υψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς ᾿Αδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ
Deuteronomy 32:8 (NETS)	Deuteronomy 32:8 (English Elpenor)
When the Most High was apportioning nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine sons,	When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God.

Daniel 10:4 (Tanakh)	Daniel 10:4 (KJV)	Daniel 10:4 (NET)
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;	And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;	On the twenty-fourth day of the first month I was beside the great river, the Tigris.

Daniel 10:4 (BLB Septuagint)	Daniel 10:4 (Elpenor Septuagint)
ἐν ἡμέρᾳ εἰκοστῇ καὶ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου καὶ ἐγὼ ἤμην ἐχόμενα τοῦ ποταμοῦ τοῦ μεγάλου αὐτός ἐστιν Εδδεκελ	ἐν ἡμέρᾳ εἰκοστῇ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου, καὶ ἐγὼ ἤμην ἐχόμενα τοῦ ποταμοῦ τοῦ μεγάλου, αὐτός ἐστι Τίγρις, ᾿Εδδεκέλ,
Daniel 10:4 (NETS)	Daniel 10:4 (English Elpenor)
On the twenty-fourth day of the first month, and as I was by the great river (this is the Eddekel),	On the twenty-fourth day of the first month, I was near the great river, which is Tigris Eddekel.

Daniel 10:5 (Tanakh)	Daniel 10:5 (KJV)	Daniel 10:5 (NET)
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:	Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:	I looked up and saw a man clothed in linen; around his waist was a belt made of gold from Ufaz.

Daniel 10:5 (BLB Septuagint)	Daniel 10:5 (Elpenor Septuagint)
καὶ ἦρα τοὺς ὀφθαλμούς μου καὶ εἶδον καὶ ἰδοὺ ἀνὴρ εἷς ἐνδεδυμένος βαδδιν καὶ ἡ ὀσφὺς αὐτοῦ περιεζωσμένη ἐν χρυσίῳ Ωφαζ	καὶ ᾖρα τοὺς ὀφθαλμούς μου καὶ εἶδον καὶ ἰδοὺ ἀνὴρ εἷς ἐνδεδυμένος βαδδίν, καὶ ἡ ὀσφὺς αὐτοῦ περιεζωσμένη ἐν χρυσίῳ ᾿Ωφάζ
Daniel 10:5 (NETS)	Daniel 10:5 (English Elpenor)
and I raised my eyes and saw, and lo, there was one man clothed in baddin, and his waist girded by gold of Ophaz.	And I lifted up mine eyes, and looked, and behold a man clothed in linen, and his loins were girt with gold of Ophaz:

Daniel 10:6 (Tanakh)	Daniel 10:6 (KJV)	Daniel 10:6 (NET)
His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.	His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.	His body resembled yellow jasper, and his face had an appearance like lightning. His eyes were like blazing torches; his arms and feet had the gleam of polished bronze. His voice thundered forth like the sound of a large crowd.

Daniel 10:6 (BLB Septuagint)	Daniel 10:6 (Elpenor Septuagint)
καὶ τὸ σῶμα αὐτοῦ ὡσεὶ θαρσις καὶ τὸ πρόσωπον αὐτοῦ ὡσεὶ ὅρασις ἀστραπῆς καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρός καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλβοντος καὶ ἡ φωνὴ τῶν λόγων αὐτοῦ ὡς φωνὴ ὄχλου	καὶ τὸ σῶμα αὐτοῦ ὡσεὶ θαρσίς, καὶ τὸ πρόσωπον αὐτοῦ ὡσεὶ ὅρασις ἀστραπῆς, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρός, καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλβοντος καὶ ἡ φωνὴ τῶν λόγων αὐτοῦ ὡς φωνὴ ὄχλου
Daniel 10:6 (NETS)	Daniel 10:6 (English Elpenor)
And his body was like tharsis, and his face like an appearance of lightning, and his eyes like torches of fire, and his arms and legs like the appearance of gleaming bronze, and the sound of his words like the sound of a crowd.	and his body was as Tharsis, and his face was a the appearance of lightning, and his eyes as lamps of fire, and his arms and his legs as the appearance of shining brass, and the voice of his words as the voice of a multitude.

Daniel 10:12 (Tanakh)	Daniel 10:12 (KJV)	Daniel 10:12 (NET)
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.	Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.	Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 10:12 (BLB Septuagint)	Daniel 10:12 (Elpenor Septuagint)
καὶ εἶπεν πρός με μὴ φοβοῦ Δανιηλ ὅτι ἀπὸ τῆς πρώτης ἡμέρας ἧς ἔδωκας τὴν καρδίαν σου τοῦ συνιέναι καὶ κακωθῆναι ἐναντίον τοῦ θεοῦ σου ἠκούσθησαν οἱ λόγοι σου καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου	καὶ εἶπε πρός με· μὴ φοβοῦ, Δανιήλ, ὅτι ἀπὸ τῆς πρώτης ἡμέρας, ἧς ἔδωκας τὴν καρδίαν σου τοῦ συνεῖναι καὶ κακωθῆναι ἐναντίον Κυρίου τοῦ Θεοῦ σου, ἠκούσθησαν οἱ λόγοι σου, καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου
Daniel 10:12 (NETS)	Daniel 10:12 (English Elpenor)
And he said to me, “Do not fear, Daniel, for from the first day that you gave your heart to understanding and to be afflicted before your God, your words have been heard, and I have come because of your words.	And he said to me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to afflict thyself before the Lord thy God, thy words were heard, and I am come because of thy words.

Daniel 10:13 (Tanakh)	Daniel 10:13 (KJV)	Daniel 10:13 (NET)
But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.	But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there with the kings of Persia.	However, the prince of the kingdom of Persia was opposing me for 21 days. But Michael, one of the leading princes, came to help me, because I was left there with the kings of Persia.

Daniel 10:13 (BLB Septuagint)	Daniel 10:13 (Elpenor Septuagint)
καὶ ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν καὶ ἰδοὺ Μιχαηλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθεν βοηθῆσαί μοι καὶ αὐτὸν κατέλιπον ἐκεῖ μετὰ τοῦ ἄρχοντος βασιλείας Περσῶν	καὶ ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν, καὶ ἰδοὺ Μιχαὴλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθε βοηθῆσαί μοι, καὶ αὐτὸν κατέλιπον ἐκεῖ μετὰ τοῦ ἄρχοντος βασιλείας Περσῶν
Daniel 10:13 (NETS)	Daniel 10:13 (English Elpenor)
And the ruler of the kingdom of the Persians stood opposite me twenty and one day. And lo, Michael, one of the chief rulers, came to help me, and I left him there with the ruler of the kingdom of the Persians,	But the prince of the kingdom of the Persians withstood me twenty-one days: and behold, Michael, one of the princes, came to help me; and I left him there with the chief of the kingdom of the Persians:

Daniel 10:14 (Tanakh)	Daniel 10:14 (KJV)	Daniel 10:14 (NET)
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.	Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.	Now I have come to help you understand what will happen to your people in future days, for the vision pertains to days to come.”

Daniel 10:14 (BLB Septuagint)	Daniel 10:14 (Elpenor Septuagint)
καὶ ἦλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου ἐπ᾽ ἐσχάτων τῶν ἡμερῶν ὅτι ἔτι ἡ ὅρασις εἰς ἡμέρας	καὶ ἦλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου ἐπ’ ἐσχάτων τῶν ἡμερῶν, ὅτι ἔτι ἡ ὅρασις εἰς ἡμέρας
Daniel 10:14 (NETS)	Daniel 10:14 (English Elpenor)
and I have come to instruct you about what will meet your people at the end of days, because the vision is yet for days.”	and I have come to inform thee of all that shall befall thy people in the last days: for the vision is yet for [many] days.

Psalm 82:1 (Tanakh)	Psalm 82:1 (KJV)	Psalm 82:1 (NET)
God standeth in the congregation of the mighty; he judgeth among the gods.	A psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.	A psalm of Asaph. God stands in the assembly of El; in the midst of the gods he renders judgment.

Psalm 82:1 (BLB Septuagint)	Psalm 81:1 (Elpenor Septuagint)
ψαλμὸς τῷ Ασαφ ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν ἐν μέσῳ δὲ θεοὺς διακρίνει	Ψαλμὸς τῷ ᾿Ασάφ. – Ο ΘΕΟΣ ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ
Psalm 81:1 (NETS)	Psalm 81:1 (English Elpenor)
A Psalm. Pertaining to Asaph. God stood in a gathering of gods, but in their midst he discerningly judges gods:	[A Psalm for Asaph.] God stands in the assembly of gods; and in the midst [of them] will judge gods.

¹ Romans 9:8 (NET)

² Genesis 12:1 (NET) Table

³ The Stephanus Textus Receptus had ο ιησους (KJV: Jesus) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴ Matthew 4:18, 19a (NET)

⁵ Matthew 19:21 (NET) Table

⁶ Matthew 11:28-30 (NET)

⁷ Matthew 4:18b (NET) Table

⁸ Matthew 4:20 (NET)

⁹ Matthew 19:21b (NET) Table

¹⁰ Matthew 19:22 (NET)

¹¹ Matthew 19:26b (NET) Table

¹² Rashi’s commentary to Daniel 10:6, from The Complete Tanakh on Chabad.org online.

¹³ Rashi’s commentary to Daniel 10:13, from The Complete Tanakh on Chabad.org online.

¹⁴ In the Tanakh on Chabad.org אֵ֑ל (‘ēl) was translated God.

The Book of Life, Part 1

Posted on April 29, 2022 by admin

If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.¹

This verse follows the one I quoted in another essay: Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire.² This is the main reason I thought Death and Hades were euphemisms for “those who had died.”

If this is a prophecy of future unalterable events, then this knowledge makes the Lord’s wish…for all to come to repentance (2 Peter 3:9b) seem like sentiment. It gives me pause and another opportunity to consider my options if I stood before the judgment seat of Christ and He determined that it was best that I should be thrown into the lake of fire.

First, I believe his judgments are true and just.³ He does not judge by appearances, but…with right judgment.⁴ I can’t imagine all that might run through my mind at that moment, but one thing is certain because it is my practice: I would resolve to face the lake of fire one moment at a time in the strength of his Spirit, relying on God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.⁵

I doubt, however, that Jesus would throw his own Holy Spirit into the lake of fire. So, plan B would be to do everything in my power to cling to Him, to go wherever He is taken, at the moment the Lord withdrew his Holy Spirit. Failing that, well, frankly, I care very little for any residue of me apart from his Holy Spirit. He can dispose of it as He pleases.

None of this was of any concern to me in the beginning, after I prayed to know God. No matter what Jesus had done on the cross I knew the last mile was mine to walk alone. My salvation was ultimately in my hands. My faith differentiated me from all those who would be thrown into the lake of fire. As I wrote before, “I was still pretty cocky.”

“Whosoever will may come” seemed fair to me. It was a popular saying derived from Revelation 22:17 (KJV):

And the Spirit and the bride say, Come.⁶ And let him that heareth say, Come.⁷ And let him that is athirst come.⁸ And⁹ whosoever will, let him take¹⁰ the¹¹ water of life freely.

Eternal life is available to all who will (θέλων, a form of θέλω) or want it. Those who do not want eternal life prefer the second death—the lake of fire.¹² Everyone should be smart enough to prefer eternal life to the lake of fire.

So in my early twenties my theology was little changed from that of my five-year-old self. The difference was that my twenty-something self read the Bible more than my five-year-old self. So my twenty-something self was both troubled and intrigued by Jesus’ words (John 6:44, 45 NET):

No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day [Table]. It is written in the prophets, ‘And they will all be taught by God’ [See Table below]. Everyone who hears and learns from the Father comes to me [Table].

So Jesus taught that the Father’s drawing and teaching preceded my will, my desire, to come to Him for eternal life. Looking back at my own life I had to agree that this was true. But my hearing and my learning could still differentiate me from all those who would be thrown into the lake of fire.

There was another related stream (John 6:28, 29 NET):

So then they said to him, “What must we do to accomplish the deeds God requires?” Jesus replied, “This is the deed God requires—to believe in the one whom he sent” [Table].

I didn’t have the NET at my disposal in my early twenties. I read the KJV or the NASB:

John 6:29 (KJV)	John 6:29 (NASB)
Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.	Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.”

But I understood this passage as translated in the NET: that believing in Jesus was my work, the deed that would differentiate me from all those who would be thrown into the lake of fire. I heard Jesus’ response then as if He answered the question directly: What must we do (NET/Parallel Greek: τί ποιῶμεν)? Or What shall we do (KJV/Stephanus Textus Receptus: τι ποιουμεν)? Now, I assume that his answer was correcting the basic premise of the question (John 6:29b KJV/NASB):

This is the work of God (τοῦτο ἐστιν τὸ ἔργον τοῦ θεοῦ)…

I sat in the airport recently after seven very long days of work, waiting for my flight home. It was delayed four hours. Every sound everyone around me made annoyed me. I was ready to go off on someone, anyone, but the fruit of the Holy Spirit flooded into me—God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control¹³—against my will, contrary to my desire to lash out at someone.

Whether πιστεύητε (NET: believe) or πιστευσητε (KJV: ye believe) was original, both are in the subjunctive mood: “in order that you may [might] believe in the one whom he sent” is a very fair translation of ἵνα πιστεύητε [πιστευσητε] εἰς ὃν ἀπέστειλεν ἐκεῖνος once the idea that faith is my work is purged from my thinking. And as the result clause of This is the work of God it is fair to understand this as you will believe: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”

In my twenties, though all of this was unknown to me, I did begin to hear Paul’s words as my own (Romans 7:15-25a NET):

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. But now it is no longer me doing it, but sin that lives in me (ἡ |οἰκοῦσα| ἐν ἐμοὶ ἁμαρτία) [Table]. For I know that nothing good lives 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 in me (ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία) [Table].

So, I find the law that when I want to do good, evil is present with me. For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to¹⁴ the law of sin that is in my members. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! [Table]

So it may be more accurate to describe my experience at the airport as the sin that lives in me wanted to go off on someone. 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 But when I’m tired and crabby, it feels like me.

I was like a wife who thinks she is too tired for sex but acquiesces to her husband’s desire anyway. After a while she begins to think to herself, “Okay, that’s not so bad.” A while later she thinks, “Yes, you can do that as long as you like.” And sometime after that she thinks, “Please, never stop doing that.”

I don’t want to carry this comparison too far. An orgasm as a sensation seems to have a definite endpoint with a hypersensitive discomfort whenever I’ve pushed through it. I’ve never actually experienced any endpoint to the fruit of the Spirit. The Holy Spirit is more constant, more continuous, more eternal, if you will.

In my twenties and then through my thirties, the more I believed that the one bringing forth in [me] both the desire and the effort—for the sake of his good pleasure—is God,¹⁶ the better my behavior became. For it does not depend on human desire or exertion, but on God who shows mercy.¹⁷ The more I relied on the fruit of his Spirit, the more I realized that faith, even my faithfulness (πίστις), is an aspect of his fruit.

But what does that leave me to differentiate myself from all those who will be thrown into the lake of fire? It’s one thing to say, “but for the grace of God…” It’s another thing entirely to come face-to-face with the fact that the only thing that differentiates me from all those who will be thrown into the lake of fire is God: his mercy, his patient instruction, his grace through Jesus Christ, his indwelling Spirit.

“Then who can be saved?”¹⁸ Jesus’ astonished disciples asked when He told them it was hard for those they had thought the best (at least, the blessed) among them to enter the kingdom of heaven. And here, I think Jesus answered their question directly in the context in which they had asked it (Matthew 19:26 ESV):

But Jesus looked at them and said, “With man (ἀνθρώποις, a form of ἄνθρωπος; e.g., people, humankind) this is impossible, but with God all things are possible.”

So now, it’s more difficult for me to gainsay the Lord’s wish…for all to come to repentance (2 Peter 3:9b) over some knowledge I think I have. I’ll look more seriously at the Book of Life (τῇ βίβλῳ τῆς ζωῆς) instead.

According to a note (68) in the NET Jesus quoted from Isaiah 54:13. The table below compares Jesus’ Greek to that of the Septuagint.

John 6:45 (NET Parallel Greek)	Isaiah 54:13a (Septuagint BLB)	Isaiah 54:13a (Septuagint Elpenor)
καὶ ἔσονται πάντες διδακτοὶ θεοῦ	καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ	καὶ πάντας τοὺς υἱούς σου διδακτοὺς Θεοῦ
John 6:45 (NET)	Isaiah 54:13a (NETS)	Isaiah 54:13a (English Elpenor)
And they will all be taught by God.	And I will make all your sons taught by God	And [I will cause] all thy sons [to be] taught of God

Where the passage in Isaiah had limited all (πάντας) to your sons (τοὺς υἱούς σου), Jesus expanded it to they will all (ἔσονται πάντες).

Tables comparing Isaiah 54:13 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 54:13 in the Septuagint (BLB and Elpenor), and tables comparing Revelation 19:2; 22:17 and Romans 7:23 in the NET and KJV follow.

Isaiah 54:13 (Tanakh)	Isaiah 54:13 (KJV)	Isaiah 54:13 (NET)
And all thy children shall be taught of the LORD; and great shall be the peace of thy children.	And all thy children shall be taught of the LORD; and great shall be the peace of thy children.	All your children will be followers of the Lord, and your children will enjoy great prosperity.

Isaiah 54:13 (Septuagint BLB)	Isaiah 54:13 (Septuagint Elpenor)
καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ καὶ ἐν πολλῇ εἰρήνῃ τὰ τέκνα σου	καὶ πάντας τοὺς υἱούς σου διδακτοὺς Θεοῦ καὶ ἐν πολλῇ εἰρήνῃ τὰ τέκνα σου
Isaiah 54:13 (NETS)	Isaiah 54:13 (English Elpenor)
And I will make all your sons taught by God and your children to be in great peace.	And [I will cause] all thy sons [to be] taught of God, and thy children [to be] in great peace.

Revelation 19:2 (NET)	Revelation 19:2 (KJV)
because his judgments are true and just. For he has judged the great prostitute who corrupted the earth with her sexual immorality, and has avenged the blood of his servants poured out by her own hands!”	For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς	οτι αληθιναι και δικαιαι αι κρισεις αυτου οτι εκρινεν την πορνην την μεγαλην ητις εφθειρεν την γην εν τη πορνεια αυτης και εξεδικησεν το αιμα των δουλων αυτου εκ της χειρος αυτης	οτι αληθιναι και δικαιαι αι κρισεις αυτου οτι εκρινεν την πορνην την μεγαλην ητις διεφθειρεν την γην εν τη πορνεια αυτης και εξεδικησεν το αιμα των δουλων αυτου εκ της χειρος αυτης

Revelation 22:17 (NET)	Revelation 22:17 (KJV)
And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.	And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν· ἔρχου. καὶ ὁ ἀκούων εἰπάτω· ἔρχου. καὶ ὁ διψῶν ἐρχέσθω, ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν	και το πνευμα και η νυμφη λεγουσιν ελθε και ο ακουων ειπατω ελθε και ο διψων ελθετω και ο θελων λαμβανετω το υδωρ ζωης δωρεαν	και το πνευμα και η νυμφη λεγουσιν ερχου και ο ακουων ειπατω ερχου και ο διψων ερχεσθω ο θελων λαβετω υδωρ ζωης δωρεαν

Romans 7:23 (NET)	Romans 7:23 (KJV)
But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.	But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσιν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντα με \|ἐν\| τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσιν μου	βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου	βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με εν τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου