Tag Archives: Matthew 7:1-2

Atonement, Part 1

Posted on by

I plan to begin a slow pilgrimage through kâphar, which will at a minimum include surveying kôpher and kippûr.  The first occurrences of kâphar and kôpher according to Strong’s Concordance are found in, Make rooms in the ark, and cover (kâphar, וכפרת; Septuagint: ἀσφαλτώσεις, a form of ἀσφαλτόω) it with pitch (kôpher, בכפר: Septuagint: ἀσφάλτῳ, a form of ἄσφαλτος) inside and out.[1]  But I’m going to set that aside.

The note (48) in the NET reads:

The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).

I think homonym was used here as I have used homograph:[2] “a word of the same written form as another but of different meaning and usually origin, whether pronounced the same way or not, as bear ‘to carry; support’ and bear ‘animal’ or lead ‘to conduct’ and lead ‘metal;’ a homograph.”[3]  A table showing the translations of the occurrences of kôpher from Genesis 6:14 – Numbers 35:32 in the KJV, NET and the Septuagint follows:

Form of kôpher

 Reference KJV NET

Septuagint
כפר Exodus 21:30 If there be laid on him a sum of money… If a ransom is set for him… λύτρα, a form of λύτρον
Exodus 30:12 …then shall they give every man a ransom for his soul… …then each man is to pay a ransom for his life…
Numbers 35:31 …ye shall take no satisfaction for the life of a murderer, which is guilty of death: …you must not accept a ransom for the life of a murderer who is guilty of death…
Numbers 35:32 …ye shall take no satisfaction for him that is fled to the city of his refuge… …you must not accept a ransom for anyone who has fled to a town of refuge…
בכפר Genesis 6:14 …and shalt pitch it within and without with pitch. …and cover it with pitch inside and out. ἀσφάλτῳ, a form of ἄσφαλτος

Clearly kôpher (כפר) in Exodus 21:30; 30:12; Numbers 35:31 and 32 is a homograph for kâphar (כפר) in Exodus 29:33 (NET): They are to eat those things by which atonement (kâphar, כפר) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.  I am more than content to assume that the homographs translated, and cover it with pitch, have next to nothing to do with atonement.  John wrote (1 John 1:5-7 NET):

Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all.  If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.  But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.

I can appreciate that something like asphalt smeared inside and outside of a wooden vessel that preserved people through a judgment of water bears a vague similarity to atonement that will preserve people through a judgment of fire (2 Peter 3:5-7).  But and cover it with pitch sounds more like Achan burying a nice robe from Babylon, two hundred silver pieces, and a bar of gold weighing fifty shekels[4] in the ground right in the middle of [his] tent.[5]  It sounds like David calling Uriah home from the front and saying, “Go down to your home and relax.”[6]  When Uriah’s loyalty to his comrades-in-arms proved such that he was useless in David’s attempt to cover his sin with pitch, the king sent him back to the front carrying a letter to his commanding officer that read: “Station Uriah in the thick of the battle and then withdraw from him so he will be cut down and killed (nâkâh).”[7]

In both circumstances yehôvâh brought these pitch-covered-sins to light (Joshua 7:10-26; 2 Samuel 12:1-14).  Thinking atonement was a covering of pitch for sin probably had a lot to do with my conclusion that the Gospel was more a mind trick God played on Himself than something of value for me.

Achan and his family were stoned and burned for theft.  David’s sins of adultery and murder[8] were forgiven or passed over.  I can’t pass by here without at least considering this moral calculus in some way beyond the obvious, that David was a king and Achan’s only claim to fame was the spectacle of his execution.

All the silver and gold, as well as bronze and iron items, belong to the Lord (yehôvâh, ליהוה), Joshua commanded.  They must go into the Lord’s (yehôvâh, יהוה) treasury.[9]  If I hear this with an unbelieving heart it’s easy to see why Friedrich Nietzsche considered Judaism (and not only Judaism) a religion concocted by weak, power-hungry priests.

The ‘law’, the ‘will of God’, the ‘holy book’, ‘inspiration’ – All these are just words for the conditions under which priests come to power and maintain their power, – these concepts can be found at the bottom of all priestly organizations, all structures of priestly or philosophical-priestly control. The ‘holy lie’ – this is common to Confucius, the law book of Manu, Mohammed, and the Christian church: and it is not absent from Plato either. ‘The truth is there ‘: wherever you hear this, it means that the priest is lying.

Friedrich Nietzsche, The Anti-Christ (1888), 55.

An article, “The Hebrew Bible in Nietzsche’s philosophy of religion,” by Jaco Gericke offers an interesting overview on this subject.  My affection for Nietzsche comes from long hours spent with him and Jesus.  Nietzsche, of course, is dead and had no opportunity for rebuttal.  It’s difficult to say how much that difference alone encouraged and maintained my faith in Jesus.  Still I hesitate either to censor Nietzsche’s writings or to promote them as a test of spiritual manhood.  Consider Jaco Gericke.

In “Confessions of a Died-Again Christian,” an interview hosted by Robert M. Price online, Professor Gericke gave his testimony, a born-again Christian who became first a “died-again” Christian then an atheist while studying to become a missionary.  After I listened to it I spent the rest of the day pouting.  That’s what I do now rather than throwing a hissy fit or trying to muscle on in my own strength.

“Either one of these men,” I prayed, “could have been better at this than I am.”

Professor Gericke never described the Bible as the product of lying priests (or preachers, as the case may be).  He described “the system”:

The system has everything covered.  So whatever your problem is, there’s an answer for that somewhere out there…
And you recognize how religion, how the system has controlled you and told you stories about the way things work, and you see the system for what it is…
You also understand how the system, with apologetics, has everything covered.  So to get out is really as close to a miracle as you can get.

He went to the university originally “to become a missionary to share the joy I found [after a conversion experience] with other people.”  Over time that desire was replaced by another, to be “academically respectable.”  Eventually he read Beyond Fundamentalism by James Barr.  “It focuses so much on the Bible and the text,” he described the experience of reading Barr, “that in the end what happens is that your Christian ethics destroys your Christian dogma because you just follow the truth and you do introspection.”  Mr. Price concurred: “The all important personal relationship with Jesus, the sole point of the Bible according to most of these guys [e.g., top notch evangelical…scholars], never occurs in the Bible.”

True enough, the words personal relationship with Jesus do not occur in the Bible.  The hope and promise of the new covenant reads (Jeremiah 31:34 NET Table):

“People will no longer need to teach their neighbors and relatives to know me.  For all of them, from the least important to the most important, will know me,” says the Lord (yehôvâh, יהוה).  “For I will forgive their sin and will no longer call to mind the wrong they have done.”

Judas (not Iscariot) said to [Jesus] (John14:22-24 NASB):

“Lord, what then has happened that You are going to disclose Yourself to us and not to the world?”  Jesus answered and said to him, “If anyone loves Me, he will keep (τηρήσει, a form of τηρέω) My word; and My Father will love him, and We will come to him and make Our abode with him.  He who does not love Me does not keep (τηρεῖ, another form of τηρέω) My words; and the word which you hear is not Mine, but the Father’s who sent Me.”

Professor Gericke’s testimony wasn’t a tale of following Yahweh/Jesus through the scriptures to know Him and his Father.  Rather, it was a proxy war he conducted in his own mind between his favorite fundamentalist apologists and the writings of Julius Wellhausen, David Strauss, biblical criticism, the philosophy of religion and the history of Yahweh, along with James Barr.  His fundamentalist champions didn’t measure up, so the “truth” set him free (John 8:31, 32 NET).

Then Jesus said to those Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples and you will know the truth (ἀλήθειαν, a form of ἀλήθεια), and the truth (ἀλήθεια) will set you free.”

Even if Jesus alluded to a stoic maxim (as Mr. Price asserted) truth was not an abstract concept to Him, certainly not the writings of Julius Wellhausen, David Strauss, biblical criticism, the philosophy of religion and the history of Yahweh, along with James Barr.  Set them apart in the truth (ἀληθείᾳ, another form of ἀλήθεια), He prayed to his Father, your word is truth (ἀλήθεια).[10]  By word (λόγος) Jesus may have alluded to Himself—I am the way, and the truth (ἀληθείας, another form of ἀλήθεια), and the life[11]—but He was born a human baby and socialized into all of the rabbinic lore of his time.  He grew to become the person I know and love by preferring a collection of writings remarkably similar to the Old Testament I read today, which He called τὸν λόγον τοῦ θεοῦ (Matthew 15:6; Mark 7:13; Luke 8:21; Luke 11:28) or ὁ λόγος τοῦ θεοῦ (Luke 8:11; John 10:35).  Both were translated the word of God.

After his resurrection He said to his disciples (Luke 24:44-49 NET):

“These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled” [Table]. Then he opened their minds so they could understand the scriptures, and said to them, “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem.  You are witnesses of these things.  And look, I am sending you what my Father promised.  But stay in the city until you have been clothed with power from on high” [Table].

His devotion to the truth of those writings was so fierce it terrified Peter and the other disciples (Matthew 26:52-56 NET):

Then Jesus said to him, “Put your sword back in its place!  For all who take hold of the sword will die by the sword [Table].  Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now?  How then would the scriptures that say it must happen this way be fulfilled?”  At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw?  Day after day I sat teaching in the temple courts, yet you did not arrest me.  But this has happened so that the scriptures of the prophets would be fulfilled.”  Then all the disciples left him and fled.

Unqualified or not I will get up each morning, take whatever faithfulness I am given and follow Jesus through the scriptures.  I desire to do this to know Him and his Father.  He has given me a hunger and thirst for his righteousness.  And I need to do this lest the sin in my flesh overtake me.  Who would have thought of my sinfulness, my utter inability to do righteousness apart from the fruit of the Spirit, as my advantage over Jaco Gericke or Robert Price? I have not come to call the righteous, but sinners to repentance,[12] Jesus answered the Pharisees and their experts in the law.

Admittedly, it takes some faith to find any coherent knowledge of God in his seemingly disparate judgments of Achan and David, but I think they are consistent with Jesus’ command: Do not judge so that you will not be judged.  For by the standard you judge you will be judged, and the measure you use will be the measure you receive.[13]

Achan was part of the army that had judged/condemned Jericho: They annihilated with the sword everything that breathed in the city, including men and women, young and old, as well as cattle, sheep, and donkeys.[14]  David sent out Joab with his officers and the entire Israelite army.  They defeated the Ammonites and besieged Rabbah.  But David stayed behind in Jerusalem.[15]  Both were judged accordingly.

“This is what the Lord (yehôvâh, יהוה) says,” Nathan said to David, “‘I am about to bring disaster on you from inside your own household!  Right before your eyes I will take your wives and hand them over to your companion.  He will have sexual relations with your wives in broad daylight!  Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’”[16]

Despite Nathan’s warning David was merciful to his sons Amnon (2 Samuel 13:1-21) and Absalom (2 Samuel 14:21-33), though that mercy was perhaps the most immediate cause[17] of the prophecy’s fulfillment.  Absalom parlayed Amnon’s death (2 Samuel 13:23-37) into a credible political argument that he was the law and order choice for king (2 Samuel 15:1-6).  I have thought at times that David—the chief law enforcement official in Israel—if he had been strict with his sons, if he had at least left Absalom in self-imposed exile, may have avoided the consequence of Nathan’s prophecy.  But Jesus said in a parable (Matthew 18:32-35 NET):

“Then his lord called the first slave and said to him, ‘Evil slave!  I forgave (ἀφῆκα, a form of ἀφίημι) you all that debt because you begged me!  Should you not have shown mercy to your fellow slave, just as I showed it to you?’  And in anger his lord turned him over to the prison guards to torture him until he repaid all he owed.  So also my heavenly Father will do to you, if each of you does not forgive (ἀφῆτε, another form of ἀφίημι) your brother from your heart.”

Paul quoted David from the Septuagint: Blessed are those whose lawless deeds are forgiven, and whose sins are covered…[18]  The original word in Hebrew was not kâphar or kôpher from Genesis 6:14, and cover it with pitch.  David chose kâsâh (כסוי): The waters completely inundated the earth so that even all the high mountains under the entire sky were covered (kâsâh).[19]  Two forms of kâsâh occur in this Psalm (32:1-6 Tanakh):

Blessed is he whose transgression is forgiven, whose sin is covered (kâsâh, כסוי) [Table].  Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile [Table].  When I kept silence, my bones waxed old through my roaring all the day long.  For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer.  Selah.

I acknowledge my sin unto thee, and mine iniquity have I not hid (kâsâh, כסיתי).  I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin.  Selah.

For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.

Therefore you are without excuse, Paul wrote believers in Rome, whoever you are, when you judge someone else (Romans 2:1-8 NET):

For on whatever grounds you judge another, you condemn yourself, because you who judge practice the same things.  Now we know that God’s judgment is in accordance with truth (ἀλήθειαν, a form of ἀλήθεια) against those who practice such things.  And do you think, whoever you are, when you judge those who practice such things and yet do them yourself, that you will escape God’s judgment?  Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God’s kindness leads you to repentance?  But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!  He will reward each one according to his works: eternal life to those who by perseverance in good works seek glory and honor and immortality, but wrath and anger to those who live in selfish ambition and do not obey (ἀπειθοῦσι, a form of ἀπειθέω) the truth (ἀληθείᾳ, another form of ἀλήθεια) but follow unrighteousness.

Near the end of the interview with Jaco Gericke, Robert Price described what he called “Practicing the Absence of God”:

What you use to say was the leading of the Holy Spirit, this internal voice—“Oh, don’t you want to come back? Aren’t you really just trying to escape the implications of the truth?”—you have to eventually regard that as you once did temptations to sin, because intellectually that’s what’s going on.  That’s what it is.  You have to say, “No, I’m sorry, I know better than that.  I’m not going to listen to that.  I’m going to go ahead and make a new start.”

Once you have Nietzsche in your head it’s easy to argue that Jesus’ command, Do not judge, was given, not because He is Yahweh come in human flesh but, because He was as desperate for the scriptures to be true as I am, and so, reasoned and argued in a similar manner.  He was ignorant of, or confused about, the esoteric knowledge that Jaco Gericke and Robert Price possess.  Of course, if Jesus was ignorant or confused, please grant me his ignorance and confusion.  For once you have Nietzsche in your head, it’s just as easy to see that Nietzsche raised unbelief to a high art and faithfully followed that art as its reductio ad absurdum.

A table comparing Romans 4:7 and Psalm 32:1 in the Septuagint follows.

 

Romans 4:7 (NET)

 Parallel Greek Psalm 32:1 (Septuagint)

Psalm 31:1 (NETS)
Blessed are those whose lawless deeds are forgiven, and whose sins are covered… μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι Happy are those whose lawless behavior was forgiven and whose sins were covered over.

[1] Genesis 6:14b (NET)

[2] Condemnation or Judgment? – Part 14; Forgiven or Passed Over? Part 4

[3] homonym

[4] Joshua 7:21a (NET) Table

[5] Joshua 7:21b (NET) Table

[6] 2 Samuel 11:8a (NET)

[7] 2 Samuel 11:15 (NET), ונכה

[8] It is not the same Hebrew word as Exodus 20:13, but Nathan said, You have killed (hârag, הרגת) him with the sword of the Ammonites (2 Samuel 12:9b NET).  But if a man willfully attacks his neighbor to kill (hârag, להרגו) him cunningly, yehôvâh said, you will take him even from my altar that he may die (Exodus 21:14 NET).

[9] Joshua 6:19 (NET)

[10] John 17:17 (NET)

[11] John 14:6 (NET)

[12] Luke 5:32 (NET)

[13] Matthew 7:1, 2 (NET) Table

[14] Joshua 6:21 (NET)

[15] 2 Samuel 11:1 (NET)

[16] 2 Samuel 12:11, 12 (NET) Table1 Table2

[17] I have written some on this topic: David’s Forgiveness, Part 5; David’s Forgiveness, Part 6; David’s Forgiveness, Part 7; David’s Forgiveness, Part 8; David’s Forgiveness, Part 9; David’s Forgiveness, Part 10 ; David’s Forgiveness, Part 11; David’s Forgiveness, Part 12; David’s Forgiveness, Part 13

[18] Romans 4:7 (NET)

[19] Genesis 7:19 (NET), ויכסו

Romans, Part 66

Posted on by

I am still considering, by a very long way around, Rejoice in hope, endure in suffering, persist in prayer[1] as a description of love rather than as rules to obey.  In this particular essay I’m attempting to add some detail if not some clarity to the questions asked at the end of the previous essay: Were the Benjaminites wholehearted supporters of the children of Belial’s right to know any strange man who wandered into town or to gang-rape young women?  Or did they decide that it was better to die fighting than to acknowledge the children of Belial among them and give their brothers legal cause to slaughter the inhabitants of that city with the sword; annihilate with the sword everyone in it[2]?

I assumed since the story of the Levite and his concubine came late in the book of Judges that it happened late in the time period that the Judges led Israel.  But the high priest at the time was none other than Phinehas son of Eleazar, son of Aaron.[3]

The Priest Lists
1 Chronicles 6:3b-15 (NET) 1 Chronicles 6:50-53 (NET) Ezra 7:1-5 (NET)
Aaron Aaron Aaron
Eleazar Eleazar Eleazar
Phinehas Phinehas Phinehas
Abishua Abishua Abishua
Bukki Bukki Bukki
Uzzi Uzzi Uzzi
Zerahiah Zerahiah Zerahiah
Meraioth Meraioth Meraioth
Amariah Amariah
Ahitub Ahitub
Zadok Zadok
Ahimaaz Ahimaaz
Azariah
Johanan
Azariah[4] Azariah
Amariah Amariah
Ahitub Ahitub
Zadok Zadok
Shallum Shallum
Hilkiah Hilkiah
Azariah Azariah
Seraiah[5] Seraiah
Jehozadak[6] Ezra

Phinehas was introduced apparently as a boy who took a javelin in his hand.[7]  And now I see what I never saw before in these events (Numbers 25:1-5 NET).

When Israel lived in Shittim, the people began to commit sexual immorality (zânâh, לזנות; Septuagint: ἐκπορνεῦσαι, a form of ἐκπορνεύω) with the daughters of Moab.  These women invited the people to the sacrifices of their gods (ʼĕlôhı̂ym, אלהיהן); then the people ate and bowed down to their gods (ʼĕlôhı̂ym, לאלהיהן).  When Israel joined themselves to Baal-peor (baʽal peʽôr, פעור), the anger of the Lord (yehôvâh, יהוה) flared up against Israel.  The Lord (yehôvâh, יהוה) said to Moses, “Arrest all the leaders (rôʼsh, ראשי) of the people, and hang them up before the Lord (yehôvâh, ליהוה) in broad daylight, so that the fierce anger of the Lord (yehôvâh, יהוה) may be turned away from Israel.”  So Moses said to the judges (shâphaṭ, שפטי) of Israel, “Each of you must execute (hârag, הרגו) those of his men who were joined to Baal-peor (baʽal peʽôr, פעור).”

Moses and the whole community of the Israelites, were weeping at the entrance of the tent of meeting.[8]  I don’t know if they wept because of the sorrow believers feel when those who profess faith are found in sin or because their leaders[9] were about to be executed or because of an unspecified[10] plague that ravaged them.   But as the people wept Zimri,[11] a man of Israel, paraded Cozbi,[12] a Midianite woman, before them.

When Phinehas son of Eleazar, the son of Aaron the priest, saw it, he got up from among the assembly, took a javelin in his hand, and went after the Israelite man into the tent and thrust through the Israelite man and into the woman’s abdomen.[13]  Every other time I’ve read this I assumed that Phinehas was also a priest, acting with yehôvâh’s authority, prompted by his Holy Spirit.  But suspecting now that he was an upstart boy as liable to judgment and condemnation for his action as not, I hear yehôvâh’s words differently (Numbers 25:10-13 NET): 

The Lord (yehôvâh, יהוה) spoke to Moses: “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal for my sake among them, so that I did not consume the Israelites in my zeal.  Therefore, announce: ‘I am going to give to him my covenant of peace.  So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God (ʼĕlôhı̂ym, לאלהיו), and has made atonement for the Israelites.’”

So the plague was stopped from the Israelites.  Those that died in the plague were 24,000.[14]  And Phinehas lived to become the high priest advising the brotherhood assembled  at Gibeah demanding the lives of the children of Belial.  Unless he lived three hundred[15] or more years (and that remarkable feat wasn’t mentioned) this was not at the end of the rule of the Judges.  So I consider again the preamble of the book of Judges (Judges 2:18, 19 NET):

When the Lord (yehôvâh, יהוה) raised up leaders (shâphaṭ, שפטים) for them, the Lord (yehôvâh, יהוה) was with each leader (shâphaṭ, השפט) and delivered the people from their enemies while the leader (shâphaṭ, השופט) remained alive.  The Lord (yehôvâh, יהוה) felt sorry for them when they cried out in agony because of what their harsh oppressors did to them.  When a leader (shâphaṭ, השופט) died, the next generation would again act more wickedly than the previous one.  They would follow after other gods, worshiping them and bowing down to them.  They did not give up their practices or their stubborn ways [Table].

It is disheartening and a bit disconcerting (though not entirely implausible) to place the events at Gibeah at or near the top of this downward spiral rather than at its bottom.  But dating it nearer Israel’s conquest of annihilation against the prior inhabitants of Canaan may go a long way toward explaining the vindictiveness of the brotherhood toward their brothers.  Consider Phinehas’ formative education (Numbers 31:1-3 NET).

The Lord (yehôvâh, יהוה) spoke to Moses:  “Exact (nâqam, נקם; Septuagint: ἐκδίκει, a form of ἐκδικέω) vengeance (neqâmâh, נקמת; Septuagint: ἐκδίκησιν, a form of ἐκδίκησις) for the Israelites on the Midianites – after that you will be gathered to your people.”

So Moses spoke to the people: “Arm men from among you for the war, to attack the Midianites and to execute the Lord’s (yehôvâh, יהוה) vengeance (neqâmâh, נקמת; Septuagint: ἐκδίκησιν, a form of ἐκδίκησις) on Midian.

So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge of the holy articles and the signal trumpets.[16]  They killed all the men, including Balaam son of Beor.[17]  But Moses was furious[18] (Numbers 31:15-18 NET):

Moses said to them, “Have you allowed all the women to live?  Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord (yehôvâh, ביהוה) in the matter of Peor – which resulted in the plague among the community of the Lord (yehôvâh, יהוה)!  Now therefore kill every boy, and kill every woman who has had sexual intercourse (mishkâb, למשכב) with a man.  But all the young women who have not had sexual intercourse (mishkâb, משכב) with a man will be yours.

I want to pause a moment to consider Balaam, to challenge and enlighten my own parochialism.  The Israelites killed Balaam son of Beor, the omen (qâsam, הקוסם) reader, along with the others.[19]  When you enter the land the Lord (yehôvâh, יהוה) your God (ʼĕlôhı̂ym, אלהיך) is giving you, Moses said to Israel, you must not learn the abhorrent practices of those nations.  There must never be found among you anyone who sacrifices his son or daughter in the fire, anyone who practices divination (qesem, קסם), an omen (qâsam, קסמים) reader, a soothsayer (nâchash, ומנחש), a sorcerer, one who casts spells, one who conjures up spirits, a practitioner of the occult, or a necromancer.  Whoever does these things is abhorrent to the Lord (yehôvâh, יהוה) and because of these detestable things the Lord (yehôvâh, יהוה) your God (ʼĕlôhı̂ym, אלהיך) is about to drive them out from before you.[20]  Balaam was not a son of Israel but was of Pethor in Aram Naharaim.[21]  He was certainly no follower of Jesus.

Yet while not denying the truth of any of this I must accept that yehôvâh used Balaam as his prophet to Balak.  But the angel of the Lord (yehôvâh, יהוה) said to Balaam, “Go with the men, but you may only speak the word that I will speak to you.”  So Balaam went with the princes of Balak.[22]  Then the Lord (yehôvâh, יהוה) put a message in Balaam’s mouth and said, “Return to Balak, and speak what I tell you.”[23] Then the Lord (yehôvâh, יהוה) met Balaam and put a message in his mouth and said, “Return to Balak, and speak what I tell you.”[24]

Balaam was affected by his association with yehôvâh.   He uttered his oracle[25] (mâshâl, משלו; also translated discourse and speech).  How can I curse one whom God (ʼêl, אל) has not cursed, or how can I denounce one whom the Lord (yehôvâh, יהוה) has not denounced?[26] Must I not be careful to speak what the Lord (yehôvâh, יהוה) has put in my mouth?[27]  Did I not tell you, ‘All that the Lord (yehôvâh, יהוה) speaks, I must do’?[28]  When Balaam saw that it pleased the Lord (yehôvâh, יהוה) to bless Israel, he did not go as at the other times to seek for omens (nachash, נחשים), but he set his face toward the wilderness.[29] 

This is not to say that Israel was wrong to kill Balaam when they found him in Midian.  If yehôvâh wanted to spare him, He could have warned Moses or Balaam himself.  If Balaam was warned but refused or was too fearful to flee, that is another story I won’t know for the time being.  And Balaam was not made perfect.  He still tried to accommodate his employers’ desire to destroy Israel by counseling them [in the name of Baal-peor(?)] how to use women to trip them up.  The Children of God called it “Flirty Fishing.”  Balaam was not fit to be a prophet of Israel (Deuteronomy 18:13-15 NET): 

You must be blameless before the Lord (yehôvâh, יהוה) your God (ʼĕlôhı̂ym, אלהיך), Moses continued.  Those nations that you are about to dispossess listen to omen (qâsam, קסמים) readers and diviners, but the Lord (yehôvâh, יהוה) your God (ʼĕlôhı̂ym, אלהיך) has not given you permission to do such things. The Lord (yehôvâh, יהוה) your God (ʼĕlôhı̂ym, אלהיך) will raise up for you a prophet like me from among you – from your fellow Israelites; you must listen to him [Table].

To pick up again with Phinehas’ formative education: The Israelites sent Phinehas, son of Eleazar, the priest, to the land of Gilead to the Reubenites, Gadites, and the half-tribe of Manasseh[30] to investigate why they had built an impressive altar[31] near the west bank of the Jordan River.  Tensions were running high, as high if not higher, then when the descendants of Reuben and Gad petitioned[32] Moses, Eleazar the priest, and the leaders of the community[33] for possession of the conquered land east of the Jordan.  Moses, forbidden to enter the promised land and near death, assumed that the descendants of Reuben and Gad plotted to discourage Israel from entering that land.  He said (Numbers 32:14, 15 NET):

Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord (yehôvih, יהוה) against the Israelites.  For if you turn away from following him, he will once again abandon them in the wilderness, and you will be the reason for their destruction.

This is the end of a fearful diatribe that twice mentions yehôvâh’s anger: So the anger of the Lord (yehôvâh, יהוה) was kindled that day,[34] and, So the Lord’s (yehôvâh, יהוה) anger was kindled against the Israelites.[35]  Whatever the fear of the Lord meant to yehôvâh, to Moses at that moment it meant fearing what yehôvâh could do to the whole of Israel if any disobeyed Him.

The descendants of Reuben and Gad joined their brothers in the conquest of Canaan west of the Jordan, but after they were blessed by Joshua and released to return home they built a strange altar.  When the Israelites heard this, the entire Israelite community assembled at Shiloh to launch an attack against them.[36]  They sent Phinehas and ten leaders with this message instead: “The entire community of the Lord (yehôvâh, יהוה) says, ‘Why have you disobeyed the God (ʼĕlôhı̂ym, באלהי) of Israel by turning back today from following the Lord (yehôvâh, יהוה)?  You built an altar for yourselves and have rebelled today against the Lord (yehôvâh).’”[37] The same fear, what yehôvâh might do to the whole community, is evident (Joshua 22:17, 18, 22a NET):

The sin we committed at Peor was bad enough.  To this very day we have not purified[38] ourselves; it even brought a plague on the community of the Lord (yehôvâh, יהוה).  Now today you dare to turn back from following the Lord (yehôvâh, יהוה)!  You are rebelling today against the Lord (yehôvâh, ביהוה); tomorrow he may break out in anger against the entire community of Israel….When Achan son of Zerah disobeyed the command about the city’s riches, the entire Israelite community was judged…

The descendants of Reuben and Gad replied (Joshua 22:24-27 NET):

We swear we have done this because we were worried that in the future your descendants would say to our descendants, ‘What relationship do you have with the Lord (yehôvâh, וליהוה) God (ʼĕlôhı̂ym, אלהי) of Israel?  The Lord (yehôvâh, יהוה) made the Jordan a boundary between us and you Reubenites and Gadites.  You have no right to worship the Lord (yehôvâh, ביהוה).’  In this way your descendants might cause our descendants to stop obeying (yârêʼ, ירא) the Lord (yehôvâh, יהוה).  So we decided to build this altar, not for burnt offerings and sacrifices, but as a reminder to us and you, and to our descendants who follow us, that we will honor the Lord (yehôvâh, יהוה) in his very presence with burnt offerings, sacrifices, and tokens of peace.  Then in the future your descendants will not be able to say to our descendants, ‘You have no right to worship the Lord (yehôvâh, ביהוה).’

It is remarkable that soldiers on their way home to wives and families would even consider such a thing.  But in such tense times the descendants of Reuben and Gad had faced heightened suspicion from Moses and apparently the rest of Israel ever since they expressed a desire for land east of the Jordan that was ideal for cattle: Now the Reubenites and the Gadites possessed a very large number of cattle.[39]  Phinehas had even insinuated that there might be something wrong with the land: But if your own land is impure, cross over to the Lord’s (yehôvâh, יהוה) own land, where the Lord (yehôvâh, יהוה) himself lives, and settle down among us.[40]  (Gibeah, by the way, was west of the Jordan in the Lord’s own land, where the Lord himself lives.)

I will sharpen my lightning-like sword, and my hand will grasp hold of the weapon of judgment (Septuagint: κρίματος, a form of κρίμα); yehôvâh said, I will execute vengeance (Septuagint: δίκην, a form of δίκη) on my foes, and repay those who hate me![41]  He chose the soldiers of Israel as his weapon against the inhabitants of Canaan.  But his work is perfect (Septuagint: ἀληθινὰ, a form of ἀληθινός), for all his ways are just (Septuagint: κρίσεις, a form of κρίσις).  He is a reliable (Septuagint: πιστός) God (ʼêl, אל) who is never unjust (Septuagint: ἀδικία), he is fair (Septuagint: δίκαιος) and upright.[42]

To be that weapon those soldiers and all Israel must be that perfect in his sight.  Jesus knew what He was talking about when He taught: Do not judge (κρίνετε, a form of κρίνω) so that you will not be judged (κριθῆτε, another form of κρίνω).  For by the standard (κρίματι, another form of κρίμα) you judge (κρίνετε, another form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and the measure you use will be the measure you receive.[43]

To achieve that perfection through a kind of “natural selection” (e.g., the death of those who did not achieve it) and the fear of that death, or the fear of whatever else yehôvâh’s anger might do to the living, puts the flesh, the Belial if you will, under tremendous pressure.  Perfection achieved in this manner exists only as long as the pressure that created it.  Relax that pressure ever so slightly and the flesh, the Belial, erupts as it did among the sons of Belial at Gibeah.  And so we find Phinehas, who lived his entire life under that kind of pressure, attempting to put the toothpaste back in the tube by the only means he knows.

Granted, the descendents of Benjamin didn’t respond to the situation like innocent men.  As a case in point hear the response of the descendents of Reuben and Gad (Joshua 22:22, 23 NET): 

El (אל), God (ʼĕlôhı̂ym, אלהים), the Lord (yehôvâh, יהוה)!  El (אל), God (ʼĕlôhı̂ym, אלהים), the Lord (yehôvâh, יהוה)!  He knows the truth!  Israel must also know!  If we have rebelled or disobeyed the Lord (yehôvâh, ביהוה), don’t spare us today!  If we have built an altar for ourselves to turn back from following the Lord (yehôvâh, יהוה) by making burnt sacrifices and grain offerings on it, or by offering tokens of peace on it, the Lord (yehôvâh, יהוה) himself will punish (bâqash, יבקש; Septuagint: ἐκζητήσει, a form of ἐκζητέω) us. 

Reach agreement quickly with your accuser while on the way to court, Jesus taught, or he may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.[44]  When Phinehas the priest and the community leaders and clan leaders who accompanied him heard the defense of the Reubenites, Gadites, and the Manassehites, they were satisfied.  Phinehas, son of Eleazar, the priest, said to the Reubenites, Gadites, and the Manassehites, “Today we know that the Lord (yehôvâh, יהוה) is among us, because you have not disobeyed the Lord (yehôvâh, ביהוה) in this.  Now you have rescued the Israelites from the Lord’s (yehôvâh, יהוה) judgment (yâd, מיד; Septuagint: χειρὸς, a form of χείρ).”[45]

I’ll pick this up in the next essay.

Romans, Part 67

Back to Romans, Part 68

Back to Romans, Part 72

Back to Paul’s Religious Mind Revisited, Part 3

[1] Romans 12:12 (NET)

[2] Deuteronomy 13:15 (NET)

[3] Judges 20:28a (NET)

[4] Johanan was the father of Azariah, who served as a priest in the temple Solomon built in Jerusalem. (1 Chronicles 6:10 NET)

[5] 2 Kings 25:18, Jeremiah 52:24 (NET)

[6] Jehozadak went into exile when the Lord sent the people of Judah and Jerusalem into exile by the hand of Nebuchadnezzar. (1 Chronicles 6:15 NET)

[7] Numbers 25:7 (NET)

[8] Numbers 25:6b (NET)

[9] The leaders of the people were rôʼsh, not  baʽal, and not belı̂yaʽal.

[10] Frankly, I don’t know if this plague was a deadly disease, the execution of the leaders of the people, the rampant ἐκπορνεῦσαι (Hebrew: zânâh, לזנות) of the people (and the word is people not men) with the daughters of Moab, or both of the latter.

[11] Numbers 25:14 (NET)

[12] Numbers 25:15 (NET)

[13] Numbers 25:7, 8a (NET)

[14] Numbers 25:8b, 9 (NET)

[15] Judges 11:26 (NET)

[16] Numbers 31:6 (NET)

[17] Numbers 31:7, 8 (NET)

[18] Numbers 31:14a (NET)

[19] Joshua 13:22 (NET)

[20] Deuteronomy 18:9-12 (NET)

[21] Deuteronomy 23:4b (NET)

[22] Numbers 22:35 (NET)

[23] Numbers 23:5 (NET)

[24] Numbers 23:16 (NET)

[25] Numbers 23:7a (NET)

[26] Numbers 23:8 (NET)

[27] Numbers 23:12 (NET)

[28] Numbers 23:26b (NET)

[29] Numbers 24:1 (NET)

[30] Joshua 22:13 (NET)

[31] Joshua 22:10 (NET)

[32] Numbers 32:5 (NET)

[33] Numbers 32:2 (NET)

[34] Numbers 32:10 (NET)

[35] Numbers 32:13 (NET)

[36] Joshua 22:12 (NET)

[37] Joshua 22:16 (NET)

[38] Did Phinehas’ zeal bring a “premature” halt to the execution of those who were joined to Baal-peor?  The Lord spoke to Moses: “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal for my sake among them…”

[39] Numbers 32:1 (NET)

[40] Joshua 22:19a (NET)

[41] Deuteronomy 32:41 (NET)

[42] Deuteronomy 32:4 (NET)

[43] Matthew 7:1, 2 (NET) Table

[44] Matthew 5:25 (NET)

[45] Joshua 22:30, 31 (NET)

Son of God – John, Part 2

Posted on by

The next occurrence of Son of God (υἱοῦ τοῦ θεοῦ) in John’s Gospel is found in verse 18 of the third chapter.

KJV

NAS

NET
3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. The one who believes in him is not condemned.  The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God.

The first thing I noticed here is that the KJV has believeth on the Son of God where the NAS and NET have believes in the Son of God.  The Greek word is εἰς[1] which is to or into.  Believe into the Son of God is an interesting image of entering in to the Son of God or the life of the Son of God, everyone who believes in (εἰς) him will…have eternal life.[2]  In Romans 10:11 below the Greek word is ἐπ᾿ (a form of ἐπί)[3] which is on or upon, but the NAS and NET translators still rendered it in.

KJV

NAS

NET
10:11 For the scripture saith, Whosoever believeth on him shall not be ashamed. For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” For the scripture says, “Everyone who believes in him will not be put to shame.”

This is also an interesting image of resting upon the Son of God: He is like a man building a house, who dug down deep, and laid the foundation on (ἐπὶ) bedrock.[4]  Apparently the translators picked one of these two images and stuck with it.

Again, in John 3:18 κρίνεται (another form of κρίνω[5]) was translated condemned in the KJV and NET and judged in the NAS.  Whatever God did not send his Son into (εἰς) the world to do in verse 17 was not done to the one who believes in (εἰς) Him.  The one who does not believe has been condemned already.[6]  The Greek word translated condemned in the KJV and NET and judged in the NAS is κέκριται (another form of κρίνω).  So whatever God did not send his Son into (εἰς) the world to do is done already to the one who does not believe…because he has not believed in the name of the one and only Son of God.[7]  So what is it that God did not send his Son into the world to do, that was not done to those who believe in the Son of God, but done already to those who do not believe?  Here is where the three translations diverge.

KJV

NAS

NET
3:19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. Now this is the basis for judging: that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil.

In the KJV and NAS the condemnation or judgment that God did not send his Son into the world to do, that was not done to those who believe in the Son of God, but was done already to those who do not believe was that light is come into the world, and men loved darkness rather than light (KJV), and that the Light has come into the world, and men loved the darkness rather than the Light (NAS) respectively.  In the NET the condemnation is not clearly defined, only that the light has come into the world and people loved the darkness rather than the light is the basis for making an unspecified condemnation (or, judgment, as the case may be).

Here the Greek word is κρίσις.[8]  The translators of the KJV and NAS treated κρίσις as if it were the noun of the verb κρίνω.  The translators of the NET did not.  The translators of the NET are probably about my age.  I assume they were socialized into a gospel similar to mine: believe in the Lord Jesus Christ or burn in hell for all eternity.  Their translation of John 3:16-19 certainly supports that gospel.  The unspecified condemnation, then, would be to burn in hell for all eternity.  It is just; it is justice because light has come into the world and people loved the darkness rather than the light.  In other words, Jesus has been here and gone and people prefer their sins to Jesus’ righteousness.  Why are people like this? Because their deeds [are] evil.  So people loving darkness rather than light when light has come into the world is a basis for judging them.  It makes perfect sense relative to the gospel I was socialized into, but is it what the Scripture says?

I was surprised to discover that John 3:1-15 didn’t necessarily support[9] “believe in the Lord Jesus Christ or burn in hell for all eternity.”  But I could let it go because I was confident that John 3:16-21 was completely clear on the matter.  Now that confidence is shaken and it is that much more difficult for me to let go.  Every thought, every word comes slowly.  But I will consider the alternative implications of κρίσις being the noun that is equivalent to the verb κρίνω.

“For God did not send the Son into the world to judge (κρίνῃ, another form of κρίνω; NET condemn) the world…”

John 3:17a (NAS)

 “Do not judge (κρίνετε, another form of κρίνω) so that you will not be judged (κριθῆτε, another form of κρίνω).  For by the standard you judge (κρίνετε, another form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and the measure you use will be the measure you receive.”

Matthew 7:1, 2 (NET)
Now this is the basis for judging (κρίσις): that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil.

John 3:19 (NET)

 Speak and act as those who will be judged (κρίνεσθαι, another form of κρίνω) by a law that gives freedom.  For judgment (κρίσις) is merciless for the one who has shown no mercy.  But mercy triumphs over judgment (κρίσεως, a form of κρίσις).

James 2:12, 13 (NET)

In this round I began with the NAS translation, “For God did not send the Son into the world to judge (κρίνῃ; NET condemn) the world…”[10]  The word κρίνῃ (a form of κρίνω) was only used once in the New Testament.  I can’t say that judge is a better translation than condemn.  I can only observe the symmetries if judge were accepted as the better translation.  If the Father did not send his Son into the world to judge the world, then it makes perfect sense that Jesus taught his disciples not to judge: “Do not judge (κρίνετε, another form of κρίνω) so that you will not be judged (κριθῆτε, another form of κρίνω).  For by the standard you judge (κρίνετε, another form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and the measure you use will be the measure you receive.”[11]

The Greek words κρίνετε, κριθῆτε and κριθήσεσθε are also forms of κρίνω and are translated do judge and you judge, and you will be judged in the NET.  The negation comes from Μὴ[12] in the first instance of κρίνετε (Μὴ κρίνετε, Do not judge) and μὴ κριθῆτε (you will not be judged [‘Μ’ is the uppercase and ‘μ’ the lowercase of the letter ‘mu’ in the Greek alphabet]).  And this is a “qualified negation” according to Strong’s Concordance as compared to the “absolute denial” of οὐ,[13] the negation used in God did not (οὐ) send his Son into the world to condemn (or, judge) the world,[14] and, The one who believes in him is not (οὐ) condemned (or, judged).[15]

It also makes sense to me that Jesus’ half-brother James would have a handle on judging, judgment and mercy from growing up in the home with his elder brother, while Paul the former Pharisee had to learn that lesson sometime after he wrote 1 Corinthians 5 and before Galatians 6:1-5.  Another thing worth noting is that the NET translators treated κρίσις as if it were the noun for the verb κρίνεσθαι (another form of κρίνω): Speak and act as those who will be judged (κρίνεσθαι) by a law that gives freedom.  For judgment (κρίσις) is merciless for the one who has shown no mercy.  But mercy triumphs over judgment (κρίσεως).[16]  And finally, κρίσις was translated simply judgment.  There is nothing intrinsic to the word ending that justifies translating it the basis for judging in John 3:19 (NET).

[2] John 3:16b (NET)

[4] Luke 6:48 (NET)

[6] John 3:18b (NET)

[7] John 3:18b (NET)

[9] I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter (εἰσελθεῖν) the kingdom of God (John 3:5 NET), may provide support for “believe in the Lord Jesus Christ or burn in hell for all eternity.”  On the other hand it may have been Jesus’ way of turning a phrase when Nicodemus said, He cannot enter (εἰσελθεῖν) his mother’s womb and be born a second time (John 3:4 NET).

[10] John 3:17a (NAS)

[11] Matthew 7:1, 2 (NET) Table

[14] John 3:17a (NET)

[15] John 3:18a (NET)

[16] James 2:12, 13 (NET)

The Will of God – Jesus, Part 1

Posted on by

For whoever does (ποιήσῃ, a form of ποιέω) the will (θέλημα) of God is my brother and sister and mother,1 Jesus said.  I searched to see what else Jesus said about the θέλημα of God.  So pray this way: Our Father in heaven, may your name be honored, may your kingdom come, may your will (θέλημα) be done (γενηθήτω, a form of γίνομαι) on earth2 as it is in heaven [Table].3  Jesus associated his Father’s will being done or becoming on earth as it is in heaven with his name being honored and the coming of his kingdom.  And this was in contrast to the prayer of the Gentiles (Matthew 6:7, 8 NET).

When you pray, do not babble repetitiously4 like the Gentiles, because they think that by their many words they will be heard.  Do not be like them, for your Father knows what you need before you ask him.

“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven – only the one who does (ποιῶν, another form of ποιέω) the will (θέλημα) of my Father in heaven,”5 Jesus said.  “On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy6 in your name, and in your name cast out demons and do (ἐποιήσαμεν, another form of ποιέω) many powerful deeds (δυνάμεις, a form of δύναμις)?’ [Table]  Then I will declare to them, ‘I never knew (ἔγνων, a form of γινώσκω) you.  Go away from me, you lawbreakers (KJV, that work [ἐργαζόμενοι, a form of ἐργάζομαι] iniquity [ἀνομίαν, a form of ἀνομία])!’”7

That statement has always shocked me.  The only sense I have ever made of these miracle working lawbreakers who are unknown to Jesus is by contrast to those who love (ἀγαπῶσιν, a form of ἀγαπάω) God, who are called (κλητοῖς, a form of κλητός) according to his purpose, because those whom he foreknew (προέγνω, a form of προγινώσκω) he also predestined (προώρισεν, a form of προορίζω) to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.  And those he predestined (προώρισεν, a form of προορίζω), he also called (ἐκάλεσεν, a form of καλέω); and those he called (ἐκάλεσεν, a form of καλέω), he also justified (ἐδικαίωσεν, a form of δικαιόω); and those he justified (ἐδικαίωσεν, a form of δικαιόω), he also glorified (ἐδόξασεν, a form of δοξάζω).8

After I wrote that it felt a bit lazy on my part.  The least I could do is a Google search, I thought.  I typed in “spiritist Jesus” and got 1,090,000 entries in 0.30 seconds.  Obviously, Jesus is more aware of my world than I am.  I didn’t spend enough time there to verify miracles or ascertain violations of God’s law.  But since there are apparently spiritists claiming allegiance to Jesus I’ll repeat the law.

Do not turn to the spirits of the dead and do not seek familiar spirits to become unclean by them.  I am the Lord your God.9  A man or woman who has in them a spirit of the dead or a familiar spirit must be put to death.10  Now I’m not advocating the death penalty for a spiritist any more than I would for an adulterer like me.  I quote the law simply to get some idea of its weight in God’s mind.  Its penalty is equivalent to adultery.  God never said that it was impossible to gain knowledge from the spirits of the dead or familiar spirits, he simply forbade his people from gaining that knowledge that way.

After Samuel the prophet died King Saul longed for his advice when the Lord would no longer answer him (1 Samuel 28:7-14 NET).

So Saul instructed his servants, “Find me a woman who is a medium, so that I may go to her and inquire of her.”

His servants replied to him, “There is a woman who is a medium in Endor.”

So Saul disguised himself and put on other clothing and left, accompanied by two of his men.  They came to the woman at night and said, “Use your ritual pit to conjure up for me the one I tell you.”

But the woman said to him, “Look, you are aware of what Saul has done; he has removed the mediums and magicians from the land!  Why are you trapping me so you can put me to death?”

But Saul swore an oath to her by the Lord, “As surely as the Lord lives, you will not incur guilt in this matter!”

The woman replied, “Who is it that I should bring up for you?”

He said, “Bring up for me Samuel.”

When the woman saw Samuel, she cried out loudly.  The woman said to Saul, “Why have you deceived me?  You are Saul!”

The king said to her, “Don’t be afraid!  What have you seen?”

The woman replied to Saul, “I have seen one like a god coming up from the ground!”

He said to her, “What about his appearance?”

She said, “An old man is coming up!  He is wrapped in a robe!”

Then Saul realized it was Samuel, and he bowed his face toward the ground and kneeled down.

Thus far the essentially rationalist bias of my mind can console itself with the idea that this was all mumbo jumbo.  After all, who knows what they were smoking in that ritual pit.  But I am also filled by the Holy Spirit who supplies me daily with faith (πίστις).  So when the Scripture continues, Samuel said to Saul, my biased, essentially rationalist, mind is compelled to sit down, shut up and pay attention (1 Samuel 28:15-19 NET).

“Why have you disturbed me by bringing me up?”

Saul replied, “I am terribly troubled!  The Philistines are fighting against me and God has turned away from me.  He does not answer me – not by the prophets nor by dreams.  So I have called on you to tell me what I should do.”

Samuel said, “Why are you asking me, now that the Lord has turned away from you and has become your enemy?  The Lord has done exactly as I prophesied!  The Lord has torn the kingdom from your hand and has given it to your neighbor David!  Since you did not obey the Lord (1 Samuel 15) and did not carry out his fierce anger against the Amalekites, the Lord has done this thing to you today.  The Lord will hand you and Israel over to the Philistines!  Tomorrow both you and your sons will be with me.  The Lord will also hand the army of Israel over to the Philistines!”

Jesus told a parable about a man with two sons.  He went to the first and said, “Son, go and work in the vineyard11 today.”  The boy answered, ‘I will not.’  But later he had a change of heart (μεταμεληθεὶς, a form of μεταμέλλομαι) and went.  The father went12 to the other13 son and said the same thing.  This boy answered, ‘I will, sir,’ but did not go.  Which of the two did (ἐποίησεν, another form of ποιέω) his father’s will (θέλημα)?14  Those standing there answered, the first, and Jesus did not dispute their answer.

That servant who knew (γνοὺς, another form of γινώσκω) his15 master’s will (θέλημα) but did not get ready or16 do (ποιήσας, another form of ποιέω) what his master asked (θέλημα) will receive a severe beating.  But the one who did not know (γνοὺς, another form of γινώσκω) his master’s will and did (ποιήσας, another form of ποιέω) things worthy of punishment will receive a light beating.  From everyone who has been given much, much will be required, and from the one who has been entrusted with much, even more will be asked.17

Jesus said to his disciples, “My food is to do18 (ποιήσω, another form of ποιέω) the will (θέλημα) of the one who sent me and to complete (τελειώσω, a form of τελειόω) his work (ἔργον).”19  For I have come down from heaven not to do my own will (θέλημα) but the will (θέλημα) of the one who sent me.20  And to the Jewish leaders He said, I can do (ποιεῖν, another form of ποιέω) nothing on my own initiative.  Just as I hear (ἀκούω), I judge (κρίνω), and my judgment (κρίσις) is just (δικαία, a form of δίκαιος), because I do not seek my own will (θέλημα), but the will (θέλημα) of the one who sent me.21

 

Addendum: December 6, 2020
Samuel described Saul’s offense as not fearing the Lord by the definition I gleaned from Deuteronomy.  He said, thou didst not hearken (Tanakh), you did not obey (NET), שָׁמַ֙עְתָּ֙ (shama`) in Hebrew in the Masoretic text, or you did not hear (NETS), thou didst not hearken (English Elpenor), ἤκουσας (a form of ἀκούω) in Greek in the Septuagint.  Saul didst not execute (Tanakh), and did not carry out (NET), עָשִֹ֥יתָ (asah) in Hebrew, or did not carry out (NET), thou didst not execute (English Elpenor), ἐποίησε(ν) (a form of ποιέω) in Greek.

Saul did not have the fear of the Lord: a heart to hear and do whatsoever the Lord our God shall speak.  Here, too, holy genocide was the whatsoever Saul refused to hear and do.

While I do think that Jesus is the fear of the Lord—the heart to hear and do whatsoever the Lord our God shall speak, He used the words hear and do somewhat differently (John 5:30 NET):

I can do (ποιεῖν, a form of ποιέω) nothing on my own initiative.  Just as I hear (ἀκούω), I judge, and my judgment is just because I do not seek my own will, but the will of the one who sent me.

As I hear, I judge (κρίνω) is Jesus’ unique take on “to hear and do whatsoever the Lord our God shall speak” (John 5:19b-23 NET):

I tell you the solemn truth, the Son can do (ποιεῖν, a form of ποιέω) nothing on his own initiative, but only what he sees the Father doing (ποιοῦντα, another form of ποιέω).  For whatever the Father does (ποιῇ, another form of ποιέω), the Son does (ποιεῖ, another form of ποιέω) likewise [Table].  For the Father loves the Son and shows him everything he does (ποιεῖ, another form of ποιέω), and will show him greater deeds 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.  Furthermore, the Father does not judge (κρίνει, a form of κρίνω) anyone, but has assigned all judgment (κρίσιν, a form of κρίσις) to the Son, so that all people will honor the Son just as they honor the Father.  The one who does not honor the Son does not honor the Father who sent him.

The standing order of the day for those who have been shown mercy (Romans 9:14-24; Matthew 18:21-35) remains (Matthew 7:1, 2 NET):

Do not judge (κρίνετε, another form of κρίνω) so that you will not be judged (κριθῆτε, another form of κρίνω).  For by the standard you judge (κρίνετε) you will be judged (κριθήσεσθε, another form of κρίνω), and the measure you use will be the measure (μετρηθήσεται, another form of μετρέω) you receive [Table].

Tables comparing Leviticus 19:31; 20:27; 1 Samuel 28:7; 28:8; 28:9; 28:10; 28:11; 28:12; 28:13; 28:14; 28:15; 28:16; 28:17; 28:18 and 28:19 in the Tanakh, KJV and NET, and tables comparing Leviticus 19:31; 20:27; 1 Samuel (Reigns, Kings) 28:7; 28:8; 28:9; 28:10; 28:11; 28:12; 28:13; 28:14; 28:15; 28:16; 28:17; 28:18 and 28:19 in the Septuagint (BLB and Elpenor) follow. Tables comparing Matthew 6:7; 7:22; 21:28; 21:30, 31; Luke 12:47 and John 4:34 in the NET and KJV follows those.

Leviticus 19:31 (Tanakh)

 Leviticus 19:31 (KJV)

Leviticus 19:31 (NET)
Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be defiled by them: I am HaShem your G-d. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God. Do not turn to the spirits of the dead and do not seek familiar spirits to become unclean by them.  I am the Lord your God.

Leviticus 19:31 (Septuagint BLB)

Leviticus 19:31 (Septuagint Elpenor)
οὐκ ἐπακολουθήσετε ἐγγαστριμύθοις καὶ τοῗς ἐπαοιδοῗς οὐ προσκολληθήσεσθε ἐκμιανθῆναι ἐν αὐτοῗς ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν οὐκ ἐπακολουθήσετε ἐγγαστριμύθοις καὶ τοῖς ἐπαοιδοῖς οὐ προσκολληθήσεσθε, ἐκμιανθῆναι ἐν αὐτοῖς· ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν

Leviticus 19:31 (NETS)

Leviticus 19:31 (English Elpenor)
You shall not follow after ventriloquists, and you shall not attach yourselves to enchanters, to be thoroughly polluted by them; it is I who am the Lord your God. Ye shall not attend to those who have in them divining spirits, nor attach yourselves to enchanters, to pollute yourselves with them: I am the Lord your God.

Leviticus 20:27 (Tanakh)

 Leviticus 20:27 (KJV)

Leviticus 20:27 (NET)
A man also or a woman that divineth by a ghost or a familiar spirit, shall surely be put to death; they shall stone them with stones; their blood shall be upon them. A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them. “‘A man or woman who has in them a spirit of the dead or a familiar spirit must be put to death.  They must pelt them with stones; their blood guilt is on themselves.’”

Leviticus 20:27 (Septuagint BLB)

Leviticus 20:27 (Septuagint Elpenor)
καὶ ἀνὴρ ἢ γυνή ὃς ἂν γένηται αὐτῶν ἐγγαστρίμυθος ἢ ἐπαοιδός θανάτῳ θανατούσθωσαν ἀμφότεροι λίθοις λιθοβολήσατε αὐτούς ἔνοχοί εἰσιν Καὶ ἀνὴρ ἢ γυνή, ὃς ἂν γένηται αὐτῶν ἐγγαστρίμυθος ἢ ἐπαοιδός, θανάτῳ θανατούσθωσαν ἀμφότεροι· λίθοις λιθοβολήσετε αὐτούς, ἔνοχοί εἰσι

Leviticus 20:27 (NETS)

Leviticus 20:27 (English Elpenor)
And a man or a woman—whoever among them becomes a ventriloquist or an enchanter, let both by death be put to death; with stones you shall stone them; they are liable. And [as for] a man or woman whosoever of them shall have in them a divining spirit, or be an enchanter, let them both die the death: ye shall stone them with stones, they are guilty.

1 Samuel 28:7 (Tanakh)

 1 Samuel 28:7 (KJV)

1 Samuel 28:7 (NET)
Then said Saul unto his servants: ‘Seek me a woman that divineth by a ghost, that I may go to her, and inquire of her.’  And his servants said to him: ‘Behold, there is a woman that divineth by a ghost at En-dor.’ Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and enquire of her.  And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor. So Saul instructed his servants, “Find me a woman who is a medium, so that I may go to her and inquire of her.”  His servants replied to him, “There is a woman who is a medium in Endor.”

1 Samuel 28:7 (Septuagint BLB)

1 Kings 28:7 (Septuagint Elpenor)
καὶ εἶπεν Σαουλ τοῗς παισὶν αὐτοῦ ζητήσατέ μοι γυναῗκα ἐγγαστρίμυθον καὶ πορεύσομαι πρὸς αὐτὴν καὶ ζητήσω ἐν αὐτῇ καὶ εἶπαν οἱ παῗδες αὐτοῦ πρὸς αὐτόν ἰδοὺ γυνὴ ἐγγαστρίμυθος ἐν Αενδωρ καὶ εἶπε Σαοὺλ τοῖς παισὶν αὐτοῦ· ζητήσατέ μοι γυναῖκα ἐγγαστρίμυθον, καὶ πορεύσομαι πρὸς αὐτὴν καὶ ζητήσω ἐν αὐτῇ· καὶ εἶπαν οἱ παῖδες αὐτοῦ πρὸς αὐτόν· ἰδοὺ γυνὴ ἐγγαστρίμυθος ἐν ᾿Αενδώρ

1 Reigns 28:7 (NETS)

1 Kings 28:7 (English Elpenor)
And Saoul said to his servants, “Seek out for me a ventriloquizing woman, and I will go to her and inquire by her,” and his servants said to him, “Behold, there is a ventriloquizing woman at Aendor.” Then Saul said to his servants, Seek for me a woman who has in her a divining spirit, and I will go to her, and enquire of her: and his servants said to him, Behold, [there is] a woman who has in her a divining spirit at Aendor.

1 Samuel 28:8 (Tanakh)

 1 Samuel 28:8 (KJV)

1 Samuel 28:8 (NET)
And Saul disguised himself, and put on other raiment, and went, he and two men with him, and they came to the woman by night; and he said: ‘Divine unto me, I pray thee, by a ghost, and bring me up whomsoever I shall name unto thee.’ And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up, whom I shall name unto thee. So Saul disguised himself and put on other clothing and left, accompanied by two of his men.  They came to the woman at night and said, “Use your ritual pit to conjure up for me the one I tell you.”

1 Samuel 28:8 (Septuagint BLB)

1 Kings 28:8 (Septuagint Elpenor)
καὶ συνεκαλύψατο Σαουλ καὶ περιεβάλετο ἱμάτια ἕτερα καὶ πορεύεται αὐτὸς καὶ δύο ἄνδρες μετ᾽ αὐτοῦ καὶ ἔρχονται πρὸς τὴν γυναῗκα νυκτὸς καὶ εἶπεν αὐτῇ μάντευσαι δή μοι ἐν τῷ ἐγγαστριμύθῳ καὶ ἀνάγαγέ μοι ὃν ἐὰν εἴπω σοι καὶ συνεκαλύψατο Σαοὺλ καὶ περιεβάλετο ἱμάτια ἕτερα καὶ πορεύεται αὐτὸς καὶ δύο ἄνδρες μετ᾿ αὐτοῦ καὶ ἔρχονται πρὸς τὴν γυναῖκα νυκτὸς καὶ εἶπεν αὐτῇ· μάντευσαι δή μοι ἐν τῷ ἐγγαστριμύθῳ καὶ ἀνάγαγέ μοι ὃν ἐὰν εἴπω σοι

1 Reigns 28:8 (NETS)

1 Kings 28:8 (English Elpenor)
And Saoul disguised himself and put on other clothes and went, he and two men with him, and they came to the woman by night, and he said to her, “Do seek divinations for me by a ventriloquist, and bring up for me whomever I say to you.” And Saul disguised himself, and put on other raiment, and he goes, and two men with him, and they come to the woman by night; and he said to her, Divine to me, I pray thee, by the divining spirit within thee, and bring up to me him whom I shall name to thee.

1 Samuel 28:9 (Tanakh)

 1 Samuel 28:9 (KJV)

1 Samuel 28:9 (NET)
And the woman said unto him: ‘Behold, thou knowest what Saul hath done, how he hath cut off those that divine by a ghost or a familiar spirit out of the land; wherefore then layest thou a snare for my life, to cause me to die?’ And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die? But the woman said to him, “Look, you are aware of what Saul has done; he has removed the mediums and magicians from the land!  Why are you trapping me so you can put me to death?”

1 Samuel 28:9 (Septuagint BLB)

1 Kings 28:9 (Septuagint Elpenor)
καὶ εἶπεν ἡ γυνὴ πρὸς αὐτόν ἰδοὺ δὴ σὺ οἶδας ὅσα ἐποίησεν Σαουλ ὡς ἐξωλέθρευσεν τοὺς ἐγγαστριμύθους καὶ τοὺς γνώστας ἀπὸ τῆς γῆς καὶ ἵνα τί σὺ παγιδεύεις τὴν ψυχήν μου θανατῶσαι αὐτήν καὶ εἶπεν αὐτῷ ἡ γυνή· ἰδοὺ δὴ σὺ οἶδας ὅσα ἐποίησε Σαούλ, ὡς ἐξωλόθρευσε τοὺς ἐγγαστριμύθους καὶ τοὺς γνώστας ἀπὸ τῆς γῆς· καὶ ἱνατί σὺ παγιδεύεις τὴν ψυχήν μου θανατῶσαι αὐτήν

1 Reigns 28:9 (NETS)

1 Kings 28:9 (English Elpenor)
And the woman said to him, “Behold, indeed you know what Saoul did, how he cut off the ventriloquists and those in the know from the land, and why are you laying a snare for my life to put it to death?” And the woman said to him, Behold now, thou knowest what Saul has done, how he has cut off those who had in them divining spirits, and the wizards from the land, and why dost thou spread a snare for my life to destroy it?

1 Samuel 28:10 (Tanakh)

 1 Samuel 28:10 (KJV)

1 Samuel 28:10 (NET)
And Saul swore to her by HaShem, saying: ‘As HaShem liveth, there shall no punishment happen to thee for this thing.’ And Saul sware to her by the LORD, saying, As the LORD liveth, there shall no punishment happen to thee for this thing. But Saul swore an oath to her by the Lord, “As surely as the Lord lives, you will not incur guilt in this matter!”

1 Samuel 28:10 (Septuagint BLB)

1 Kings 28:10 (Septuagint Elpenor)
καὶ ὤμοσεν αὐτῇ Σαουλ λέγων ζῇ κύριος εἰ ἀπαντήσεταί σοι ἀδικία ἐν τῷ λόγῳ τούτῳ καὶ ὤμοσεν αὐτῇ Σαοὺλ λέγων· ζῇ Κύριος, εἰ ἀπαντήσεταί σοι ἀδικία ἐν τῷ λόγῳ τούτῳ

1 Reigns 28:10 (NETS)

1 Kings 28:10 (English Elpenor)
And Saoul swore to her, saying, “The Lord lives, if injustice shall befall you in this matter.” And Saul swore to her, and said, [As] the Lord lives, no injury shall come upon thee on this account.

1 Samuel 28:11 (Tanakh)

 1 Samuel 28:11 (KJV)

1 Samuel 28:11 (NET)
Then said the woman: ‘Whom shall I bring up unto thee?’  And he said: ‘Bring me up Samuel.’ Then said the woman, Whom shall I bring up unto thee?  And he said, Bring me up Samuel. The woman replied, “Who is it that I should bring up for you?”  He said, “Bring up for me Samuel.”

1 Samuel 28:11 (Septuagint BLB)

1 Kings 28:11 (Septuagint Elpenor)
καὶ εἶπεν ἡ γυνή τίνα ἀναγάγω σοι καὶ εἶπεν τὸν Σαμουηλ ἀνάγαγέ μοι καὶ εἶπεν ἡ γυνή· τίνα ἀναγάγω σοι; καὶ εἶπε· τὸν Σαμουὴλ ἀνάγαγέ μοι

1 Reigns 28:11 (NETS)

1 Kings 28:11 (English Elpenor)
And the woman said, “Whom shall I bring up for you?”  And he said, “Bring up Samouel for me.” And the woman said, Whom shall I bring up to thee? and he said, Bring up to me Samuel.

1 Samuel 28:12 (Tanakh)

 1 Samuel 28:12 (KJV)

1 Samuel 28:12 (NET)
And when the woman saw Samuel, she cried with a loud voice; and the woman spoke to Saul, saying: ‘Why hast thou deceived me? for thou art Saul.’ And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul. When the woman saw Samuel, she cried out loudly.  The woman said to Saul, “Why have you deceived me?  You are Saul!”

1 Samuel 28:12 (Septuagint BLB)

1 Kings 28:12 (Septuagint Elpenor)
καὶ εἶδεν ἡ γυνὴ τὸν Σαμουηλ καὶ ἀνεβόησεν φωνῇ μεγάλῃ καὶ εἶπεν ἡ γυνὴ πρὸς Σαουλ ἵνα τί παρελογίσω με καὶ σὺ εἶ Σαουλ καὶ εἶδεν ἡ γυνὴ τὸν Σαμουὴλ καὶ ἀνεβόησε φωνῇ μεγάλῃ· καὶ εἶπεν ἡ γυνὴ πρὸς Σαούλ· ἱνατί παρελογίσω με; καὶ σὺ εἶ Σαούλ.

1 Reigns 28:12 (NETS)

1 Kings 28:12 (English Elpenor)
And the woman saw Samouel, and she cried out with a loud voice, and the woman said to Saoul, “Why did you deceive me?  And you are Saoul!” And the woman saw Samuel, and cried out with a loud voice: and the woman said to Saul, Why hast thou deceived me? for thou art Saul.

1 Samuel 28:13 (Tanakh)

 1 Samuel 28:13 (KJV)

1 Samuel 28:13 (NET)
And the king said unto her: ‘Be not afraid; for what seest thou?’  And the woman said unto Saul: ‘I see a godlike being coming up out of the earth.’ And the king said unto her, Be not afraid: for what sawest thou?  And the woman said unto Saul, I saw gods ascending out of the earth. The king said to her, “Don’t be afraid!  But what have you seen?”  The woman replied to Saul, “I have seen a divine being coming up from the ground!”

1 Samuel 28:13 (Septuagint BLB)

1 Kings 28:13 (Septuagint Elpenor)
καὶ εἶπεν αὐτῇ ὁ βασιλεύς μὴ φοβοῦ εἰπὸν τίνα ἑόρακας καὶ εἶπεν αὐτῷ Θεοὺς ἑόρακα ἀναβαίνοντας ἐκ τῆς γῆς καὶ εἶπεν αὐτῇ ὁ βασιλεύς· μὴ φοβοῦ, εἰπὸν τίνα ἑώρακας. καὶ εἶπεν αὐτῷ ἡ γυνή· θεοὺς ἑώρακα ἀναβαίνοντας ἐκ τῆς γῆς

1 Reigns 28:13 (NETS)

1 Kings 28:13 (English Elpenor)
And the king said to her, “Have no fear; tell whom you have seen.”  And she said to him, “I have seen gods coming up out of the ground.” And the king said to her, Fear not; tell me whom thou hast seen.  And the woman said to him, I saw gods ascending out of the earth.

1 Samuel 28:14 (Tanakh)

 1 Samuel 28:14 (KJV)

1 Samuel 28:14 (NET)
And he said unto her: ‘What form is he of?’  And she said: ‘An old man cometh up; and he is covered with a robe.’  And Saul perceived that it was Samuel, and he bowed with his face to the ground, and prostrated himself. And he said unto her, What form is he of?  And she said, An old man cometh up; and he is covered with a mantle.  And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself. He said to her, “What about his appearance?”  She said, “An old man is coming up!  He is wrapped in a robe!”  Then Saul realized it was Samuel, and he bowed his face toward the ground and kneeled down.

1 Samuel 28:14 (Septuagint BLB)

1 Kings 28:14 (Septuagint Elpenor)
καὶ εἶπεν αὐτῇ τί ἔγνως καὶ εἶπεν αὐτῷ ἄνδρα ὄρθιον ἀναβαίνοντα ἐκ τῆς γῆς καὶ οὗτος διπλοΐδα ἀναβεβλημένος καὶ ἔγνω Σαουλ ὅτι Σαμουηλ οὗτος καὶ ἔκυψεν ἐπὶ πρόσωπον αὐτοῦ ἐπὶ τὴν γῆν καὶ προσεκύνησεν αὐτῷ καὶ εἶπεν αὐτῇ· τί ἔγνως; καὶ εἶπεν αὐτῷ· ἄνδρα ὄρθιον ἀναβαίνοντα ἐκ τῆς γῆς, καὶ οὗτος διπλοΐδα ἀναβεβλημένος. καὶ ἔγνω Σαούλ, ὅτι οὗτος Σαμουήλ, καὶ ἔκυψεν ἐπὶ πρόσωπον αὐτοῦ ἐπὶ τὴν γῆν καὶ προσεκύνησεν αὐτῷ

1 Reigns 28:14 (NETS)

1 Kings 28:14 (English Elpenor)
And he said to her, “What did you perceive?”  And she said to him, “A man, standing, coming up out of the ground, and he is wrapped in a double-cloak.”  And Saoul knew that this was Samouel, and he bowed with his face to the ground and did obeisance to him. And he said to her, What didst thou perceive? and she said to him, An upright man ascending out of the earth, and he [was] clothed with a mantle.  And Saul knew that this was Samuel, and he stooped with his face to the earth, and did obeisance to him.

1 Samuel 28:15 (Tanakh)

 1 Samuel 28:15 (KJV)

1 Samuel 28:15 (NET)
And Samuel said to Saul: ‘Why hast thou disquieted me, to bring me up?’  And Saul answered: ‘I am sore distressed; for the Philistines make war against me, and G-d is departed from me, and answereth me no more, neither by prophets, nor by dreams; therefore I have called thee, that thou mayest make known unto me what I shall do.’ And Samuel said to Saul, Why hast thou disquieted me, to bring me up?  And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. Samuel said to Saul, “Why have you disturbed me by bringing me up?”  Saul replied, “I am terribly troubled!  The Philistines are fighting against me and God has turned away from me.  He does not answer me anymore—not by the prophets nor by dreams.  So I have called on you to tell me what I should do.”

1 Samuel 28:15 (Septuagint BLB)

1 Kings 28:15 (Septuagint Elpenor)
καὶ εἶπεν Σαμουηλ ἵνα τί παρηνώχλησάς μοι ἀναβῆναί με καὶ εἶπεν Σαουλ θλίβομαι σφόδρα καὶ οἱ ἀλλόφυλοι πολεμοῦσιν ἐν ἐμοί καὶ ὁ θεὸς ἀφέστηκεν ἀπ᾽ ἐμοῦ καὶ οὐκ ἐπακήκοέν μοι ἔτι καὶ ἐν χειρὶ τῶν προφητῶν καὶ ἐν τοῗς ἐνυπνίοις καὶ νῦν κέκληκά σε γνωρίσαι μοι τί ποιήσω καὶ εἶπε Σαμουήλ· ἱνατί παρηνώχλησάς μοι ἀναβῆναί με; καὶ εἶπε Σαούλ· θλίβομαι σφόδρα, καὶ οἱ ἀλλόφυλοι πολεμοῦσιν ἐν ἐμοί, καὶ ὁ Θεὸς ἀφέστηκεν ἀπ᾿ ἐμοῦ καὶ οὐκ ἐπακήκοέ μοι ἔτι καὶ ἐν χειρὶ τῶν προφητῶν καὶ ἐν τοῖς ἐνυπνίοις· καὶ νῦν κέκληκά σε γνωρίσαι μοι τί ποιήσω

1 Reigns 28:15 (NETS)

1 Kings 28:15 (English Elpenor)
And Samouel said, “Why did you disturb me that I ascend?”  And Saoul said, “I am greatly distressed, and the allophyles are warring against me, and God has turned away from me and no longer heeds me, either by the hand of prophets or by dreams, and now I have summoned you to tell me what I shall do.” And Samuel said, Why hast thou troubled me, that I should come up?  And Saul said, I am greatly distressed, and the Philistines war against me, and God has departed from me, and no longer hearkens to me either by the hand of the prophets or by dreams: and now I have called thee to tell me what I shall do.

1 Samuel 28:16 (Tanakh)

 1 Samuel 28:16 (KJV)

1 Samuel 28:16 (NET)
And Samuel said: `Wherefore then dost thou ask of me, seeing HaShem is departed from thee, and is become thine adversary? Then said Samuel, Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become thine enemy? Samuel said, “Why are you asking me, now that the Lord has turned away from you and has become your enemy?

1 Samuel 28:16 (Septuagint BLB)

1 Kings 28:16 (Septuagint Elpenor)
καὶ εἶπεν Σαμουηλ ἵνα τί ἐπερωτᾷς με καὶ κύριος ἀφέστηκεν ἀπὸ σοῦ καὶ γέγονεν μετὰ τοῦ πλησίον σου καὶ εἶπε Σαμουήλ· ἱνατί ἐπερωτᾷς με; καὶ Κύριος ἀφέστηκεν ἀπὸ σοῦ καὶ γέγονε μετὰ τοῦ πλησίον σου

1 Reigns 28:16 (NETS)

1 Kings 28:16 (English Elpenor)
And Samouel said, “Why do you inquire of me?  And the Lord has turned from you and is with your neighbor, And Samuel said, Why askest thou me, whereas the Lord has departed from thee, and taken part with thy neighbour?

1 Samuel 28:17 (Tanakh)

 1 Samuel 28:17 (KJV)

1 Samuel 28:17 (NET)
And HaShem hath wrought for Himself; as He spoke by me; and HaShem hath rent the kingdom out of thy hand, and given it to thy neighbour, even to David. And the LORD hath done to him, as he spake by me: for the LORD hath rent the kingdom out of thine hand, and given it to thy neighbour, even to David: The Lord has done exactly as I prophesied!  The Lord has torn the kingdom from your hand and has given it to your neighbor David!

1 Samuel 28:17 (Septuagint BLB)

1 Kings 28:17 (Septuagint Elpenor)
καὶ πεποίηκεν κύριός σοι καθὼς ἐλάλησεν ἐν χειρί μου καὶ διαρρήξει κύριος τὴν βασιλείαν σου ἐκ χειρός σου καὶ δώσει αὐτὴν τῷ πλησίον σου τῷ Δαυιδ καὶ πεποίηκε Κύριός σοι καθὼς ἐλάλησε Κύριος ἐν χειρί μου, καὶ διαρρήξει Κύριος τὴν βασιλείαν σου ἐκ χειρός σου καὶ δώσει αὐτὴν τῷ πλησίον σου τῷ Δαυίδ

1 Reigns 28:17 (NETS)

1 Kings 28:17 (English Elpenor)
and the Lord has done to you just as he spoke by my hand, and the Lord will tear your kingdom out of your hand and give it to your neighbor Dauid. And the Lord has done to thee, as the Lord spoke by me; and the Lord will rend thy kingdom out of thy hand, and will give it to thy neighbour David.

1 Samuel 28:18 (Tanakh)

 1 Samuel 28:18 (KJV)

1 Samuel 28:18 (NET)
Because thou didst not hearken to the voice of HaShem, and didst not execute His fierce wrath upon Amalek, therefore hath HaShem done this thing unto thee this day. Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek, therefore hath the LORD done this thing unto thee this day. Since you did not obey the Lord and did not carry out his fierce anger against the Amalekites, the Lord has done this thing to you today.

1 Samuel 28:18 (Septuagint BLB)

1 Kings 28:18 (Septuagint Elpenor)
διότι οὐκ ἤκουσας φωνῆς κυρίου καὶ οὐκ ἐποίησας θυμὸν ὀργῆς αὐτοῦ ἐν Αμαληκ διὰ τοῦτο τὸ ῥῆμα ἐποίησεν κύριός σοι τῇ ἡμέρᾳ ταύτῃ διότι οὐκ ἤκουσας φωνῆς Κυρίου καὶ οὐκ ἐποίησας θυμὸν ὀργῆς αὐτοῦ ἐν ᾿Αμαλήκ, διὰ τοῦτο τὸ ῥῆμα ἐποίησε Κύριός σοι ἐν τῇ ἡμέρᾳ ταύτῃ

1 Reigns 28:18 (NETS)

1 Kings 28:18 (English Elpenor)
Because you did not hear the voice of the Lord and did not carry out his fierce wrath on Amalek, therefore the Lord did this thing to you this day. because thou didst not hearken to the voice of the Lord, and didst not execute his fierce anger upon Amalec, therefore the Lord has done this thing to thee this day.

1 Samuel 28:19 (Tanakh)

 1 Samuel 28:19 (KJV)

1 Samuel 28:19 (NET)
Moreover HaShem will deliver Israel also with thee into the hand of the Philistines; and to-morrow shalt thou and thy sons be with me; HaShem will deliver the host of Israel also into the hand of the Philistines.’ Moreover the LORD will also deliver Israel with thee into the hand of the Philistines: and to morrow shalt thou and thy sons be with me: the LORD also shall deliver the host of Israel into the hand of the Philistines. The Lord will hand you and Israel over to the Philistines!  Tomorrow both you and your sons will be with me.  The Lord will also hand the army of Israel over to the Philistines!”

1 Samuel 28:19 (Septuagint BLB)

1 Kings 28:19 (Septuagint Elpenor)
καὶ παραδώσει κύριος τὸν Ισραηλ μετὰ σοῦ εἰς χεῗρας ἀλλοφύλων καὶ αὔριον σὺ καὶ οἱ υἱοί σου μετὰ σοῦ πεσοῦνται καὶ τὴν παρεμβολὴν Ισραηλ δώσει κύριος εἰς χεῗρας ἀλλοφύλων καὶ παραδώσει Κύριος τὸν ᾿Ισραὴλ μετὰ σοῦ εἰς χεῖρας ἀλλοφύλων, καὶ αὔριον σὺ καὶ οἱ υἱοί σου μετὰ σοῦ πεσοῦνται, καὶ τὴν παρεμβολὴν ᾿Ισραὴλ δώσει Κύριος εἰς χεῖρας ἀλλοφύλων

1 Reigns 28:19 (NETS)

1 Kings 28:19 (English Elpenor)
And the Lord will hand over Israel along with you into the hands of allophyles, and tomorrow you and your sons with you shall fall, and the Lord will give the camp of Israel into the hands of allophyles.” And the Lord shall deliver Israel with thee into the hands of the Philistines, and to-morrow thou and thy sons with thee shall fall, and the Lord shall deliver the army of Israel into the hands of the Philistines.

Matthew 6:7 (NET)

Matthew 6:7 (KJV)
When you pray, do not babble repetitiously like the Gentiles because they think that by their many words they will be heard. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται προσευχομενοι δε μη βαττολογησητε ωσπερ οι εθνικοι δοκουσιν γαρ οτι εν τη πολυλογια αυτων εισακουσθησονται προσευχομενοι δε μη βαττολογησητε ωσπερ οι εθνικοι δοκουσιν γαρ οτι εν τη πολυλογια αυτων εισακουσθησονται

Matthew 7:22 (NET)

Matthew 7:22 (KJV)
On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and cast out demons in your name, and do many powerful deeds in your name?’ Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πολλοὶ ἐροῦσιν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ· κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν πολλοι ερουσιν μοι εν εκεινη τη ημερα κυριε κυριε ου τω σω ονοματι προεφητευσαμεν και τω σω ονοματι δαιμονια εξεβαλομεν και τω σω ονοματι δυναμεις πολλας εποιησαμεν πολλοι ερουσιν μοι εν εκεινη τη ημερα κυριε κυριε ου τω σω ονοματι προεφητευσαμεν και τω σω ονοματι δαιμονια εξεβαλομεν και τω σω ονοματι δυναμεις πολλας εποιησαμεν

Matthew 21:28 (NET)

Matthew 21:28 (KJV)
“What do you think?  A man had two sons.  He went to the first and said, ‘Son, go and work in the vineyard today.’ But what think ye?  A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τί δὲ ὑμῖν δοκεῖ; ἄνθρωπος εἶχεν τέκνα δύο. |καὶ| προσελθὼν τῷ πρώτῳ εἶπεν· τέκνον, ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνι τι δε υμιν δοκει ανθρωπος ειχεν τεκνα δυο και προσελθων τω πρωτω ειπεν τεκνον υπαγε σημερον εργαζου εν τω αμπελωνι μου τι δε υμιν δοκει ανθρωπος ειχεν τεκνα δυο και προσελθων τω πρωτω ειπεν τεκνον υπαγε σημερον εργαζου εν τω αμπελωνι μου

Matthew 21:30, 31 (NET)

Matthew 21:30, 31 (KJV)
The father went to the other son and said the same thing.  This boy answered, ‘I will, sir,’ but did not go. And he came to the second, and said likewise.  And he answered and said, I go, sir: and went not.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
προσελθὼν δὲ τῷ |ἑτέρῳ| εἶπεν ὡσαύτως. ὁ δὲ ἀποκριθεὶς εἶπεν· |ἐγώ, κύριε, καὶ οὐκ| ἀπῆλθεν και προσελθων τω δευτερω ειπεν ωσαυτως ο δε αποκριθεις ειπεν εγω κυριε και ουκ απηλθεν και προσελθων τω δευτερω ειπεν ωσαυτως ο δε αποκριθεις ειπεν εγω κυριε και ουκ απηλθεν
Which of the two did his father’s will?”  They said, “The first.”  Jesus said to them, “I tell you the truth, tax collectors and prostitutes will go ahead of you into the kingdom of God! Whether of them twain did the will of his father?  They say unto him, The first.  Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τίς ἐκ τῶν δύο ἐποίησεν τὸ θέλημα τοῦ πατρός; λέγουσιν· ὁ |πρῶτος|. λέγει αὐτοῖς ὁ Ἰησοῦς· ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ θεοῦ τις εκ των δυο εποιησεν το θελημα του πατρος λεγουσιν αυτω ο πρωτος λεγει αυτοις ο ιησους αμην λεγω υμιν οτι οι τελωναι και αι πορναι προαγουσιν υμας εις την βασιλειαν του θεου τις εκ των δυο εποιησεν το θελημα του πατρος λεγουσιν αυτω ο πρωτος λεγει αυτοις ο ιησους αμην λεγω υμιν οτι οι τελωναι και αι πορναι προαγουσιν υμας εις την βασιλειαν του θεου

Luke 12:47 (NET)

Luke 12:47 (KJV)
That servant who knew his master’s will but did not get ready or do what his master asked will receive a severe beating. And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐκεῖνος δὲ ὁ δοῦλος ὁ γνοὺς τὸ θέλημα τοῦ κυρίου αὐτοῦ καὶ μὴ ἑτοιμάσας ἢ ποιήσας πρὸς τὸ θέλημα αὐτοῦ δαρήσεται πολλάς εκεινος δε ο δουλος ο γνους το θελημα του κυριου εαυτου και μη ετοιμασας μηδε ποιησας προς το θελημα αυτου δαρησεται πολλας εκεινος δε ο δουλος ο γνους το θελημα του κυριου εαυτου και μη ετοιμασας μηδε ποιησας προς το θελημα αυτου δαρησεται πολλας

John 4:34 (NET)

John 4:34 (KJV)
Jesus said to them, “My food is to do the will of the one who sent me and to complete his work. Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτοῖς ὁ Ἰησοῦς· ἐμὸν βρῶμα ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντος με καὶ τελειώσω αὐτοῦ τὸ ἔργον λεγει αυτοις ο ιησους εμον βρωμα εστιν ινα ποιω το θελημα του πεμψαντος με και τελειωσω αυτου το εργον λεγει αυτοις ο ιησους εμον βρωμα εστιν ινα ποιω το θελημα του πεμψαντος με και τελειωσω αυτου το εργον

1 Mark 3:35 (NET); also Matthew 12:50 (NET)

2 The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding earth.  The NET parallel Greek text and NA28 did not.

3 Matthew 6:9, 10 (NET); also Luke 11:2 (KJV) but not (NET) Note in NET: “Most mss (א A C D W Θ Ψ 070 Ë13 33vid Ï it) read at the end of the verse ‘may your will be done on earth as [it is] in heaven,’ making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì75 B L pc), and cannot be easily explained as arising from the longer reading.”

5 Matthew 7:21 (NET) Table

7 Matthew 7:22, 23 (NET)

8 Romans 8:28b-30 (NET)

9 Leviticus 19:31 (NET)

10 Leviticus 20:27a (NET)

11 The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: my) following vineyard.  The NET parallel Greek text and NA28 did not.

12 The NET parallel Greek text and NA28 had δὲ following went, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) following it (KJV: came).

14 Matthew 21:28-31a (NET)

16 The NET parallel Greek text and NA28 had ἢ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μηδε (KJV: neither).

17 Luke 12:47, 48 (NET)

19 John 4:34 (NET)

20 John 6:38 (NET) Table

21 John 5:30 (NET) Table

Paul’s Religious Mind

Posted on by

Jesus said, Do not judge (κρίνετε, a form of κρίνω) so that you will not be judged (κριθῆτε, another form of κρίνω).  For by the standard (κρίματι, a form of κρίμα) you judge (κρίνετε,a form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and the measure (μέτρῳ, a form of μέτρον) you use (μετρεῖτε, a form of μετρέω) will be the measure (μετρηθήσεται, another form of μετρέω) you receive.1

In my opinion Paul’s religious mind wrote, For even though I am absent2 physically, I am present in spirit.  And I have already judged (κέκρικα, another form of κρίνω) the one who did this, just as though I were present.3  Paul was speaking about a man rumored to have (ἔχειν, a form of ἔχω) his father’s wife.  (The NET translated the word ἔχειν cohabiting with,4 rendering πορνεία in this passage as adultery, incest or a violation of Leviticus 20:115 rather than idolatrous worship [including its drunken sexual practices].)

My reasons for calling this Paul’s religious mind are as follows: 1) the fact that Paul gave evidence of knowing Jesus’ command (1 Corinthians 4:5 NET):

So then, do not judge (κρίνετε, a form of κρίνω) anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.

2) his own rhetorical justification sounds spurious (1 Corinthians 5:12, 13 NET) when contrasted to Jesus’ teaching.

For what do I6 have to do with judging (κρίνειν, another form of κρίνω) those outside?  Are you not to judge (κρίνετε, a form of κρίνω) those inside?  But God will judge (κρινεῖ, another form of κρίνω) those outside.  Remove7 the evil person from among you.

Here is Jesus’ teaching on the subject (Luke 6:37, 38 NET [Table]):

Do not judge (κρίνετε, a form of κρίνω), and you will not be judged (κριθῆτε, another form of κρίνω); do8 not condemn (καταδικάζετε, a form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω); forgive (ἀπολύετε, a form of ἀπολύω), and you will be forgiven (ἀπολυθήσεσθε, another form of ἀπολύω).  Give, and it will be given to you:  A good measure (μέτρον), pressed down, shaken9 together, running over,10 will be poured into your lap.  For the11 measure (μέτρῳ, a form of μέτρον) you use (μετρεῖτε, a form of μετρέω) will be the12 measure you receive (ἀντιμετρηθήσεται, a form of ἀντιμετρέω).

I find it hard to believe that Jesus intended this graciousness for outsiders only and not for those who believed.  The presumed answer to Paul’s rhetorical question—Are you not to judge those inside?—is not sufficient to alter my belief.

3) Paul later forgave the sinner and urged the Corinthians to do likewise after they had shunned him (2 Corinthians 2:5-8 NET):

But if anyone has caused sadness, he has not saddened me alone, but13 to some extent (not to exaggerate) he has saddened all of you as well.  This punishment on such an individual by the majority is enough for him, so that now instead you should rather forgive (χαρίσασθαι, a form of χαρίζομαι) and comfort (παρακαλέσαι, a form of παρακαλέω) him.  This will keep him from being overwhelmed by excessive grief to the point of despair.  Therefore I urge (παρακαλῶ, another form of παρακαλέω) you to reaffirm your love (ἀγάπην, a form of ἀγάπη) for him.

4) Paul altered his original justification for judging the man and commanding that he be shunned (2 Corinthians 2:9-11 and 7:11, 12 NET):

For this reason also I wrote you: to test (δοκιμὴν, a form of δοκιμή; literally, γνῶ τὴν δοκιμὴν, “know” or “learn by testing”) you to see if you are obedient (ὑπήκοοι, a form of ὑπήκοος) in everything.  If you forgive (χαρίζεσθε, another form of χαρίζομαι) anyone for anything, I also forgive him – for indeed what14 I have forgiven (κεχάρισμαι, another form of χαρίζομαι) (if I have forgiven [κεχάρισμαι, another form of χαρίζομαι] anything) I did so for you in the presence of Christ, so that we may not be exploited by Satan (for we are not ignorant of his schemes)…
For see what this very thing, this sadness15 [caused by Paul’s original letter, cf. 2 Corinthians 7:8] as God intended, has produced (κατειργάσατο, a form of κατεργάζομαι) in you: what eagerness, what defense of yourselves, what indignation, what alarm, what longing, what deep concern, what16 punishment!  In17 everything you have proved yourselves to be innocent in this matter.  So then, even though I wrote to you, it was not on account of18 the one who did wrong (ἀδικήσαντος, a form of ἀδικέω), or on account of19 the one who was wronged (ἀδικηθέντος, another form of ἀδικέω), but20 to reveal to you your eagerness on our behalf before God.

5) Paul later developed a more appropriate way for dealing with similar situations, something more in line with Jesus’ teaching (Galatians 6:1-5 NET Table):

Brothers and sisters, if a person is discovered in some sin (παραπτώματι, a form of παράπτωμα), you who are spiritual restore such a person in a spirit of gentleness.21  Pay close attention to yourselves, so that you are not tempted too.  Carry one another’s burdens, and in this way you will fulfill (ἀναπληρώσετε, a form of ἀναπληρόω) the law of Christ.  For if anyone thinks he is something when he is nothing, he deceives himself.  Let each one examine (δοκιμαζέτω, a form of δοκιμάζω) his own work (ἔργον).  Then he can take pride in himself and not compare himself with someone else.  For each one will carry his own load.

Below is a comparison/contrast of 1 Corinthians 5:1-13 (NET) and Galatians 6:1-5 (NET):

1 Corinthians 5:1-13 (NET) Table

Galatians 6:1-5 (NET) Table
It is actually reported that sexual immorality (πορνεία) exists among you, the kind of immorality (πορνεία) that is not permitted even among the Gentiles, so that someone is cohabiting with his father’s wife.  And you are proud!  Shouldn’t you have been deeply sorrowful instead and removed22 the one who did23 this from among you?  For even though I am absent physically, I am present in spirit.  And I have already judged the one who did this, just as though I were present.  When you gather together in the name of our Lord Jesus,24 and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.25

1 Corinthians 5:1-5 (NET)

 Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness.

Galatians 6:1a (NET)
Your boasting is not good.  Don’t you know that a little yeast affects the whole batch of dough?  Clean out26 the old yeast so that you may be a new batch of dough – you are, in fact, without yeast.  For Christ, our Passover lamb, has been sacrificed.27  So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth.

1 Corinthians 5:6-8 (NET)

 Pay close attention to yourselves, so that you are not tempted too.  Carry one another’s burdens, and in this way you will fulfill the law of Christ.  For if anyone thinks he is something when he is nothing, he deceives himself.

Galatians 6:1b-3 (NET)
I wrote you in my letter28 not to associate with sexually immoral people (πόρνοις, a form of πόρνος).  In29 no way did I mean the immoral people (πόρνοις, a form of πόρνος) of this world, or the greedy and30 swindlers and idolaters, since you would31 then have to go out of the world.  But now32 I am writing to you not to associate with anyone who calls himself a Christian (ἀδελφός) who is sexually immoral (πόρνος), or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler.  Do not even eat with such a person.  For what do I have to do with judging those outside?  Are you not to judge those inside?  But God will judge those outside.  Remove the evil person from among you.

1 Corinthians 5:9-13 (NET)

 Let each one examine his own work.  Then he can take pride in himself and not compare himself with someone else.  For each one will carry his own load.

Galatians 6:4, 5 (NET)

What happened to Paul between the writing of 1 Corinthians 5 and Galatians 6?  The obvious answer is an affliction that happened to us33 in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living.34  But something else probably occurred as well, the crystallization of the understanding that became, and the actual writing of, Paul’s letter to the Romans.

 

Addendum: January 25, 2024
When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord (1 Corinthians 5:4, 5 NET). I was bothered most by hand this man over to Satan for the destruction of the flesh (παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός). Now, I wonder if Paul had in mind something like: God sends on them a deluding influence so that they will believe what is false (2 Thessalonians 2:11 NET).

When this happened to me, I thought of it as my own idea, even an inescapable conclusion, that God was not. If I had been cast out in some formal ceremony, handed over to Satan, I’m afraid I would have responded like Canaan to Noah’s curse rather than finding the end of myself and seeking some remedy for my sinfulness.

 

Addendum: February 21, 2019
Tables of 1 Corinthians 5:3; 5:12, 13; 2 Corinthians 2:5; 2:10; 7:11, 12; 1 Corinthians 5:2; 5:4, 5; 5:7 and 5:10, 11 comparing the NET and KJV follow.

1 Corinthians 5:3 (NET)

1 Corinthians 5:3 (KJV)
For even though I am absent physically, I am present in spirit. And I have already judged the one who did this, just as though I were present. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον εγω μεν γαρ ως απων τω σωματι παρων δε τω πνευματι ηδη κεκρικα ως παρων τον ουτως τουτο κατεργασαμενον εγω μεν γαρ ως απων τω σωματι παρων δε τω πνευματι ηδη κεκρικα ως παρων τον ουτως τουτο κατεργασαμενον

1 Corinthians 5:12, 13 (NET)

1 Corinthians 5:12, 13 (KJV)
For what do I have to do with judging those outside?  Are you not to judge those inside? For what have I to do to judge them also that are without? do not ye judge them that are within?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τί γάρ μοι τοὺς ἔξω κρίνειν; οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε τι γαρ μοι και τους εξω κρινειν ουχι τους εσω υμεις κρινετε τι γαρ μοι και τους εξω κρινειν ουχι τους εσω υμεις κρινετε
But God will judge those outside.  Remove the evil person from among you. But them that are without God judgeth.  Therefore put away from among yourselves that wicked person.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοὺς δὲ ἔξω ὁ θεὸς κρινεῖ. ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν τους δε εξω ο θεος κρινει και εξαρειτε τον πονηρον εξ υμων αυτων τους δε εξω ο θεος κρινει και εξαρειτε τον πονηρον εξ υμων αυτων

2 Corinthians 2:5 (NET)

2 Corinthians 2:5 (KJV)
But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) he has saddened all of you as well. But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλὰ ἀπὸ μέρους (ἵνα μὴ ἐπιβαρῶ), πάντας ὑμᾶς ει δε τις λελυπηκεν ουκ εμε λελυπηκεν αλλ απο μερους ινα μη επιβαρω παντας υμας ει δε τις λελυπηκεν ουκ εμε λελυπηκεν αλλα απο μερους ινα μη επιβαρω παντας υμας

2 Corinthians 2:10 (NET)

2 Corinthians 2:10 (KJV)
If you forgive anyone for anything, I also forgive him – for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ, To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ᾧ δέ τι χαρίζεσθε, καγώ· καὶ γὰρ ἐγὼ ὃ κεχάρισμαι (εἴ τι κεχάρισμαι), δι᾿ ὑμᾶς ἐν προσώπῳ Χριστοῦ, ω δε τι χαριζεσθε και εγω και γαρ εγω ει τι κεχαρισμαι ω κεχαρισμαι δι υμας εν προσωπω χριστου ω δε τι χαριζεσθε και εγω και γαρ εγω ει τι κεχαρισμαι ω κεχαρισμαι δι υμας εν προσωπω χριστου

2 Corinthians 7:11, 12 (NET)

2 Corinthians 7:11, 12 (KJV)
For see what this very thing, this sadness as God intended, has produced in you: what eagerness, what defense of yourselves, what indignation, what alarm, what longing, what deep concern, what punishment!  In everything you have proved yourselves to be innocent in this matter. For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge!  In all things ye have approved yourselves to be clear in this matter.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἰδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ θεὸν λυπηθῆναι πόσην κατειργάσατο ὑμῖν σπουδήν, ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ζῆλον, ἀλλὰ ἐκδίκησιν. ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι τῷ πράγματι ιδου γαρ αυτο τουτο το κατα θεον λυπηθηναι υμας ποσην κατειργασατο υμιν σπουδην αλλα απολογιαν αλλα αγανακτησιν αλλα φοβον αλλα επιποθησιν αλλα ζηλον αλλ εκδικησιν εν παντι συνεστησατε εαυτους αγνους ειναι εν τω πραγματι ιδου γαρ αυτο τουτο το κατα θεον λυπηθηναι υμας ποσην κατειργασατο υμιν σπουδην αλλα απολογιαν αλλα αγανακτησιν αλλα φοβον αλλα επιποθησιν αλλα ζηλον αλλα εκδικησιν παντι συνεστησατε εαυτους αγνους ειναι εν τω πραγματι
So then, even though I wrote to you, it was not on account of the one who did wrong, or on account of the one who was wronged, but to reveal to you your eagerness on our behalf before God. Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἄρα εἰ καὶ ἔγραψα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος  οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος ἀλλ᾿ ἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ὑμῶν τὴν ὑπὲρ ἡμῶν πρὸς ὑμᾶς ἐνώπιον τοῦ θεοῦ αρα ει και εγραψα υμιν ουχ εινεκεν του αδικησαντος ουδε εινεκεν του αδικηθεντος αλλ εινεκεν του φανερωθηναι την σπουδην υμων την υπερ ημων προς υμας ενωπιον του θεου αρα ει και εγραψα υμιν ουχ εινεκεν του αδικησαντος ουδε εινεκεν του αδικηθεντος αλλ εινεκεν του φανερωθηναι την σπουδην υμων την υπερ ημων προς υμας ενωπιον του θεου

1 Corinthians 5:2 (NET)

1 Corinthians 5:2 (KJV)
And you are proud!  Shouldn’t you have been deeply sorrowful instead and removed the one who did this from among you? And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ὑμεῖς πεφυσιωμένοι ἐστὲ καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο πράξας και υμεις πεφυσιωμενοι εστε και ουχι μαλλον επενθησατε ινα εξαρθη εκ μεσου υμων ο το εργον τουτο ποιησας και υμεις πεφυσιωμενοι εστε και ουχι μαλλον επενθησατε ινα εξαρθη εκ μεσου υμων ο το εργον τουτο ποιησας

1 Corinthians 5:4, 5 (NET)

1 Corinthians 5:4, 5 (KJV)
When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν Ἰησοῦ, εν τω ονοματι του κυριου ημων ιησου χριστου συναχθεντων υμων και του εμου πνευματος συν τη δυναμει του κυριου ημων ιησου χριστου εν τω ονοματι του κυριου ημων ιησου χριστου συναχθεντων υμων και του εμου πνευματος συν τη δυναμει του κυριου ημων ιησου χριστου
hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυρίου παραδουναι τον τοιουτον τω σατανα εις ολεθρον της σαρκος ινα το πνευμα σωθη εν τη ημερα του κυριου ιησου παραδουναι τον τοιουτον τω σατανα εις ολεθρον της σαρκος ινα το πνευμα σωθη εν τη ημερα του κυριου ιησου

1 Corinthians 5:7 (NET)

1 Corinthians 5:7 (KJV)
Clean out the old yeast so that you may be a new batch of dough – you are, in fact, without yeast.  For Christ, our Passover lamb, has been sacrificed. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened.  For even Christ our passover is sacrificed for us:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι· καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη Χριστός εκκαθαρατε ουν την παλαιαν ζυμην ινα ητε νεον φυραμα καθως εστε αζυμοι και γαρ το πασχα ημων υπερ ημων ετυθη χριστος εκκαθαρατε την παλαιαν ζυμην ινα ητε νεον φυραμα καθως εστε αζυμοι και γαρ το πασχα ημων υπερ ημων ετυθη χριστος

1 Corinthians 5:10, 11 (NET)

1 Corinthians 5:10, 11 (KJV)
In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου ἢ τοῖς πλεονέκταις καὶ ἅρπαξιν ἢ εἰδωλολάτραις, ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν και ου παντως τοις πορνοις του κοσμου τουτου η τοις πλεονεκταις η αρπαξιν η ειδωλολατραις επει οφειλετε αρα εκ του κοσμου εξελθειν και ου παντως τοις πορνοις του κοσμου τουτου η τοις πλεονεκταις η αρπαξιν η ειδωλολατραις επει οφειλετε αρα εκ του κοσμου εξελθειν
But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler.  Do not even eat with such a person. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν νυνι δε εγραψα υμιν μη συναναμιγνυσθαι εαν τις αδελφος ονομαζομενος η πορνος η πλεονεκτης η ειδωλολατρης η λοιδορος η μεθυσος η αρπαξ τω τοιουτω μηδε συνεσθιειν νυν δε εγραψα υμιν μη συναναμιγνυσθαι εαν τις αδελφος ονομαζομενος η πορνος η πλεονεκτης η ειδωλολατρης η λοιδορος η μεθυσος η αρπαξ τω τοιουτω μηδε συνεσθιειν

 

1 Matthew 7:1, 2 (NET) Table

2 The Stephanus Textus Receptus and Byzantine Majority Text had ως preceding absent (KJV: as). The NET parallel Greek text and NA28 did not.

3 1 Corinthians 5:3 (NET)

5 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves.  (Leviticus 20:11 NET) Also: Deuteronomy 22:30 (NET)

6 The Stephanus Textus Receptus and Byzantine Majority Text had και following I (KJV: also). The NET parallel Greek text and NA28 did not.

7 The Stephanus Textus Receptus and Byzantine Majority Text had και beginning this clause (KJV: Therefore). The NET parallel Greek text and NA28 did not.

8 The NET parallel Greek text and NA28 had καὶ preceding do.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

9 The Stephanus Textus Receptus and Byzantine Majority Text had καὶ preceding shaken together and running over (KJV: and).  The NET parallel Greek text and NA28 did not.

11 The NET parallel Greek text and NA28 had ᾧ here, where the Stephanus Textus Receptus and Byzantine Majority Text had τω and αυτω (KJV: the same).

12 The Stephanus Textus Receptus and Byzantine Majority Text had ω (KJV: that) here.  The NET parallel Greek text and NA28 did not.

14 The NET parallel Greek text and NA28 had ὃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ω (KJV: to whom).

15 The Stephanus Textus Receptus and Byzantine Majority Text had υμας following the passive verb translated sadness in the NET (KJV: ye sorrowed).  The NET parallel Greek text and NA28 did not.

16 The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA28 had ἀλλ’ (KJV: yea, what).

18 The NET parallel Greek text and NA28 had ἕνεκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εινεκεν (KJV: for his cause).

19 The NET parallel Greek text and NA28 had ἕνεκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εινεκεν (KJV: for his cause).

20 The NET parallel Greek text and NA28 had ἕνεκεν following but (NET: possibly, on our behalf), where the Stephanus Textus Receptus and Byzantine Majority Text had εινεκεν (KJV: apparently not translated).

22 The NET parallel Greek text and NA28 had the passive verb ἀρθῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the passive verb εξαρθη (KJV: might be taken away).

23 The NET parallel Greek text and NA28 had πράξας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιησας (KJV: hath done).

24 The Stephanus Textus Receptus and Byzantine Majority Text had χριστου (KJV: Christ) following Jesus.  The NET parallel Greek text and NA28 did not.

25 The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) following Lord.  The NET parallel Greek text and NA28 did not.

26 The Stephanus Textus Receptus had ουν (KJV: therefore) following Clean out.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

27 The Stephanus Textus Receptus and Byzantine Majority Text had υπερ ημων (KJV: for us) following sacrificed.  The NET parallel Greek text and NA28 did not.

28 1 Corinthians is at least Paul’s second letter to the church at Corinth.  The previous letter was apparently not preserved.

29 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: Yet) at the beginning of this clause.  The NET parallel Greek text and NA28 did not.

34 2 Corinthians 1:8 (NET) Table