The Lost Son of Perdition, Part 7

This is a continuation of my consideration of God’s love for Satan revealed in the book of Job.  I left off when יהוה (Yᵊhōvâ) authorized the experiment testing Satan’s hypothesis:

Masoretic Text

Septuagint
Job 1:12 (Tanakh/KJV) Table Job 1:12 (NET) Job 1:12 (NETS) Table

Job 1:12 (Elpenor English)

And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand.  So Satan went forth from the presence of the LORD. So the Lord said to Satan, “All right then, everything he has is in your power.  Only do not extend your hand against the man himself!”  So Satan went out from the presence of the Lord. Then the Lord said to the salnderer, “Look, all that he has I am giving into your power, but do not touch him.”  So the slanderer went out from the Lord. Then the Lord said to the devil, Behold, I give into thine hand all that he has, but touch not himself.  So the devil went out from the presence of the Lord.

Though I considered glossing over the next few verses, it seems relevant now to carefully consider Satan’s power if and only if the Lord removes the hedge He has made around Job’s household and all that he has: Have you not made a hedge (śûḵ, שׁכת) around him and his household and all that he has on every side?[1]

Now the day came when Job’s sons and daughters were eating and drinking wine in their oldest brother’s house, and a messenger came to Job, saying, “The oxen were plowing and the donkeys were grazing beside them, and the Sabeans swooped down and carried them all away, and they killed the servants with the sword!  And I—only I alone—escaped to tell you!”[2]

To the unbeliever this could seem like coincidence even as someone paying heed to the scripture recognizes it as Satan’s power.  Satan had complained about Job’s prosperity and the hedge the Lord had made around it, gotten leave to take that prosperity away, and then it began to happen.  Persuading unscrupulous people—who may have been lusting after Job’s oxen and donkeys already—that this was the opportune moment to strike seems a bit like Satan 101.  What happened next might be thought of as Satan 201:

Masoretic Text

Septuagint
Job 1:16 (Tanakh/KJV) Job 1:16 (NET) Job 1:16 (NETS)

Job 1:16 (Elpenor English)

While he was yet speaking, there came also another, and said, The fire of God (אֱלֹהִ֗ים) is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. While this one was still speaking, another messenger arrived and said, “The fire of God (‘ĕlōhîm, אלהים) has fallen from heaven and has burned up the sheep and the servants—it has consumed them!  And I—only I alone—escaped to tell you!” While he was still speaking, a further messenger came and said to Iob, “Fire fell from the sky and burned up the sheep, and it likewise consumed the shepherds, and when I alone escaped, I came to tell you.” While he was yet speaking, there came another messenger, and said to Job, Fire has fallen from heaven, and burnt up the sheep, and devoured the shepherds like wise; and I having escaped alone am come to tell thee.

I don’t know if אֱלֹהִ֗ים (‘ĕlōhîm), of God (Tanakh, KJV, NET), was ignored by the rabbis who translated the Septuagint or added by the Masoretes.  While I assume that The fire of Godfrom heaven or Firefrom the sky was lightning, a lightning strike (though there is nothing in the text compelling me to limit it to one lightning strike) killing 7,000 sheep and their shepherds is beyond my personal experience.  I try to keep an open mind to the possibility that The fire of Godfrom heaven or Firefrom the sky that killed 7,000 sheep and their shepherds was a phenomenon I haven’t seen..

The point here, I think, is that The fire of Godfrom heaven or Firefrom the sky that killed 7,000 sheep and their shepherds was under Satan’s control, if and only if God allowed it.  That if and only if becomes extremely interesting when considering the story of Elijah and the priests of Baal (1 Kings 18:21-24 NET).

Elijah approached all the people and said, “How long are you going to be paralyzed by indecision?  If the Lord is the true God, then follow him, but if Baal is, follow him!”  But the people did not say a word.  Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal.[3]  Let them bring us two bulls.  Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood.  But they must not set it on fire.  I will do the same to the other bull and place it on the wood.  But I will not set it on fire.  Then you will invoke the name of your god, and I will invoke the name of the Lord.  The god who responds with fire will demonstrate that he is the true God.”  All the people responded, “This will be a fair test.”

Here I find another hypothesis and a proposed test for that hypothesis.  Elijah’s hypothesis was, The god who responds with fire will demonstrate that he is the true God.[4]  The test for his hypothesis was that the bull that burst spontaneously into flame, his or theirs, designated which God, יהוה (Yᵊhōvâ) or Baal, is the true God.  As a scientific experiment this one clearly lacks some controls relative to Satan’s experiment with Job.

The priests of Baal called on him from morning until evening without result (1 Kings 18:25-29).  Then Elijah built an altar and called on יהוה (1 Kings 18:36b-39 NET).

“O Lord (Yᵊhōvâ, יהוה) God of Abraham, Isaac, and Israel, prove (yāḏaʿ, יודע; Septuagint: γνώτωσαν, a form of γινώσκω) today that you are God in Israel and that I am your servant and have done all these things at your command.  Answer me, O Lord, answer me, so these people will know (yāḏaʿ, וידעו; Septuagint: γνώτω, another form of γινώσκω) that you, O Lord, are the true God and that you are winning back their allegiance.”  Then fire from the Lord fell from the sky.  It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench.  When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God!  The Lord is the true God!”

It was an impressive demonstration.  Elijah’s hypothesis—The god who responds with fire will demonstrate that he is the true God—was not falsified.  The logical structure of the scientific method is designed to falsify hypotheses.  It doesn’t prove anything except, perhaps, that the effect in question is not due to chance.  The test of Elijah’s hypothesis was designed well enough to demonstrate that fire falling from a cloudless sky in the midst of a drought hitting either of two targets at any time near the prayer of the prophets was probably not a random event.

The controls for this particular experiment were: 1) the specified targets for the fire from the sky, the two sacrifices; and 2) the timing of fire falling from the sky, after the prayer of the prophets of Baal or after the prayer of Elijah.  But Elijah himself mentioned a variable his test did not control for (I Kings 18:27 NET).

At noon Elijah mocked [the prophets of Baal], “Yell louder!  After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip.  Perhaps he is sleeping and needs to be awakened.”

So, did יהוה (Yᵊhōvâ) send fire from the sky on time and on target, or was it Baal, late and off target?  Elijah’s test can’t tell us, especially since he changed the conditions mid-experiment (1 Kings 18:32b, 33b-35).

Around the altar he made a trench large enough to contain two seahs of seed.…Then he said, “Fill four water jars and pour the water on the offering and the wood.”  When they had done so, he said, “Do it again.”  So they did it again.  Then he said, “Do it a third time.”  So they did it a third time.  The water flowed down all sides of the altar and filled the trench.

If “fire from the sky” was lightning or shared some of the electrical properties of lightning, did Elijah cheat by making his sacrifice a better conductor of electricity than that of the prophets of Baal?  The simplest way to improve the rigor of Elijah’s experiment is to repeat it a second time with the conditions reversed:[5] Let Elijah go first and let the prophets of Baal water down their sacrifice before Elijah prays.  But who—other than a prophet of יהוה (Yᵊhōvâ), hearing and obeying his voice—would propose such a test even once, much less twice?

Fortunately, faith comes from hearing, and hearing through the word of Christ.[6]  The believer ascertains the identity of the One who caused fire to fall from the sky from the written word of God.  And here both the Masoretic text and Septuagint agree; the fire was from Yᵊhōvâ (יְהֹוָ֗ה), translated παρὰ Κυρίου (a form of κύριος) in the Septuagint.

Masoretic Text

Septuagint
1 Kings 18:38 (Tanakh/KJV) 1 Kings 18:38 (NET) 3 Reigns 18:38 (NETS)

3 Kings 18:38 (Elpenor English)

Then the fire of the LORD (יְהֹוָ֗ה) fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. Then fire from the Lord (Yᵊhōvâ, יהוה) fell from the sky.  It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench. And fire from the Lord (παρὰ κυρίου) fell from heaven and consumed the whole burnt offering and the firewood and the water that was in the thaala and the stones, and the fire licked up the dust. Then fire fell from the Lord (παρὰ Κυρίου) out of heaven, and devoured the whole-burnt-offerings, and the wood and the water that was in the trench, and the fire licked up the stones and the earth.

My purpose here was to consider this story in the light of the knowledge that Satan does in fact have the power to call fire down from the sky if and only if Yᵊhōvâ (יְהֹוָה) gives him leave to exercise that power.  Faith gives me new insight into this story I might miss as an outsider analyzing it as a scientific experiment.  Without getting too involved in the question whether Baal was another name for Satan or another entity under Satan’s control, through faith I feel fairly confident assuming that Yᵊhōvâ (יְהֹוָה) did not give Satan leave to interfere with the demonstration of Elijah’s authority to speak on Yᵊhōvâ’s behalf.  Elijah prayed: let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.[7]

But[8] no one is able[9] to enter a strong man’s house and steal his property unless he first ties up the strong man, Jesus told the experts in the law.  Then he can thoroughly plunder[10] his house.[11]  There was no need to command Elijah to water down the sacrifice of the prophets of Baal because Yᵊhōvâ knew He hadn’t given Satan leave to call down fire from the sky (1 Kings 18:25, 26, 28 NET).

Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority.  Invoke the name of your god, but do not light a fire.”  So they took a bull, as he had suggested, and prepared it.  They invoked the name of Baal from morning until noon, saying, “Baal, answer us.”  But there was no sound and no answer.  They jumped around on the altar they had made.…they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood.

 

Masoretic Text

Septuagint
1 Kings 18:29 (Tanakh/KJV) 1 Kings 18:29 (NET) 3 Reigns 18:29 (NETS)

3 Kings 18:29 (Elpenor English)

And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. Throughout the afternoon they were in an ecstatic frenzy, but there was no sound, no answer, and no response. and they were acting the prophet until evening came.  And it happened, as it was the time for the sacrifice to ascend and there was no voice, that Eliou the Thesbite spoke to the prophets of the offenses, saying, “Stand aside for the present, and I will do my whole burnt offering,” and they stood aside and departed. And they prophesied until the evening came; and it came to pass as it was the time of the offering of the sacrifice, that Eliu the Thesbite spoke to the prophets of the abominations, saying, Stand by for the present, and I will offer my sacrifice.  And they stood aside and departed.

The purpose of a lightning rod is not to call down lightning from the sky, though that might arguably be its effect at times.  The purpose of a lightning rod is to offer a direct path to ground, protecting, insulating the house and its occupants from the harmful effects of a lightning strike.  Through faith I can see these things as circumstantial evidence that fire from the sky was lightning (or something sharing the electrical properties of lightning), and that Yᵊhōvâ protected those whose hearts would be turned back to Him (not to mention all the other bystanders) by telling his prophet Elijah to drench the sacrifice with water.  Hear me, O LORD, Elijah prayed, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again.[12]

I don’t study the Bible because I have some deep interest in ancient Jewish history or even the Jewish or Christian religions.  I study the Bible with the Holy Spirit to knowthe only true God, and Jesus Christ, whom [He] sent,[13] to enjoy what Jesus called eternal life ( αἰώνιος ζωὴ) here and now.  As I follow Jesus through the Scriptures I not only gain insight into the mind of יְהֹוָה (Yᵊhōvâ) as He commanded Elijah to prepare his sacrifice, I gain insight into the mind and life of Christ.

Jesus didn’t fantasize as a boy about binding strong men and plundering their houses.  He didn’t grow up and apply that fantasy to Him or his Father.  I tell you the solemn truth, Jesus said, the Son can do nothing on his own initiative, but only what he sees the Father doing.  For whatever the Father does, the Son does likewise.[14]  He saw his Father bind Satan in some of the very same Scriptures He leads me through now, as He studied with the Holy Spirit as a boy.  When He promised his disciples that when he, the Spirit of truth, comes, he will guide you into all truth,[15] He simply recounted his own experience growing up.

I’ll pick this up in another essay.

Tables comparing Job 1:13; 1:14; 1:15; 1:16; 1 Kings 18:21; 18:22; 18:23; 18:24; 18:36; 18:37; 18:38; 18:39; 18:27; 18:32; 18:33; 18:34; 18:35; 18:25; 18:26; 18:28 and 18:29 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:13; 1:14; 1:15; 1:16; 1 Kings (3 Reigns, 3 Kings) 18:21; 18:22; 18:23; 18:24; 18:36; 18:37; 18:38; 18:39; 18:27; 18:32; 18:33; 18:34; 18:35; 18:25; 18:26; 18:28 and 18:29 in the Septuagint (BLB and Elpenor), and a table comparing Mark 3:27 in the NET and KJV follow.

Job 1:13 (Tanakh)

Job 1:13 (KJV)

Job 1:13 (NET)

And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house: And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house: Now the day came when Job’s sons and daughters were eating and drinking wine in their oldest brother’s house,
Job 1:13 (Septuagint BLB) Job 1:13 (Septuagint Elpenor)
καὶ ἦν ὡς ἡ ἡμέρα αὕτη οἱ υἱοὶ Ιωβ καὶ αἱ θυγατέρες αὐτοῦ ἔπινον οἶνον ἐν τῇ οἰκίᾳ τοῦ ἀδελφοῦ αὐτῶν τοῦ πρεσβυτέρου Καὶ ἦν ὡς ἡ ἡμέρα αὕτη, οἱ υἱοὶ ᾿Ιὼβ καὶ αἱ θυγατέρες αὐτοῦ ἔπινον οἶνον ἐν τῇ οἰκίᾳ τοῦ ἀδελφοῦ αὐτῶν τοῦ πρεσβυτέρου
Job 1:13 (NETS) Job 1:13 (English Elpenor)
So it was, when it was the set day, Iob’s sons and daughters were drinking wine in their eldest brother’s house. And it came to pass on a certain day, that Job᾿s sons and his daughters were drinking wine in the house of their elder brother.
Job 1:14 (Tanakh) Job 1:14 (KJV) Job 1:14 (NET)
And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them: And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them: and a messenger came to Job, saying, “The oxen were plowing and the donkeys were grazing beside them,
Job 1:14 (Septuagint BLB) Job 1:14 (Septuagint Elpenor)
καὶ ἰδοὺ ἄγγελος ἦλθεν πρὸς Ιωβ καὶ εἶπεν αὐτῷ τὰ ζεύγη τῶν βοῶν ἠροτρία καὶ αἱ θήλειαι ὄνοι ἐβόσκοντο ἐχόμεναι αὐτῶν καὶ ἰδοὺ ἄγγελος ἦλθε πρὸς ᾿Ιὼβ καὶ εἶπεν αὐτῷ· τὰ ζεύγη τῶν βοῶν ἠροτρία, καὶ αἱ θήλειαι ὄνοι ἐβόσκοντο ἐχόμεναι αὐτῶν,
Job 1:14 (NETS) Job 1:14 (English Elpenor)
And, look, a messenger came to Iob and said to him, “The yokes of oxen were plowing, and the she-donkeys were feeding beside them, And, behold, there came a messenger to Job, and said to him, The yokes of oxen were ploughing, and the she-asses were feeding near them;
Job 1:15 (Tanakh) Job 1:15 (KJV) Job 1:15 (NET)
And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee. And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee. and the Sabeans swooped down and carried them all away, and they killed the servants with the sword!  And I—only I alone—escaped to tell you!”
Job 1:15 (Septuagint BLB) Job 1:15 (Septuagint Elpenor)
καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῗδας ἀπέκτειναν ἐν μαχαίραις σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῗλαί σοι καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῖδας ἀπέκτειναν ἐν μαχαίραις· σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῖλαί σοι
Job 1:15 (NETS) Job 1:15 (English Elpenor)
and marauders came and carried them off, and they killed the servants with daggers, but when I alone escaped, I came to tell you.” and the spoilers came and took them for a prey, and slew the servants with the sword; and I having escaped alone am come to tell thee.
Job 1:16 (Tanakh) Job 1:16 (KJV) Job 1:16 (NET)
While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. While this one was still speaking, another messenger arrived and said, “The fire of God has fallen from heaven and has burned up the sheep and the servants—it has consumed them!  And I—only I alone—escaped to tell you!”
Job 1:16 (Septuagint BLB) Job 1:16 (Septuagint Elpenor)
ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπεν πρὸς Ιωβ πῦρ ἔπεσεν ἐκ τοῦ οὐρανοῦ καὶ κατέκαυσεν τὰ πρόβατα καὶ τοὺς ποιμένας κατέφαγεν ὁμοίως καὶ σωθεὶς ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῗλαί σοι ἔτι τούτου λαλοῦντος, ἦλθεν ἕτερος ἄγγελος καὶ εἶπε πρὸς ᾿Ιώβ· πῦρ ἔπεσεν ἐκ τοῦ οὐρανοῦ καὶ κατέκαυσε τὰ πρόβατα καὶ τοὺς ποιμένας κατέφαγεν ὁμοίως· σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῖλαί σοι
Job 1:16 (NETS) Job 1:16 (English Elpenor)
While he was still speaking, a further messenger came and said to Iob, “Fire fell from the sky and burned up the sheep, and it likewise consumed the shepherds, and when I alone escaped, I came to tell you.” While he was yet speaking, there came another messenger, and said to Job, Fire has fallen from heaven, and burnt up the sheep, and devoured the shepherds like wise; and I having escaped alone am come to tell thee.
1 Kings 18:21 (Tanakh) 1 Kings 18:21 (KJV) 1 Kings 18:21 (NET)
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him.  And the people answered him not a word. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him.  And the people answered him not a word. Elijah approached all the people and said, “How long are you going to be paralyzed by indecision?  If the Lord is the true God, then follow him, but if Baal is, follow him!”  But the people did not say a word.
1 Kings 18:21 (Septuagint BLB) 3 Kings 18:21 (Septuagint Elpenor)
καὶ προσήγαγεν Ηλιου πρὸς πάντας καὶ εἶπεν αὐτοῗς Ηλιου ἕως πότε ὑμεῗς χωλανεῗτε ἐπ᾽ ἀμφοτέραις ταῗς ἰγνύαις εἰ ἔστιν κύριος ὁ θεός πορεύεσθε ὀπίσω αὐτοῦ εἰ δὲ ὁ Βααλ αὐτός πορεύεσθε ὀπίσω αὐτοῦ καὶ οὐκ ἀπεκρίθη ὁ λαὸς λόγον καὶ προσήγαγεν ᾿Ηλιοὺ πρὸς πάντας, καὶ εἶπεν αὐτοῖς ᾿Ηλιού· ἕως πότε ὑμεῖς χωλανεῖτε ἐπ᾿ ἀμφοτέραις ταῖς ἰγνύαις; εἰ ἔστι Κύριος ὁ Θεός, πορεύεσθε ὀπίσω αὐτοῦ· εἰ δὲ ὁ Βάαλ, πορεύεσθε ὀπίσω αὐτοῦ. καὶ οὐκ ἀπεκρίθη ὁ λαὸς λόγον
3 Reigns 18:21 (NETS) 3 Kings 18:21 (English Elpenor)
And Eliou came near to all, and Eliou said to them, “How long will you go limping on both legs?  If the Lord is God, go after him, but if Baal is he, go after him.”  And the people did not answer a word. And Eliu drew near to them all: and Eliu said to them, How long wilt ye halt on both feet? if the Lord be God, follow him; but if Baal, follow him.  And the people answered not a word.
1 Kings 18:22 (Tanakh) 1 Kings 18:22 (KJV) 1 Kings 18:22 (NET)
Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal’s prophets are four hundred and fifty men. Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal’s prophets are four hundred and fifty men. Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal.
1 Kings 18:22 (Septuagint BLB) 3 Kings 18:22 (Septuagint Elpenor)
καὶ εἶπεν Ηλιου πρὸς τὸν λαόν ἐγὼ ὑπολέλειμμαι προφήτης τοῦ κυρίου μονώτατος καὶ οἱ προφῆται τοῦ Βααλ τετρακόσιοι καὶ πεντήκοντα ἄνδρες καὶ οἱ προφῆται τοῦ ἄλσους τετρακόσιοι καὶ εἶπεν ᾿Ηλιοὺ πρὸς τὸν λαόν· ἐγὼ ὑπολέλειμμαι προφήτης τοῦ Κυρίου μονώτατος, καὶ οἱ προφῆται τοῦ Βάαλ τετρακόσιοι καὶ πεντήκοντα ἄνδρες, καὶ οἱ προφῆται τοῦ ἄλσους τετρακόσιοι
3 Reigns 18:22 (NETS) 3 Kings 18:22 (English Elpenor)
And Eliou said to the people, “I all alone am left over as a prophet of the Lord, and Baal’s prophets number four hundred fifty men, and the prophets of the grove, four hundred. And Eliu said to the people, I am left, the only one prophet of the Lord; and the prophets of Baal [are] four hundred and fifty men, and the prophets of the groves four hundred.
1 Kings 18:23 (Tanakh) 1 Kings 18:23 (KJV) 1 Kings 18:23 (NET)
Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: Let them bring us two bulls.  Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood.  But they must not set it on fire.  I will do the same to the other bull and place it on the wood.  But I will not set it on fire.
1 Kings 18:23 (Septuagint BLB) 3 Kings 18:23 (Septuagint Elpenor)
δότωσαν ἡμῗν δύο βόας καὶ ἐκλεξάσθωσαν ἑαυτοῗς τὸν ἕνα καὶ μελισάτωσαν καὶ ἐπιθέτωσαν ἐπὶ τῶν ξύλων καὶ πῦρ μὴ ἐπιθέτωσαν καὶ ἐγὼ ποιήσω τὸν βοῦν τὸν ἄλλον καὶ πῦρ οὐ μὴ ἐπιθῶ δότωσαν ἡμῖν δύο βόας, καὶ ἐκλεξάσθωσαν ἑαυτοῖς τὸν ἕνα καὶ μελισάτωσαν καὶ ἐπιθέτωσαν ἐπὶ τῶν ξύλων καὶ πῦρ μὴ ἐπιθέτωσαν, καὶ ἐγὼ ποιήσω τὸν βοῦν τὸν ἄλλον, καὶ πῦρ οὐ μὴ ἐπιθῶ
3 Reigns 18:23 (NETS) 3 Kings 18:23 (English Elpenor)
Let them give us two bulls, and let them choose the one for themselves and cut it in pieces and lay it on the wood, and let them put on no fire, and I will do the other bull and will put on no fire. Let them give us two oxen, and let them choose one for themselves, and cut it in pieces, and lay it on the wood, and put no fire [on] the wood: and I will dress the other bullock, and put on no fire.
1 Kings 18:24 (Tanakh) 1 Kings 18:24 (KJV) 1 Kings 18:24 (NET)
And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God.  And all the people answered and said, It is well spoken. And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God.  And all the people answered and said, It is well spoken. Then you will invoke the name of your god, and I will invoke the name of the Lord.  The god who responds with fire will demonstrate that he is the true God.”  All the people responded, “This will be a fair test.”
1 Kings 18:24 (Septuagint BLB) 3 Kings 18:24 (Septuagint Elpenor)
καὶ βοᾶτε ἐν ὀνόματι θεῶν ὑμῶν καὶ ἐγὼ ἐπικαλέσομαι ἐν ὀνόματι κυρίου τοῦ θεοῦ μου καὶ ἔσται ὁ θεός ὃς ἐὰν ἐπακούσῃ ἐν πυρί οὗτος θεός καὶ ἀπεκρίθησαν πᾶς ὁ λαὸς καὶ εἶπον καλὸν τὸ ῥῆμα ὃ ἐλάλησας καὶ βοᾶτε ἐν ὀνόματι θεῶν ὑμῶν, καὶ ἐγὼ ἐπικαλέσομαι ἐν τῷ ὀνόματι Κυρίου τοῦ Θεοῦ μου, καὶ ἔσται ὁ θεὸς ὃς ἐὰν ἐπακούσῃ ἐν πυρί, οὗτος Θεός. καὶ ἀπεκρίθησαν πᾶς ὁ λαὸς καὶ εἶπον· καλὸν τὸ ρῆμα, ὃ ἐλάλησας
3 Reigns 18:24 (NETS) 3 Kings 18:24 (English Elpenor)
And shout in the name of your gods, and I will call on the name of the Lord, my God, and it will be, the god who answers by fire, he is God.”  And all the people answered and said, “The word which you spoke is good!” And do ye call loudly on the name of your gods, and I will call on the name of the Lord my God, and it shall come to pass that the God who shall answer by fire, he [is] God.  And all the people answered and said, The word which thou hast spoken [is] good.
1 Kings 18:36 (Tanakh) 1 Kings 18:36 (KJV) 1 Kings 18:36 (NET)
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. When it was time for the evening offering, Elijah the prophet approached the altar and prayed: “O Lord God of Abraham, Isaac, and Israel, prove today that you are God in Israel and that I am your servant and have done all these things at your command.
1 Kings 18:36 (Septuagint BLB) 3 Kings 18:36 (Septuagint Elpenor)
καὶ ἀνεβόησεν Ηλιου εἰς τὸν οὐρανὸν καὶ εἶπεν κύριε ὁ θεὸς Αβρααμ καὶ Ισαακ καὶ Ισραηλ ἐπάκουσόν μου κύριε ἐπάκουσόν μου σήμερον ἐν πυρί καὶ γνώτωσαν πᾶς ὁ λαὸς οὗτος ὅτι σὺ εἶ κύριος ὁ θεὸς Ισραηλ κἀγὼ δοῦλός σου καὶ διὰ σὲ πεποίηκα τὰ ἔργα ταῦτα καὶ ἀνεβόησεν ᾿Ηλιοὺ εἰς τὸν οὐρανὸν καὶ εἶπε· Κύριε ὁ Θεὸς ῾Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ισραήλ, ἐπάκουσόν μου, Κύριε, ἐπάκουσόν μου σήμερον ἐν πυρί, καὶ γνώτωσαν πᾶς ὁ λαὸς οὗτος ὅτι σὺ εἶ Κύριος ὁ Θεὸς ᾿Ισραὴλ καὶ ἐγὼ δοῦλός σου καὶ διὰ σὲ πεποίηκα τὰ ἔργα ταῦτα
3 Reigns 18:36 (NETS) 3 Kings 18:36 (English Elpenor)
And Eliou cried aloud to heaven and said, “O Lord, God of Abraam and Isaak and Israel, heed me, heed me today with fire, and let all this people know that you are Lord, God of Israel, and I am your slave, and I have done these works on your account. And Eliu cried aloud to the heaven, and said, Lord God of Abraam, and Isaac, and Israel, answer me, O Lord, answer me this day by fire, and let all this people know that thou art the Lord, the God of Israel, and I [am] thy servant, and for thy sake I have wrought these works.
1 Kings 18:37 (Tanakh) 1 Kings 18:37 (KJV) 1 Kings 18:37 (NET)
Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. Answer me, O Lord, answer me, so these people will know that you, O Lord, are the true God and that you are winning back their allegiance.”
1 Kings 18:37 (Septuagint BLB) 3 Kings 18:37 (Septuagint Elpenor)
ἐπάκουσόν μου κύριε ἐπάκουσόν μου ἐν πυρί καὶ γνώτω ὁ λαὸς οὗτος ὅτι σὺ εἶ κύριος ὁ θεὸς καὶ σὺ ἔστρεψας τὴν καρδίαν τοῦ λαοῦ τούτου ὀπίσω ἐπάκουσόν μου, Κύριε, ἐπάκουσόν μου ἐν πυρί, καὶ γνώτω ὁ λαὸς οὗτος, ὅτι σὺ εἶ Κύριος ὁ Θεὸς καὶ σὺ ἔστρεψας τὴν καρδίαν τοῦ λαοῦ τούτου ὀπίσω
3 Reigns 18:37 (NETS) 3 Kings 18:37 (English Elpenor)
Heed me, O Lord, heed me with fire, and let this people know that you are Lord God and that you turned the heart of this people back.” Hear me, O Lord, hear me, and let this people know that thou art the Lord God, and thou hast turned back the heart of this people.
1 Kings 18:38 (Tanakh) 1 Kings 18:38 (KJV) 1 Kings 18:38 (NET)
Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. Then fire from the Lord fell from the sky.  It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench.
1 Kings 18:38 (Septuagint BLB) 3 Kings 18:38 (Septuagint Elpenor)
καὶ ἔπεσεν πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν τὸ ὁλοκαύτωμα καὶ τὰς σχίδακας καὶ τὸ ὕδωρ τὸ ἐν τῇ θααλα καὶ τοὺς λίθους καὶ τὸν χοῦν ἐξέλιξεν τὸ πῦρ καὶ ἔπεσε πῦρ παρὰ Κυρίου ἐκ τοῦ οὐρανοῦ καὶ κατέφαγε τὰ ὁλοκαυτώματα καὶ τὰς σχίδακας καὶ τὸ ὕδωρ τὸ ἐν τῇ θαλάσσῃ, καὶ τοὺς λίθους καὶ τὸν χοῦν ἐξέλειξε τὸ πῦρ
3 Reigns 18:38 (NETS) 3 Kings 18:38 (English Elpenor)
And fire from the Lord fell from heaven and consumed the whole burnt offering and the firewood and the water that was in the thaala and the stones, and the fire licked up the dust. Then fire fell from the Lord out of heaven, and devoured the whole-burnt-offerings, and the wood and the water that was in the trench, and the fire licked up the stones and the earth.
1 Kings 18:39 (Tanakh) 1 Kings 18:39 (KJV) 1 Kings 18:39 (NET)
And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God. And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God. When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God!  The Lord is the true God!”
1 Kings 18:39 (Septuagint BLB) 3 Kings 18:39 (Septuagint Elpenor)
καὶ ἔπεσεν πᾶς ὁ λαὸς ἐπὶ πρόσωπον αὐτῶν καὶ εἶπον ἀληθῶς κύριός ἐστιν ὁ θεός αὐτὸς ὁ θεός καὶ ἔπεσε πᾶς ὁ λαὸς ἐπὶ πρόσωπον αὐτῶν καὶ εἶπον· ἀληθῶς Κύριος ὁ Θεός, αὐτὸς ὁ Θεός
3 Reigns 18:39 (NETS) 3 Kings 18:39 (English Elpenor)
And all the people fell on their face and said, “Truly the Lord is God; he is God.” And all the people fell upon their faces, and said, Truly the Lord [is] God; he [is] God.
1 Kings 18:27 (Tanakh) 1 Kings 18:27 (KJV) 1 Kings 18:27 (NET)
And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. At noon Elijah mocked them, “Yell louder!  After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip.  Perhaps he is sleeping and needs to be awakened.”
1 Kings 18:27 (Septuagint BLB) 3 Kings 18:27 (Septuagint Elpenor)
καὶ ἐγένετο μεσημβρίᾳ καὶ ἐμυκτήρισεν αὐτοὺς Ηλιου ὁ Θεσβίτης καὶ εἶπεν ἐπικαλεῗσθε ἐν φωνῇ μεγάλῃ ὅτι θεός ἐστιν ὅτι ἀδολεσχία αὐτῷ ἐστιν καὶ ἅμα μήποτε χρηματίζει αὐτός ἢ μήποτε καθεύδει αὐτός καὶ ἐξαναστήσεται καὶ ἐγένετο μεσημβρία καὶ ἐμυκτήρισεν αὐτοὺς ᾿Ηλιοὺ ὁ Θεσβίτης καὶ εἶπεν· ἐπικαλεῖσθε ἐν φωνῇ μεγάλῃ, ὅτι θεός ἐστιν, ὅτι ἀδολεσχία αὐτῷ ἐστι, καὶ ἅμα μή ποτε χρηματίζει αὐτός, ἢ μή ποτε καθεύδει αὐτός, καὶ ἐξαναστήσεται
3 Reigns 18:27 (NETS) 3 Kings 18:27 (English Elpenor)
And it happened at noon that Eliou the Thesbite mocked them and said, “Call in a loud voice!  For he is a god, for prating occupies him, and at the same time he is perhaps giving an oracle, or perhaps he is asleep and will get up.” And it was noon, and Eliu the Thesbite mocked them, and said, Call with a loud voice, for he is a god; for he is meditating, or else perhaps he is engaged in business, or perhaps he is asleep, and is to be awaked.
1 Kings 18:32 (Tanakh) 1 Kings 18:32 (KJV) 1 Kings 18:32 (NET)
And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed. And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed. With the stones he constructed an altar for the Lord. Around the altar he made a trench large enough to contain two seahs of seed.
1 Kings 18:32 (Septuagint BLB) 3 Kings 18:32 (Septuagint Elpenor)
καὶ ᾠκοδόμησεν τοὺς λίθους ἐν ὀνόματι κυρίου καὶ ἰάσατο τὸ θυσιαστήριον τὸ κατεσκαμμένον καὶ ἐποίησεν θααλα χωροῦσαν δύο μετρητὰς σπέρματος κυκλόθεν τοῦ θυσιαστηρίου καὶ ᾠκοδόμησε τοὺς λίθους ἐν ὀνόματι Κυρίου καὶ ἰάσατο τὸ θυσιαστήριον τὸ κατεσκαμμένον, καὶ ἐποίησε θάλασσαν χωροῦσαν δύο μετρητὰς σπέρματος κυκλόθεν τοῦ θυσιαστηρίου
3 Reigns 18:32 (NETS) 3 Kings 18:32 (English Elpenor)
and he built the stones in the name of the Lord and repaired the altar that had been thrown down and made a thaala around the altar, holding two measures of seed. And he built up the stones in the name of the Lord, and repaired the altar that had been broken down; and he made a trench that would hold two measures of seed round about the altar.
1 Kings 18:33 (Tanakh) 1 Kings 18:33 (KJV) 1 Kings 18:33 (NET)
And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. He arranged the wood, cut up the bull, and placed it on the wood.  Then he said, “Fill four water jars and pour the water on the offering and the wood.”
1 Kings 18:33 (Septuagint BLB) 3 Kings 18:33 (Septuagint Elpenor)
καὶ ἐστοίβασεν τὰς σχίδακας ἐπὶ τὸ θυσιαστήριον ὃ ἐποίησεν καὶ ἐμέλισεν τὸ ὁλοκαύτωμα καὶ ἐπέθηκεν ἐπὶ τὰς σχίδακας καὶ ἐστοίβασεν ἐπὶ τὸ θυσιαστήριον καὶ ἐστοίβασε τὰς σχίδακας ἐπὶ τὸ θυσιαστήριον, ὃ ἐποίησε, καὶ ἐμέλισε τὸ ὁλοκαύτωμα καὶ ἐπέθηκεν ἐπὶ τὰς σχίδακας καὶ ἐστοίβασεν ἐπὶ τὸ θυσιαστήριον καὶ εἶπε· λάβετέ μοι τέσσαρας ὑδρίας ὕδατος καὶ ἐπιχέετε ἐπὶ τὸ ὁλοκαύτωμα καὶ ἐπὶ τὰς σχίδακας· καὶ ἐποίησαν οὕτως
3 Reigns 18:33 (NETS) 3 Kings 18:33 (English Elpenor)
And he piled up the firewood on the altar that he made and cut the whole burnt offering in pieces and laid it on the firewood and piled it on the altar. And he piled the cleft wood on the altar which he [had] made, and divided the whole-burnt-offering, and laid [it] on the wood, and laid [it] in order on the altar, and said, Fetch me four pitchers of water, and pour [it] on the whole-burnt-offering, and on the wood.  And they did so.
1 Kings 18:34 (Tanakh) 1 Kings 18:34 (KJV) 1 Kings 18:34 (NET)
And he said, Do it the second time.  And they did it the second time.  And he said, Do it the third time.  And they did it the third time. And he said, Do it the second time.  And they did it the second time.  And he said, Do it the third time.  And they did it the third time. When they had done so, he said, “Do it again.”  So they did it again.  Then he said, “Do it a third time.”  So they did it a third time.
1 Kings 18:34 (Septuagint BLB) 3 Kings 18:34 (Septuagint Elpenor)
καὶ εἶπεν λάβετέ μοι τέσσαρας ὑδρίας ὕδατος καὶ ἐπιχέετε ἐπὶ τὸ ὁλοκαύτωμα καὶ ἐπὶ τὰς σχίδακας καὶ ἐποίησαν οὕτως καὶ εἶπεν δευτερώσατε καὶ ἐδευτέρωσαν καὶ εἶπεν τρισσώσατε καὶ ἐτρίσσευσαν καὶ εἶπε· δευτερώσατε· καὶ ἐδευτέρωσαν. καὶ εἶπε· τρισσώσατε· καὶ ἐτρίσσευσαν
3 Reigns 18:34 (NETS) 3 Kings 18:34 (English Elpenor)
And he said, “Take for me four jars of water, and pour it on the whole burnt offering and on the firewood,” and they did so.  And he said, “Do it a second time,” and they did it a second time.  And he said, “Do it a third time,” and they did it a third time. And he said, Do it the second time.  And they did it the second time.  And he said, Do it the third time.  And they did it the third time.
1 Kings 18:35 (Tanakh) 1 Kings 18:35 (KJV) 1 Kings 18:35 (NET)
And the water ran round about the altar; and he filled the trench also with water. And the water ran round about the altar; and he filled the trench also with water. The water flowed down all sides of the altar and filled the trench.
1 Kings 18:35 (Septuagint BLB) 3 Kings 18:35 (Septuagint Elpenor)
καὶ διεπορεύετο τὸ ὕδωρ κύκλῳ τοῦ θυσιαστηρίου καὶ τὴν θααλα ἔπλησαν ὕδατος καὶ διεπορεύετο τὸ ὕδωρ κύκλῳ τοῦ θυσιαστηρίου, καὶ τὴν θάλασσαν ἔπλησαν ὕδατος
3 Reigns 18:35 (NETS) 3 Kings 18:35 (English Elpenor)
And the water ran all around the altar, and filled the thaala with water. And the water ran round about the altar, and they filled the trench with water.
1 Kings 18:25 (Tanakh) 1 Kings 18:25 (KJV) 1 Kings 18:25 (NET)
And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under. And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under. Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority.  Invoke the name of your god, but do not light a fire.”
1 Kings 18:25 (Septuagint BLB) 3 Kings 18:25 (Septuagint Elpenor)
καὶ εἶπεν Ηλιου τοῗς προφήταις τῆς αἰσχύνης ἐκλέξασθε ἑαυτοῗς τὸν μόσχον τὸν ἕνα καὶ ποιήσατε πρῶτοι ὅτι πολλοὶ ὑμεῗς καὶ ἐπικαλέσασθε ἐν ὀνόματι θεοῦ ὑμῶν καὶ πῦρ μὴ ἐπιθῆτε καὶ εἶπεν ᾿Ηλιοὺ τοῖς προφήταις τῆς αἰσχύνης· ἐκλέξασθε ἑαυτοῖς τὸν μόσχον τὸν ἕνα καὶ ποιήσατε πρῶτοι, ὅτι πολλοὶ ὑμεῖς, καὶ ἐπικαλέσασθε ἐν ὀνόματι θεοῦ ὑμῶν καὶ πῦρ μὴ ἐπιθῆτε
3 Reigns 18:25 (NETS) 3 Kings 18:25 (English Elpenor)
And Eliou said to the prophets of shame, “Choose for yourselves the one bull calf, and do it first, for you are many, and call on the name of your god, and put on no fire.” And Eliu said to the prophets of shame, Choose to yourselves one calf, and dress it first, for ye [are] many; and call ye on the name of your god; but apply no fire.
1 Kings 18:26 (Tanakh) 1 Kings 18:26 (KJV) 1 Kings 18:26 (NET)
And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us.  But there was no voice, nor any that answered.  And they leaped upon the altar which was made. And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us.  But there was no voice, nor any that answered.  And they leaped upon the altar which was made. So they took a bull, as he had suggested, and prepared it.  They invoked the name of Baal from morning until noon, saying, “Baal, answer us.”  But there was no sound and no answer.  They jumped around on the altar they had made.
1 Kings 18:26 (Septuagint BLB) 3 Kings 18:26 (Septuagint Elpenor)
καὶ ἔλαβον τὸν μόσχον καὶ ἐποίησαν καὶ ἐπεκαλοῦντο ἐν ὀνόματι τοῦ Βααλ ἐκ πρωίθεν ἕως μεσημβρίας καὶ εἶπον ἐπάκουσον ἡμῶν ὁ Βααλ ἐπάκουσον ἡμῶν καὶ οὐκ ἦν φωνὴ καὶ οὐκ ἦν ἀκρόασις καὶ διέτρεχον ἐπὶ τοῦ θυσιαστηρίου οὗ ἐποίησαν καὶ ἔλαβον τὸν μόσχον καὶ ἐποίησαν καὶ ἐπεκαλοῦντο ἐν ὀνόματι τοῦ Βάαλ ἐκ πρωΐθεν ἕως μεσημβρίας καὶ εἶπον· ἐπάκουσον ἡμῶν, ὁ Βάαλ, ἐπάκουσον ἡμῶν· καὶ οὐκ ἦν φωνὴ καὶ οὐκ ἦν ἀκρόασις· καὶ διέτρεχον ἐπὶ τοῦ θυσιαστηρίου, οὗ ἐποίησαν
3 Reigns 18:26 (NETS) 3 Kings 18:26 (English Elpenor)
And they took the bull calf and did it and were calling on the name of Baal from morning until noon and said, “Hear us, O Baal, hear us!”  And there was no voice, and there was no hearing, and they ran about on the altar that they made. And they took the calf and drest it, and called on the name of Baal from morning till noon, and said, hear us, O Baal, hear us.  And there was no voice, neither was there hearing, and they ran up and down on the altar which they [had] made.
1 Kings 18:28 (Tanakh) 1 Kings 18:28 (KJV) 1 Kings 18:28 (NET)
And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. So they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood.
1 Kings 18:28 (Septuagint BLB) 3 Kings 18:28 (Septuagint Elpenor)
καὶ ἐπεκαλοῦντο ἐν φωνῇ μεγάλῃ καὶ κατετέμνοντο κατὰ τὸν ἐθισμὸν αὐτῶν ἐν μαχαίραις καὶ σειρομάσταις ἕως ἐκχύσεως αἵματος ἐπ᾽ αὐτούς καὶ ἐπεκαλοῦντο ἐν φωνῇ μεγάλῃ καὶ κατετέμνοντο κατὰ τὸν ἐθισμὸν αὐτῶν ἐν μαχαίραις καὶ σειρομάσταις ἕως ἐκχύσεως αἵματος ἐπ᾿ αὐτούς
3 Reigns 18:28 (NETS) 3 Kings 18:28 (English Elpenor)
And they were calling in a loud voice and, as was their custom, they were cutting themselves with daggers and lances until the blood gushed out over them, And they cried with a loud voice, and cut themselves according to their custom with knives and lancets until the blood gushed out upon them.
1 Kings 18:29 (Tanakh) 1 Kings 18:29 (KJV) 1 Kings 18:29 (NET)
And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. Throughout the afternoon they were in an ecstatic frenzy, but there was no sound, no answer, and no response.
1 Kings 18:29 (Septuagint BLB) 3 Kings 18:29 (Septuagint Elpenor)
καὶ ἐπροφήτευον ἕως οὗ παρῆλθεν τὸ δειλινόν καὶ ἐγένετο ὡς ὁ καιρὸς τοῦ ἀναβῆναι τὴν θυσίαν καὶ οὐκ ἦν φωνή καὶ ἐλάλησεν Ηλιου ὁ Θεσβίτης πρὸς τοὺς προφήτας τῶν προσοχθισμάτων λέγων μετάστητε ἀπὸ τοῦ νῦν καὶ ἐγὼ ποιήσω τὸ ὁλοκαύτωμά μου καὶ μετέστησαν καὶ ἀπῆλθον καὶ ἐπροφήτευον ἕως οὗ παρῆλθε τὸ δειλινόν. καὶ ἐγένετο ὡς ὁ καιρὸς τοῦ ἀναβῆναι τὴν θυσίαν καὶ οὐκ ἦν φωνή. καὶ ἐλάλησεν ᾿Ηλιοὺ ὁ Θεσβίτης πρὸς τοὺς προφήτας τῶν προσοχθισμάτων λέγων· μετάστητε ἀπὸ τοῦ νῦν, καὶ ἐγὼ ποιήσω τὸ ὁλοκαύτωμά μου. καὶ μετέστησαν, καὶ ἀπῆλθον
3 Reigns 18:29 (NETS) 3 Kings 18:29 (English Elpenor)
and they were acting the prophet until evening came.  And it happened, as it was the time for the sacrifice to ascend and there was no voice, that Eliou the Thesbite spoke to the prophets of the offenses, saying, “Stand aside for the present, and I will do my whole burnt offering,” and they stood aside and departed. And they prophesied until the evening came; and it came to pass as it was the time of the offering of the sacrifice, that Eliu the Thesbite spoke to the prophets of the abominations, saying, Stand by for the present, and I will offer my sacrifice. And they stood aside and departed.
Mark 3:27 (NET) Mark 3:27 (KJV)
But no one is able to enter a strong man’s house and steal his property unless he first ties up the strong man.  Then he can thoroughly plunder his house. No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀλλ᾿ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει ου δυναται ουδεις τα σκευη του ισχυρου εισελθων εις την οικιαν αυτου διαρπασαι εαν μη πρωτον τον ισχυρον δηση και τοτε την οικιαν αυτου διαρπασει ουδεις δυναται τα σκευη του ισχυρου εισελθων εις την οικιαν αυτου διαρπασαι εαν μη πρωτον τον ισχυρον δηση και τοτε την οικιαν αυτου διαρπαση

[1] Job 1:10a (NET) Table

[2] Job 1:13-15 (NET)

[3] The Septuagint had καὶ οἱ προφῆται τοῦ ἄλσους τετρακόσιοι (NETS: and the prophets of the grove, four hundred) following here.

[4] 1 Kings 18:24b (NET)

[5] This is what Gideon did with the fleece (Judges 6:36-40) when he was uncertain of God’s intent.

[6] Romans 10:17 (ESV) Table

[7] 1 Kings 18:36b (Tanakh, KJV)

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

[9] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the negative particle οὐ preceding is able (KJV: can) and οὐδεὶς (NET: no one; KJV: No man) following, where the Byzantine Majority Text simply had οὐδεὶς preceding.

[10] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had διαρπάσει, where the Byzantine Majority Text had διαρπαση.

[11] Mark 3:27 (NET)

[12] 1 Kings 18:37 (Tanakh/KJV)

[13] John 17:3b (NET)

[14] John 5:19 (NET) Table

[15] John 16:13a (NET) Table

To Make Holy, Part 8

The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  Jesus prayer continued (John 17:14, 15 NET):

I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world.  I am not asking you to take them out of the world, but that you keep them safe from the evil one.

The Greek words translated your word were τὸν λόγον σου.  Jesus had spoken to a Samaritan woman (John 4:39-42 NET):

Now many Samaritans[2] from that town believed in him because of the report of the woman who testified, “He told me everything I ever[3] did.”  So when the Samaritans[4] came to him, they began asking him to stay with them.  He stayed there two days, and because of his word many more believed.  They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.”[5]

The Greek words translated the report of the woman were τὸν λόγον τῆς γυναικὸς.  So I have the word of the woman to contrast with the word of Jesus’ father: Come, see a man who told me everything I ever did, the woman told her friends.  Surely he can’t be the Messiah ( χριστός), can he?[6]  Her friends believed her enough to obey her: So[7] they left the town and began coming to him.[8]  I should back up to point out that the woman’s word which her friends obeyed was a relatively tentative presentation of Jesus’ word (John 4:25, 26 NET):

The woman said to [Jesus], “I know that Messiah[9] is coming” (the one called Christ); “whenever he comes, he will tell us everything.”[10]  Jesus said to her, “I, the one speaking to you, am he.”

The woman’s friends also demonstrated their faith in her word, a relatively tentative presentation of Jesus’ word, by asking Jesus to stay with them.  The Greek word translated to stay was μεῖναι (a form of μένω).  Other forms of μένω occur in Jesus’ teaching to his disciples (John 15:4 NET):

Remain (μείνατε, another form of μένω) in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains[11] (μένῃ, another form of μένω) in the vine, so neither can you unless you remain[12] (μένητε, another form of μένω) in me.

Jesus stayed (ἔμεινεν, another form of μένω) there two days, and because of his word (τὸν λόγον αὐτοῦ) many more believed.  After two days these Samaritans had acquired two important concepts: 1) They had learned to value Jesus’ word above that of the woman.  This is my daily prayer: “Please let any who read these essays hear your voice instead of mine.”  And, 2) they knew Jesus as the Savior of the world (ο σωτηρ του κοσμου).

These Samaritans didn’t know Jesus as a conqueror who would overthrow the Romans and bring the whole world into submission to the descendants of Israel.  They knew Him as the Savior of the world at a time when his own hand-picked disciples were chomping at the bit for Him to get down to the serious messianic business of overthrowing the Romans and restoring the kingdom to Israel.  And lest I suppose that these were just ignorant Samaritans, their knowledge agreed with the the word of God through Jesus and a much more spiritually mature John, one of the original twelve disciples: For God did not send his Son into the world to condemn the world, but that the world should be saved through him (σωθῇκόσμος δι᾿ αὐτοῦ).[13]

Here is the next occurrence of λόγον in John’s Gospel narrative (John 5:24-30 NET):

“I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned (κρίσιν, a form of κρίσις), but has crossed over from death to life.  I tell you the solemn truth, a time is coming—and is now here—when the dead will hear[14] the voice of the Son of God, and those who hear will live.  For just as the Father has life in himself, thus he has granted the Son to have life in himself, and he has granted the Son authority to execute judgment (κρίσιν, a form of κρίσις), because he is the Son of Man.

“Do not be amazed at this, because a time is coming when all who are in the tombs will hear[15] his voice and will come out—the ones who have done what is good (ἀγαθὰ, a form of ἀγαθός) to the resurrection resulting in life, and the ones who have done what is evil (φαῦλα, a form of φαῦλος) to the resurrection resulting in condemnation (κρίσεως, another form of κρίσις).  I can do nothing on my own initiative.  Just as I hear, I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one[16] who sent me.

The Greek words translated my message were τὸν λόγον μου.  I assume that the dead, in the dead (νεκροὶ, a form of νεκρός) will hear the voice of the Son of God, referred to something more like what Paul meant when he wrote to believers in Ephesus: you were dead (νεκροὺς, another form of νεκρός) in your offenses and sins[17] (Ephesians 2:1-10).  And all who are in the tombs will hear his voice seems fairly obvious in its reference to something more like Matthew’s Gospel account (Matthew 27:50-53).  The implication is consistent that to hear Jesus’ word is a divinely facilitated activity: So then faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing (ἀκοὴ) by the word (ρήματος, a form of ῥῆμα) of God.[18]

The human part in hearing is to sit and listen, or read and study as the case may be, rather than to hold one’s ears and flee in terror.  And if one is as slow and stupid as I have been, hearing may take longer relative to another less prone to argument.  One of my best teachers in college had been a mediocre student.  It made him very aware as a teacher of the information that had confused him as a student.

The dead will hear the voice of the Son of God who has been granted authority to execute judgment, because he is the Son of ManI can do nothing on my own initiative, the Judge proclaimed.  Just as I hear (ἀκούω), I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one who sent menotto condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through [me].  The words are important.

The Judge whom God sent that the world should be saved through him continued (John 5:36-40 NET):

I have a testimony greater than that from John (John 5:33-35; 1:6-8; 1:19-37; 3:22-36).  For the deeds that the Father has assigned me to complete—the deeds I[19] am now doing—testify about me that the Father has sent me.  And the Father who sent me has himself[20] testified about me.  You people have never heard (ἀκηκόατε, a form of ἀκούω) his voice nor seen his form at any time, nor do you have his word residing in you, because you do not believe the one whom he sent.  You study[21] the scriptures thoroughly because you think in them you possess eternal life (ζωὴν αἰώνιον), and it is these same scriptures that testify about me, but you are not willing to come to me so that you may have life.

The Greek words translated his word were τὸν λόγον αὐτοῦ, and residing was μενοντα (another form of μένω).  When I studied the Bible searching for rules to obey I wasn’t consciously seeking to knowthe only true God, and Jesus Christ, whom [He] sent,[22] αἰώνιος ζωὴ, eternal life according to Jesus in prayer to his Father.   So despite my best efforts to curry favor with God by finding more and more rules to (dis-)obey, I did begin to know Him.  And it was a little frustrating to me that He showed mercy far too often rather than meting out the punishment the law required.

Why don’t you understand what I am saying? Jesus continued (John 8:43-47 NET):

It is because you cannot accept (ἀκούειν, another form of ἀκούω) my teaching.  You people are from your father the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him.  Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies [Table].  But because I am telling you the truth, you do not believe me.  Who among you can prove me guilty of any sin?  If[23] I am telling you the truth, why don’t you believe me?  The one who belongs to God listens and responds to (ἀκούει, another form of ἀκούω) God’s words (ρήματα, another form of ῥῆμα).  You don’t listen and respond (ἀκούετε, another form of ἀκούω), because you don’t belong to God.”

The Greek words translated my teaching were τὸν λόγον τὸν ἐμόν.  Jesus spoke to those Judeans who had believed him, but this truth applies to all human beings not yet born from above.  And I would encourage those born from above to take it to heart as well.  I’ve heard some claim freedom from all residue of sin and the old nature, but it’s not my experience.  I agree with Paul that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me.[24]  Evil doesn’t always win out, in the sense that it is what comes out of me, yet it is always an option but for the grace of God, the fruit of his Holy Spirit (Galatians 5:16-23).

I am not trying to get (ζητῶ, a form of ζητέω) praise for myself, Jesus continued (John 8:50-56 NET).

There is one who demands (ζητῶν, another form of ζητέω) it, and he also judges (κρίνων, a form of κρίνω).  I tell you the solemn truth, if anyone obeys (τηρήσῃ, a form of τηρέω) my teaching,[25] he will never see death.”[26]

Then[27] the Judeans responded, “Now we know you’re possessed by a demon!  Both Abraham and the prophets died, and yet you say, ‘If anyone obeys (τηρήσῃ, a form of τηρέω) my teaching, he will never experience death.’[28]  You aren’t greater than our father Abraham who died, are you?  And the prophets died too!  Who do you claim to be?” [Table]  Jesus replied, “If I glorify myself, my glory is worthless.  The one who glorifies[29] me is my Father, about whom you people say, ‘He is our[30] God.’  Yet you do not know him, but I know him.  If[31] I were to say that I do not know him, I would be a liar like you.[32]  But[33] I do know him, and I obey (τηρῶ, another form of τηρέω) his teaching.  Your father Abraham was overjoyed to see my day, and he saw it and was glad.”

The Greek words translated my teaching were τὸν ἐμὸν λόγον and τὸν λόγον μου respectively, and his teaching was τὸν λόγον αὐτοῦ.  Jesus continued (John 14:23-26 NET):

“If anyone loves me, he will obey (τηρήσει, another form of τηρέω) my word, and my Father will love him, and we will come to him and take up residence with him [Table].  The person who does not love me does not obey (τηρεῖ, another form of τηρέω) my words.  And the word you hear (ἀκούετε, another form of ἀκούω) is not mine, but the Father’s who sent me.

“I have spoken these things while staying (μένων, another form of μένω) with you.  But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you [Table].

The Greek words translated my word were τὸν λόγον μου and my words were τοὺς λόγους μου.  When Jesus speaks, however, the word ( λόγος) you hear is not mine (οὐκ ἔστιν ἐμὸς), but the Father’s who sent me.  He continued (John 15:1-4 NET):

I am the true vine and my Father is the gardener.  He takes away every branch that does not bear fruit in me.  He prunes every branch that bears fruit so that it will bear more fruit.  You are clean already because of the word that I have spoken to you.  Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me.

I think it’s prudent here to highlight all of the meanings of the Greek word translated takes away (αἴρει, a form of αἴρω): “to lift up, take up, pick up; to look up (in prayer); to move upward, raise vertically; to raise to a higher level; to take up and carry along; to lift up and carry away, remove; to take away, remove (no suggestion of lifting up); to bear with, endure; to carry, transport; to bear and uphold; to be dressed as an office-bearer; to cause to emerge.”  If one fears punishment for a failure to do good works then takes away may be an appropriate understanding of αἴρει.  And I have accepted this understanding uncritically until this very moment.

I plan to do a thorough word study of forms of αἴρω in another essay.  Here I’ll propose that if one has begun to know the love of God through Jesus Christ, There is no fear in love, but perfect love drives out fear, because fear has to do with punishment (κόλασιν, a form of κόλασις).[34]  In that light I’m willing to consider some of the other meanings of αἴρει that may describe the Father’s activity in my life better: “to lift up, take up, pick up; to move upward, raise vertically; to raise to a higher level; to take up and carry along; to bear with, endure; to carry, transport; to bear and uphold; to cause to emerge.”

The Greek words translated the word were τὸν λόγον.  The Greek word translated He prunes was καθαίρει (a form of καθαίρω), which means: “to make clean, purge, cleanse; to remove impurities and things undesirable; to sift, winnow (grain).”  It is essentially the verb form of the noun translated clean (καθαροί, a form of καθαρός), which means: “clear; pure, containing no foreign mixture (e.g., pure gold); morally pure, religiously pure; clean, free from dirt; released from the power of (an oath); free from guilt, innocent.”

Remember what I told you, Jesus continued, ‘A slave is not greater than his master.’  If they persecuted me, they will also persecute you.  If they obeyed (ἐτήρησαν, another form of τηρέω) my word, they will obey (τηρήσουσιν, another form of τηρέω) yours too.[35]  The Greek words translated my word were τὸν λόγον μου.

And finally Jesus prayed (John 17:6-8 NET):

I have revealed your name to the men you gave me out of the world.  They belonged to you, and you gave them to me, and they have obeyed (τετήρηκαν, another form of τηρέω) your word [Table].  Now they understand that everything you have given me comes[36] from you, because I have given them the words you have given[37] me.  They accepted them and really understand that I came from you, and they believed that you sent me.

The Greek words translated your word were τὸν λόγον σου.  And with this I’ve completed a fairly thorough examination of what Jesus meant by I have given them your word[38] (ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου) according to John’s Gospel narrative.  I want to return to examine other words in John 17:14 and 15 in more detail in other essays.

Tables comparing John 4:39, 40; 4:42; 4:30; 4:25; 15:4; 5:25; 5:28; 5:30; 5:36, 37; 8:46; 8:51, 52; 8:54, 55 and 17:7, 8 in the NET and KJV follow.

John 4:39, 40 (NET) John 4:39, 40 (KJV)
Now many Samaritans from that town believed in him because of the report of the woman who testified, “He told me everything I ever did.” And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαριτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι εἶπεν μοι πάντα ἐποίησα εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα
So when the Samaritans came to him, they began asking him to stay with them.  He stayed there two days, So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ᾿ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας
John 4:42 (NET) John 4:42 (KJV)
They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.” And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τῇ τε γυναικὶ ἔλεγον |ὅτι| οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτος ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος
John 4:30 (NET) John 4:30 (KJV)
So they left the town and began coming to him. Then they went out of the city, and came unto him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν εξηλθον ουν εκ της πολεως και ηρχοντο προς αυτον εξηλθον εκ της πολεως και ηρχοντο προς αυτον
John 4:25 (NET) John 4:25 (KJV)
The woman said to him, “I know that Messiah is coming” (the one called Christ); “whenever he comes, he will tell us everything.” The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγει αὐτῷ ἡ γυνή· οἶδα ὅτι Μεσσίας ἔρχεται (ὁ λεγόμενος χριστός)· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα λεγει αυτω η γυνη οιδα οτι μεσσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα λεγει αυτω η γυνη οιδα οτι μεσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα
John 15:4 (NET) John 15:4 (KJV)
Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me. Abide in me, and I in you.  As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μείνατε ἐν ἐμοί, καγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ᾿ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε
John 5:25 (NET) John 5:25 (KJV)
I tell you the solemn truth, a time is coming—and is now here—when the dead will hear the voice of the Son of God, and those who hear will live. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται
John 5:28 (NET) John 5:28 (KJV)
“Do not be amazed at this, because a time is coming when all who are in the tombs will hear his voice Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου
John 5:30 (NET) John 5:30 (KJV)
I can do nothing on my own initiative.  Just as I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of the one who sent me. I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾿ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντος με ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος
John 5:36, 37 (NET) John 5:36, 37 (KJV)
I have a testimony greater than that from John.  For the deeds that the Father has assigned me to complete—the deeds I am now doing—testify about me that the Father has sent me. But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάννου· τὰ γὰρ ἔργα ἃ δέδωκεν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν
And the Father who sent me has himself testified about me.  You people have never heard his voice nor seen his form at any time, And the Father himself, which hath sent me, hath borne witness of me.  Ye have neither heard his voice at any time, nor seen his shape.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε
John 8:46 (NET) John 8:46 (KJV)
Who among you can prove me guilty of any sin?  If I am telling you the truth, why don’t you believe me? Which of you convinceth me of sin?  And if I say the truth, why do ye not believe me?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετε μοι τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι
John 8:51, 52 (NET) John 8:51, 52 (KJV)
I tell you the solemn truth, if anyone obeys my teaching, he will never see death.” Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα
Then the Judeans responded, “Now we know you’re possessed by a demon!  Both Abraham and the prophets died, and yet you say, ‘If anyone obeys my teaching, he will never experience death.’ Then said the Jews unto him, Now we know that thou hast a devil.  Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπον αὐτῷ οἱ Ἰουδαῖοι· νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις· ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσεται θανατου εις τον αιωνα ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσηται θανατου εις τον αιωνα
John 8:54, 55 (NET) John 8:54, 55 (KJV)
Jesus replied, “If I glorify myself, my glory is worthless.  The one who glorifies me is my Father, about whom you people say, ‘He is our God.’ Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς· ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς |ἡμῶν| ἐστιν απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος υμων εστιν απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος ημων εστιν
Yet you do not know him, but I know him.  If I were to say that I do not know him, I would be a liar like you.  But I do know him, and I obey his teaching. Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν. κὰν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω
John 17:7, 8 (NET) John 17:7, 8 (KJV)
Now they understand that everything you have given me comes from you, Now they have known that all things whatsoever thou hast given me are of thee.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
νῦν ἔγνωκαν ὅτι πάντα ὅσα |δέδωκας| μοι παρὰ σοῦ εἰσιν νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν
because I have given them the words you have given me.  They accepted them and really understand that I came from you, and they believed that you sent me. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι τὰ ρήματα ἃ ἔδωκας μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας

[1] John 17:17 (NET)

[2] In the NET parallel Greek text and NA28 Samaritans was spelled Σαμαριτῶν, and σαμαρειτων in the Stephanus Textus Receptus and Byzantine Majority Text.

[3] The NET parallel Greek text and NA28 had , where the Stephanus Textus Receptus and Byzantine Majority Text had οσα (KJV: that ever).

[4] In the NET parallel Greek text and NA28 Samaritans was spelled Σαμαρῖται, and σαμαρειται in the Stephanus Textus Receptus and Byzantine Majority Text.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ο χριστος (KJV: the Christ) following world.  The NET parallel Greek text and NA28 did not.

[6] John 4:29 (NET)

[7] The Stephanus Textus Receptus had ουν (KJV: Then) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[8] John 4:30 (NET)

[9] In the NET parallel Greek text, NA28 and Stephanus Textus Receptus Messiah was spelled Μεσσίας, and μεσιας in the Byzantine Majority Text.

[10] The NET parallel Greek text and NA28 had ἅπαντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all things).

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

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

[13] John 3:17 (NET) Table

[14] The NET parallel Greek text and NA28 had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear).  “THE MIDDLE VOICE IN THE NEW TESTAMENT,” by George J. Cline, Grace Theological Seminary, 1983

[15] The NET parallel Greek text and NA28 had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear).

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

[17] Ephesians 2:1 (NET) Table

[18] Romans 10:17 (NKJV) Table

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

[20] The NET parallel Greek text and NA28 had ἐκεῖνος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος.

[21] Though the NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text all had ἐραυνᾶτε here, the KJV translators treated it like the imperative ἐρευνήσατε (KJV: Search the scriptures), transforming Jesus’ observation into a command, a rule to obey.  A sign of the Protestant times circa 1611 or an early example of product placement advertising?  Addendum: July 14, 2020 – Somehow I missed that the Stephanus Textus Receptus and Byzantine Majority Text had ερευνατε here.

[22] John 17:3b (NET)

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

[24] Romans 7:21 (NET)

[25] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding teaching and my.  The NET parallel Greek text and NA28 had τον preceding my only.

[26] The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here.  A note (134) in the NET translated it forever (2 Corinthians 5:1-10).

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

[28] The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here.  A note (143) in the NET translated it forever (2 Corinthians 5:1-10).

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

[30] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἡμῶν here, where the Stephanus Textus Receptus had υμων (KJV: your).

[31] The NET parallel Greek text and NA28 had κὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν (KJV: and if).

[32] The NET parallel Greek text and NA28 had ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: unto you).

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

[34] 1 John 4:18 (NET)

[35] John 15:20 (NET)

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

[37] The NET parallel Greek text and NA28 had ἔδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεδωκας (KJV: thou gavest).

[38] John 17:14a (NET)

Atonement, Part 9

This is a continuation of yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2]  The atonement of Aaron and his sons continued with the breast of the second ram:

Exodus 29:26 (NET)

Leviticus 8:29 (NET)

You are to take the breast of the ram of Aaron’s consecration (millûʼ, המלאים; Septuagint: τελειώσεως, a form of τελείωσις); you are to wave it as a wave offering before the Lord, and it is to be your share. Finally, Moses took the breast and waved it as a wave offering (tenûphâh, תנופה; Septuagint: ἐπίθεμα) before the Lord from the ram of ordination (millûʼ, המלאים; Septuagint: τελειώσεως, a form of τελείωσις).  It was Moses’ share just as the Lord had commanded Moses.

Though τελειώσεως, the translation of המלאים (millûʼ) in the Septuagint, doesn’t occur in the New Testament, I’ve already considered its root τελείωσις in two essays.[3]  The Greek word ἐπίθεμα is another, used to translate תנופה (tenûphâh) in the Septuagint, that does not occur in the New Testament.  But we have come finally to those things Aaron and his sons are to eat that no one else may eat (Exodus 29:27, 28 NET):

You are to sanctify (qâdash, וקדשת; Septuagint: ἁγιάσεις, another form of ἁγιάζω) the breast of the wave offering (tenûphâh, התנופה; Septuagint: ἀφόρισμα) and the thigh of the contribution (terûmâh, התרומה; Septuagint: ἀφαιρέματος), which were waved and lifted up as a contribution from the ram of consecration (millûʼ, המלאים; Septuagint: τελειώσεως, a form of τελείωσις), from what belongs to Aaron and to his sons.  It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution (terûmâh, תרומה; Septuagint: ἀφαίρεμα).  It is to be a contribution (terûmâh, ותרומה; Septuagint: ἀφαίρεμα) from the Israelites from their peace offerings, their contribution (terûmâh, תרומתם; Septuagint: ἀφαίρεμα) to the Lord.

I still plan to reserve any further study of forms of ἁγιάζω for another series of essays.  The Greek words ἀφόρισμα, another translation of התנופה (tenûphâh), ἀφαιρέματος (a form of ἀφαίρεμα), a translation of התרומה (terûmâh) and ἀφαίρεμα were not used in the New Testament.  But the word translated peace offerings above was שלמיהם (shelem) in Hebrew.  It was translated τῶν θυμάτων τῶν σωτηρίων (a form of σωτήριον[4]) in the Septuagint, which was translated back into English as “the victims of deliverance.”  This was a fairly rich vein to mine.

Luke wrote in his Gospel narrative (Luke 2:25-32 NET):

Now there was a man in Jerusalem named Simeon who was righteous and devout, looking for the restoration of Israel, and the Holy Spirit was upon him.  It had been revealed to him by the Holy Spirit that he would not die before he had seen[5] the Lord’s Christ.  So Simeon, directed by the Spirit, came into the temple courts, and when the parents brought in the child Jesus to do for him what was customary according to the law, Simeon took him in his[6] arms and blessed God, saying, “Now, according to your word, Sovereign Lord, permit your servant to depart in peace.  For my eyes have seen your salvation (σωτήριον) that you have prepared in the presence of all peoples: a light, for revelation to the Gentiles, and for glory to your people Israel.”

So Simeon, led by the Holy Spirit, declared Jesus the Sovereign Lord’s salvation, his peace offering, his victim of deliverance.  Again, I turn to Luke’s Gospel narrative (Luke 3:1-6 NET):

In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch[7] of Galilee, and his brother Philip was tetrarch of the region of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood[8] of Annas and Caiaphas, the word of God came to John the[9] son of Zechariah in the wilderness.  He went into all the region around the Jordan River, preaching a baptism of repentance for the forgiveness of sins.  As it is written in the book of the words of Isaiah the prophet,[10] “The voice of one shouting in the wilderness: ‘Prepare the way for the Lord, make his paths straight.  Every valley will be filled, and every mountain and hill will be brought low, and the crooked will be made straight, and the rough ways will be made smooth, and all humanity will see the salvation (σωτήριον) of God.’”

Luke indirectly (John 1:29-34) ascribed a prophecy about yehôvâh to Jesus.  Here is the scripture he quoted from the Tanakh and KJV: 

Isaiah 40:3-5 (Tanakh)

Isaiah 40:3-5 (KJV)

The voice of him that crieth in the wilderness, Prepare ye the way of the LORD (yehôvâh, יהוה), make straight in the desert a highway for our God.  Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD (yehôvâh, יהוה) shall be revealed, and all flesh shall see it together: for the mouth of the LORD (yehôvâh, יהוה) hath spoken it. The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.  Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

The first thing I noticed is that there is no mention of the salvation of God in translations made from contemporary Hebrew.  So I compared Luke’s Greek to the Septuagint.

Luke 3:4b-6 (NET parallel Greek)

Isaiah 40:3, 4, 5 (Septuagint)

φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ ἑτοιμάσατε τὴν ὁδὸν κυρίου εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν
πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς |εὐθείαν| καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν καὶ ἡ τραχεῖα εἰς πεδία
καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ καὶ ὀφθήσεται ἡ δόξα κυρίου καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ὅτι κύριος ἐλάλησεν

Here are both clauses: καὶ ὀφθήσεται ἡ δόξα κυρίου (NETS: “Then the glory of the Lord shall appear”), καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ (NETS: “and all flesh shall see the salvation of God”).  Luke only quoted the latter.  I am less concerned that he ended his quotation before ὅτι κύριος ἐλάλησεν (NETS: “because the Lord has spoken”[11]).  Luke also substituted αὐτοῦ (his) for τοῦ θεοῦ ἡμῶν (for our God) and ὁδοὺς λείας (ways will be made smooth) for πεδία (places plain).

I compared Isaiah 40:3-5 from the BLB version of the Septuagint with the Elpenor version (Table1 below).  The only difference was ὁδοὺς λείας rather than πεδία.  That alleviated my initial concern somewhat.  If believers had changed πεδία to ὁδοὺς λείας to conform better to Luke’s quotation, why didn’t they go all out and change τοῦ θεοῦ ἡμῶν to αὐτοῦ and drop καὶ ὀφθήσεται ἡ δόξα κυρίου all together?  These may be two distinct versions of the Septuagint.  So why not imagine a third version that conforms even better to Luke’s quotation?

Frankly, without having a third version in hand for comparison I don’t want the complication.  Paul called Jesus τοῦ μεγάλου θεοῦ (our great God) in an ostensibly private letter to Titus.  I could see Luke’s substitution of αὐτοῦ for τοῦ θεοῦ ἡμῶν as a courtesy to believing Jews.  The word αὐτοῦ (his) referring back to yehôvâh did not change the meaning at all, but it was a softer touch than calling Jesus our God.  And Luke may have dropped καὶ ὀφθήσεται ἡ δόξα κυρίου (NETS: “Then the glory of the Lord shall appear”) at the Holy Spirit’s behest.  Jesus’ first advent was by no means the full revelation of his glory as yehôvâh come in human flesh (Malachi 3:1-7a Tanakh). 

Behold, I will send my messenger, and he shall prepare the way before me: and the LORD (ʼădônây, האדון), whom ye seek (Revelation 19:11-16), shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD (yehôvâh, יהוה) of hosts.  But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD (yehôvâh, ליהוה) an offering in righteousness.  Then shall the offering of Judah and Jerusalem be pleasant unto the LORD (yehôvâh, ליהוה), as in the days of old, and as in former years.

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD (yehôvâh, יהוה) of hosts.  For I am the LORD (yehôvâh, יהוה), I change not; therefore ye sons of Jacob are not consumed.  Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them.  Return unto me, and I will return unto you, saith the LORD (yehôvâh, יהוה) of hosts.

So they [the local Jewish leaders] began to leave, Luke wrote, unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors through the prophet Isaiah when he said, ‘Go to this people and say,[12]You will keep on hearing, but will never understand, and you will keep on looking, but will never perceive.  For the heart of this people has become dull, and their ears are hard of hearing, and they have closed their eyes, so that they would not see with their eyes and hear with their ears and understand with their heart and turn, and I would heal[13] them.”’
“Therefore be advised that this[14] salvation (σωτήριον) from God has been sent to the Gentiles; they will listen!”[15]

Here is a table comparing Luke’s Greek with the Septuagint.  The BLB and Elpenor versions of the Septuagint are compared in Table2 below.

Acts 28:26b, 27 (NET parallel Greek) Isaiah 6:9b, 10 (Septuagint)
πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς

For I do not want you to be ignorant of this mystery, brothers and sisters, Paul wrote believers in Rome, so that you may not be conceited: A partial hardening has happened to Israel until[16] the full number (πλήρωμα) of the Gentiles has come in.[17]  This time of parital hardening until the full number of the Gentiles has come in is predicated upon Gentiles listening: they will listen (ἀκούσονται, a form of ἀκούω), Paul wrote, or hear.  This hearing is a bit more complicated than it might at first appear.  Surely, from the human side it requires both a willingness and capacity to sit quietly long enough to provide the opportunity for hearing.  It also involves God sending those who are qualified to preach (Romans 10:14b, 15a NET):

And how are they to believe[18] in one they have not heard (ἤκουσαν, another form of ἀκούω) of?  And how are they to hear[19] (ἀκούσωσιν, another form of ἀκούω) without someone preaching to them?  And how are they to preach[20] unless they are sent (ἀποσταλῶσιν, a form of ἀποστέλλω)?

Still, hearing only comes through God’s (or Christ’s) own spoken word: So then faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing (ἀκοὴ, another form of ἀκοή) by the word (ρήματος, a form of ῥῆμα) of God.[21]  Even after all the time they spent with Him, Jesus’ disciples weren’t able to put it all together until he opened (διήνοιξεν, a form of διανοίγω) their minds: Then he opened their minds so they could understand (συνιέναι, a form of συνίημι) the scriptures[22]  Witnessing the failure of any of these things in Gentiles as they become manifest in the descendants of Jacob signals the end of this time of Israel’s partial hardening (Titus 2:11-14 NET).

For the grace of God has appeared, bringing salvation[23] (σωτήριος, another form of σωτήριον) to all people.  It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age, as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ.  He gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good.

Tables comparing Isaiah 40:3-5 and Isaiah 6:9, 10 in the Elpenor and BLB versions of the Septuagint, and tables of Luke 2:26; 2:28; 3:1, 2; 3:4; Acts 28:26-28; Romans 11:25; 10:14, 15; 10:17 and Titus 2:11 comparing the NET and KJV follow.

Isaiah 40:3-5 (Septuagint Elpenor) Isaiah 40:3, 4, 5 (Septuagint BLB)
φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν Κυρίου. εὐθείας ποιεῖτε τὰς τρίβους τοῦ Θεοῦ ἡμῶν. φωνὴ βοῶντος ἐν τῇ ἐρήμῳ ἑτοιμάσατε τὴν ὁδὸν κυρίου εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν
πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν καὶ ἡ τραχεῖα εἰς ὁδοὺς λείας πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν καὶ ἡ τραχεῖα εἰς πεδία
καὶ ὀφθήσεται ἡ δόξα Κυρίου, καὶ ὄψεται πᾶσα σάρξ τὸ σωτήριον τοῦ Θεοῦ, ὅτι Κύριος ἐλάλησε. καὶ ὀφθήσεται ἡ δόξα κυρίου καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ὅτι κύριος ἐλάλησεν
Isaiah 6:9b, 10 (Septuagint Elpenor) Isaiah 6:9b, 10 (Septuagint BLB)
πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς
Luke 2:26 (NET) Luke 2:26 (KJV)
It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Christ. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον πρὶν [ἢ] ἂν ἴδῃ τὸν χριστὸν κυρίου και ην αυτω κεχρηματισμενον υπο του πνευματος του αγιου μη ιδειν θανατον πριν η ιδη τον χριστον κυριου και ην αυτω κεχρηματισμενον υπο του πνευματος του αγιου μη ιδειν θανατον πριν η ιδη τον χριστον κυριου
Luke 2:28 (NET) Luke 2:28 (KJV)
Simeon took him in his arms and blessed God, saying, Then took he him up in his arms, and blessed God, and said,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας καὶ εὐλόγησεν τὸν θεὸν καὶ εἶπεν και αυτος εδεξατο αυτο εις τας αγκαλας αυτου και ευλογησεν τον θεον και ειπεν και αυτος εδεξατο αυτο εις τας αγκαλας αυτου και ευλογησεν τον θεον και ειπεν
Luke 3:1, 2 (NET) Luke 3:1, 2 (KJV)
In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πιλάτου τῆς Ἰουδαίας, καὶ τετρααρχοῦντος τῆς Γαλιλαίας Ἡρῴδου, Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς Ἰτουραίας καὶ Τραχωνίτιδος χώρας, καὶ Λυσανίου τῆς Ἀβιληνῆς τετρααρχοῦντος εν ετει δε πεντεκαιδεκατω της ηγεμονιας τιβεριου καισαρος ηγεμονευοντος ποντιου πιλατου της ιουδαιας και τετραρχουντος της γαλιλαιας ηρωδου φιλιππου δε του αδελφου αυτου τετραρχουντος της ιτουραιας και τραχωνιτιδος χωρας και λυσανιου της αβιληνης τετραρχουντος εν ετει δε πεντεκαιδεκατω της ηγεμονιας τιβεριου καισαρος ηγεμονευοντος ποντιου πιλατου της ιουδαιας και τετραρχουντος της γαλιλαιας ηρωδου φιλιππου δε του αδελφου αυτου τετραρχουντος της ιτουραιας και τραχωνιτιδος χωρας και λυσανιου της αβιληνης τετραρχουντος
during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐπὶ ἀρχιερέως  Ἅννα καὶ Καϊάφα, ἐγένετο ρῆμα θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ επ αρχιερεων αννα και καιαφα εγενετο ρημα θεου επι ιωαννην τον του ζαχαριου υιον εν τη ερημω επι αρχιερεως αννα και καιαφα εγενετο ρημα θεου επι ιωαννην τον ζαχαριου υιον εν τη ερημω
Luke 3:4 (NET) Luke 3:4 (KJV)
As it is written in the book of the words of Isaiah the prophet, “The voice of one shouting in the wilderness: ‘Prepare the way for the Lord, make his paths straight. As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαΐου τοῦ προφήτου φωνὴ βοῶντος ἐν τῇ ἐρήμῳ ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ ως γεγραπται εν βιβλω λογων ησαιου του προφητου λεγοντος φωνη βοωντος εν τη ερημω ετοιμασατε την οδον κυριου ευθειας ποιειτε τας τριβους αυτου ως γεγραπται εν βιβλω λογων ησαιου του προφητου λεγοντος φωνη βοωντος εν τη ερημω ετοιμασατε την οδον κυριου ευθειας ποιειτε τας τριβους αυτου
Acts 28:26-28 (NET) Acts 28:26-28 (KJV)
when he said, ‘Go to this people and say, “You will keep on hearing, but will never understand, and you will keep on looking, but will never perceive. Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγων πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε λεγον πορευθητι προς τον λαον τουτον και ειπε ακοη ακουσετε και ου μη συνητε και βλεποντες βλεψετε και ου μη ιδητε λεγον πορευθητι προς τον λαον τουτον και ειπον ακοη ακουσετε και ου μη συνητε και βλεποντες βλεψετε και ου μη ιδητε
For the heart of this people has become dull, and their ears are hard of hearing, and they have closed their eyes, so that they would not see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.”’ For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς επαχυνθη γαρ η καρδια του λαου τουτου και τοις ωσιν βαρεως ηκουσαν και τους οφθαλμους αυτων εκαμμυσαν μηποτε ιδωσιν τοις οφθαλμοις και τοις ωσιν ακουσωσιν και τη καρδια συνωσιν και επιστρεψωσιν και ιασωμαι αυτους επαχυνθη γαρ η καρδια του λαου τουτου και τοις ωσιν βαρεως ηκουσαν και τους οφθαλμους αυτων εκαμμυσαν μηποτε ιδωσιν τοις οφθαλμοις και τοις ωσιν ακουσωσιν και τη καρδια συνωσιν και επιστρεψωσιν και ιασομαι αυτους
“Therefore be advised that this salvation from God has been sent to the Gentiles; they will listen!” Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
γνωστὸν οὖν  ἔστω |ὑμῖν| ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται γνωστον ουν εστω υμιν οτι τοις εθνεσιν απεσταλη το σωτηριον του θεου αυτοι και ακουσονται γνωστον ουν εστω υμιν οτι τοις εθνεσιν απεσταλη το σωτηριον του θεου αυτοι και ακουσονται
Romans 11:25 (NET) Romans 11:25 (KJV)
For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening has happened to Israel until the full number of the Gentiles has come in. For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε [παρ᾿] ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ ου γαρ θελω υμας αγνοειν αδελφοι το μυστηριον τουτο ινα μη ητε παρ εαυτοις φρονιμοι οτι πωρωσις απο μερους τω ισραηλ γεγονεν αχρις ου το πληρωμα των εθνων εισελθη ου γαρ θελω υμας αγνοειν αδελφοι το μυστηριον τουτο ινα μη ητε παρ εαυτοις φρονιμοι οτι πωρωσις απο μερους τω ισραηλ γεγονεν αχρις ου το πληρωμα των εθνων εισελθη
Romans 10:14, 15 (NET) Romans 10:14, 15 (KJV)
How are they to call on one they have not believed in?  And how are they to believe in one they have not heard of?  And how are they to hear without someone preaching to them? How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος πως ουν επικαλεσονται εις ον ουκ επιστευσαν πως δε πιστευσουσιν ου ουκ ηκουσαν πως δε ακουσουσιν χωρις κηρυσσοντος πως ουν επικαλεσονται εις ον ουκ επιστευσαν πως δε πιστευσουσιν ου ουκ ηκουσαν πως δε ακουσουσιν χωρις κηρυσσοντος
And how are they to preach unless they are sent?  As it is written, “How timely is the arrival of those who proclaim the good news.” And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; |καθὼς| γέγραπται· ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων [τὰ] ἀγαθά πως δε κηρυξουσιν εαν μη αποσταλωσιν καθως γεγραπται ως ωραιοι οι ποδες των ευαγγελιζομενων ειρηνην των ευαγγελιζομενων τα αγαθα πως δε κηρυξουσιν εαν μη αποσταλωσιν καθως γεγραπται ως ωραιοι οι ποδες των ευαγγελιζομενων ειρηνην των ευαγγελιζομενων τα αγαθα
Romans 10:17 (NET) Romans 10:17 (KJV)
Consequently faith comes from what is heard, and what is heard comes through the preached word of Christ. So then faith cometh by hearing, and hearing by the word of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ρήματος Χριστοῦ αρα η πιστις εξ ακοης η δε ακοη δια ρηματος θεου αρα η πιστις εξ ακοης η δε ακοη δια ρηματος θεου
Titus 2:11 (NET) Titus 2:11 (KJV)
For the grace of God has appeared, bringing salvation to all people. For the grace of God that bringeth salvation hath appeared to all men,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις επεφανη γαρ η χαρις του θεου η σωτηριος πασιν ανθρωποις επεφανη γαρ η χαρις του θεου η σωτηριος πασιν ανθρωποις

[1] Aaron and his sons (Exodus 28:43 NET)

[2] Exodus 29:33 (NET)

[3] Atonement, Part 7; Atonement, Part 8

[4] This is according to Strong’s Concordance.  On Bible Hub the forms were derived from σωτήριος.

[5] The NET parallel Greek text and NA28 had ἂν preceding he had seen.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

[7] The NET parallel Greek text and NA28 had τετρααρχοῦντος here and two other occurrences, where the Stephanus Textus Receptus and Byzantine Majority Text had τετραρχουντος.

[8] The Stephanus Textus Receptus had αρχιερεων (KJV: high priests) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had ἀρχιερέως.

[9] The Stephanus Textus Receptus had τον του here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had simply τον.

[10] The Stephanus Textus Receptus and Byzantine Majority Text had λεγοντος (KJV: saying) here following prophet.  The NET parallel Greek text and NA28 did not.

[11] Isaiah 40:5 (NETS)

[12] The NET parallel Greek text, NA28 and Byzantine Majority Text had εἰπόν here, where the Stephanus Textus Receptus had ειπε.

[13] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἰάσομαι here, where the Stephanus Textus Receptus had ιασωμαι (KJV: should heal).

[14] The NET parallel Greek text and NA28 had τοῦτο τὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply τὸ.

[15] Acts 28:25-28 (NET)

[16] The NET parallel Greek text and NA28 had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις.

[17] Romans 11:25 (NET)

[18] The NET parallel Greek text and NA28 had πιστεύσωσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πιστευσουσιν (KJV: shall they believe).

[19] The NET parallel Greek text and NA28 had ἀκούσωσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσουσιν (KJV: shall they hear).

[20] The NET parallel Greek text and NA28 had κηρύξωσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had κηρυξουσιν (KJV: shall they preach).

[21] Romans 10:17 (NKJV) The NET parallel Greek text and NA28 had Χριστοῦ (NET: Christ) here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεου.

[22] Luke 24:45 (NET)

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

Fear – Deuteronomy, Part 8

I was standing between the Lord and you at that time, Moses said to Israel, to reveal to you the message of the Lord (yehôvâh, יהוה), because you were afraid (yârêʼ, יראתם) of the fire and would not go up the mountain.[1]  Then he recounted the ten commandments.  Within them was a fearful description of yehôvâh: I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me[2]  And in a footnote (11) the translators made it perfectly clear what form of punishment they had in mind: “God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9).”  In other words yehôvâh executes the sons, grandsons, and great-grandsons for the sin of the fathers who reject Him.

That’s what I thought.  And that’s why I love the NET.  Apart from its written record I would look back and think I had been completely insane.  It’s not that I had the NET to read when I was young, but that its translators came of age in the same religious milieu as I did.  So in the spirit of fearing the Lord I want to slow way down to consider how they arrived at I punish as a translation of the Hebrew word pâqad (פקד; Septuagint: ἀποδιδοὺς, a form of ἀποδίδωμι).  And this fear is not reverence, but the fear that keeps one from direct intercourse with yehôvâh.  Only Moses risked that, because you were afraid of the fire and would not go up the mountain.

In Exodus 20:5 (NET) pâqad was translated responding.

Form of pâqad Reference KJV NET
פקד Exodus 20:5 visiting the iniquity of the fathers upon the children… responding to the transgression of fathers by dealing with children…
Deuteronomy 5:9 visiting the iniquity of the fathers upon the children… I punish the sons, grandsons, and great-grandsons…

I intend to track pâqad, ʽâvôn (עון; translated to the transgression and for the sin) and śânêʼ (לשׁנאי; translated of those who reject me and who reject me) from the beginning to the giving of the law, and then from there to its restatement in Deuteronomy.  I first encountered ʽâvôn from the mouth of Cain after he attacked his brother Abel and killed him.[3]

So now, you are banished from the ground, yehôvâh said to him, which has opened its mouth to receive your brother’s blood from your hand.[4]  Up to that time Cain had cultivated the groundWhen you try to cultivate the ground, yehôvâh continued, it will no longer yield its best for you.  You will be a homeless wanderer on the earth.[5]  Cain lamented (Genesis 4:13b, 14 NET):

My punishment (ʽâvôn, עוני) is too great to endure! [Table]  Look!  You are driving me off the land today, and I must hide from your presence.  I will be a homeless wanderer on the earth; whoever finds me will kill me.

Here the translators assumed that Cain lamented his punishment rather than his sin; ʽâvôn can mean both.  When yehôvâh prophesied to Abram the translators assumed the Amorites were not punished in the promised land they inhabited but that the land itself would not be given to Abram’s descendants until the Amorites’ sin reached some predetermined limit (Genesis 15:13b-16 NET):

Know for certain that your descendants will be strangers in a foreign country.  They will be enslaved and oppressed for four hundred years [Table].  But I will execute judgment on the nation that they will serve.  Afterward they will come out with many possessions [Table].  But as for you, you will go to your ancestors in peace and be buried at a good old age [Table].  In the fourth generation your descendants will return here, for the sin (ʽâvôn, עון) of the Amorites has not yet reached its limit [Table].

But Abram/Abraham had no son yet by his wife Sarah (Genesis 17:15-21).

Then God said to Abraham, “As for your wife, you must no longer call her Sarai; Sarah will be her name [Table].  I will bless her and will give you a son through her.  I will bless her and she will become a mother of nations.  Kings of countries will come from her [Table]!”

Then Abraham bowed down with his face to the ground and laughed as he said to himself, “Can a son be born to a man who is a hundred years old?  Can Sarah bear a child at the age of ninety [Table]?”  Abraham said to God, “O that Ishmael might live before you [Table]!”

God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac.  I will confirm my covenant with him as a perpetual covenant for his descendants after him [Table].  As for Ishmael, I have heard you.  I will indeed bless him, make him fruitful, and give him a multitude of descendants.  He will become the father of twelve princes; I will make him into a great nation [Table].  But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year [Table].”

The Lord appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day.  Abraham looked up and saw three men standing across from him.[6]  One of them said, “I will surely return to you when the season comes round again, and your wife Sarah will have a son!”[7]

So Sarah laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?”

The Lord said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child when I am old?’  Is anything impossible for the Lord?  I will return to you when the season comes round again and Sarah will have a son.”  Then Sarah lied, saying, “I did not laugh,” because she was afraid (yârêʼ, יראה).  But the Lord said, “No!  You did laugh.”[8]

The next occurrence of ʽâvôn involved the judgment and condemnation of Sodom.  At dawn the angels hurried Lot along, saying, “Get going!  Take your wife and your two daughters who are here, or else you will be destroyed when the city is judged (ʽâvôn)!”[9]  Competing values had met at Lot’s front door (Genesis 19:4-9a NET):

Before they could lie down to sleep, all the men – both young and old, from every part of the city of Sodom – surrounded the house.  They shouted to Lot, “Where are the men who came to you tonight?  Bring them out to us so we can have sex with them!”

Lot went outside to them, shutting the door behind him.  He said, “No, my brothers!  Don’t act so wickedly (râʽaʽ, תרעו)!  Look, I have two daughters who have never had sexual relations with a man.  Let me bring them out to you, and you can do to them whatever you please.  Only don’t do anything to these men, for they have come under the protection of my roof.”

“Out of our way!” they cried, and “This man came to live here as a foreigner, and now he dares to judge us!  We’ll do more harm (râʽaʽ, נרע) to you than to them!”

The two angels, yehôvâh’s messengers, didn’t allow the men of Sodom to fulfill their desire, nor did they allow Lot to defile his daughters to fulfill his family’s ideal of hospitality.  They struck the men who were at the door of the house, from the youngest to the oldest, with blindness.[10]   And that brings me to the first occurrence of pâqad.

The Lord visited (pâqad, פקד) Sarah just as he had said he would and did for Sarah what he had promised.[11]  The rabbis who translated the Septuagint chose ἐπεσκέψατο (a form of ἐπισκέπτομαι) here.  I find ἐπεσκέψατο at the beginning of the fulfillment of another promise as well.  The Jerusalem Council listened to Barnabas and Paul while they explained all the miraculous signs and wonders God had done among the Gentiles through them.[12] James replied (Acts 15:13b-18 NET Table1 Table2):

“Brothers, listen to me.  Simeon has explained (Acts 15:7-11) how God first concerned himself (ἐπεσκέψατο, a form of ἐπισκέπτομαι) to select from among the Gentiles a people for his name.  The words of the prophets agree with this, as it is written, ‘After this I will return, and I will rebuild the fallen tent of David; I will rebuild its ruins and restore it, so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own, says the Lord, who makes these things known from long ago.”

James didn’t quote the Septuagint.

Acts 15:16, 17 (NET) Acts 15:16, 17 Parallel Greek Amos 9:11, 12 Septuagint Amos 9:11, 12 NETS
‘After this… μετὰ ταῦτα… ἐν τῇ ἡμέρᾳ ἐκείνῃ… On that day…
…I will return… …ἀναστρέψω…
…and I will rebuild the fallen tent of David… καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν ἀναστήσω τὴν σκηνὴν Δαυιδ τὴν πεπτωκυῖαν… …I will raise up the tent of David that is fallen…
…καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς… …and rebuild its ruins…
…I will rebuild its ruins… …καὶ τὰ |κατεσκαμμένα| αὐτῆς ἀνοικοδομήσω… …καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω… …and raise up its destruction…
…and restore it… …καὶ ἀνορθώσω αὐτήν… …καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος… …and rebuild it as the days of old…
…so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own,’ says the Lord, who makes these things… …ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομα μου ἐπ᾿ αὐτούς, λέγει κύριος ποιῶν ταῦτα… …ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς λέγει κύριος ὁ θεὸς ὁ ποιῶν ταῦτα… …in order that those remaining of humans and all the nations upon whom my name has been called might seek out me, says the Lord who does these things.

But the Septuagint version of Amos 9:12 is much closer to James’ quotation than the Hebrew from which our Bibles have been translated.

Amos 9:12 (NET) Amos 9:12 (KJV)

Amos 9:12 (Tanakh)

“As a result they will conquer those left in Edom and all the nations subject to my rule.”  The Lord, who is about to do this, is speaking! That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this. That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.

The first occurrence of śânêʼ is found in the words with which Rebekah’s family blessed her when she left them to marry Abraham’s and Sarah’s son Isaac: Our sister, may you become the mother of thousands of ten thousands!  May your descendants possess the strongholds of their enemies (śânêʼ).[13]  But enemies as a translation of śânêʼ did not mean open warfare exclusively.  It could include the fear of a potential enemy.  Abimelech said to Isaac, “Leave us and go elsewhere, for you have become much more powerful than we are.”[14]  When Abimelech saw how yehôvâh had blessed Isaac and sought a treaty with him, Isaac asked, Why have you come to me?  You hate (śânêʼ, שׁנאתם) me and sent me away from you. [15]

The Hebrew word śânêʼ was also used to describe personal preference.  Isaac and Rebekah had twin sons, Esau and Jacob.  Jacob married two women, Leah and Rachel.  Rachel was beautiful.  Leah was not.  When evening came Jacob preferred to bed Rachel over Leah.  When the Lord saw that Leah was unloved (śânêʼ, שׁנואה), he enabled her to become pregnant while Rachel remained childless.[16]  She became pregnant again and had another son.  She said, “Because the Lord heard that I was unloved (śânêʼ, שׁנואה), he gave me this one too.”[17]

From the perspective of the word usage of śânêʼ it matters very little whether Leah was a superstitious woman who mistook happenstance for interaction with yehôvâh.  As a matter of faith in yehôvâh it is important to remember that Moses was not afraid of the fire, went up the mountain and spoke directly with Him.  He said of Moses (Numbers 12:6-8a NET):

Hear now my words: If there is a prophet among you, I the Lord (yehôvâh, יהוה) will make myself known to him in a vision; I will speak with him in a dream.  My servant Moses is not like this; he is faithful in all my house.  With him I will speak face to face, openly, and not in riddles; and he will see the form of the Lord (yehôvâh, יהוה).

It was Moses who wrote that yehôvâh saw (râʼâh, וירא) that Leah was unloved and enabled her to become pregnant.  If I believe, the details pulse with life.  Leah concurred with yehôvâh at first: The Lord has looked (râʼâh, ראה) with pity on my oppressed condition,[18] she said when she was not having regular sex with Jacob.  But after she was and had given birth to two sons, Reuben and Simeon, the idea that yehôvâh saw her became less comforting: the Lord heard (shâmaʽ, ושמע) that I was unloved, she amended her statement of faith.

So then faith comes by hearing,[19] Paul wrote the Romans.  The best way to avoid faith in yehôvâh is to avoid the Bible.  Don’t read it for yourself or listen to preaching or teaching from it.  The second best way to avoid faith in yehôvâh is to read the Bible, study it even, listen to plenty of sermons from it, but keep your mind focused on rules for you to obey.  I know.  I did it for years.

With my mind focused on my own compliance, or lack of compliance, to rules derived from the law I missed the grace of God, his gift of righteousness, the fruit of his Spirit.  Although they see they do not see, and although they hear they do not hear nor do they understand,[20] Jesus promised those who trusted their religion, rites and rituals rather than yehôvâhWoe to you, experts in the law and you Pharisees, He critiqued their labors, hypocrites!  You cross land and sea to make one convert, and when you get one, you make him twice as much a child of hell as yourselves![21]

Elsewhere I called my attempt “to keep yehôvâh’s law in my own strength…an occupational hazard of reading the Old Testament with a willing heart…If yehôvâh said do this or don’t do that, I said okay, and woke up somewhere in the story of David to the fact that I was striving again to keep the law in my own strength, without malice or forethought.”  Jesus read the Old Testament and concluded, You must all be born from above[22] because what is born of the flesh is flesh, and what is born of the Spirit is spirit.[23]  Keeping that in view and remaining open to understanding how He got that out of the Old Testament helps to minimize the “occupational hazard” of studying it.  Another more manual technique has been to deny my suspicions of yehôvâh, to take Him at his word, and to become more suspicious of the motives (1 Timothy 1:5-7) and agendas (Galatians 4:17-31) of those who would dissuade me from trusting his salvation.

Eventually, Rachel had a son, Joseph.  When Joseph’s brothers saw that their father loved him more than any of them, they hated (śânêʼ, וישׁנאו) Joseph and were not able to speak to him kindlyJoseph had a dream, and when he told his brothers about it, they hated (śânêʼ, שׁנא) him even more.[24]  He said to them (Genesis 37:6-8 NET):

“Listen to this dream I had: There we were, binding sheaves of grain in the middle of the field.  Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down to it!”  Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?”  They hated (śânêʼ, שׁנא) him even more because of his dream and because of what he said.

Joseph had another dream, and told it to his brothers (Genesis 37:9, 10 NET).

“Look,” he said.  “I had another dream.  The sun, the moon, and eleven stars were bowing down to me.”  When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had?  Will I, your mother, and your brothers really come and bow down to you?”

Joeseph’s brothers’ śânêʼ was no mere emotion.  They plotted to kill him.  But Reuben, the eldest, talked them down from killing Joseph.  Then Judah said to his brothers (Genesis 37:26-28 NET):

“What profit is there if we kill our brother and cover up his blood?  Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, for after all, he is our brother, our own flesh.”  His brothers agreed.  So when the Midianite merchants passed by, Joseph’s brothers pulled him out of the cistern and sold him to the Ishmaelites for twenty pieces of silver.  The Ishmaelites then took Joseph to Egypt.

An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, purchased [Joseph] from the Ishmaelites who had brought him there (Genesis 39:1b-6a NET).

The Lord (yehôvâh, יהוה) was with Joseph.  He was successful and lived in the household of his Egyptian master.  His master observed that the Lord (yehôvâh, יהוה) was with him and that the Lord (yehôvâh, יהוה) made everything he was doing successful.  So Joseph found favor in his sight and became his personal attendant.  Potiphar appointed (pâqad, ויפקדהו) Joseph overseer of his household and put him in charge of everything he owned.  From the time Potiphar appointed (pâqad, הפקיד) him over his household and over all that he owned, the Lord (yehôvâh, יהוה) blessed the Egyptian’s household for Joseph’s sake.  The blessing of the Lord (yehôvâh, יהוה) was on everything that he had, both in his house and in his fields.  So Potiphar left everything he had in Joseph’s care; he gave no thought to anything except the food he ate.

In the Septuagint these two occurrences of pâqad were translated κατέστησεν and κατασταθῆναι (forms of καθίστημι).  Who then is the faithful and wise slave, Jesus asked, whom the master has put in charge (κατέστησεν, a form of καθίστημι) of his household, to give the other slaves their food at the proper time?  Blessed is that slave whom the master finds at work when he comes.  I tell you the truth, the master will put him in charge (καταστήσει, another form of καθίστημι) of all his possessions.[25]

I’ll pick this up in another essay.  The tables I’ve used here follow.

Form of pâqad Reference KJV NET
פקד Genesis 21:1 And the LORD visited Sarah as he had… The Lord visited Sarah just as he had said…
Genesis 50:24 …and God will surely visit you… …But God will surely come to you…
Genesis 50:25 …God will surely visit you… ..God will surely come to you…
Exodus 3:16 …I have surely visited you… …I have attended carefully to you…
Exodus 4:31 …they heard that the LORD had visited …heard that the Lord had attended to…
Exodus 13:19 …God will surely visit you… …God will surely attend to you…
Exodus 20:5 visiting the iniquity of the fathers upon the children… responding to the transgression of fathers by dealing with children…
ויפקדהו Genesis 39:4 …and he made him overseer over his… Potiphar appointed Joseph overseer of…
הפקיד Genesis 39:5 …he had made him overseer in his house… Potiphar appointed him over his…
ויפקד Genesis 40:4 charged Joseph with them… appointed Joseph to be their attendant…
Genesis 41:34 …and let him appoint officers over the… he should appoint officials throughout…
יפקד Genesis 50:24 …and God will surely visit you …But God will surely come to you
Genesis 50:25 …God will surely visit you ..God will surely come to you
Exodus 13:19 …God will surely visit you… …God will surely attend to you…
פקדתי Exodus 3:16 I have surely visited you… I have attended carefully to you…
Form of ʽâvôn Reference KJV NET
עוני Genesis 4:13 My punishment is greater than I can bear. My punishment is too great to endure!
עון Genesis 15:16 …for the iniquity of the Amorites is not… …for the sin of the Amorites has not yet…
Genesis 44:16 …found out the iniquity of thy servants… …God has exposed the sin of your servants!
Exodus 20:5 …visiting the iniquity of the fathers upon the children… …responding to the transgression of fathers…
בעון Genesis 19:15 …be consumed in the iniquity of the city. …will be destroyed when the city is judged!
Form of śânêʼ Reference KJV NET
שׁנאיו Genesis 24:60 …possess the gate of those which hate …possess the strongholds of their enemies.
שׁנאתם Genesis 26:27 …ye hate me, and have sent me away… You hate me and sent me away from you.
שׁנואה Genesis 29:31 …the LORD saw that Leah was hated …the Lord saw that Leah was unloved
Genesis 29:33 …the LORD hath heard that I was hated …the Lord heard that I was unloved
וישׁנאו Genesis 37:4 they hated him, and could not speak… they hated Joseph and were not able to…
שׁנא Genesis 37:5 …and they hated him yet the more. they hated him even more.
Genesis 37:8 And they hated him yet the more for his… They hated him even more because of his…
שׁנאינו Exodus 1:10 …they join also unto our enemies …will ally themselves with our enemies
שׁנאי Exodus 18:21 …men of truth, hating covetousness… …men of truth, those who hate bribes…
לשׁנאי Exodus 20:5 …generation of them that hate me …generations of those who reject me

[1] Deuteronomy 5:5 (NET)

[2] Deuteronomy 5:9b (NET)

[3] Genesis 4:8b (NET)

[4] Genesis 4:11 (NET) Table

[5] Genesis 4:12 (NET) Table

[6] Genesis 18:1, 2a (NET)

[7] Genesis 18:10a (NET)

[8] Genesis 18:12-15 (NET)

[9] Genesis 19:15 (NET) בעון

[10] Genesis 19:11a (NET)

[11] Genesis 21:1 (NET)

[12] Acts 15:12 (NET)

[13] Genesis 24:60 (NET) שׁנאיו

[14] Genesis 26:16 (NET)

[15] Genesis 26:27 (NET)

[16] Genesis 29:31 (NET)

[17] Genesis 29:33a (NET)

[18] Genesis 29:32a (NET)

[19] Romans 10:17a (NKJV)

[20] Matthew 13:13b (NET)

[21] Matthew 23:15 (NET)

[22] John 3:7b (NET)

[23] John 3:6 (NET)

[24] Genesis 37:4, 5 (NET)

[25] Matthew 24:45-47 (NET)

Romans, Part 86

But I myself am fully convinced about you, my brothers and sisters, Paul continued, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.[1]  Though it may sound as if Paul commended Roman believers for their peculiar goodness and knowledge, I will maintain that his confidence was in the God of hope and the power of the Holy Spirit: Now may the God of hope fill you with all joy and peace as you believe in him, so that you may abound in hope by the power of the Holy Spirit.[2]

The Greek word translated am fully convinced was Πέπεισμαι (a form of πείθω).  For I am convinced (πέπεισμαι, a form of πείθω), Paul wrote, that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.[3]  I know the one in whom my faith is set, he wrote Timothy, and I am convinced (πέπεισμαι, a form of πείθω) that he is able to protect what has been entrusted to me until that day.[4]  And he characterized himself as one who put no confidence (πεποιθότες, another form of πείθω) in the flesh, Roman or otherwise: For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh (καὶ οὐκ ἐν σαρκὶ πεποιθότες)…[5]

The goodness Paul was fully convinced that Roman believers were full of was ἀγαθωσύνης (a form of ἀγαθωσύνη) in Greek.  Again, it was not that Romans were peculiarly full of goodness in Paul’s estimation while citizens of Thessalonica needed to rely on God: we pray for you always, Paul wrote believers in Thessalonica, that our God will make you worthy of his calling and fulfill by his power your every desire for goodness (ἀγαθωσύνης, a form of ἀγαθωσύνη)…[6]  Walk as children of the light, he wrote believers in Ephesus, for the fruit of the light consists in all goodness (ἀγαθωσύνῃ), righteousness, and truth[7]  And, of course, goodness is delivered daily to believers as an aspect of the fruit of the Spirit: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness (ἀγαθωσύνη), faithfulness, gentleness, and self-control.[8]

The knowledge with which believers in Rome were filled was γνώσεως (a form of γνῶσις) in Greek.  Once again, I don’t think Paul meant that Romans were peculiarly filled with all knowledge.  He didn’t even claim knowledge for himself or the other apostles beyond what was given by God: For God, who said “Let light shine out of darkness,” he wrote believers in Corinth, is the one who shined in our hearts to give us the light of the glorious knowledge (γνώσεως, a form of γνῶσις) of God in the face of Christ.[9]  My goal is that their hearts, having been knit together in love, he wrote the Colossians, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge (ἐπίγνωσιν, a form of ἐπίγνωσις) of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge (γνώσεως, a form of γνῶσις).[10]  Christ’s love, in fact, surpasses knowledge: to know (γνῶναι, a form of γινώσκω) the love of Christ that surpasses knowledge (γνώσεως, a form of γνῶσις), so that you may be filled up to all the fullness of God.[11]  For Paul the value of knowing (γνώσεως, a form of γνῶσις) Christ Jesus my Lord was far greater than all human honor.[12]

But I have written more boldly to you on some points so as to remind you, Paul continued his letter to believers in Rome, because of the grace given to me by God to be a minister (λειτουργὸν, a form of λειτουργός) of Christ Jesus to the Gentiles.[13]  Paul had not yet been to Rome.  His self-consciousness about all that he had written to believers there intrigues me.  I can easily see this letter as the culmination of Paul’s working through his own issues, from the Jerusalem Council to Athens to Corinth and on to Ephesus.  Did he recognize the importance the Roman Church would assume once the Jerusalem Church was scattered?  Surely the Holy Spirit did.

I don’t think Paul intended to write a treatise on the Gospel but a letter to Roman believers.  Still, by the Holy Spirit a Gospel treatise is what he wrote.  Without altering a word Paul wanted to explain his boldness (τολμηρότερον; translated more boldly).  I serve the gospel of God like a priest, he continued, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit.[14]  So that the Gentiles may be sanctified by their own obedience or by adding their own works to their faith?  No, so that the Gentiles may be sanctified by the Holy Spirit (ἡγιασμένη ἐν πνεύματιἁγίῳ).

The Greek word translated sanctified was ἡγιασμένη (a form of ἁγιάζω).  Now may the God of peace himself make you completely holy (ἁγιάσαι, another form of ἁγιάζω), Paul wrote believers in Thessalonica, and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.  He who calls you is trustworthy, and he will in fact do this.[15]  Christ loved the church and gave himself for her to sanctify (ἁγιάσῃ, another form of ἁγιάζω) her by cleansing her with the washing of the water by the word, so that he may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless.[16]  Sanctify (ἁγίασον, another form of ἁγιάζω) them by the truth, Jesus prayed to his Father, your word is truth.[17]  For them, Jesus continued in prayer, I sanctify (ἁγιάζω) myself, that they too may be truly sanctified (ἡγιασμένοι, another form of ἁγιάζω).[18]

For indeed he who makes holy (ἁγιάζων, another form of ἁγιάζω) and those being made holy (ἁγιαζόμενοι, another form of ἁγιάζω) all have the same origin, and so he is not ashamed to call them brothers and sisters[19]  As I’ve written before,[20] it is axiomatic to me that Jesus’ holiness was from the Holy Spirit rather than his own divine nature.  Otherwise, his command and invitation, Follow me, would be meaningless to sinful human beings.  I will rescue you from your own people and from the Gentiles, Jesus promised Paul, to whom I am sending you to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified (ἡγιασμένοις, another form of ἁγιάζω) by faith in me.[21]

Luther/Graebner called the religious mind “that monster called self-righteousness”:[22]

This is the principal purpose of the Law and its most valuable contribution. As long as a person is not a murderer, adulterer, thief, he would swear that he is righteous. How is God going to humble such a person except by the Law? The Law is the hammer of death, the thunder of hell, and the lightning of God’s wrath to bring down the proud and shameless hypocrites. When the Law was instituted on Mount Sinai it was accompanied by lightning, by storms, by the sound of trumpets, to tear to pieces that monster called self-righteousness. As long as a person thinks he is right he is going to be incomprehensibly proud and presumptuous. He is going to hate God, despise His grace and mercy, and ignore the promises in Christ. The Gospel of the free forgiveness of sins through Christ will never appeal to the self-righteous.

This monster of self-righteousness, this stiff-necked beast, needs a big axe. And that is what the Law is, a big axe. Accordingly, the proper use and function of the Law is to threaten until the conscience is scared stiff.

The awful spectacle at Mount Sinai portrayed the proper use of the Law…

The Law is meant to produce the same effect today which it produced at Mount Sinai long ago. I want to encourage all who fear God, especially those who intend to become ministers of the Gospel, to learn from the Apostle the proper use of the Law.

This could explain Jonathan Edwards’Sinners in the Hands of an Angry God.”  It was not based on his own experience of eternal life, knowing God, but on a preaching technique derived from a metaphorical reading of the events at Sinai.  But when I approach those events with Jesus’ key to understanding the Old Testament I can’t hear it as a metaphor, only as a literal demonstration of the absolute limits of fear-based righteousness.  With theatricality and pyrotechnics beyond any human preacher’s bellicose pulpit pounding yehôvâh got forty days of obedience to the law out of fear.

To be fair Luther/Graebner didn’t expect preaching designed “to threaten until the conscience is scared stiff” to produce righteousness (or even obedience to the law) directly, but to foster a hunger and thirst for righteousness:[23]

The proverb has it that Hunger is the best cook [Fames est optimus coquus]. The Law makes afflicted consciences hungry for Christ. Christ tastes good to them. Hungry hearts appreciate Christ. Thirsty souls are what Christ wants. He invites them: ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ Christ’s benefits are so precious that He will dispense them only to those who need them and really desire them.

I understand precious here as scarce and conclude that this last statement is essentially false.  Christ’s benefits are not scarce.  They are as omnipresent[24] as the Holy Spirit.  Everyone needs them: Do not be amazed that I said to you, ‘You must all be born from above.’[25]  And God Himself provides the desire for them as well as their accomplishment: for the one bringing forth (ἐνεργῶν, a form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.[26]  There is no cause to add conditions to sanctification beyond faith in Christ.  Faith comes by hearing, and hearing by the word of God.[27]  But how are they to hear without someone preaching to them?[28]  Or how are we to hear if preachers preach something other than the truth that we are sanctified by the Holy Spirit?

On the one hand Luther/Graebner seemed to grasp this:[29]

…the Holy Ghost is sent forth into the hearts of the believers, as here stated, “God sent the Spirit of his Son into your hearts.” This sending is accomplished by the preaching of the Gospel through which the Holy Spirit inspires us with fervor and light, with new judgment, new desires, and new motives. This happy innovation is not a derivative of reason or personal development, but solely the gift and operation of the Holy Ghost.

Though they did a yeoman’s job demonstrating that justification is by faith in Christ apart from the works of the law, any law, when it came to sanctification Luther/Graebner let the whole wretched works religion in through the back door:[30]

If we think of Christ as Paul here depicts Him, we shall never go wrong. We shall never be in danger of misconstruing the meaning of the Law. We shall understand that the Law does not justify. We shall understand why a Christian observes laws: For the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.

First, I want to be perfectly clear that a believer in Christ merely appears to observe laws.  That appearance does not result from attempting to “observe laws” but from hearing with faith and receiving the fruit of the Holy Spirit, the love that is the fulfillment the law.  The peace of the world, my gratitude to God and desire that others may be attracted to the Gospel is not up to the task of righteousness.

At times Luther/Graebner seemed to comprehend the fruit of the Spirit:[31]

The Word of God falling from the lips of the apostle or minister enters into the heart of the hearer. The Holy Ghost impregnates the Word so that it brings forth the fruit of faith.

Yet when Luther/Graebner addressed the “fruit of faith” directly it reads:[32]

FAITH

In listing faith among the fruits of the Spirit, Paul obviously does not mean faith in Christ, but faith in men. Such faith is not suspicious of people but believes the best. Naturally the possessor of such faith will be deceived, but he lets it pass. He is ready to believe all men, but he will not trust all men. Where this virtue is lacking men are suspicious, forward, and wayward and will believe nothing nor yield to anybody. No matter how well a person says or does anything, they will find fault with it, and if you do not humor them you can never please them. It is quite impossible to get along with them. Such faith in people therefore, is quite necessary. What kind of life would this be if one person could not believe another person?

In fact every detail of every aspect of the fruit of the Spirit in the Luther/Graebner commentary reads like a definition of a virtue, an ideal or a rule to be pursued by my desire for “the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.”  In contrast I will quote Paul once again (Romans 15:15, 16 NET):

But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God to be a minister of Christ Jesus to the Gentiles.  I serve the gospel of God like a priest, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit.

Anything less than being sanctified by the Holy Spirit is a human attempt to be perfected by the flesh.  Are you so foolish? Paul asked struggling believers in Galatia.  Although you began with the Spirit, are you now trying to finish by human effort (σαρκὶ, a form of σάρξ)?[33]  We of this generation risk being judged by skeptics or some future apostle of some future dispensation with the words:

For if grace had been given that was able to give life, then righteousness would certainly have come by  grace.


[1] Romans 15:14 (NET)

[2] Romans 15:13 (NET)

[3] Romans 8:38, 39 (NET)

[4] 2 Timothy 1:12b (NET)

[5] Philippians 3:3 (NIV) Table

[6] 2 Thessalonians 1:11 (NET)

[7] Ephesians 5:8b, 9 (NET)

[8] Galatians 5:22, 23a (NET)

[9] 2 Corinthians 4:6 (NET)

[10] Colossians 2:2, 3 (NET)

[11] Ephesians 3:19 (NET); See: Ephesians 3:14-21

[12] Philippians 3:3-11, cf. verse 8

[13] Romans 15:15, 16a (NET)

[14] Romans 15:16b (NET)

[15] 1 Thessalonians 5:23, 24 (NET)

[16] Ephesians 5:25b-27 (NET)

[17] John 17:17 (NIV)

[18] John 17:19 (NIV)

[19] Hebrews 2:11 (NET)

[20] The Righteousness of God; Romans, Part 50

[21] Acts 26:17, 18 (NET)

[22] Commentary on Galatians 3:19, “The Twofold Purpose of the Law”

[23] Commentary on Galations 3:21

[24] Psalm 139:1-18 (NET)

[25] John 3:7 (NET)

[26] Philippians 2:13 (NET)

[27] Romans 10:17 (NKJV)

[28] Romans 10:14b (NET)

[29] Commentary on Galatians 4:6

[30] Commentary on Galatians 4:4, 5

[31] Commentary on Galatians 4:19

[32] Commentary on Galatians 5:22, 23

[33] Galatians 3:3 (NET)

Fear – Deuteronomy, Part 4

I’m considering the third occurrence of yirʼâh (ויראתך) in the Bible, the word I’d hoped would distinguish the fear of the Lord from ordinary fear: This very day, yehôvâh (יהוה) said to Moses, I will begin to fill all the people of the earth with dread and to terrify them when they hear about you.  They will shiver and shake in anticipation of your approach.[1]  I want to consider it in context, not only for Moses and Israel but for us as well (Deuteronomy 2:16-19 NET).

So it was that after all the military men had been eliminated from the community, the Lord (yehôvâh, יהוה) said to me, “Today you are going to cross the border of Moab, that is, of Ar.  But when you come close to the Ammonites, do not harass or provoke them because I am not giving you any of the Ammonites’ land as your possession; I have already given it to Lot’s descendants as their possession.”

I am not giving you any of the Ammonites’ land as your possession, yehôvâh said to Moses.  As a lapsed atheist who has read Nietzsche I assume that isn’t true.  What probably happened was that Israel attempted to take the Ammonites’ land but failed.  So leaders like Moses made up this conversation with God after the fact to keep the peoples’ spirits (and taste for battle) up.  The word for this assumption is unbelief.

If anyone wants to become my follower, Jesus said, he must deny (ἀπαρνησάσθω, a form of ἀπαρνέομαι) himself[2]  I tell you the truth, Jesus said to Peter, on this night, before the rooster crows, you will deny (ἀπαρνήσῃ, another form of ἀπαρνέομαι) me three times.[3]  I do not know the man![4] Peter said.  I do not know the lapsed atheist who has read Nietzsche and assumes that the Bible is false.

The first thing that happens is I hear yehôvâh’s next statement differently than I might have heard it before: I have already given it to Lot’s descendants as their possession.  It prompts a question.  If yehôvâh gave land to the Ammonites’ and yehôvâh is giving land to Israel, does yehôvâh give land to all people?  Frankly, I don’t plan to pursue that question at the moment.  My point is that even an imitation of faith as simple as denying my native unbelief changes my approach to Scripture.  Moses continued with what seems at first like a nonessential aside[5] (Deuteronomy 2:20-23 NET):

(That also is considered to be a land of the Rephaites.  The Rephaites lived there originally; the Ammonites call them Zamzummites.  They are a people as powerful, numerous, and tall as the Anakites.  But the Lord (yehôvâh, יהוה) destroyed the Rephaites in advance of the Ammonites, so they dispossessed them and settled down in their place.  This is exactly what he did for the descendants of Esau who lived in Seir when he destroyed the Horites before them so that they could dispossess them and settle in their area to this very day.  As for the Avvites who lived in settlements as far west as Gaza, Caphtorites who came from Crete destroyed them and settled down in their place.)

This becomes a bit clearer if I skip ahead to another “nonessential aside” (Deuteronomy 3:11 NET):

Only King Og of Bashan was left of the remaining Rephaites.  (It is noteworthy that his sarcophagus was made of iron.  Does it not, indeed, still remain in Rabbath of the Ammonites?  It is thirteen and a half feet long and six feet wide according to standard measure.)

All the people we saw there are of great stature, those who spied out the promised land had said to discourage Israel.  We even saw the Nephilim there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves and to them.[6]  So the knowledge—that yehôvâh destroyed the Rephaites in advance, a people as tall as the Anakites, so the Ammonites (a people presumably more Israel’s stature) could displace them—was presented to encourage Israel and give them confidence in yehôvâh.  Here, I think, Moses may have spoken more than the Lord (yehôvâh, יהוה) had instructed him to do,[7] but I can hear the man’s heart for his people.

Moses would not be among them when they entered the promised land.  Why?  Because you did not trust me enough to show me as holy before the Israelites, yehôvâh had said to Moses and Aaron.[8]  The Hebrew word translated you didtrust me enough was ʼâman.[9]  Moses had already diagnosed Israel’s problem: However, through all this you did not have confidence (ʼâman, מאמינם) in the Lord your God, the one who was constantly going before you to find places for you to set up camp.  He appeared by fire at night and cloud by day, to show you the way you ought to go.[10]

Moses didn’t originate this diagnosis, he had heard it from yehôvâh (Numbers 14:11 NET Table):

The Lord (yehôvâh, יהוה) said to Moses, “How long will this people despise me, and how long will they not believe (ʼâman, יאמינו) in me, in spite of the signs that I have done among them?”

In this, yehôvâh spoke in a way that was very near to Moses’ own heart, for Moses himself had asked (Exodus 4:1-9 NET):

“And if they do not believe (ʼâman, יאמינו) me or pay attention to me, but say, ‘The Lord has not appeared to you’?”  The Lord said to him, “What is that in your hand?”  He said, “A staff.”  The Lord said, “Throw it to the ground.”  So he threw it to the ground, and it became a snake, and Moses ran from it.  But the Lord said to Moses, “Put out your hand and grab it by the tail” – so he put out his hand and caught it, and it became a staff in his hand – “that they may believe (ʼâman, יאמינו) that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”

The Lord also said to him, “Put your hand into your robe.”  So he put his hand into his robe, and when he brought it out – there was his hand, leprous like snow!  He said, “Put your hand back into your robe.”  So he put his hand back into his robe, and when he brought it out from his robe – there it was, restored like the rest of his skin!  “If they do not believe (ʼâman, יאמינו) you or pay attention to the former sign, then they may believe (ʼâman, והאמינו) the latter sign.  And if they do not believe (ʼâman, יאמינו) even these two signs or listen to you, then take some water from the Nile and pour it out on the dry ground.  The water you take out of the Nile will become blood on the dry ground.”

Aaron[11] spoke all the words that the Lord had spoken to Moses and did the signs in the sight of the people, and the people believed (ʼâman, ויאמן).  When they heard that the Lord had attended to the Israelites and that he had seen their affliction, they bowed down close to the ground.[12]  Moses wrote about the impact crossing the Red Sea (Exodus 14) had upon Israel: So the Lord saved Israel on that day from the power of the Egyptians, and Israel saw the Egyptians dead on the shore of the sea.  When Israel saw the great power that the Lord had exercised over the Egyptians, they feared (yârêʼ, וייראו) the Lord, and they believed (ʼâman, ויאמינו) in the Lord and in his servant Moses.[13]  I have a hunch that combination of yârêʼ and ʼâman may prove to be important.

Finally, The Lord said to Moses, “I am going to come to you in a dense cloud, so that the people may hear when I speak with you and so that they will always believe (ʼâman, יאמינו) in you.”[14]  And so I think what I’m seeing in these “nonessential asides” was Moses’ attempt to return the favor, to transfer the faith in Moses yehôvâh had given Israel back to yehôvâh Himself.  Moses couldn’t do this with signs he was incapable of performing apart from yehôvâh’s spirit.  He did it with recent history and an artifact with which the people were already familiar.

I, of course, am not familiar with giants, though I’ve heard it’s a bit intimidating to get on an elevator with a pro basketball team. The NET was unique in translating ʽereś (repeated twice, ערשׁ וערשׁ) sarcophagus.  Their reason, offered in a footnote (19), has nothing to do with Hebrew grammar or syntax but an article from the Biblical Archaeology Society (which is not available for free online).  I’ve included a few free articles from different perspectives, followed by a table of the translation of ʽereś in the NET at the end of this essay.

Herodotus recorded the following story of a smith who set out to dig a well: “I came upon a coffin seven cubits long.  I had never believed that men were taller in the olden times than they are now, so I opened the coffin.  The body inside was of the same length: I measured it, and filled up the hole again.”[15]   I’m not going to solve the issue of giants here.  I do think it’s important to keep an open mind on the subject.  But what I will pursue a bit is The Book of King Og recently partially published online.

First, The Book of King Og online is fiction: “I let them know that when King Og of Bashan is being quoted, that those are my words,” Peter Demmon wrote on his blog.  Though I haven’t found confirmation I assume Father Martin, the Vatican translator of The Book of King Og, is also a literary creation of Mr. Demmon’s, a talented writer.  But I didn’t know any of this when I stumbled across it.  The introduction read:

THE BOOK OF KING OG is referenced by association throughout (relatively) recent history, perhaps most notably in the NEW HISTORY OF ECCLESIASTICAL WRITERS published in 1693. In this reference book, the BOOK OF KING OG is described as, “Forged by Jews and Hereticks both Fabulous and Erroneous.” What I have come to conclude is that this has been a mistaken suppression of key Biblical knowledge by the Catholic Church.

With an introduction like that I read it as apocryphal—looking for the reasons it wasn’t included in the Bible—rather than as Scripture—looking for the reasons it was included in the Bible.  The most obvious reasons for rejecting its authenticity are the many twisted quotes from Scriptures that were written after King Og’s death.  An example from the prophecy of King Og follows:

THE PROPHECY OF KING OG: BAAL OF THE EARTH

NET

Do not be afraid, for I am Baal of the earth.  The first and the last.   I am the living one.  I am alive forever and ever.

2B:9

Do not be afraid!  I am the first and the last, and the one who lives!  I was dead, but look, now I am alive – forever and ever…

Revelation 1:17b, 18a

I, Baal of the earth know your works, your toils and your patient endurance with the abomination.  I know that you cannot tolerate the circumcision. I know that you have tested the Rephaim that claim to be whole-membered and found some to be false.

2B:10, 11

I know your works as well as your labor and steadfast endurance, and that you cannot tolerate evil.  You have even put to the test those who refer to themselves as apostles (but are not), and have discovered that they are false.

Revelation 2:2

It is to your credit that you hate Nimrod, who I also hate.

2B:12

But you do have this going for you: You hate what the Nicolaitans practice – practices I also hate.

Revelation 2:6

I, Baal of the earth, know of your affliction and of the [Moonchild].  I know that the slander of the circumcised is spoken against you.

2B:13

I know the distress you are suffering and your poverty (but you are rich).  I also know the slander against you by those who call themselves Jews and really are not, but are a synagogue of Satan.

Revelation 2:9

Do not fear for the war that you are about to suffer.  Be faithful to Baal of the earth and abhor circumcision until your death and I will give you rewards.

2B:14

Do not be afraid of the things you are about to suffer.  The devil is about to have some of you thrown into prison so you may be tested, and you will experience suffering for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself.

Revelation 2:10

Let he who has ears listen to what Baal of the earth has to say through his servant Og.

2B:15

The one who has an ear had better hear what the Spirit says to the churches.

Revelation 2:11a

My conclusion that the writing of Revelation preceded the writing of The Book of Og took little more than a childlike faith that the resurrected Jesus didn’t twist the prophecy of King Og of Bashan.  Since I’ve been looking at texts translated from Hebrew and Greek it also seemed that King Og’s quotes had been lifted directly from contemporary English rather than translated from an ancient language.  That prompted me to search out more about Peter Demmon and Father Martin.

The website timetobelieve.com posted a portion of The Book of King Og last year, realized “it may indeed be a hoax” and added the following disclaimer: “We strongly suggest you study the actual biblical writings…”  I agree wholeheartedly.  Ultimately, faith comes by hearing, and hearing by the word of God.[16]  Still, Moses attempted to encourage Israel’s faith recalling how yehôvâh destroyed the Rephaites in advance for the Ammonites and the Horites for the descendants of Esau.  Perhaps he even appealed to Israel’s vanity that Avvites who lived in settlements as far west as Gaza were destroyed by Caphtorites[17] without any mention of yehôvâh.

I confess that I’ve needed to look outside of the Bible to overcome my objections to the Bible at times, too.  I am sending you out like sheep surrounded by wolves, so be wise as serpents and innocent as doves,[18] Jesus told his disciples.  I think we can heed this when studying outside of the Bible as well.  Too often we critique the Bible endlessly and then turn around and accept the oracular pronouncements of historians or scientists completely uncritically.

An argument from “The Bed of Og” why the “iron bed” could not have been made of iron (barzel, ברזל) is a case in point: “Because of the very high melting point of iron, the casting of molten iron was impossible using the technology of the ancient world.”  This logic is fatally flawed and must be restated: Because of the very high melting point of iron, the casting of molten iron was impossible using [any known] technology of the ancient world.  This gives one a much better grasp of the actual situation.  It is tentative, provisional knowledge practically begging to be overturned by a future discovery.  Stating it as positivist dogma doesn’t alter that fact.  It’s a kind of faith—faith that all that can be known about ancient technology is already known—that runs counter to researchers’ experience in any field.

If one accepts the oracle that “the casting of molten iron was impossible using the technology of the ancient world” then one must also consider that the comparison of Egypt to an iron-smelting furnace was added much later than the time of Moses.  At the same time it’s important to remember that the word written in the Bible is barzel not iron.  Whether what we know as iron is a legitimate translation of barzel may be arguable.  (A table of the NET translations of barzel to this point in Deuteronomy follows at the end of this essay.)  I’ll consider a recent example from an article in New Scientist for comparison.

“Long-lost continent found submerged deep under Indian Ocean,” the headline reads.  I might suppose that geologists in a submarine found a long lost continent, swam out in scuba gear and planted their flag.  There are two actual discoveries listed in the article: 1) “some parts of the Indian Ocean were found to have stronger gravitational fields than others” and 2) “Although Mauritius is only 8 million years old, some zircon crystals on the island’s beaches are almost 2 billion years old…Ashwal and his team have found zircon crystals in Mauritius that are up to 3 billion years old.”

One way to view these discoveries is as evidence that contradicts current knowledge.  Continental crust tends to be thicker and denser than oceanic crust, hence “stronger gravitational fields.”  If radiometric dating is an accurate measure of time, then the discovery of 3 billion-year-old crystals on an 8 million-year-old island requires some explanation.  And the rest of the article is composed of stories to explain these discoveries in the light of current knowledge, created largely out of a faith in current knowledge.

I suggested earlier my own practice—denying myself—when I have objections to the content of Scripture.  But this self-denial is not faith as Paul described it (perhaps it qualifies as my faith).  It is a stopgap that keeps me immersed in God’s word (sometimes I go to bed with a headache), where I have an opportunity to hear, until the faith that is an aspect of the fruit of his Spirit fills me.  And so often that faith comes when I’m digging into the details (or sleeping off a headache from digging into the details).

This may be entirely personal, but I’ll share it anyway: I find that when I’m relying on my faith I react to objections angrily or defensively.  When I’m relying on the faith that is an aspect of the fruit of the Spirit I react to objections with a smile or a chuckle.  I’ll  continue with the context of this third occurrence of yirʼâh in another essay.

Free Online Articles About Og’s Iron Bed

The Bed of Og http://jbqnew.jewishbible.org/assets/Uploads/401/jbq_401_og.pdf
Og’s Bed http://www.esra-magazine.com/blog/post/ogs-bed
Colavito, Hanks, and Giants: Some Interaction by Heiser http://drmsh.com/colavito-hanks-and-giants-some-interaction-by-heiser/
Giants in the Old Testament https://answersingenesis.org/bible-characters/giants-in-the-old-testament/

 

Reference

Form of ʽereś

Translation in NET

Deuteronomy 3:11 ערשׁ וערשׁ It is noteworthy that his sarcophagus was made of iron.
Job 7:13 ערשׁי If I say, “My bed will comfort me, my couch will ease my complaint”…
Psalm 6:6 ערשׁי …my tears saturate the cushion beneath me.
Psalm 41:3 ערשׁ The Lord supports him on his sickbed
Psalm132:3 ערשׁ יצועי He said, “I will not enter my own home, or get into my bed.”
Proverbs 7:16 ערשׁי I have spread my bed with elegant coverings…
Song of Songs 1:16 ערשׁנו The lush foliage is our canopied bed
Amos 3:12 ערשׁ They will be left with just a corner of a bed, and a part of a couch.
Amos 6:4 ערשׁותם …lie around on beds decorated with ivory, and sprawl out on their couches.

 

Reference

Form of barzel

Translation in NET

Genesis 4:22 וברזל …heated metal and shaped all kinds of tools made of bronze and iron.
Leviticus 26:19 כברזל I will break your strong pride and make your sky like iron
Numbers 31:22 הברזל Only the gold, the silver, the bronze, the iron, the tin, and the lead…
Numbers 35:16 ברזל But if he hits someone with an iron tool so that he dies…
Deuteronomy 3:11 ברזל It is noteworthy that his sarcophagus was made of iron.
Deuteronomy 4:20 הברזל …Lord has selected and brought from Egypt, that iron-smelting furnace…

[1] Deuteronomy 2:25 (NET)

[2] Mark 8:34 (NET)

[3] Matthew 26:34 (NET)

[4] Matthew 26:72 (NET) Table

[5] I had intended to skip this but was overruled.

[6] Numbers 13:32b, 33 (NET) Table1 Table2

[7] Deuteronomy 1:3b (NET)  See: Deuteronomy, Part 1

[8] Numbers 20:12a (NET)

[9] It was translated ἐπιστεύσατε (a form of πιστεύω) in Greek in the Septuagint.

[10] Deuteronomy 1:32, 33 (NET)

[11] For an explanation why Aaron spoke and performed the signs rather than Moses see Exodus 4:10-17 (NET).

[12] Exodus 4:30, 31 (NET)

[13] Exodus 14:30, 31 (NET)

[14] Exodus 19:9 (NET)

[15] Herodotus/history.1.i.html

[16] Romans 10:17 (NKJV) I’ve written about my understanding of this in Romans, Part 39 and Romans, Part 13.

[17] Stephen Caesar wrote an article in Jewish Bible Quarterly linking Caphtorites with Philistines, some of whom were rather large as well.

[18] Matthew 10:16 (NET)

Romans, Part 62

As I continue to consider Rejoice in hope, endure in suffering, persist in prayer,[1] as a description of love rather than as rules to obey, I want to look at some more truth that love rejoices in along with some more ἀδικία that it does not.  What Luke called a parable (παραβολὴν, a form of παραβολή) Matthew presented as a rhetorical question in a discourse about child-rearing: If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray?[2]

Matthew

Luke

See that you do not disdain one of these little ones.  For I tell you that their angels in heaven always see the face of my Father in heaven.

Matthew 18:10 (NET)

So Jesus told them this parable:

Luke 15:3 (NET)

What do you think?  If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray?  And if he finds it, I tell you the truth, he will rejoice (χαίρει, a form of χαίρω) more over it than over the ninety-nine that did not go astray.

Matthew 18:12, 13 (NET)

“Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it?  Then when he has found it, he places it on his shoulders, rejoicing (χαίρων, another form of χαίρω).  Returning home, he calls together his friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Luke 15:4-6 (NET)

In the same way, your Father in heaven is not willing that one of these little ones be lost.

Matthew 18:14 (NET)

I tell you, in the same way there will be more joy (χαρὰ) in heaven over one sinner who repents than over ninety-nine righteous people who have no need to repent.

Luke 15:7 (NET)

I should back up a bit and look at more of the context of Matthew’s Gospel narrative.  Jesus’ disciples had asked him, Who is the greatest in the kingdom of heaven?[3]

He called a child, had him stand among them, and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!  Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.  And whoever welcomes a child like this in my name welcomes me.”[4]

Then He began what I am calling a discourse about child-rearing: But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea.[5]  The Greek word translated causesto sin is σκανδαλίσῃ (a form of σκανδαλίζω).  The definition in the NET reads as follows:

1) to put a stumbling block or impediment in the way, upon which another may trip and fall, metaph. to offend 1a) to entice to sin 1b) to cause a person to begin to distrust and desert one whom he ought to trust and obey 1b1) to cause to fall away 1b2) to be offended in one, i.e. to see in another what I disapprove of and what hinders me from acknowledging his authority 1b3) to cause one to judge unfavourably or unjustly of another 1c) since one who stumbles or whose foot gets entangled feels annoyed 1c1) to cause one displeasure at a thing 1c2) to make indignant 1c3) to be displeased, indignant

It comes from σκάνδαλον a snare or trap, translated stumbling blocks in the next verse: Woe to the world because of stumbling blocks (σκανδάλων, a form of σκάνδαλον)!  It is necessary that stumbling blocks (σκάνδαλα, another form of σκάνδαλον) come, but woe to the person through whom they (σκάνδαλον) come.”[6]  The necessity (ἀνάγκη, a form of ἀναγκή) of stumbling blocks is part of the depth of the riches and wisdom and knowledge of God,[7] how God has consigned all people to disobedience so that he may show mercy to them all.[8]  As I write this my daughter is essentially a witch, a neo-pagan.  My part in her defection from Christ was a decision made during my divorce from her mother.

My children wanted to stay with me rather than their mother.  I went along with it, hoping their mother would see reason.  She called my bluff and asked for money (to which she was entitled) to leave.  My biggest concern at that moment was the family’s financial survival.  I traveled for a living and would need to hire someone to care for them while I was away.  I had no legal rights to my children.  (I married into them and hadn’t adopted them because their biological father was still living.)  And there were a few more things.

Her care for those children had saved their mother from many (though not all) misguided mistakes.  To take that from her seemed dangerous and cruel.  Add to that, I was crushed in my own soul to be rejected again by yet another woman.  I had serious doubts that I could be a single parent of two teenage children.  Did I even want to be a single parent of two teenage children?  I wanted to make movies.

I decided that I could walk away with nothing but a paycheck, start over again and still help the family financially, and my wife could not.  And so I rejected and abandoned my daughter.

I’m grateful to Stephenie Meyer, Melissa Rosenberg, Catherine Hardwicke and Kristen Stewart for giving me two hours to be a teenage girl in love.  Randy Brown, Robert Lorenz, Clint Eastwood and Amy Adams have also helped me immensely in a more didactic way.  But both “Twilight” and “Trouble with the Curve” came too late to save me from making potentially the worst decision of a lifetime of bad decisions (Matthew 18:8, 9 NET).

If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire.  And if your eye causes you to sin, tear it out and throw it away.  It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell.

If what I do with my hands, if where I go with my feet, if what I see with my eyes causes me to sin?

Causes you to sin has proven to be the worst of all possible translations of σκανδαλίζει (another form of σκανδαλίζω) for me.  It turns my thoughts inward to my sins.  My sins are forgiven!  Young’s Literal Translationcause thee to stumble—allows me to see that Jesus was still talking about my real bumbling and stumbling, causing my daughter—one of those little ones who believed in Him—to sin, becoming a stumbling block to her, causing her to desert one whom she ought to trust.

Having watched her struggle through two drug-related psychotic breaks and a stroke, I agree with Jesus that it would have been better for me to kill myself.[9]  It is better for her, however, that I believe that I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God[10]  And I continue to pray that his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his firm control[11] are all she sees from me from now on, because if I cannot be forgiven…

And by forgiven I mean:  though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.[12]  An eternity in a fiery hell seems like overkill to me for masturbation or premarital sex or even stealing a gazillion dollars.  But if my daughter cannot be found again by the Lord Jesus, if I have condemned her to an eternity in hell, I’m not entirely convinced one eternity in one fiery hell will be sufficient for me.

And though I write like this I still have hope.  “I’ll always be here as your daughter,” she texted me as I thought and wrote about these things.  She has forgiven me, but not Jesus—not yet.  “Your sacrifice has made my education possible and I can never repay you but with love,” she texted.  Since faith comes by hearing, and hearing by the word (ρήματος, a form of ῥῆμα) of God,[13] I pray that He will speak that word, “hear,” to her heart, so she will know Jesus and his Father who has given her so much more than a few dollars.  Now this is eternal life, Jesus prayed to his Father, that they know you, the only true God, and Jesus Christ, whom you sent.[14]

I didn’t intend this essay to be so confessional.  I intended to write about an incident in the history of Israel, when a Leviteacquired a concubine from Bethlehem in Judah.[15]  Actually, I wanted to write about what happened on their journey home, after she got angry at him and went home to her father’s house in Bethlehem in Judah,[16] after he retrieved her from there.  But in the KJV she didn’t get angry, she played the whore against him.  The note in the NET reads: “Or ‘was unfaithful to him.’ Many have understood the Hebrew verb וַתִּזְנֶה (vattizneh) as being from זָנָה (zanah, “to be a prostitute”), but it may be derived from a root meaning “to be angry; to hate” attested in Akkadian (see HALOT 275 s.v. II זנה).”

Ken Stone wrote in the Jewish Women’s Archive online:

The Hebrew text states that the woman “prostituted herself against” the Levite (19:2). Thus, it has often been assumed that she was sexually unfaithful to him. Certain Greek translations, however, state that she “became angry” with him. The latter interpretation is accepted by a number of commentators and modern English translations, including the NRSV, since the woman goes to her father’s house rather than the house of a male lover. It is also possible that the woman’s “prostitution” does not refer to literal sexual infidelity but is a sort of metaphor for the fact that she leaves her husband. The act of leaving one’s husband is quite unusual in the Hebrew Bible, and the harsh language used to describe it could result from the fact that it was viewed in a very negative light.

And though Mr. Stone mentioned “Certain Greek translations,” the Septuagint reads simply καὶ ἐπορεύθη ἀπ᾽ αὐτοῦ ἡ παλλακὴ αὐτοῦ (literally: “and went from him the concubine of his”).

I won’t comment about a Levite with a concubine, except to say that the Hebrew word pı̂ylegesh (פילגש), translated concubine, does not occur in Exodus, Leviticus, Numbers or Deuteronomy.  It occurs in Genesis before God’s law was given and again after in Judges, 2 Samuel, 1 Kings, 1 Chronicles, 2 Chronicles, Esther, Song of Solomon and Ezekiel.  But the concubine is a foreign custom to God’s law.

The Levite and his concubine spent the night in Gibeah, in the land of the Benjamites, with an old man from the Ephraimite hill country, the place to which the Levite and his concubine were returning.  I made the following table to compare and contrast what happened next to the incident in Sodom the night before it was destroyed.

Judges, the Levite and his concubine

Genesis, Lot and the visitors

They were having a good time, when suddenly some men of the city, some good-for-nothings, surrounded the house and kept beating on the door.

Judges 19:22a (NET)

Before they could lie down to sleep, all the men – both young and old, from every part of the city of Sodom – surrounded the house.

Genesis 19:4 (NET)

The note on good-for-nothings in the NET reads: “‘the men of the city, men, the sons of wickedness.’ The phrases are in apposition; the last phrase specifies what type of men they were. It is not certain if all the men of the city are in view, or just a group of troublemakers. In 20:5 the town leaders are implicated in the crime, suggesting that all the men of the city were involved. If so, the implication is that the entire male population of the town were good-for-nothings.”  The text is clearer regarding Sodom: Now the people of Sodom were extremely wicked rebels against the Lord (yehôvâh).[17]

Judges, the Levite and his concubine

Genesis, Lot and the visitors

They said to the old man who owned the house, “Send out the man who came to visit you so we can have sex with him.”

Judges 19:22b (NET)

They shouted to Lot, “Where are the men who came to you tonight?  Bring them out to us so we can have sex with them!”

Genesis 19:5 (NET)

The man who owned the house went outside and said to them, “No, my brothers!  Don’t do this wicked thing!  After all, this man is a guest in my house.  Don’t do such a disgraceful thing!

Judges 19:23 (NET)

Lot went outside to them, shutting the door behind him.  He said, “No, my brothers!  Don’t act so wickedly!

Genesis 19:6, 7 (NET)

Here are my virgin daughter and my guest’s concubine.  I will send them out and you can abuse them and do to them whatever you like.  But don’t do such a disgraceful thing to this man!”

Judges 19:24 (NET)

Look, I have two daughters who have never had sexual relations with a man.  Let me bring them out to you, and you can do to them whatever you please.  Only don’t do anything to these men, for they have come under the protection of my roof.”

Genesis 19:8 (NET)

Chivalry as a moral code was invented much later.

Judges, the Levite and his concubine

Genesis, Lot and the visitors

The men refused to listen to him…

Judges 19:25a (NET)

 

“Out of our way!” they cried, and “This man came to live here as a foreigner, and now he dares to judge (Septuagint: κρίσιν κρίνειν) us!  We’ll do more harm to you than to them!”  They kept pressing in on Lot until they were close enough to break down the door.

Genesis 19:9 (NET)

…so the Levite grabbed his concubine and made her go outside.

Judges 19:25b (NET)

So the men inside reached out and pulled Lot back into the house as they shut the door.  Then they struck the men who were at the door of the house, from the youngest to the oldest, with blindness.

Genesis 19:10, 11a (NET)

They raped her and abused her all night long until morning.  They let her go at dawn.

Judges 19:25c (NET)

The men outside wore themselves out trying to find the door.

Genesis 19:11b (NET)

The Benjamites who did this were not “godless Sodomites,” extremely wicked rebels against the Lord (yehôvâh, ליהוה), but sons of Israel living in the promised land.

Judges, the Levite and his concubine

Genesis, Lot and the visitors

The woman arrived back at daybreak and was sprawled out on the doorstep of the house where her master was staying until it became light.  When her master got up in the morning, opened the doors of the house, and went outside to start on his journey, there was the woman, his concubine, sprawled out on the doorstep of the house with her hands on the threshold.

Judges 19:26, 27 (NET)

Then the two visitors said to Lot, “Who else do you have here?  Do you have any sons-in-law, sons, daughters, or other relatives in the city?  Get them out of this place because we are about to destroy it.  The outcry against this place is so great before the Lord (yehôvâh, יהוה) that he (yehôvâh, יהוה) has sent us to destroy it.”

Genesis 19:12, 13 (NET)

The woman was dead.  Dear God, I hope she was dead (Judges 19:29, 30 NET):

When he got home, [the Levite] took a knife, grabbed his concubine, and carved her up into twelve pieces.  Then he sent the pieces throughout Israel.  Everyone who saw the sight said, “Nothing like this has happened or been witnessed during the entire time since the Israelites left the land of Egypt!  Take careful note of it!  Discuss it and speak!”

Romans, Part 63

Back to Romans, Part 64

[1] Romans 12:12 (NET)

[2] Matthew 18:12 (NET)

[3] Matthew 18:1b (NET)

[4] Matthew 18:2-5 (NET)

[5] Matthew 18:6 (NET)

[6] Matthew 18:7 (NET)

[7] Romans 11:33a (NET)

[8] Romans 11:32 (NET)

[9] Matthew 18:6b (NET)

[10] Galatians 2:20a (NET)

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

[12] Isaiah 1:18b (NKJV) Table

[13] Romans 10:17 (NKJV)

[14] John 17:3 (NET)

[15] Judges 19:1b (NET)

[16] Judges 19:2a (NET)

[17] Genesis 13:13 (NET)

Romans, Part 58

In this essay I’ll continue looking at the aftermath of Jesus feeding five thousand plus people in the light of his assessment of the Jewish leaders (Ἰουδαῖοι, a form of Ἰουδαῖος)[1] as an answer to how the Father seeking his own is not self-seeking.  And ultimately it is a continuing part of my attempt to view—Do not lag in zeal, be enthusiastic in spirit, serve the Lord[2]—as a definition of love (ἀγάπη) rather than as rules.  Jesus spoke to those who followed Him not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted[3] after they began complaining about him because he said, “I am the bread that came down from heaven”[4] (John 6:43-45 NET):

Do not complain about me to one another.  No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.  It is written in the prophets, ‘And they will all be taught by God.’  Everyone who hears and learns from (παρὰ) the Father comes to me.

As I’ve written elsewhere the translation draws may be understating the case a bit if I think in terms of the hymn, “Softly and tenderly Jesus is calling.”[5]  The Greek word ἑλκύσῃ (a form of ἑλκύω) translated draws above means something more like drags more often than not in the New Testament.  No one can come to me unless the Father who sent me [drags] him gives a little different picture of the situation.

Jesus’ summary of the prophets—‘And they will all be taught by God’—was translated as follows in the KJV: And they shall be all taught of God.  Every man therefore that hath heard, and hath learned of the Father, cometh unto me.[6]  To a contemporary ear this may sound like “they will all be taught about God” and “Everyone who has heard and learned about the Father, comes to Jesus.”  The editors of the NKJV, aware of this quirk of contemporary English, clarified the meaning of the text:  ‘And they shall all be taught by God.’  Therefore everyone who has heard and learned from the Father comes to Me.[7]  And it becomes doubly clear when I recognize that Jesus, the Holy Spirit and John felt the need to include the parenthetical: Not that anyone has seen the Father except the one who is from (παρὰ) God – he has seen the Father.[8]

I don’t want to pass by too quickly without examining Jesus’ summary of the prophets: ‘And they will all be taught by God.’  A note in the NET claimed this as a quotation of Isaiah 54:13.  So I’ll look at that chapter a bit (Isaiah 54:4-13a NET):

Don’t be afraid, for you will not be put to shame!  Don’t be intimidated, for you will not be humiliated!  You will forget about the shame you experienced in your youth; you will no longer remember the disgrace of your abandonment.  For your husband is the one who made you – the Lord (yehôvâh, יהוה) who commands armies is his name.  He is your protector, the Holy One of Israel.  He is called “God (ʼĕlôhı̂ym, אלהי) of the entire earth.”

“Indeed, the Lord (yehôvâh, יהוה) will call you back like a wife who has been abandoned and suffers from depression, like a young wife when she has been rejected,” says your God (ʼĕlôhı̂ym, אלהיך).  “For a short time I abandoned you, but with great compassion I will gather you.  In a burst of anger I rejected you momentarily, but with lasting devotion I will have compassion on you,” says your protector, the Lord (yehôvâh, יהוה).

“As far as I am concerned, this is like in Noah’s time, when I vowed that the waters of Noah’s flood would never again cover the earth.  In the same way I have vowed that I will not be angry at you or shout at you.  Even if the mountains are removed and the hills displaced, my devotion will not be removed from you, nor will my covenant of friendship be displaced,” says the Lord (yehôvâh, יהוה), the one who has compassion on you.

“O afflicted one, driven away, and unconsoled!  Look, I am about to set your stones in antimony and I lay your foundation with lapis-lazuli.  I will make your pinnacles out of gems, your gates out of beryl, and your outer wall out of beautiful stones.  All your children will be followers of the Lord (yehôvâh, יהוה)

And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from JacobAnd this is my covenant with them, when I take away their sins.”[9]

“Indeed, a time is coming,” says the Lord (yehôvâh, יהוה), “when I will make a new covenant with the people of Israel and Judah.  It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt.  For they violated that covenant, even though I was like a faithful husband to them,” says the Lord (yehôvâh, יהוה).  “But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord (yehôvâh, יהוה).  “I will put my law within them and write it on their hearts and minds.  I will be their God (ʼĕlôhı̂ym, לאלהים) and they will be my people.

“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” [Table].

The Lord (yehôvâh, יהוה) has made a promise to Israel.  He promises it as the one who fixed the sun to give light by day and the moon and stars to give light by night.  He promises it as the one who stirs up the sea so that its waves roll.  He promises it as the one who is known as the Lord (yehôvâh, יהוה) who rules over all.[10]

A note in the NET acknowledges that, Everyone who hears and learns from the Father comes to me, might have been translated “listens to the Father and learns.”  The latter translation actually fits the Greek word order (πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ) better than the former.  I’m pleasantly surprised that it was translated as it was.

A narrow path is created by 1) No one can come to me unless the Father who sent me draws him; 2) ‘And they will all be taught by God;’ and 3) Everyone who hears and learns from the Father comes to me.  I definitely relate this to, So then faith comes by hearing, and hearing by the word (ρήματα, a form of ῥῆμα) of God.[11]  If everyone who hears from God also learns from God, they will all be taught by God carries a different weight than everyone who hears from God must learn on his own to come to Jesus.[12]

I found a thoughtful sermon online from John Piper that accurately portrays the teaching of my religion:

In John 6:44, Jesus says, “No one can come to me unless the Father who sent me draws him.” And in John 12:32, Jesus says, “I will draw all people to myself.” So John 6:44 teaches, I argued last week, that the Father draws people triumphantly to the Son, and all whom he draws come, because the drawing is decisive. And John 12:32 teaches that Jesus draws all to himself.[13]

The solution to this dilemma (dilemma because my religion rejects the notion of universal salvation) is that all in John 12:32 (NET)—And I, when I am lifted up from the earth, will draw all people to myself—does not mean all people (people is not in the original text).  All means “all the children of God” or “all of my sheep.”[14]  To my mind this limitation disregards, Let God be proven true, and every human being shown up as a liar, just as it is written:so that you will be justified in your words and will prevail when you are judged.”[15]

If the Lord does not wish (βουλόμενος, a form of βούλομαι) for any to perish but for all to come to repentance,[16] we need to consider these “couplets,” as I think of them, in another way.  No one can come to me unless the Father who sent me draws him;[17] And I, when I am lifted up from the earth, will draw all people to myself.[18]  So then, it does not depend on human desire or exertion, but on God who shows mercy;[19] For God has consigned all people to disobedience so that he may show mercy to them all.[20]  And consider these in the light of his unilateral declaration: I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.[21]

All the Lord has to do is declare that these words justify Him to call as many, up to and including all, to repentance as He desires and John Piper and I have no way to contradict Him.  There are three reasons I won’t go all the way and say I believe in universal salvation: 1) I have no standing to tell the Lord He must save all; 2) my own theory how this might be possible, that universal salvation entails universal condemnation, while intellectually satisfying, is emotionally horrifying; and 3) it seems to me that the arguments of Scripture lock me out from determining such a thing at the same time they free me to pray for “the mercy on which everything depends, for it does not depend on human desire or exertion but on You who shows mercy, and You have consigned all to disobedience so that You may show mercy to all.”

Jesus continued (John 6:47-51 NET):

I tell you the solemn truth, the one who believes has eternal life.  I am the bread of life (Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς).  Your ancestors ate the manna in the wilderness, and they died.  This is the bread that has come down from heaven, so that a person may eat from it and not die.  I am the living bread that came down from heaven.  If anyone eats from this bread he will live forever.  The bread that I will give for the life of the world is my flesh.

Then the Ἰουδαῖοι began to argue with one another, “How can this man give us his flesh to eat?”[22]  The Church’s answer to their question was Transubstantiation.  If Transubstantiation is Jesus’ answer, too, then He might have said: “You will walk to the front of the congregation and kneel before the priest who will give you a morsel of bread and a sip of wine, the substance of which he has changed into my literal body and blood respectively, but it will still look and taste like bread and wine.”  And I’ll read what He actually said in that light (John 6:53-58 NET):

I tell you the solemn truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.  The one who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.  For my flesh is true food, and my blood is true drink [Table].  The one who eats my flesh and drinks my blood resides in me, and I in him.  Just as the living Father sent me, and I live because of the Father, so the one who consumes me will live because of me.  This is the bread that came down from heaven; it is not like the bread your ancestors ate, but then later died.  The one who eats this bread will live forever.

In this case I would assume that Jesus deliberately used offensive language to thin the herd of his followers.  If, on the other hand, I believe that Jesus’ answer to their question—How can this man give us his flesh to eat?—came later in the text when He spoke privately with his disciples, I will have a different perspective: The Spirit is the one who gives life; human nature (σὰρξ) is of no help![23]  The words (ρήματα, a form of ῥῆμα) that I have spoken to you are spirit and are life.[24]

I may still wonder if He spoke something like a parable that may have been misunderstood by others, that He explained to his core disciples, but I also recognize that He spoke of something deeper than my ability to learn in my natural self from spiritual teaching.  And I recall that the concept of eating the words of God was familiar to Jesus’ audience (Ezekiel 3:1-4 NET):

He said to me, “Son of man, eat what you see in front of you – eat this scroll – and then go and speak to the house of Israel.”  So I opened my mouth and he fed me the scroll.

He said to me, “Son of man, feed your stomach and fill your belly with this scroll I am giving to you.”  So I ate it, and it was sweet like honey in my mouth.

He said to me, “Son of man, go to the house of Israel and speak my words to them.”

In this case his hearers may not have been offended because they thought Jesus spoke of cannibalism.  They understood his allusion.  They were offended because Jesus didn’t hand them the law of Moses to eat, but Himself and his own teaching as the Spirit words to be ingested.  They rejected Him not because they were confused but because they understood Him perfectly and their hearts were hardened (Ezekiel 3:5-7 NET):

For you are not being sent to a people of unintelligible speech and difficult language, but to the house of Israel – not to many peoples of unintelligible speech and difficult language, whose words you cannot understand – surely if I had sent you to them, they would listen to you!  But the house of Israel is unwilling to listen to you, because they are not willing to listen to me, for the whole house of Israel is hard-headed and hard-hearted.

 After this many of his disciples quit following him and did not accompany him any longer.  So Jesus said to the twelve, “You don’t want to go away too, do you?”[25]

Simon Peter answered him, “Lord, to whom would we go?  You have the words (ρήματα, a form of ῥῆμα) of eternal life.  We have come to believe and to know that you are the Holy One of God!”[26] 

If Jesus were only seeking those who have come to believe and to know that [He is] the Holy One of God, then I’m not sure if that would be self-serving or not.  If He is serious about seeking those who are his own in name only but in actual point of fact are hardened and reject Him, it is clear that seeking his own is not self-seeking, but clearly an act of the love that is not self-serving.[27]


[1] John 5:16-47 (NET) Now because Jesus was doing these things on the Sabbath, the Jewish leaders (Ἰουδαῖοι) began persecuting him (verse 16) [Table].

[2] Romans 12:11 (NET) Table

[3] John 6:26 (NET)

[4] John 6:41 (NET)

[5] http://library.timelesstruths.org/music/Softly_and_Tenderly/

[6] John 6:45 (KJV)

[7] John 6:45 (NKJV)

[8] John 6:46 (NET)

[9] Romans 11:26, 27 (NET)

[10] Jeremiah 31:31-35 (NET)

[11] Romans 10:17 (NKJV)

[12] Even the KJV translators chose this path: Every man therefore that hath heard, and hath learned of the Father, cometh unto me (John 6:45b KJV).  Therefore everyone who has heard and learned from the Father comes to Me (John 6:45b NKJV).  I’m afraid I would have assumed in the past that learned was my own work, to blunt the impact of And they will all be taught by God (e.g., only those who learned by whatever wisdom or virtue they possessed innately would benefit from being taught by God or having heard from God).

[13] http://www.desiringgod.org/messages/they-will-all-be-taught-of-god

[14] http://www.desiringgod.org/messages/they-will-all-be-taught-of-god

[15] Romans 3:4 (NET)

[16] 2 Peter 3:9b (NET)

[17] John 6:44a (NET)

[18] John 12:32 (NET)

[19] Romans 9:16 (NET) Table

[20] Romans 11:32 (NET)

[21] Romans 9:15 (NET)

[22] John 6:52 (NET)

[23] ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν appears almost as a double negative: “the flesh, no, it assists (is useful, advantageous or profitable, to) no one.”

[24] John 6:63 (NET)

[25] John 6:66, 67 (NET)

[26] John 6:68, 69 (NET)

[27] 1 Corinthians 13:5 (NET)

Fear – Numbers, Part 4

To Korah the Levite, the Reubenites Dathan, Abiram and On, and the 250 leaders of the community[1] who accused Moses and Aaron of exalting themselves above the community of the Lord,[2] Moses said (Numbers 16:16, 17 NET):

You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow.  And each of you take his censer, put incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron – each of you with his censer.

The first time Moses said this[3] I wrote it off as sarcasm.  Here it sounds more like a princely summons to appear at their own executions, considering what happened to Nadab and Abihu, authorized priests who presented unauthorized fire before the Lord.  They appeared as commanded, and not only those who were summoned.  When Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.[4]

In the Septuagint the whole community assembled was τὴν πᾶσαν αὐτοῦ συναγωγὴν (literally, “the all here synagogue”).  And the glory of the Lord appeared to πάσῃ τῇ συναγωγῇ (literally, “all the synagogue”).  The Lord said to Moses and Aaron, Separate yourselves from among this community (Septuagint, τῆς συναγωγῆς), that I may consume them in an instant.[5]  It’s probably worth mentioning that this story recounts yehôvâh’s frustration, patience and mercy with condemned Israel rather than redeemed Israel (Numbers 14:28-30a):

As I live, says the Lord, I will surely do to you just what you have spoken in my hearing.  Your dead bodies will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me.  You will by no means enter into the land where I swore to settle you.

A note in the NET suggests that this community meant only “people siding with Korah… an assembly of rebels.”  Moses and Aaron, however, didn’t take it that way: they threw themselves down with their faces to the ground and said, “O God, the God of the spirits of all people (Septuagint, τῶν πνευμάτων καὶ πάσης σαρκός; literally, “the spirits and all flesh”), will you be angry with the whole community (Septuagint, πᾶσαν τὴν συναγωγὴν) when only one man sins?”[6]

I find it particularly affecting that Aaron, who was once on the side of his rebellious people and in need of Moses’ intercession, joined Moses here in intercession. And despite Aaron’s former rebelliousness, the Lord answered them favorably. “Tell the community (Septuagint, τῇ συναγωγῇ): ‘Get away from around the homes of Korah, Dathan, and Abiram (Septuagint, τῆς συναγωγῆς Κορε; literally, “the synagogue of Korah”).’”[7]  Moses did as the Lord commanded him (Numbers 16:25-27 NET):

Then Moses got up and went to Dathan and Abiram; and the elders of Israel went after him.  And he said to the community (Septuagint, τὴν συναγωγὴν), “Move away from the tents of these wicked men, and do not touch anything they have, lest you be destroyed because of all their sins.”  So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves in the entrances of their tents with their wives, their children, and their toddlers.

In my estimation Moses tried diligently to make what transpired next explicitly clear to all the community (Numbers 16:28-30 NET).

“This is how you will know that the Lord has sent me to do all these works, for I have not done them of my own will (Septuagint, ἐμαυτοῦ; literally, “myself”).  If these men die a natural death, or if they share the fate of all men, then the Lord has not sent me.  But if the Lord does something entirely new, and the earth opens its mouth and swallows them up along with all that they have, and they go down alive to the grave (Hebrew, sheʼôl; Septuagint, ᾅδου; literally, “to Hades”), then you will know that these men have despised the Lord!”

On cue, the earth split open. They and all that they had went down alive into the pit (Hebrew, sheʼôl; Septuagint, ᾅδου), and the earth closed over them. So they perished from among the community[8] (Septuagint, ἀπώλοντο ἐκ μέσου τῆς συναγωγῆς; literally, “they perished out of the midst of the synagogue”).  The rest of the community didn’t feel particularly pious.  They ran, saying, “What if the earth swallows us too?”[9]  With a surgical precision that honored the intercession of Moses and Aaron, a fire went out from the Lord and devoured the 250 men who offered incense.[10]

In their reaction the next day the whole community of Israelites offers the most valid and poignant measure of the sanctifying power of scary stuff.  I call it scary stuff because yârêʼ, the Hebrew word translated fear, which seems to entail reverence for God and appears to stand as the Old Testament equivalent of New Testament faith, makes no appearance in the telling of this story.  The rest of the community either misunderstood or ignored Moses’ explanation of the previous day’s events.  They thought he did a magic trick, black magic at that: on the next day the whole community of Israelites (Septuagint, υἱοὶ Ισραηλ; literally, “sons of Israel”) murmured against Moses and Aaron, saying, “You have killed the Lord’s people (Septuagint, τὸν λαὸν κυρίου)!”[11]

Scary stuff doesn’t produce fear, not the fear of the Lord.  That fear, it seems, like faith only comes by hearing, and hearing by the word of God.[12]  And the Lord, it seems, was prescient when He wanted to destroy the whole community the day before.

Again, He said to Moses and Aaron, Get away from this community (Septuagint, τῆς συναγωγῆς), so that I can consume them in an instant![13]  Again, Moses and Aaron threw themselves down with their faces to the ground[14] but made no insinuation that the Lord might be destroying the innocent along with the guilty.

Then Moses [the prophet] said to Aaron [the priest], “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord – the plague has begun!”  So Aaron [the priest] did as Moses [the prophet] commanded and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people.  He stood between the dead and the living, and the plague was stopped.  Now 14,700 people died in the plague, in addition to those who died in the event with Korah.[15]

Again, the Lord responded favorably to Moses’ intercession. Through the very same act that fried 250 others He spared the vast majority of the people when Aaron the authorized priest responded obediently to the word of the authorized prophet.  Contrast this to a more “successful” rebellion in the time of Jeremiah, just prior to the Babylonian captivity of Judah, the southern part of the divided kingdom of Israel (Jeremiah 2:12, 13, 29, 30; 4:21, 22; 5:30, 31 NET).

Be amazed at this, O heavens!  Be shocked and utterly dumbfounded,” says the Lord.  “Do so because my people have committed a double wrong: they have rejected me, the fountain of life-giving water, and they have dug cisterns for themselves, cracked cisterns which cannot even hold water.”

“Why do you try to refute me?  All of you have rebelled against me,” says the Lord.  “It did no good for me to punish your people.  They did not respond to such correction.  You slaughtered your prophets like a voracious lion.”

“How long must I see the enemy’s battle flags and hear the military signals of their bugles?”  The Lord answered, “This will happen because my people are foolish.  They do not know me.  They are like children who have no sense.  They have no understanding.  They are skilled at doing evil.  They do not know how to do good.”

“Something horrible and shocking is going on in the land of Judah: The prophets prophesy lies.  The priests exercise power by their own authority.  And my people love (Septuagint, ἠγάπησεν, a form of ἀγαπάω) to have it this way.  But they will not be able to help you when the time of judgment comes!

You unbelieving (ἄπιστος) generation! How much longer must I be with you?  How much longer must I endure you?[16] This was Jesus’ response to an argument He walked into after his transfiguration.  Actually this is Mark’s version of his response.  Matthew’s and Luke’s are quite similar except for διεστραμμένη (a form of διαστρέφω). You unbelieving (ἄπιστος) and perverse (διεστραμμένη, a form of διαστρέφω) generation! How much longer must I be with you?  How much longer must I endure you?[17]  They were not merely unbelieving but were distorting, turning aside from, opposing and plotting “against the saving purposes and plans of God,” according to the definition in the NET.

On the surface of it this doesn’t sound like a promising prelude to the healing of the boy at the center of the story. Jesus didn’t do many miracles in his hometown of Nazareth because of their unbelief (ἀπιστίαν, a form of ἀπιστία).[18]  Yet all three Gospel writers record essentially the same thing, Bring him here to me,[19] Jesus continued.

Matthew Mark Luke
I brought him to your disciples, but they were not able to heal him.”  Jesus answered, “You unbelieving (ἄπιστος) and perverse (διεστραμμένη, a form of διαστρέφω) generation!  How much longer must I be with you?  How much longer must I endure you?

Matthew 17:16, 17a (NET)

I asked your disciples to cast it out, but they were not able to do so.”  He answered them, “You unbelieving (ἄπιστος) generation!  How much longer must I be with you?  How much longer must I endure you?

Mark 9:18b, 19a (NET)

I begged your disciples to cast it out, but they could not do so.”  Jesus answered, “You unbelieving (ἄπιστος) and perverse (διεστραμμένη, a form of διαστρέφω) generation!  How much longer must I be with you and endure you?

Luke 9:40, 41a (NET)

Bring him here to me.”

Matthew 17:17b (NET)

Bring him to me.”

Mark 9:19b (NET)

Bring your son here.”

Luke 9:41b (NET)

In Matthew’s most abbreviated account, Jesus rebuked the demon and it came out of him, and the boy was healed from that moment.[20]  While this is true to the other accounts, Matthew left out some of the detail and some of the nuance of the story. As the boy was approaching, Luke wrote, the demon threw him to the ground and shook him with convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father.[21]  Luke captured a bit more of the drama of the story but still left out some of the details.

So they brought the boy to him, Mark wrote.  When the spirit saw him, it immediately threw the boy into a convulsion. He fell on the ground and rolled around, foaming at the mouth.[22]  Though the sight of Jesus set the spirit off, Jesus didn’t immediately rebuke the spirit and heal the boy.  He paused to take what sounds to a modern ear like a medical history: Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood.  It has often thrown him into fire or water to destroy him.”[23]  It becomes obvious later that Jesus arrived at a diagnosis based on this one question, but it elicited something else as well.

But if you are able to do anything, the boy’s father continued, have compassion on us and help us.[24]  Here is the dilemma for Jesus.  The father’s words were not an expression of faith but something more like putting the Lord to the test (Matthew 4:5-7 NET).

Then the devil took him to the holy city, had him stand on the highest point of the temple, and said to him, “If you are the Son of God, throw yourself down.  For it is written, ‘He will command his angels concerning you’ and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’”  Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’”

This becomes clearer if I contrast the father’s words to the faith of the Roman centurion.

The Boy’s Father

The Roman Centurion

But if you are able to do anything, have compassion on us and help us.

Mark 9:22b (NET)

But the centurion replied, “Lord, I am not worthy to have you come under my roof.  Instead, just say the word and my servant will be healed.  For I too am a man under authority, with soldiers under me.  I say to this one, ‘Go’ and he goes, and to another ‘Come’ and he comes, and to my slave ‘Do this’ and he does it.”

Matthew 8:8, 9 (NET) Table

If Jesus had required this kind of faith as a prerequisite to healing someone, He would have healed no one in Israel at all: When Jesus heard [the centurion’s faith] he was amazed and said to those who followed him, “I tell you the truth, I have not found such faith in anyone in Israel!”[25]  And as a rule He didn’t require those possessed by evil spirits to exhibit any faith at all.  On the contrary, He seemed to want to silence the evil spirits.  Still, the boy’s father (inadvertently, I assume) had challenged Jesus’ authority.  So Jesus fed him the correct answer: Then Jesus said to him, “‘If you are able?’ All things are possible for the one who believes (πιστεύοντι, a form of πιστεύω).”[26]

Concerned for his son’s welfare this father didn’t look a gift horse in the mouth: Immediately the father of the boy cried out and said, “I believe (πιστεύω); help (βοήθει, a form of βοηθέω) my unbelief (ἀπιστίᾳ, a form of ἀπιστία)!”[27]  Medical science has begun to grasp the importance of faith in the context of the natural healing process.  But I don’t think Jesus was interested in the placebo effect here.  I think He would have questioned and instructed this father more on the subject of faith in God and miraculous healing if the boy’s antics hadn’t drawn a crowd (Mark 9:25-27 NET).

Now when Jesus saw that a crowd was quickly gathering, he rebuked the unclean spirit, saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”  It shrieked, threw him into terrible convulsions, and came out.  The boy looked so much like a corpse that many said, “He is dead!”  But Jesus gently took his hand and raised him to his feet, and he stood up.

Two different versions of Jesus’ disciples asking Him privately (κατ᾿ ἰδίαν) what they did wrong follow (Matthew 17:19, 20 NET).

Then the disciples came to Jesus privately (κατ᾿ ἰδίαν) and said, “Why couldn’t we cast it out?”  He told them, “It was because of your little faith (ὀλιγοπιστίαν, a form of ὀλιγόπιστος).  I tell you the truth, if you have faith (πίστιν, a form of πίστις) the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing will be impossible for you.”

This was the more public privately.  Jesus was clearly concerned that bystanders grasped the importance of faith even as He healed a man’s son who had challenged (tested, or tempted) Him more than he had trusted Him.  The key here is ὀλιγοπιστίαν (a form of ὀλιγόπιστος).

In a world where “faith” is the work we do to merit heaven and distinguish ourselves from those sinners condemned to hell, the translation of ὀλιγόπιστοι (another form of ὀλιγόπιστος) as you people of little faith[28] sounds like the harshest slander and condemnation.  But the disciples saw Jesus’ face and heard the tone in his voice when He said it, and knew that ὀλιγόπιστοι was one word in the Greek language, and that He used that word like a pet name[29] for them.  Because they knew this they were not afraid to ask Him the very same question again, a more private privately (Mark 9:28, 29 NET).

Then, after he went into the house, his disciples asked him privately (κατ᾿ ἰδίαν), “Why couldn’t we cast it out?”  He told them, “This kind can come out only by prayer.”

And here I have Jesus’ diagnosis derived during that brief medical history.

 

As an aside, I read something online about Amen.  The writer was concerned that we who used it at the end of our prayers were invoking an ancient Egyptian deity, a demon in other words.  I thought that was silly even as I read it, but I couldn’t come up with any compelling reason to end my prayers in tongues, a foreign language.  So I began to end them with “I believe,” the translation of Amen as I understood it.  Though I hadn’t really considered it when I prayed Amen, praying “I believe” seemed quite disingenuous at times.  So I amended my prayers then to “I believe; please help my unbelief.”  This is, of course, exactly what Jesus does through his Holy Spirit (Galatians 5:22, 23 NET).

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.  Against such things there is no law.

 


[1] Numbers 16:2 (NET)

[2] Numbers 16:3 (NET)

[3] Numbers 16:6, 7 (NET)

[4] Numbers 16:19 (NET)

[5] Numbers 16:21 (NET)

[6] Numbers 16:22 (NET)

[7] Numbers 16:24 (NET)

[8] Numbers 16:33 (NET)

[9] Numbers 16:34 (NET)

[10] Numbers 16:35 (NET)

[11] Numbers 16:41 (NET)

[12] Romans 10:17 (NKJV)

[13] Numbers 16:45a (NET)

[14] Numbers 16:45b (NET)

[15] Numbers 16:46-49 (NET)

[16] Mark 9:19a (NET)

[17] Matthew 17:17a (NET)

[18] Matthew 13:58 (NET)

[19] Matthew 17:17b (NET)

[20] Matthew 17:18 (NET)

[21] Luke 9:42 (NET)

[22] Mark 9:20 (NET) Table

[23] Mark 9:21, 22a (NET)

[24] Mark 9:22b (NET) Table

[25] Matthew 8:10 (NET) Table

[26] Mark 9:23 (NET) Table

[27] Mark 9:24 (NET) Table

[28] Matthew 6:30 (NET)

[29] Matthew 8:26; 14:31 (ὀλιγόπιστε, another form of ὀλιγόπιστος); 16:8 (NET)

Romans, Part 40

So I ask, Paul continued, God has not rejected his people, has he?  Absolutely not!  For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.  God has not rejected his people whom he foreknew (προέγνω, a form of προγινώσκω)![1]  The word προέγνω leads me directly back to Romans 8:28-30 (NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew (προέγνω, a form of προγινώσκω) he also predestined 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, he also called; and those he called, he also justified; and those he justified, he also glorified.

Do you not know (οἴδατε, a form of εἴδω; literally see) what the scripture says about Elijah, Paul continued, how he pleads (ἐντυγχάνει, a form of ἐντυγχάνω) with God against Israel?  “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life![4]  To plead against is certainly a valid translation.  But to fully appreciate Paul’s sarcasm I think I must revisit the other two times he used ἐντυγχάνει in Romans, as well as the story when the Lord determined that Elisha would replace Elijah as prophet.

The Spirit helps us in our weakness, Paul wrote, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings.  And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes (ἐντυγχάνει, a form of ἐντυγχάνω) on behalf of the saints according to God’s will.[5]  And, Who will bring any charge against God’s elect?  It is God who justifies.  Who is the one who will condemn?  Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding (ἐντυγχάνει, a form of ἐντυγχάνω) for us.[6]  So I begin to see the contrast that Elijah sounded more like an accuser than an intercessor, Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!

The Lord strengthened and helped Elijah flee from Jezebel for forty days.  But after he had spent the night in a cave at Horeb, the Lord spoke to him, “Why are you here, Elijah?”[7]  I have been absolutely loyal to the Lord, the sovereign God, Elijah answered, even though the Israelites have abandoned the agreement they made with you, torn down your altars, and killed your prophets with the sword.  I alone am left and now they want to take my life.[8]

After a demonstration where Elijah saw that the Lord was not in a mighty wind, an earthquake, or a fire, but a soft whisper,[9] He gave him another chance to answer the same question, Why are you here, Elijah?[10]  But Elijah gave exactly the same answer.  So Elijah’s prophetic ministry was close to its end, at least for the time being.  Go back the way you came and then head for the Desert of Damascus, the Lord told him. Go and anoint Hazael king over Syria.  You must anoint Jehu son of Nimshi king over Israel, and Elisha son of Shaphat from Abel Meholah to take your place as prophet.[11]

He doesn’t seem to be angry with Elijah.  The Lord simply recognized that Elijah had reached the end of that measure of faith He had distributed to him: For by the grace given to me, Paul wrote the Romans, I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith.[12]

Elijah thought he had performed the ultimate empirical test before all Israel, proving once and for all, The Lord is the true God![13]  He didn’t understand that, faith comes by hearing, and hearing by the word of God,[14] the soft whisper rather than the cacophony of wind, earthquake or fire.  But the Lord said to him, I still have left in Israel seven thousand followers who have not bowed their knees to Baal or kissed the images of him.[15]

But what was the divine response to [Elijah]? Paul continued in Romans, “I have kept for myself seven thousand people who have not bent the knee to Baal.”  So in the same way at the present time there is a remnant chosen (ἐκλογὴν, a form of ἐκλογή) by grace.  And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.[17]  Earlier Paul wrote, when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election [ἐκλογὴν, a form of ἐκλογή] would stand, not by works but by his calling [καλοῦντος, a form of καλέω] – it was said to her,The older will serve the younger,” just as it is written:Jacob I loved, but Esau I hated.”[19]

The word translated calling above, καλοῦντος in Greek, is a form of καλέω, as is ἐκάλεσεν translated called in, And those he predestined, he also called (ἐκάλεσεν, another form of καλέω); and those he called (ἐκάλεσεν, another form of καλέω), he also justified; and those he justified, he also glorified.[20]  And Paul described God as the One who makes the dead alive and summons (καλοῦντος, a form of καλέω) the things that do not yet exist as though they already do.[21]

What then? Paul continued.  Israel failed to obtain what it was diligently seeking, but the elect (ἐκλογὴ; i.e., ἐκλογὴν χάριτος, those chosen by grace) obtained it.  The rest were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”  And David says, “Let their table become a snare and trap, a stumbling block and a retribution for them; let their eyes be darkened so that they may not see, and make their backs bend continually.”[22]

But why?  Why would God do this to his chosen people?  For this is what the Lord has commanded us, Paul and Barnabas said in Pisidian Antioch, “I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth.[23]  And to the Romans Paul wrote, I ask then, they did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression salvation has come to the Gentiles, to make Israel jealous.[24]

Even in Acts Luke made it plain, When the Gentiles [in Pisidian Antioch] heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed (τεταγμένοι, a form of τάσσω) for eternal life believed.[26]  This knowledge that God calls people to salvation “in a certain order” should fill one with hope.  Now if [Israel’s] transgression means riches for the world, Paul continued, and their defeat means riches for the Gentiles, how much more will their full restoration (πλήρωμα) bring?[28]

No one sews a patch of unshrunk cloth on an old garment, Jesus said, because the patch (πλήρωμα, or filling) will pull away from the garment and the tear will be worse.  And no one pours new wine into old wineskins; otherwise the skins burst and the wine is spilled out and the skins are destroyed.  Instead they put new wine into new wineskins and both are preserved.[29]  This was Jesus’ answer to a question asked by John the Baptist’s disciples, why Jesus’ disciples did not adhere to their religious norms, and those of the Pharisees.


[1] Romans 11:1, 2a (NET)

[4] Romans 11:2b, 3 (NET)

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

[6] Romans 8:33, 34 (NET) Table

[7] 1 Kings 19:9 (NET)

[8] 1 Kings 19:10 (NET)

[9] 1 Kings 19:12 (NET)

[10] 1 Kings 19:13 (NET)

[11] 1 Kings 19:15, 16 (NET)

[12] Romans 12:3 (NET)

[13] 1 Kings 18:39 (NET)

[14] Romans 10:17 (NKJV)

[15] 1 Kings 19:18 (NET)

[17] Romans 11:4-6 (NET)

[19] Romans 9:10-13 (NET)

[20] Romans 8:30 (NET)

[21] Romans 4:17b (NET)

[22] Romans 11:7-10 (NET)

[23] Acts 13:47 (NET)

[24] Romans 11:11 (NET)

[26] Acts 13:48 (NET)

[28] Romans 11:12 (NET)

[29] Matthew 9:16, 17 (NET)