The Day of the Lord, Part 1

Posted on March 31, 2023 by admin

In another essay I quoted Paul: For [the day of the Lord] will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction (ὁ υἱὸς τῆς ἀπωλείας).¹ It rattled my cage more than I realized at first. I didn’t even recognize that cage until it rattled. But now I have to consider whether my assumption that Jesus called Judas Iscariot ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having² no bread³ after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”⁴

To begin I’ll consider the day of the Lord (ἡ ἡμέρα τοῦ κυρίου). Paul wrote (1 Corinthians 1:4-9 NET):

I always thank my God for you because of the grace of God that was given to you in Christ Jesus. For you were made rich in every way in him, in all your speech and in every kind of knowledge—just as the testimony about Christ has been confirmed among you so that you do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ. He will also strengthen you to the end, so that you will be blameless on the day of our Lord (τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν) Jesus Christ. God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.

It seems important to me to simply repeat Paul’s words and let them really sink in: you were called into fellowship with his son, Jesus Christ our Lord by God [who] is faithful. [Y]ou will be blameless on the day of our Lord because He will also strengthen you to the end. [Y]ou do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ because the grace of God that was given to you in Christ Jesus…made [you] rich in every way in him, in all your speech and in every kind of knowledge—just as the testimony about Christ has been confirmed among you.

Again he wrote (2 Corinthians 1:13, 14 NET):

For we do not write you anything other than what you can read and also understand. But I hope that⁵ you will understand completely just as also you have partly understood us, that we are your source of pride just as you also are ours in the day of the Lord (τῇ ἡμέρᾳ τοῦ κυρίου) Jesus.

While taking nothing away from the fact that God is faithful, by whom you were called (ἐκλήθητε, a form of καλέω) into fellowship with his son, Jesus Christ our Lord,⁶ Paul, through his letters preserved in the New Testament, led me to Christ. I am a recipient of his ministry as much as anyone in Corinth.

Paul is my καύχημα: “a boast, object of boasting, exultation; glory, honour; pride, object of pride; rejoicing.” But I’ve assumed he wouldn’t care much for me. I am too slow, too hesitant to believe.

Even if that were so, if we were suddenly thrust together as I am now, it will not be so on the day of the Lord, when we both can smile and nod to one another, both made blameless by the same God and Father through the same Lord Jesus Christ. For I am sure of this very thing, Paul wrote, that the one who began a good work in you will perfect it until⁷ the day of Christ Jesus.⁸

Paul wrote (1 Thessalonians 5:1-11 NET):

Now on the topic of times and seasons, brothers and sisters, you have no need for anything to be written to you. For you know quite well that the⁹ day of the Lord (ἡμέρα κυρίου) will come in the same way as a thief in the night. Now¹⁰ when they are saying, “There is peace and security,” then sudden destruction comes on them, like labor pains on a pregnant woman, and they will surely not escape (or, “emerge [like a baby out of the womb];” ἐκφύγωσιν, a form of ἐκφεύγω). But you, brothers and sisters, are not in the darkness for the day to overtake you like a thief would. For¹¹ you all are sons of the light and sons of the day. We are not of the night nor of the darkness. So then we must not sleep as¹² the rest, but must stay alert and sober. For those who sleep, sleep at night, and those who get drunk are drunk at night. But since we are of the day, we must stay sober by putting on the breastplate of faith and love and as a helmet our hope for salvation. For God did not destine (ἔθετο, a form of τίθημι) us for wrath but for gaining salvation through our Lord Jesus Christ [Table]. He died for us so that whether we are alert or asleep, we will come to life together with him. Therefore encourage one another and build up each other, just as you are in fact doing.

In this context it’s fairly obvious that you, brothers and sisters, are not in the darkness for the day to overtake you like a thief would¹³ doesn’t mean that you will know when the day of the Lord is any more than they or them. It is simply that you will be blameless on the day of our Lord¹⁴ because He will also strengthen you to the end.¹⁵

It seems important to pin down who exactly you and they are here. Paul wrote (1 Thessalonians 4:9-12 NET):

Now on the topic of brotherly love you have no need for anyone to write you, for you yourselves are taught by God to love one another. And indeed you are practicing it toward all the brothers and sisters in all of Macedonia. But we urge you, brothers and sisters, to do so more and more, to aspire to lead a quiet life, to attend to your own business, and to work with your own hands, as we commanded you. In this way you will live a decent life before outsiders and not be in need.

So, you yourselves are taught by God to love one another. And indeed you are practicing it toward all the brothers and sisters.¹⁶ The outsiders (τοὺς ἔξω), presumably, are [not] taught by God to love one another and are [not] practicing it toward all the brothers and sisters.

Paul also wrote (1 Thessalonians 4:3-5, 7, 8 NET):

For this is God’s will: that you become holy, that you keep away from sexual immorality, that each of you know how to possess his own body in holiness and honor, not in lustful passion like the Gentiles who do not know God.

For God did not call us to impurity but in holiness. Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you [Table].

They, called the Gentiles who do not know God (τὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν) here, live in lustful passion. You will become holy; you will keep away from sexual immorality; you will know how to possess [your] own body in holiness and honor because you, presumably, know God and this is God’s will for you. God gives his Holy Spirit to you.

Again, Paul wrote (1 Thessalonians 2:11-16a NET);

As you know, we treated each one of you as a father treats his own children, exhorting and encouraging you¹⁷ and insisting that you live¹⁸ in a way worthy of God who calls you to his own kingdom and his glory. And¹⁹ so we too constantly thank God that when you received God’s message that you heard from us, you accepted it not as a human message, but as it truly is, God’s message, which is at work among you who believe. For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things²⁰ from your own countrymen as they in fact did from the Jews, who killed both the Lord Jesus and the prophets²¹ and persecuted us severely. They are displeasing to God and are opposed to all people because they hinder us from speaking to the Gentiles so that they may be saved.

[Y]ou live in a way worthy of God who calls you to his own kingdom and his glory.²² They, called Jews (τῶν Ἰουδαίων) here, who killed both the Lord Jesus and the prophets and persecuted us severely, are displeasing to God and are opposed to all people because they hinder us from speaking to the Gentiles so that they may be saved.²³ But here it becomes quite clear that they are neither Jews nor Gentiles per se: For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea (e.g., in large part Jews), because you too suffered the same things from your own countrymen (e.g., in large part Gentiles) as they in fact did from the Jews.²⁴

So, what is the salient difference between you and they? [Y]ou received God’s message that you heard from us; you accepted it not as a human message, but as it truly is, God’s message, which is at work among you who believe.²⁵ And you became imitators of us and of the Lord when you received the message with joy that comes from the Holy Spirit, despite great affliction.²⁶ They, presumably, had not received God’s message and had not become imitators (μιμηταὶ, a form of μιμητής) of us and of the Lord.

Paul continued (1 Thessalonians 1:9. 10 NET):

For people everywhere report how you welcomed us²⁷ and how you turned to God from idols to serve the living and true God and to wait for his Son from heaven, whom he raised from the²⁸ dead, Jesus our deliverer from²⁹ the coming wrath.

How is Jesus our deliverer from the coming wrath? The Greek word translated deliverer was ρυόμενον, a participle of the verb ῥύομαι: “properly, draw (pull) to oneself,” according to the HELPS Word-studies on Bible Hub. [Y]ou turned to God from idols to serve the living and true God and to wait for his Son from heaven. They, presumably, did not. So this is an indication of how they become you. An example of the inverse, you becoming they, follows:

Masoretic Text		Septuagint
Isaiah 2:6 (Tanakh/KJV)	Isaiah 2:6 (NET)	Isaiah 2:6 (NETS)	Isaiah 2:6 (English Elpenor)
Therefore thou hast forsaken (נָטַ֗שְׁתָּה) thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.	Indeed, O Lord, you have abandoned (nāṭaš, נטשתה) your people, the descendants of Jacob. For diviners from the east are everywhere; they consult omen readers like the Philistines do. Plenty of foreigners are around.	For he has abandoned (ἀνῆκεν) his people, the house of Israel, because their country, like that of the allophyles, was filled with divinations as it had been at the beginning, and many allophyle children were born to them.	For he has forsaken (ἀνῆκε) his people the house of Israel, because their land is filled as at the beginning with divinations, as the [land] of the Philistines,* and many strange children were born to them.

I want to pause here to consider forsaken (Tanakh, KJV, English Elpenor) and abandoned (NET, NETS). The Hebrew word was נָטַ֗שְׁתָּה (nāṭaš). The Greek word was ἀνῆκε(ν). I’m having a difficult time recalling or articulating what I thought forsaken or abandoned meant.

I’m reasonably convinced it was not “to let loose; to run wild; to let (someone/something) run free without restraint,” the first entry for ἀνῆκε(ν) (a form of ἀνίημι) in the Koine Greek Lexicon online. Staring at that definition, I have to admit it was my experience when I became an atheist. And it is what Paul described as the wrath (ὀργὴ) of God…revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness.³⁰

Ungodliness and Unrighteousness of People	The Wrath of God Revealed from Heaven
Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles.³¹	Therefore God gave them over in the desires of their hearts to impurity, to dishonor their bodies among themselves.³²
They exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever! Amen.³³	For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another. Men committed shameless acts with men and received in themselves the due penalty for their error [Table].³⁴
And just as they did not see fit to acknowledge God,³⁵	God gave them over to a depraved mind, to do what should not be done. They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table]. Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.³⁶

So, the opposite of this wrath, of being forsaken or abandoned is the grace of God that was given to you in Christ Jesus. For you were made rich in every way in him, in all your speech and in every kind of knowledge—just as the testimony about Christ has been confirmed among you so that you do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ. He will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.³⁷

The Lord continued to describe through Isaiah how you became they:

Masoretic Text		Septuagint
Isaiah 2:7-9 (Tanakh/KJV)	Isaiah 2:7-9 (NET)	Isaiah 2:7-9 (NETS)	Isaiah 2:7-9 (English Elpenor)
Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:	Their land is full of gold and silver; there is no end to their wealth. Their land is full of horses; there is no end to their chariots.	For their country was filled with silver and gold, and there was no number to their treasures, and the land was filled with horses, and there was no number to their chariots.	For their land is filled with silver and gold, and there was no number of their treasures; their land also is filled with horses, and there was no number of chariots.
“Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:	Their land is full of worthless idols; they worship the product of their own hands, what their own fingers have fashioned.	And the land is filled with abominations, the works of their hands, and they did obeisance to the things their own fingers had made.	And the land is filled with abominations, [even] the works of their hands; and they have worshipped [the works] which their fingers made.
And the mean man boweth down, and the great man humbleth himself: therefore forgive (תִּשָּׂ֖א) them not.	Men bow down to them in homage, they lie flat on the ground in worship. Don’t spare (nāśā’, תשׁא) them!	And so a person bowed down, and a man was humbled—and I will not forgive (ἀνήσω) them!	And the mean man bowed down, and the great man was humbled: and I will not pardon (ἀνήσω) them.

Though the English versions of the Septuagint were translated to match the Masoretic text, the actual Greek word ἀνήσω (another form of ἀνίημι) sounds more like the Lord’s promise not to allow his people “to run wild” in the future, not “to let go,” not “to leave [them] uncared for” or “unattended.” In other words, they will not be forsaken or abandoned forever, nor will God’s wrath remain upon them forever. They will not be they forever, but will be restored to you.

Moses’ promises to Israel and Joshua respectively were translated in the Septuagint with two more forms of ἀνίημι: ἀνῇ and ἀνήσει.

Masoretic Text		Septuagint
Deuteronomy 31:6, 8 (Tanakh)	Deuteronomy 31:6, 8 (NET)	Deuteronomy 31:6, 8 (NETS)	Deuteronomy 31:6, 8 (English Elpenor)
Be strong and of good courage, fear not, nor be affrighted at them; for HaShem thy G-d, He it is that doth go with thee; He will not fail (יַרְפְּךָ֖) thee, nor forsake thee.’	Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail (rāp̄â, ירפך) you or abandon you!”	Be manly and strong; have no fear, nor be frightened, nor be terrified from before them, because the Lord your God, he who goes with you among you, will not forsake (ἀνῇ) you or abandon you.”	Be courageous and strong, fear not, neither be cowardly neither be afraid before them; for [it is] the Lord your God that advances with you in the midst of you, neither will he by any means forsake (ἀνῇ) thee, nor desert thee.
And HaShem, He it is that doth go before thee; He will be with thee, He will not fail (יַרְפְּךָ֖) thee, neither forsake thee; fear not, neither be dismayed.’	The Lord is indeed going before you—he will be with you; he will not fail (rāp̄â, ירפך) you or abandon you. Do not be afraid or discouraged!”	And the Lord, the one who goes with you, will not forsake (ἀνήσει) you or abandon you. Do not fear, nor be frightened.	And the Lord that goes with thee shall not forsake (ἀνήσει) thee nor abandon thee; fear not, neither be afraid.

According to a note (9) in the NET 1 Thessalonians 5:8 contained an allusion to Isaiah 59:17. A comparison of the Greek of 1 Thessalonians 5:8 to Isaiah 59:17 in the Septuagint follows.

1 Thessalonians 5:8b (NET Parallel Greek)	Isaiah 59:17a (Septuagint BLB)	Isaiah 59:17a (Septuagint Elpenor)
ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης	ἐνεδύσατο δικαιοσύνην ὡς θώρακα	ἐνεδύσατο δικαιοσύνην ὡς θώρακα
1 Thessalonians 5:8b (NET)	Isaiah 59:17a (NETS)	Isaiah 59:17a (English Elpenor)
putting on the breastplate of faith and love	he put on righteousness like a breastplate	he put on righteousness as a breast-plate

In this passage about the Lord bringing salvation, the Lord’s δικαιοσύνην (righteousness) becomes πίστεως καὶ ἀγάπης (faith and love) when applied to human beings. The allusion continued:

1 Thessalonians 5:8c (NET Parallel Greek)	Isaiah 59:17b (Septuagint BLB)	Isaiah 59:17b (Septuagint Elpenor)
περικεφαλαίαν ἐλπίδα σωτηρίας	περιέθετο περικεφαλαίαν σωτηρίου ἐπὶ τῆς κεφαλῆς	περιέθετο περικεφαλαίαν σωτηρίου ἐπὶ τῆς κεφαλῆς
1 Thessalonians 5:8c (NET)	Isaiah 59:17b (NETS)	Isaiah 59:17b (English Elpenor)
as a helmet our hope for salvation	places a helmet of salvation on his head	placed the helmet of salvation on his head

The Lord wears the helmet of salvation on his head (σωτηρίου ἐπὶ τῆς κεφαλῆς). Our helmet is our hope (ἐλπίδα), or “confident expectation,” for salvation (σωτηρίας), the very salvation He has acquired for us. What is absent from this allusion, as applied to human beings, is any mention of he put on the garments of vengeance for clothing, and was clad with zeal as a cloak.³⁸

Tables comparing Isaiah 59:17; 2:6; 2:7; 2:8; 2:9; Deuteronomy 31:6 and 31:8 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 59:17; 2:6; 2:7; 2:8; 2:9; Deuteronomy 31:6 and 31:8 in the Septuagint (BLB and Elpenor), and tables comparing Mark 8:16; 2 Corinthians 1:13; Philippians 1:6; 1 Thessalonians 5:2, 3; 5:5, 6; 2:12-15 and 1:9, 10 in the NET and KJV follow.

Isaiah 59:17 (Tanakh)	Isaiah 59:17 (KJV)	Isaiah 59:17 (NET)
For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak.	For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.	He wears his desire for justice like body armor, and his desire to deliver is like a helmet on his head. He puts on the garments of vengeance and wears zeal like a robe.

Isaiah 59:17 (Septuagint BLB)	Isaiah 59:17 (Septuagint Elpenor)
καὶ ἐνεδύσατο δικαιοσύνην ὡς θώρακα καὶ περιέθετο περικεφαλαίαν σωτηρίου ἐπὶ τῆς κεφαλῆς καὶ περιεβάλετο ἱμάτιον ἐκδικήσεως καὶ τὸ περιβόλαιον	καὶ ἐνεδύσατο δικαιοσύνην ὡς θώρακα καὶ περιέθετο περικεφαλαίαν σωτηρίου ἐπὶ τῆς κεφαλῆς καὶ περιεβάλετο ἱμάτιον ἐκδικήσεως καὶ τὸ περιβόλαιον
Isaiah 59:17 (NETS)	Isaiah 59:17 (English Elpenor)
And he put on righteousness like a breastplate and places a helmet of salvation on his head, and he clothed himself with a garment of vengeance and with his cloak,	And he put on righteousness as a breast-plate, and placed the helmet of salvation on his head; and he clothed himself with the garment of vengeance, and with his cloak,

Isaiah 2:6 (Tanakh)	Isaiah 2:6 (KJV)	Isaiah 2:6 (NET)
Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.	Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.	Indeed, O Lord, you have abandoned your people, the descendants of Jacob. For diviners from the east are everywhere; they consult omen readers like the Philistines do. Plenty of foreigners are around.

Isaiah 2:6 (Septuagint BLB)	Isaiah 2:6 (Septuagint Elpenor)
ἀνῆκεν γὰρ τὸν λαὸν αὐτοῦ τὸν οἶκον τοῦ Ισραηλ ὅτι ἐνεπλήσθη ὡς τὸ ἀπ᾽ ἀρχῆς ἡ χώρα αὐτῶν κληδονισμῶν ὡς ἡ τῶν ἀλλοφύλων καὶ τέκνα πολλὰ ἀλλόφυλα ἐγενήθη αὐτοῖς	ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ τὸν οἶκον τοῦ ᾿Ισραήλ, ὅτι ἐνεπλήσθη ὡς τὸ ἀπ᾿ ἀρχῆς ἡ χώρα αὐτῶν κληδονισμῶν, ὡς ἡ τῶν ἀλλοφύλων, καὶ τέκνα πολλὰ ἀλλόφυλα ἐγενήθη αὐτοῖς
Isaiah 2:6 (NETS)	Isaiah 2:6 (English Elpenor)
For he has abandoned his people, the house of Israel, because their country, like that of the allophyles, was filled with divinations as it had been at the beginning, and many allophyle children were born to them.	For he has forsaken his people the house of Israel, because their land is filled as at the beginning with divinations, as the [land] of the Philistines,* and many strange children were born to them.

Isaiah 2:7 (Tanakh)	Isaiah 2:7 (KJV)	Isaiah 2:7 (NET)
Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:	Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:	Their land is full of gold and silver; there is no end to their wealth. Their land is full of horses; there is no end to their chariots.

Isaiah 2:7 (Septuagint BLB)	Isaiah 2:7 (Septuagint Elpenor)
ἐνεπλήσθη γὰρ ἡ χώρα αὐτῶν ἀργυρίου καὶ χρυσίου καὶ οὐκ ἦν ἀριθμὸς τῶν θησαυρῶν αὐτῶν καὶ ἐνεπλήσθη ἡ γῆ ἵππων καὶ οὐκ ἦν ἀριθμὸς τῶν ἁρμάτων αὐτῶν	ἐνεπλήσθη γὰρ ἡ χώρα αὐτῶν ἀργυρίου καὶ χρυσίου, καὶ οὐκ ἦν ἀριθμὸς τῶν θησαυρῶν αὐτῶν· καὶ ἐνεπλήσθη ἡ γῆ ἵππων, καὶ οὐκ ἦν ἀριθμὸς τῶν ἁρμάτων αὐτῶν
Isaiah 2:7 (NETS)	Isaiah 2:7 (English Elpenor)
For their country was filled with silver and gold, and there was no number to their treasures, and the land was filled with horses, and there was no number to their chariots.	For their land is filled with silver and gold, and there was no number of their treasures; their land also is filled with horses, and there was no number of chariots.

Isaiah 2:8 (Tanakh)	Isaiah 2:8 (KJV)	Isaiah 2:8 (NET)
Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:	Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:	Their land is full of worthless idols; they worship the product of their own hands, what their own fingers have fashioned.

Isaiah 2:8 (Septuagint BLB)	Isaiah 2:8 (Septuagint Elpenor)
καὶ ἐνεπλήσθη ἡ γῆ βδελυγμάτων τῶν ἔργων τῶν χειρῶν αὐτῶν καὶ προσεκύνησαν οἷς ἐποίησαν οἱ δάκτυλοι αὐτῶν	καὶ ἐνεπλήσθη ἡ γῆ βδελυγμάτων τῶν ἔργων τῶν χειρῶν αὐτῶν, καὶ προσεκύνησαν, οἷς ἐποίησαν οἱ δάκτυλοι αὐτῶν
Isaiah 2:8 (NETS)	Isaiah 2:8 (English Elpenor)
And the land is filled with abominations, the works of their hands, and they did obeisance to the things their own fingers had made.	And the land is filled with abominations, [even] the works of their hands; and they have worshipped [the works] which their fingers made.

Isaiah 2:9 (Tanakh)	Isaiah 2:9 (KJV)	Isaiah 2:9 (NET)
And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.	And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.	Men bow down to them in homage, they lie flat on the ground in worship. Don’t spare them!

Isaiah 2:9 (Septuagint BLB)	Isaiah 2:9 (Septuagint Elpenor)
καὶ ἔκυψεν ἄνθρωπος καὶ ἐταπεινώθη ἀνήρ καὶ οὐ μὴ ἀνήσω αὐτούς	καὶ ἔκυψεν ἄνθρωπος, καὶ ἐταπεινώθη ἀνήρ, καὶ οὐ μὴ ἀνήσω αὐτούς
Isaiah 2:9 (NETS)	Isaiah 2:9 (English Elpenor)
And so a person bowed down, and a man was humbled—and I will not forgive them!	And the mean man bowed down, and the great man was humbled: and I will not pardon them.

Deuteronomy 31:6 (Tanakh)	Deuteronomy 31:6 (KJV)	Deuteronomy 31:6 (NET)
Be strong and of good courage, fear not, nor be affrighted at them; for HaShem thy G-d, He it is that doth go with thee; He will not fail thee, nor forsake thee.’	Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.	Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!”

Deuteronomy 31:6 (Septuagint BLB)	Deuteronomy 31:6 (Septuagint Elpenor)
ἀνδρίζου καὶ ἴσχυε μὴ φοβοῦ μηδὲ δειλία μηδὲ πτοηθῇς ἀπὸ προσώπου αὐτῶν ὅτι κύριος ὁ θεός σου ὁ προπορευόμενος μεθ᾽ ὑμῶν ἐν ὑμῖν οὐ μή σε ἀνῇ οὔτε μή σε ἐγκαταλίπῃ	ἀνδρίζου καὶ ἴσχυε, μὴ φοβοῦ μηδὲ δειλιάσης μηδὲ πτοηθῇς ἀπὸ προσώπου αὐτῶν, ὅτι Κύριος ὁ Θεός σου ὁ προπορευόμενος μεθ᾿ ὑμῶν ἐν ὑμῖν, οὔτε μή σε ἀνῇ, οὔτε μή σε ἐγκαταλίπῃ
Deuteronomy 31:6 (NETS)	Deuteronomy 31:6 (English Elpenor)
Be manly and strong; have no fear, nor be frightened, nor be terrified from before them, because the Lord your God, he who goes with you among you, will not forsake you or abandon you.”	Be courageous and strong, fear not, neither be cowardly neither be afraid before them; for [it is] the Lord your God that advances with you in the midst of you, neither will he by any means forsake thee, nor desert thee.

Deuteronomy 31:8 (Tanakh)	Deuteronomy 31:8 (KJV)	Deuteronomy 31:8 (NET)
And HaShem, He it is that doth go before thee; He will be with thee, He will not fail thee, neither forsake thee; fear not, neither be dismayed.’	And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.	The Lord is indeed going before you—he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”

Deuteronomy 31:8 (Septuagint BLB)	Deuteronomy 31:8 (Septuagint Elpenor)
καὶ κύριος ὁ συμπορευόμενος μετὰ σοῦ οὐκ ἀνήσει σε οὐδὲ μὴ ἐγκαταλίπῃ σε μὴ φοβοῦ μηδὲ δειλία	καὶ Κύριος ὁ συμπορευόμενος μετὰ σοῦ οὐκ ἀνήσει σε, οὐδὲ μή σε ἐγκαταλίπῃ· μὴ φοβοῦ μηδὲ δειλία
Deuteronomy 31:8 (NETS)	Deuteronomy 31:8 (English Elpenor)
And the Lord, the one who goes with you, will not forsake you or abandon you. Do not fear, nor be frightened.	And the Lord that goes with thee shall not forsake thee nor abandon thee; fear not, neither be afraid.

Mark 8:16 (NET)	Mark 8:16 (KJV)
So they began to discuss with one another about having no bread.	And they reasoned among themselves, saying, It is because we have no bread.

Mark 8:16 (NET Parallel Greek)	Mark 8:16 (Stephanus Textus Receptus)	Mark 8:16 (Byzantine Majority Text)
καὶ διελογίζοντο πρὸς ἀλλήλους ὅτι ἄρτους οὐκ ἔχουσιν	και διελογιζοντο προς αλληλους λεγοντες οτι αρτους ουκ εχομεν	και διελογιζοντο προς αλληλους λεγοντες οτι αρτους ουκ εχομεν

2 Corinthians 1:13 (NET)	2 Corinthians 1:13 (KJV)
For we do not write you anything other than what you can read and also understand. But I hope that you will understand completely	For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;

2 Corinthians 1:13 (NET Parallel Greek)	2 Corinthians 1:13 (Stephanus Textus Receptus)	2 Corinthians 1:13 (Byzantine Majority Text)
οὐ γὰρ ἄλλα γράφομεν ὑμῖν ἀλλ᾿ ἢ ἃ ἀναγινώσκετε ἢ καὶ ἐπιγινώσκετε· ἐλπίζω δὲ ὅτι ἕως τέλους ἐπιγνώσεσθε	ου γαρ αλλα γραφομεν υμιν αλλ η α αναγινωσκετε η και επιγινωσκετε ελπιζω δε οτι και εως τελους επιγνωσεσθε	ου γαρ αλλα γραφομεν υμιν αλλ η α αναγινωσκετε η και επιγινωσκετε ελπιζω δε οτι και εως τελους επιγνωσεσθε

Philippians 1:6 (NET)	Philippians 1:6 (KJV)
For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus.	Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

Philippians 1:6 (NET Parallel Greek)	Philippians 1:6 (Stephanus Textus Receptus)	Philippians 1:6 (Byzantine Majority Text)
πεποιθὼς αὐτὸ τοῦτο, ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρι ἡμέρας Χριστοῦ \|Ἰησοῦ\|	πεποιθως αυτο τουτο οτι ο εναρξαμενος εν υμιν εργον αγαθον επιτελεσει αχρις ημερας ιησου χριστου	πεποιθως αυτο τουτο οτι ο εναρξαμενος εν υμιν εργον αγαθον επιτελεσει αχρις ημερας χριστου ιησου

1 Thessalonians 5:2, 3 (NET)	1 Thessalonians 5:2, 3 (KJV)
For you know quite well that the day of the Lord will come in the same way as a thief in the night.	For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

1 Thessalonians 5:2 (NET Parallel Greek)	1 Thessalonians 5:2 (Stephanus Textus Receptus)	1 Thessalonians 5:2 (Byzantine Majority Text)
αὐτοὶ γὰρ ἀκριβῶς οἴδατε ὅτι ἡμέρα κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται	αυτοι γαρ ακριβως οιδατε οτι η ημερα κυριου ως κλεπτης εν νυκτι ουτως ερχεται	αυτοι γαρ ακριβως οιδατε οτι η ημερα κυριου ως κλεπτης εν νυκτι ουτως ερχεται

Now when they are saying, “There is peace and security,” then sudden destruction comes on them, like labor pains on a pregnant woman, and they will surely not escape.

For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

1 Thessalonians 5:3 (NET Parallel Greek)	1 Thessalonians 5:3 (Stephanus Textus Receptus)	1 Thessalonians 5:3 (Byzantine Majority Text)
ὅταν \|δὲ\| λέγωσιν· εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς \|ἐφίσταται\| ὄλεθρος ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσιν	οταν γαρ λεγωσιν ειρηνη και ασφαλεια τοτε αιφνιδιος αυτοις εφισταται ολεθρος ωσπερ η ωδιν τη εν γαστρι εχουση και ου μη εκφυγωσιν	οταν γαρ λεγωσιν ειρηνη και ασφαλεια τοτε αιφνιδιος αυτοις εφισταται ολεθρος ωσπερ η ωδιν τη εν γαστρι εχουση και ου μη εκφυγωσιν

1 Thessalonians 5:5, 6 (NET)	1 Thessalonians 5:5, 6 (KJV)
For you all are sons of the light and sons of the day. We are not of the night nor of the darkness.	Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

1 Thessalonians 5:5 (NET Parallel Greek)	1 Thessalonians 5:5 (Stephanus Textus Receptus)	1 Thessalonians 5:5 (Byzantine Majority Text)
πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους	παντες υμεις υιοι φωτος εστε και υιοι ημερας ουκ εσμεν νυκτος ουδε σκοτους	παντες υμεις υιοι φωτος εστε και υιοι ημερας ουκ εσμεν νυκτος ουδε σκοτους

So then we must not sleep as the rest, but must stay alert and sober.

Therefore let us not sleep, as do others; but let us watch and be sober.

1 Thessalonians 5:6 (NET Parallel Greek)	1 Thessalonians 5:6 (Stephanus Textus Receptus)	1 Thessalonians 5:6 (Byzantine Majority Text)
ἄρα οὖν μὴ καθεύδωμεν ὡς οἱ λοιποί ἀλλὰ γρηγορῶμεν καὶ νήφωμεν	αρα ουν μη καθευδωμεν ως και οι λοιποι αλλα γρηγορωμεν και νηφωμεν	αρα ουν μη καθευδωμεν ως και οι λοιποι αλλα γρηγορωμεν και νηφωμεν

1 Thessalonians 2:12-15 (NET)	1 Thessalonians 2:12-15 (KJV)
exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory.	That ye would walk worthy of God, who hath called you unto his kingdom and glory.

1 Thessalonians 2:12 (NET Parallel Greek)	1 Thessalonians 2:12 (Stephanus Textus Receptus)	1 Thessalonians 2:12 (Byzantine Majority Text)
παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν	και μαρτυρουμενοι εις το περιπατησαι υμας αξιως του θεου του καλουντος υμας εις την εαυτου βασιλειαν και δοξαν	και μαρτυρομενοι εις το περιπατησαι υμας αξιως του θεου του καλουντος υμας εις την εαυτου βασιλειαν και δοξαν

And so we too constantly thank God that when you received God’s message that you heard from us, you accepted it not as a human message, but as it truly is, God’s message, which is at work among you who believe.

For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

1 Thessalonians 2:13 (NET Parallel Greek)	1 Thessalonians 2:13 (Stephanus Textus Receptus)	1 Thessalonians 2:13 (Byzantine Majority Text)
Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρ᾿ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθώς ἐστιν \|ἀληθῶς\| λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν	δια τουτο και ημεις ευχαριστουμεν τω θεω αδιαλειπτως οτι παραλαβοντες λογον ακοης παρ ημων του θεου εδεξασθε ου λογον ανθρωπων αλλα καθως εστιν αληθως λογον θεου ος και ενεργειται εν υμιν τοις πιστευουσιν	δια τουτο και ημεις ευχαριστουμεν τω θεω αδιαλειπτως οτι παραλαβοντες λογον ακοης παρ ημων του θεου εδεξασθε ου λογον ανθρωπων αλλα καθως εστιν αληθως λογον θεου ος και ενεργειται εν υμιν τοις πιστευουσιν

For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews,

For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:

1 Thessalonians 2:14 (NET Parallel Greek)	1 Thessalonians 2:14 (Stephanus Textus Receptus)	1 Thessalonians 2:14 (Byzantine Majority Text)
ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων	υμεις γαρ μιμηται εγενηθητε αδελφοι των εκκλησιων του θεου των ουσων εν τη ιουδαια εν χριστω ιησου οτι ταυτα επαθετε και υμεις υπο των ιδιων συμφυλετων καθως και αυτοι υπο των ιουδαιων	υμεις γαρ μιμηται εγενηθητε αδελφοι των εκκλησιων του θεου των ουσων εν τη ιουδαια εν χριστω ιησου οτι τα αυτα επαθετε και υμεις υπο των ιδιων συμφυλετων καθως και αυτοι υπο των ιουδαιων

who killed both the Lord Jesus and the prophets and persecuted us severely. They are displeasing to God and are opposed to all people

Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

1 Thessalonians 2:15 (NET Parallel Greek)	1 Thessalonians 2:15 (Stephanus Textus Receptus)	1 Thessalonians 2:15 (Byzantine Majority Text)
τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων καὶ θεῷ μὴ ἀρεσκόντων καὶ πᾶσιν ἀνθρώποις ἐναντίων	των και τον κυριον αποκτειναντων ιησουν και τους ιδιους προφητας και υμας εκδιωξαντων και θεω μη αρεσκοντων και πασιν ανθρωποις εναντιων	των και τον κυριον αποκτειναντων ιησουν και τους ιδιους προφητας και ημας εκδιωξαντων και θεω μη αρεσκοντων και πασιν ανθρωποις εναντιων

1 Thessalonians 1:9, 10 (NET)	1 Thessalonians 1:9, 10 (KJV)
For people everywhere report how you welcomed us and how you turned to God from idols to serve the living and true God	For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

1 Thessalonians 1:9 (NET Parallel Greek)	1 Thessalonians 1:9 (Stephanus Textus Receptus)	1 Thessalonians 1:9 (Byzantine Majority Text)
αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ	αυτοι γαρ περι ημων απαγγελλουσιν οποιαν εισοδον εχομεν προς υμας και πως επεστρεψατε προς τον θεον απο των ειδωλων δουλευειν θεω ζωντι και αληθινω	αυτοι γαρ περι ημων απαγγελλουσιν οποιαν εισοδον εσχομεν προς υμας και πως επεστρεψατε προς τον θεον απο των ειδωλων δουλευειν θεω ζωντι και αληθινω

and to wait for his Son from heaven, whom he raised from the dead, Jesus our deliverer from the coming wrath.

And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

1 Thessalonians 1:10 (NET Parallel Greek)	1 Thessalonians 1:10 (Stephanus Textus Receptus)	1 Thessalonians 1:10 (Byzantine Majority Text)
καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, Ἰησοῦν τὸν ρυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης	και αναμενειν τον υιον αυτου εκ των ουρανων ον ηγειρεν εκ νεκρων ιησουν τον ρυομενον ημας απο της οργης της ερχομενης	και αναμενειν τον υιον αυτου εκ των ουρανων ον ηγειρεν εκ των νεκρων ιησουν τον ρυομενον ημας απο της οργης της ερχομενης

The Day of the Lord, Part 2

Back to Christianity, Part 9

Back to The Day of the Lord, Part 3

Back to The Day of the Lord, Part 4

Back to The Day of the Lord, Part 5

Back to The Day of the Lord, Part 6

Back to The Day of the Lord, Part 7

Back to αὐτοῦ and ἑαυτοῦ, Part 1

Back to The Day of the Lord, Part 8

Back to Christ-Centered Preaching, Chapter 1

¹ 2 Thessalonians 2:3 (NET)

² The NET parallel Greek text and NA²⁸ had ἔχουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εχομεν (KJV: we have).

³ Mark 8:16b (NET)

⁴ Mark 8:15b (NET)

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: even) here. The NET parallel Greek text and NA²⁸ did not.

⁶ 1 Corinthians 1:9 (NET)

⁷ The NET parallel Greek text and NA²⁸ had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις.

⁸ Philippians 1:6 (NET)

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had the article η preceding day. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For). The NA²⁸ had neither.

¹¹ The NET parallel Greek text and NA²⁸ had γὰρ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹² The Stephanus Textus Receptus and Byzantine Majority Text had ὡς και here, where the NET parallel Greek text and NA²⁸ had simply ὡς.

¹³ 1 Thessalonians 5:4 (NET)

¹⁴ 1 Corinthians 1:8b (NET)

¹⁵ 1 Corinthians 1:8a (NET)

¹⁶ 1 Thessalonians 4:9b-10a (NET)

¹⁷ The NET parallel Greek text had παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι (NET: exhorting and encouraging you) here. The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had it at the end of verse 11.

¹⁸ The NET parallel Greek text and NA²⁸ had περιπατεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had περιπατησαι (KJV: would walk).

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

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had τὰ αὐτὰ here, where the Stephanus Textus Receptus had ταυτα (KJV: like things).

²¹ The Stephanus Textus Receptus and Byzantine Majority Text had ιδιους (KJV: their own) preceding prophets. The NET parallel Greek text and NA²⁸ did not.

²² 1 Thessalonians 2:12b (NET)

²³ 1 Thessalonians 2:15 (NET)

²⁴ 1 Thessalonians 2:14 (NET)

²⁵ 1 Thessalonians 2:13b (NET)

²⁶ 1 Thessalonians 1:6 (NET)

²⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἔσχομεν here (NET note 19: “what sort of entrance we had to you”), where the Stephanus Textus Receptus had εχομεν.

²⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τῶν here. The Stephanus Textus Receptus did not.

²⁹ The NET parallel Greek text and NA²⁸ had ἐκ here, where the Stephanus Textus Receptus and Byzantine Majority Text had απο.

³⁰ Romans 1:18 (NET)

³¹ Romans 1:22, 23 (NET)

³² Romans 1:24 (NET) Table

³³ Romans 1:25 (NET)

³⁴ Romans 1:26, 27 (NET)

³⁵ Romans 1:28a (NET)

³⁶ Romans 1:28b-32 (NET)

³⁷ 1 Corinthians 1:4b-8 (NET)

³⁸ Isaiah 59:17b (Tanakh)

Fear – Deuteronomy, Part 16

Posted on November 29, 2020 by admin

Moses recalled what the people of Israel had said to him as well as what יְהֹוָה֙ (Yehovah) said about what the people had said:

Masoretic Text		Septuagint
Deuteronomy 5:24-27 (Tanakh)	Deuteronomy 5:27-29 (NET)	Deuteronomy 5:27-29 (NETS)	Deuteronomy 5:27-29 (Elpenor English)
Go thou near, and hear all that HaShem our G-d may say; and thou shalt speak unto us all that HaShem our G-d may speak unto thee; and we will hear it and do it.’	You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.”	You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.”	Do thou draw near, and hear all that the Lord our God shall say, and thou shalt speak to us all things whatsoever the Lord our God shall speak to thee, and we will hear, and do.
And HaShem heard the voice of your words, when ye spoke unto me; and HaShem said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken.	When the Lord heard you speaking to me, he said to me, “I have heard what these people have said to you—they have spoken well.	And the Lord heard the sound of your words when you were speaking to me: “I have heard the sound of the words of this people, what they have spoken to you; all that they have spoken they have spoken correctly.	And the Lord heard the voice of your words as ye spoke to me; and the Lord said to me, I have heard the voice of the words of this people, even all things that they have said to thee. [They have] well [said] all that they have spoken.
Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever!	If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever.	Who shall grant that their heart be in them in such a way that they fear me and keep my commandments in all their days so that it might go well with them and their sons forever!	O that there were such a heart in them, that they should fear me and keep my commands always, that it might be well with them and with their sons for ever.

Here is a very accessible definition of the fear (yare’, לְיִרְאָ֥ה; Septugaint: φοβεῖσθαί, a form of φοβέω) of the Lord: a heart to hear and do whatsoever the Lord our God shall speak.

Masoretic Text		Septuagint
Deuteronomy 6:1-3 (Tanakh)	Deuteronomy 6:1-3 (NET)	Deuteronomy 6:1-3 (NETS)	Deuteronomy 6:1-3 (Elpenor English)
Now this is the commandment, the statutes, and the ordinances, which HaShem your G-d commanded to teach you, that ye might do them in the land whither ye go over to possess it–	Now these are the commandments, statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed	And these are the commandments and the statutes and the ordinances that the Lord your God commanded to teach you to do so in the land which you are entering there to inherit	And these [are] the commands, and the ordinances, and the judgments, as many as the Lord our God gave commandment to teach you to do so in the land on which ye enter to inherit it.
that thou mightest fear HaShem thy G-d, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged.	and that you may so revere the Lord your God that you will keep all his statutes and commandments that I am giving you—you, your children, and your grandchildren—all your lives, to prolong your days.	so that you may fear the Lord your God, to keep all his statutes and his commandments that I command you today, you and your sons and your sons’ sons, all the days of your life so that you may be long-lived.	That ye may fear the Lord your God, keep ye all his ordinances, and his commandments, which I command thee to-day, thou, and thy sons, and thy sons’ sons, all the days of thy life, that ye may live many days.
Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as HaShem, the G-d of thy fathers, hath promised unto thee–a land flowing with milk and honey.	Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number—as the Lord, the God of your ancestors, said to you, you will have a land flowing with milk and honey.	Now hear, O Israel, and be watchful to perform so that it may be well with you and that you may multiply greatly, just as the Lord, the God of your fathers, has spoken, to give you a land flowing with milk and honey.	Hear, therefore, O Israel, and observe to do them, that it may be well with thee, and that ye may be greatly multiplied, as the Lord God of thy fathers said that he would give thee a land flowing with milk and honey: and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt.

Here, too, fear was תִּירָ֜א (yare’; Septuagint: φοβῆσθε, a form of φοβέω). It seems important to hold on to this definition of fear as it relates to the Lord: a heart to hear and do whatsoever the Lord our God shall speak. This is the first moment I think I have understood the psalmist: The fear^[1] of the Lord is pure, enduring for ever and ever.^[2]

Since I have read the Bible before and know that most in Israel did not have a heart to hear and do whatsoever the Lord our God shall speak, my religious mind can fall from this definition of fear of the Lord all too easily. It begins to substitute fear of the kind of things that happened to Israel in the power of darkness when they did not have the fear of the Lord: a heart to hear and do whatsoever the Lord our God shall speak. To make such a substitution is similar to the thinking of those who exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever!^[3]

And as I consider Paul’s loving (Romans 9:1-5) diagnosis of Israel’s history, faith is clearly an aspect of the fear of the Lord (Romans 9:30-32a NET):

What shall we say then?—that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, but Israel even though pursuing a law of righteousness did not attain it [Table]. Why not? Because they pursued it not by faith but (as if it were possible) by works [Table].

Paul didn’t eliminate the concept of service from the Gospel of Jesus Christ: God, whom I serve (λατρεύω) in my spirit in the gospel of his Son,^[4] he wrote.

Masoretic Text		Septuagint
Deuteronomy 6:13-15 (Tanakh)	Deuteronomy 6:13-15 (NET)	Deuteronomy 6:13-15 (NETS)	Deuteronomy 6:13-15 (Elpenor English)
Thou shalt fear HaShem thy G-d; and Him shalt thou serve, and by His name shalt thou swear [Table].	You must revere the Lord your God, serve him, and take oaths using only his name.	The Lord your God you shall fear, and him you shall serve, and to him you shall cling, and by his name you shall swear.	Thou shalt fear the Lord thy God, and him only shalt thou serve; and thou shalt cleave to him, and by his name thou shalt swear.
Ye shall not go after other gods, of the gods of the peoples that are round about you;	You must not go after other gods, those of the surrounding peoples,	Do not go after other gods from the gods of the nations around you,	Go ye not after other gods of the gods of the nations round about you;
for a jealous G-d, even HaShem thy G-d, is in the midst of thee; lest the anger of HaShem thy G-d be kindled against thee, and He destroy thee from off the face of the earth.	for the Lord your God, who is present among you, is a jealous God—his anger will erupt against you and remove you from the land.	because the Lord your God, who is present with you, is a jealous god. Lest the Lord your God, being angered with wrath against you, destroy you utterly from the face of the earth.	for the Lord thy God in the midst of thee [is] a jealous God, lest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.

Here fear was תִּירָ֖א (yare’; Septuagint: φοβηθήσῃ, a form of φοβέω). The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak^[5]—is associated with and Him shalt thou serve (Tanakh), and him only shalt thou serve (English Elpenor).

The Hebrew word translated and Him shalt thou serve was תַֽעֲבֹ֑ד (`abad). It was translated καὶ αὐτῷ λατρεύσεις (NETS: and him you shall serve) or καὶ αὐτῷ μόνῳ λατρεύσεις (Elpenor; English: and him only shalt thou serve) in the Septuagint. Whether μόνῳ (only) was deleted from the Masoretic text or added to the Elpenor Septuagint, Jesus quoted μόνῳ to Satan. But now we have been released from the law, Paul described one result of the Gospel, because we have died to what controlled us, so that we may serve (δουλεύειν, a form of δουλεύω) in the new life of the Spirit and not under the old written code.^[6]

The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is also associated with καὶ πρὸς αὐτὸν κολληθήσῃ (NETS: and to him you shall cling) in the Septuagint. This is missing from the Masoretic text.

The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is also associated with וּבִשְׁמ֖וֹ (shem; Tanakh: and by His name) תִּשָּׁבֵֽעַ (shaba`, Tanakh: shalt thou swear). The Greek of the Septuagint was καὶ τῷ ὀνόματι αὐτοῦ ὀμῇ (BLB) or καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ὀμῇ (Elpenor). The Greek word ὀμῇ is a form of ὄμνυμι. Other forms of ὄμνυμι occur in Jesus’ revision of oath taking (Matthew 5:33-37 NET):

“Again, you have heard that it was said to an older generation, ‘Do not break an oath, but fulfill your vows (ὅρκους, a form of ὅρκος) to the Lord.’ But I say to you, do not take oaths (ὀμόσαι, another form of ὄμνυμι) at all—not by heaven, because it is the throne of God, not by earth because it is his footstool, and not by Jerusalem, because it is the city of the great King. Do not take an oath (ὀμόσῃς, another form of ὄμνυμι) by your head because you are not able to make one hair white or black. Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one.

But even Jesus’ revision of oath taking and presumably its relationship to the fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—doesn’t justify incorporating God’s anger stirred up against going after other gods into the definition of the fear of the Lord, despite my religious mind’s struggle to revise the text: Thou shalt fear the Lord thy God…lest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.^[7]

Masoretic Text		Septuagint
Deuteronomy 6:24 (Tanakh)	Deuteronomy 6:24 (NET)	Deuteronomy 6:24 (NETS)	Deuteronomy 6:24 (Elpenor English)
And HaShem commanded us to do all these statutes, to fear HaShem our G-d, for our good always, that He might preserve us alive, as it is at this day.	The Lord commanded us to obey all these statutes and to revere him so that it may always go well for us and he may preserve us, as he has to this day.	And the Lord commanded us to perform all these statutes, to fear the Lord our God, so that it may be well for us all our days so that we may live, as it is today.	And the Lord charged us to observe all these ordinances; to fear the Lord our God, that it may be well with us for ever, that we may live, as even today.

Here, too, fear was לְיִרְאָ֖ה (yare’) in Hebrew, and φοβεῖσθαι (a form of φοβέω) in Greek in the Septuagint. It was associated again with לַֽעֲשׂוֹת֙ (`asah), to do all these statutes (Tanakh), and ποιεῖν (a form of ποιέω) in Greek, to observe all these ordinances (English Elpenor). This fear of יְהֹוָ֗ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is for our good always (Tanakh).

Masoretic Text		Septuagint
Deuteronomy 7:17-19 (Tanakh)	Deuteronomy 7:17-19 (NET)	Deuteronomy 7:17-19 (NETS)	Deuteronomy 7:17-19 (Elpenor English)
If thou shalt say in thy heart: ‘These nations are more than I; how can I dispossess them?’	If you think, “These nations are more numerous than I—how can I dispossess them?”	But if you say in your mind, “This nation is more numerous than I; how will I be able to destroy them utterly?”	But if thou shouldest say in thine heart, This nation [is] greater than I, how shall I be able to destroy them utterly?
thou shalt not be afraid of them; thou shalt well remember what HaShem thy G-d did unto Pharaoh, and unto all Egypt:	you must not fear them. You must carefully recall what the Lord your God did to Pharaoh and all Egypt,	you shall not be afraid of them. With remembrance you shall remember what the Lord your God did to Pharao and to all the Egyptians,	thou shalt not fear them; thou shalt surely remember all that the Lord thy God did to Pharao and to all the Egyptians:
the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby HaShem thy G-d brought thee out; so shall HaShem thy G-d do unto all the peoples of whom thou art afraid.	the great judgments you saw, the signs and wonders, the strength and power by which he brought you out—thus the Lord your God will do to all the people you fear.	the great trials that your eyes saw, the signs and those great wonders, the strong hand and the high arm as the Lord your God brought you out. The Lord our God will do thus to all the nations of whose faces you are afraid.	the great temptations which thine eyes have seen, those signs and great wonders, the strong hand, and the high arm; how the Lord thy God brought thee forth: so the Lord your God will do to all the nations, whom thou fearest in their presence.

The Hebrew word translated art afraid (Tanakh) and fear (NET) in verse 19 was ירא (yare’). It was translated φοβῇ (a form of φοβέω), you are afraid (NETS) and thou fearest (English Elpenor), in the Septuagint. I’m reasonably convinced that this is a more natural use of the word fear (though even here it may be respect). I’m much less sure of the usage in verse 18.

Did Moses caution Israel, thou shalt not be afraid of them (Tanakh), because he assumed that they were afraid (yare’, תִירָ֖א) to engage an enemy that was more numerous (NET), רַבִּ֛ים (rab)? Or did he command Israel, thou shalt not fear them (English Elpenor), φοβηθήσῃ (a form of φοβέω)—that is, not have a heart to hear and do whatsoever the enemy shall speak—because the people of Israel might think this enemy nation [was] greater than Israel (English Elpenor), πολὺ (a form of πολύς)?

It’s important here to consider the command the people of Israel were to have a heart to hear and do:

Masoretic Text		Septuagint
Deuteronomy 7:16 (Tanakh)	Deuteronomy 7:16 (NET)	Deuteronomy 7:16 (NETS)	Deuteronomy 7:16 (Elpenor English)
And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee.	You must destroy all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship their gods, for that will be a snare to you.	And you shall eat all the spoils of the nations that the Lord your God is giving to you; your eye shall not be sparing to them, and you shall not serve their gods, for this is a stumbling block to you.	And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee.

Holy genocide with extreme prejudice sounds strange to anyone being rooted and grounded in love (Ephesians 3:14-21), but Yehovah/Jesus had not yet made peace through the blood of his cross. He had not yet revised the law (Matthew 5:38-45 NET):

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well [Table]. And if someone wants to sue you and take your tunic, let him have your coat also. And if anyone forces you to go one mile, go with him two. Give to the one who asks you, and do not reject the one who wants to borrow from you [Table].

“You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous [Table].

As Paul wrote to Timothy, we have set our hope on the living God, who is the Savior of all people, especially of believers.^[8] I‘ll continue this in another essay.

A note (44) in the NET claimed that Jesus quoted Leviticus 19:12. Frankly, I don’t see it. A table comparing Jesus’ supposed quotation with the Septuagint follows.

Matthew 5:33b (NET Parallel Greek)	Leviticus 19:12 (Septuagint BLB)	Leviticus 19:12 (Septuagint Elpenor)
οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου	καὶ οὐκ ὀμεῗσθε τῷ ὀνόματί μου ἐπ᾽ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τοῦ θεοῦ ὑμῶν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν	καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ᾿ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τὸ ἅγιον τοῦ Θεοῦ ὑμῶν· ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν
Matthew 5:33b (NET)	Leviticus 19:12 (NETS)	Leviticus 19:12 (English Elpenor)
Do not break an oath, but fulfill your vows to the Lord.	And you shall not swear by my name in an unjust matter, and you shall not profane the name of your God; it is J wha am the Lord your God.	And ye shall not swear unjustly by my name, and ye shall not profane the holy name of your God: I am the Lord your God.

A table comparing the occurrences of forms of שָׁמַע (shama`) above, translated with forms of ἀκούω in the Septuagint, follow.

Reference	Chabad.org	Tanakh	NET	BLB	Elpenor
Deuteronomy 5:27 (5:24)	וְשָׁמַ֥עְנוּ	and we will hear it	then we will pay attention	καὶ ἀκουσόμεθα	καὶ ἀκουσόμεθα
Deuteronomy 6:3	וְשָֽׁמַעְתָּ֤	Hear therefore	Pay attention	καὶ ἄκουσον	καὶ ἄκουσον

A table comparing the occurrences of forms of עָשָׂה (`asah) above, translated with forms of ποιέω in the Septuagint, follow.

Reference	Chabad.org	Tanakh	NET	BLB	Elpenor
Deuteronomy 5:27 (5:24)	וְעָשִֽׂינוּ	and do it	and do it	καὶ ποιήσομεν	καὶ ποιήσομεν
Deuteronomy 6:1	לַֽעֲשׂ֣וֹת	that ye might do them	so that you may carry them out	ποιεῗν οὕτως	ποιεῖν οὕτως
Deuteronomy 6:3	לַֽעֲשׂ֔וֹת	to do it	to do this	ποιεῗν	ποιεῖν
Deuteronomy 6:24	לַֽעֲשׂוֹת֙	to do	to obey	ποιεῗν	ποιεῖν

Tables comparing Deuteronomy 5:27 (5:24); 5:28 (5:25); 5:29 (5:26); 6:1; 6:2; 6:3; Psalm 19:9; Deuteronomy 6:14; 6:15; 6:24; 7:17; 7:18; 7:19; 7:16 and Leviticus 19:12 in the Tanakh, KJV and NET, and tables comparing Deuteronomy 5:27; 5:28; 5:29; 6:1; 6:2; 6:3; Psalm 19:9 (18:10); Deuteronomy 6:14; 6:15; 6:24; 7:17; 7:18; 7:19; 7:16 and Leviticus 19:12 in the Septuagint (BLB and Elpenor) follow. Tables comparing Colossians 1:20 and 1 Timothy 4:10 in the NET and KJV follows those.

Deuteronomy 5:24 (Tanakh)	Deuteronomy 5:27 (KJV)	Deuteronomy 5:27 (NET)
Go thou near, and hear all that HaShem our G-d may say; and thou shalt speak unto us all that HaShem our G-d may speak unto thee; and we will hear it and do it.’	Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it.	You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.”

Deuteronomy 5:27 (Septuagint BLB)	Deuteronomy 5:27 (Septuagint Elpenor)
πρόσελθε σὺ καὶ ἄκουσον ὅσα ἐὰν εἴπῃ κύριος ὁ θεὸς ἡμῶν καὶ σὺ λαλήσεις πρὸς ἡμᾶς πάντα ὅσα ἂν λαλήσῃ κύριος ὁ θεὸς ἡμῶν πρὸς σέ καὶ ἀκουσόμεθα καὶ ποιήσομεν	πρόσελθε σὺ καὶ ἄκουσον πάντα, ὅσα ἂν εἴπῃ Κύριος ὁ Θεὸς ἡμῶν, καὶ σὺ λαλήσεις πρὸς ἡμᾶς πάντα, ὅσα ἂν λαλήσῃ Κύριος ὁ Θεὸς ἡμῶν πρὸς σέ, καὶ ἀκουσόμεθα καὶ ποιήσομεν
Deuteronomy 5:27 (NETS)	Deuteronomy 5:27 (English Elpenor)
Go you near, and hear whatever the Lord our God may say. And you shall speak to us all things, whatever the Lord our God may speak to you, and we will hear it and do it.”	Do thou draw near, and hear all that the Lord our God shall say, and thou shalt speak to us all things whatsoever the Lord our God shall speak to thee, and we will hear, and do.

Deuteronomy 5:25 (Tanakh)	Deuteronomy 5:28 (KJV)	Deuteronomy 5:28 (NET)
And HaShem heard the voice of your words, when ye spoke unto me; and HaShem said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken.	And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.	When the Lord heard you speaking to me, he said to me, “I have heard what these people have said to you—they have spoken well.

Deuteronomy 5:28 (Septuagint BLB)	Deuteronomy 5:28 (Septuagint Elpenor)
καὶ ἤκουσεν κύριος τὴν φωνὴν τῶν λόγων ὑμῶν λαλούντων πρός με καὶ εἶπεν κύριος πρός με ἤκουσα τὴν φωνὴν τῶν λόγων τοῦ λαοῦ τούτου ὅσα ἐλάλησαν πρὸς σέ ὀρθῶς πάντα ὅσα ἐλάλησαν	καὶ ἤκουσε Κύριος τὴν φωνὴν τῶν λόγων ὑμῶν λαλούντων πρός με, καὶ εἶπε Κύριος πρός με· ἤκουσα τὴν φωνὴν τῶν λόγων τοῦ λαοῦ τούτου, ὅσα ἐλάλησαν πρός σε· ὀρθῶς πάντα, ὅσα ἐλάλησαν
Deuteronomy 5:28 (NETS)	Deuteronomy 5:28 (English Elpenor)
And the Lord heard the sound of your words when you were speaking to me: “I have heard the sound of the words of this people, what they have spoken to you; all that they have spoken they have spoken correctly.	And the Lord heard the voice of your words as ye spoke to me; and the Lord said to me, I have heard the voice of the words of this people, even all things that they have said to thee. [They have] well [said] all that they have spoken.

Deuteronomy 5:26 (Tanakh)	Deuteronomy 5:29 (KJV)	Deuteronomy 5:29 (NET)
Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever!	O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!	If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever.

Deuteronomy 5:29 (Septuagint BLB)	Deuteronomy 5:29 (Septuagint Elpenor)
τίς δώσει οὕτως εἶναι τὴν καρδίαν αὐτῶν ἐν αὐτοῗς ὥστε φοβεῗσθαί με καὶ φυλάσσεσθαι τὰς ἐντολάς μου πάσας τὰς ἡμέρας ἵνα εὖ ᾖ αὐτοῗς καὶ τοῗς υἱοῗς αὐτῶν δι᾽ αἰῶνος	τίς δώσει εἶναι οὕτω τὴν καρδίαν αὐτῶν ἐν αὐτοῖς, ὥστε φοβεῖσθαί με καὶ φυλάσσεσθαι τὰς ἐντολάς μου πάσας τὰς ἡμέρας, ἵνα εὖ ᾖ αὐτοῖς καὶ τοῖς υἱοῖς αὐτῶν δι᾿ αἰῶνος
Deuteronomy 5:29 (NETS)	Deuteronomy 5:29 (English Elpenor)
Who shall grant that their heart be in them in such a way that they fear me and keep my commandments in all their days so that it might go well with them and their sons forever!	O that there were such a heart in them, that they should fear me and keep my commands always, that it might be well with them and with their sons for ever.

Deuteronomy 6:1 (Tanakh)	Deuteronomy 6:1 (KJV)	Deuteronomy 6:1 (NET)
Now this is the commandment, the statutes, and the ordinances, which HaShem your G-d commanded to teach you, that ye might do them in the land whither ye go over to possess it–	Now these are the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it:	Now these are the commandments, statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed

Deuteronomy 6:1 (Septuagint BLB)	Deuteronomy 6:1 (Septuagint Elpenor)
καὶ αὗται αἱ ἐντολαὶ καὶ τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐνετείλατο κύριος ὁ θεὸς ἡμῶν διδάξαι ὑμᾶς ποιεῗν οὕτως ἐν τῇ γῇ εἰς ἣν ὑμεῗς εἰσπορεύεσθε ἐκεῗ κληρονομῆσαι αὐτήν	ΚΑΙ αὗται αἱ ἐντολαὶ καὶ τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος ὁ Θεὸς ἡμῶν διδάξαι ὑμᾶς ποιεῖν οὕτως ἐν τῇ γῇ, εἰς ἣν ὑμεῖς εἰσπορεύεσθε ἐκεῖ κληρονομῆσαι αὐτήν
Deuteronomy 6:1 (NETS)	Deuteronomy 6:1 (English Elpenor)
And these are the commandments and the statutes and the ordinances that the Lord your God commanded to teach you to do so in the land which you are entering there to inherit	And these [are] the commands, and the ordinances, and the judgments, as many as the Lord our God gave commandment to teach you to do so in the land on which ye enter to inherit it.

Deuteronomy 6:2 (Tanakh)	Deuteronomy 6:2 (KJV)	Deuteronomy 6:2 (NET)
that thou mightest fear HaShem thy G-d, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged.	That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged.	and that you may so revere the Lord your God that you will keep all his statutes and commandments that I am giving you—you, your children, and your grandchildren—all your lives, to prolong your days.

Deuteronomy 6:2 (Septuagint BLB)	Deuteronomy 6:2 (Septuagint Elpenor)
ἵνα φοβῆσθε κύριον τὸν θεὸν ὑμῶν φυλάσσεσθαι πάντα τὰ δικαιώματα αὐτοῦ καὶ τὰς ἐντολὰς αὐτοῦ ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον σὺ καὶ οἱ υἱοί σου καὶ οἱ υἱοὶ τῶν υἱῶν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου ἵνα μακροημερεύσητε	ἵνα φοβῆσθε Κύριον τὸν Θεὸν ὑμῶν, φυλάσσεσθαι πάντα τὰ δικαιώματα αὐτοῦ καὶ τὰς ἐντολὰς αὐτοῦ, ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον, σὺ καὶ οἱ υἱοί σου καὶ οἱ υἱοὶ τῶν υἱῶν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου, ἵνα μακροημερεύσητε
Deuteronomy 6:2 (NETS)	Deuteronomy 6:2 (English Elpenor)
so that you may fear the Lord your God, to keep all his statutes and his commandments that I command you today, you and your sons and your sons’ sons, all the days of your life so that you may be long-lived.	That ye may fear the Lord your God, keep ye all his ordinances, and his commandments, which I command thee to-day, thou, and thy sons, and thy sons’ sons, all the days of thy life, that ye may live many days.

Deuteronomy 6:3 (Tanakh)	Deuteronomy 6:3 (KJV)	Deuteronomy 6:3 (NET)
Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as HaShem, the G-d of thy fathers, hath promised unto thee–a land flowing with milk and honey.	Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey.	Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number—as the Lord, the God of your ancestors, said to you, you will have a land flowing with milk and honey.

Deuteronomy 6:3 (Septuagint BLB)	Deuteronomy 6:3 (Septuagint Elpenor)
καὶ ἄκουσον Ισραηλ καὶ φύλαξαι ποιεῗν ὅπως εὖ σοι ᾖ καὶ ἵνα πληθυνθῆτε σφόδρα καθάπερ ἐλάλησεν κύριος ὁ θεὸς τῶν πατέρων σου δοῦναί σοι γῆν ῥέουσαν γάλα καὶ μέλι	καὶ ἄκουσον, ᾿Ισραήλ, καὶ φύλαξον ποιεῖν, ὅπως εὖ σοι ᾖ καὶ ἵνα πληθυνθῆτε σφόδρα, καθάπερ ἐλάλησε Κύριος ὁ Θεὸς τῶν πατέρων σου δοῦναί σοι γῆν ῥέουσαν γάλα καὶ μέλι. καὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος τοῖς υἱοῖς ᾿Ισραὴλ ἐν τῇ ἐρήμῳ, ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου.
Deuteronomy 6:3 (NETS)	Deuteronomy 6:3 (English Elpenor)
Now hear, O Israel, and be watchful to perform so that it may be well with you and that you may multiply greatly, just as the Lord, the God of your fathers, has spoken, to give you a land flowing with milk and honey.	Hear, therefore, O Israel, and observe to do them, that it may be well with thee, and that ye may be greatly multiplied, as the Lord God of thy fathers said that he would give thee a land flowing with milk and honey: and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt.

Psalm 19:9 (Tanakh)	Psalm 19:9 (KJV)	Psalm 19:9 (NET)
The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.	The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.	The commands to fear the Lord are right and endure forever. The judgments given by the Lord are trustworthy and absolutely just.

Psalm 19:9 (Septuagint BLB)	Psalm 18:10 (Septuagint Elpenor)
ὁ φόβος κυρίου ἁγνός διαμένων εἰς αἰῶνα αἰῶνος τὰ κρίματα κυρίου ἀληθινά δεδικαιωμένα ἐπὶ τὸ αὐτό	ὁ φόβος Κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος· τὰ κρίματα Κυρίου ἀληθινά, δεδικαιωμένα ἐπὶ τὸ αὐτό
Psalm 18:10 (NETS)	Psalm 18:10 (English Elpenor)
The fear of the Lord is pure, enduring forever and ever; the judgments of the Lord are valid, justified altogether,	The fear of the Lord is pure, enduring for ever and ever: the judgments of the Lord are true, [and] justified altogether.

Deuteronomy 6:14 (Tanakh)	Deuteronomy 6:14 (KJV)	Deuteronomy 6:14 (NET)
Ye shall not go after other gods, of the gods of the peoples that are round about you;	Ye shall not go after other gods, of the gods of the people which are round about you;	You must not go after other gods, those of the surrounding peoples,

Deuteronomy 6:14 (Septuagint BLB)	Deuteronomy 6:14 (Septuagint Elpenor)
οὐ πορεύσεσθε ὀπίσω θεῶν ἑτέρων ἀπὸ τῶν θεῶν τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν	οὐ πορεύεσθε ὀπίσω θεῶν ἑτέρων ἀπὸ τῶν θεῶν τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν,
Deuteronomy 6:14 (NETS)	Deuteronomy 6:14 (English Elpenor)
Do not go after other gods from the gods of the nations around you,	Go ye not after other gods of the gods of the nations round about you;

Deuteronomy 6:15 (Tanakh)	Deuteronomy 6:15 (KJV)	Deuteronomy 6:15 (NET)
for a jealous G-d, even HaShem thy G-d, is in the midst of thee; lest the anger of HaShem thy G-d be kindled against thee, and He destroy thee from off the face of the earth.	(For the LORD thy God is a jealous God among you) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth.	for the Lord your God, who is present among you, is a jealous God—his anger will erupt against you and remove you from the land.

Deuteronomy 6:15 (Septuagint BLB)	Deuteronomy 6:15 (Septuagint Elpenor)
ὅτι θεὸς ζηλωτὴς κύριος ὁ θεός σου ἐν σοί μὴ ὀργισθεὶς θυμωθῇ κύριος ὁ θεός σου ἐν σοὶ καὶ ἐξολεθρεύσῃ σε ἀπὸ προσώπου τῆς γῆς	ὅτι ὁ Θεὸς ζηλωτὴς Κύριος ὁ Θεός σου ἐν σοί, μὴ ὀργισθεὶς θυμῷ Κύριος ὁ Θεός σού σοι ἐξολοθρεύσῃ σε ἀπὸ προσώπου τῆς γῆς
Deuteronomy 6:15 (NETS)	Deuteronomy 6:15 (English Elpenor)
because the Lord your God, who is present with you, is a jealous god. Lest the Lord your God, being angered with wrath against you, destroy you utterly from the face of the earth.	for the Lord thy God in the midst of thee [is] a jealous God, lest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.

Deuteronomy 6:24 (Tanakh)	Deuteronomy 6:24 (KJV)	Deuteronomy 6:24 (NET)
And HaShem commanded us to do all these statutes, to fear HaShem our G-d, for our good always, that He might preserve us alive, as it is at this day.	And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day.	The Lord commanded us to obey all these statutes and to revere him so that it may always go well for us and he may preserve us, as he has to this day.

Deuteronomy 6:24 (Septuagint BLB)	Deuteronomy 6:24 (Septuagint Elpenor)
καὶ ἐνετείλατο ἡμῗν κύριος ποιεῗν πάντα τὰ δικαιώματα ταῦτα φοβεῗσθαι κύριον τὸν θεὸν ἡμῶν ἵνα εὖ ᾖ ἡμῗν πάσας τὰς ἡμέρας ἵνα ζῶμεν ὥσπερ καὶ σήμερον	καὶ ἐνετείλατο ἡμῖν Κύριος ποιεῖν πάντα τὰ δικαιώματα ταῦτα φοβεῖσθαι Κύριον τὸν Θεὸν ἡμῶν, ἵνα εὖ ᾖ ἡμῖν πάσας τὰς ἡμέρας, ἵνα ζῶμεν ὥσπερ καὶ σήμερον
Deuteronomy 6:24 (NETS)	Deuteronomy 6:24 (English Elpenor)
And the Lord commanded us to perform all these statutes, to fear the Lord our God, so that it may be well for us all our days so that we may live, as it is today.	And the Lord charged us to observe all these ordinances; to fear the Lord our God, that it may be well with us for ever, that we may live, as even today.

Deuteronomy 7:17 (Tanakh)	Deuteronomy 7:17 (KJV)	Deuteronomy 7:17 (NET)
If thou shalt say in thy heart: ‘These nations are more than I; how can I dispossess them?’	If thou shalt say in thine heart, These nations are more than I; how can I dispossess them?	If you think, “These nations are more numerous than I—how can I dispossess them?”

Deuteronomy 7:17 (Septuagint BLB)	Deuteronomy 7:17 (Septuagint Elpenor)
ἐὰν δὲ λέγῃς ἐν τῇ διανοίᾳ σου ὅτι πολὺ τὸ ἔθνος τοῦτο ἢ ἐγώ πῶς δυνήσομαι ἐξολεθρεῦσαι αὐτούς	ἐὰν δὲ λέγῃς ἐν τῇ διανοίᾳ σου, ὅτι πολὺ τὸ ἔθνος τοῦτο ἢ ἐγώ, πῶς δυνήσομαι ἐξολοθρεῦσαι αὐτούς
Deuteronomy 7:17 (NETS)	Deuteronomy 7:17 (English Elpenor)
But if you say in your mind, “This nation is more numerous than I; how will I be able to destroy them utterly?”	But if thou shouldest say in thine heart, This nation [is] greater than I, how shall I be able to destroy them utterly?

Deuteronomy 7:18 (Tanakh)	Deuteronomy 7:18 (KJV)	Deuteronomy 7:18 (NET)
thou shalt not be afraid of them; thou shalt well remember what HaShem thy G-d did unto Pharaoh, and unto all Egypt:	Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt;	you must not fear them. You must carefully recall what the Lord your God did to Pharaoh and all Egypt,

Deuteronomy 7:18 (Septuagint BLB)	Deuteronomy 7:18 (Septuagint Elpenor)
οὐ φοβηθήσῃ αὐτούς μνείᾳ μνησθήσῃ ὅσα ἐποίησεν κύριος ὁ θεός σου τῷ Φαραω καὶ πᾶσι τοῗς Αἰγυπτίοις	οὐ φοβηθήσῃ αὐτούς· μνείᾳ μνησθήσῃ ὅσα ἐποίησε Κύριος ὁ Θεός σου τῷ Φαραὼ καὶ πᾶσι τοῖς Αἰγυπτίοις
Deuteronomy 7:18 (NETS)	Deuteronomy 7:18 (English Elpenor)
you shall not be afraid of them. With remembrance you shall remember what the Lord your God did to Pharao and to all the Egyptians,	thou shalt not fear them; thou shalt surely remember all that the Lord thy God did to Pharao and to all the Egyptians:

Deuteronomy 7:19 (Tanakh)	Deuteronomy 7:19 (KJV)	Deuteronomy 7:19 (NET)
the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby HaShem thy G-d brought thee out; so shall HaShem thy G-d do unto all the peoples of whom thou art afraid.	The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid.	the great judgments you saw, the signs and wonders, the strength and power by which he brought you out—thus the Lord your God will do to all the people you fear.

Deuteronomy 7:19 (Septuagint BLB)	Deuteronomy 7:19 (Septuagint Elpenor)
τοὺς πειρασμοὺς τοὺς μεγάλους οὓς εἴδοσαν οἱ ὀφθαλμοί σου τὰ σημεῗα καὶ τὰ τέρατα τὰ μεγάλα ἐκεῗνα τὴν χεῗρα τὴν κραταιὰν καὶ τὸν βραχίονα τὸν ὑψηλόν ὡς ἐξήγαγέν σε κύριος ὁ θεός σου οὕτως ποιήσει κύριος ὁ θεὸς ἡμῶν πᾶσιν τοῗς ἔθνεσιν οὓς σὺ φοβῇ ἀπὸ προσώπου αὐτῶν	τοὺς πειρασμοὺς τοὺς μεγάλους, οὓς εἴδοσαν οἱ ὀφθαλμοί σου, τὰ σημεῖα καὶ τὰ τέρατα τὰ μεγάλα ἐκεῖνα, τὴν χεῖρα τὴν κραταιὰν καὶ τὸν βραχίονα τὸν ὑψηλόν, ὡς ἐξήγαγέ σε Κύριος ὁ Θεός σου, οὕτω ποιήσει Κύριος ὁ Θεὸς ὑμῶν πᾶσι τοῖς ἔθνεσιν, οὓς σὺ φοβῇ ἀπὸ προσώπου αὐτῶν
Deuteronomy 7:19 (NETS)	Deuteronomy 7:19 (English Elpenor)
the great trials that your eyes saw, the signs and those great wonders, the strong hand and the high arm as the Lord your God brought you out. The Lord our God will do thus to all the nations of whose faces you are afraid.	the great temptations which thine eyes have seen, those signs and great wonders, the strong hand, and the high arm; how the Lord thy God brought thee forth: so the Lord your God will do to all the nations, whom thou fearest in their presence.

Deuteronomy 7:16 (Tanakh)	Deuteronomy 7:16 (KJV)	Deuteronomy 7:16 (NET)
And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee.	And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee.	You must destroy all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship their gods, for that will be a snare to you.

Deuteronomy 7:16 (Septuagint BLB)	Deuteronomy 7:16 (Septuagint Elpenor)
καὶ φάγῃ πάντα τὰ σκῦλα τῶν ἐθνῶν ἃ κύριος ὁ θεός σου δίδωσίν σοι οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾽ αὐτοῗς καὶ οὐ λατρεύσεις τοῗς θεοῗς αὐτῶν ὅτι σκῶλον τοῦτό ἐστίν σοι	καὶ φαγῇ πάντα τὰ σκῦλα τῶν ἐθνῶν, ἃ Κύριος ὁ Θεός σου δίδωσί σοι· οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾿ αὐτοῖς, καὶ οὐ μὴ λατρεύσῃς^[9] τοῖς θεοῖς αὐτῶν, ὅτι σκῶλον τοῦτό ἐστί σοι
Deuteronomy 7:16 (NETS)	Deuteronomy 7:16 (English Elpenor)
And you shall eat all the spoils of the nations that the Lord your God is giving to you; your eye shall not be sparing to them, and you shall not serve their gods, for this is a stumbling block to you.	And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee.

Leviticus 19:12 (Tanakh)	Leviticus 19:12 (KJV)	Leviticus 19:12 (NET)
And ye shall not swear by My name falsely, so that thou profane the name of thy G-d: I am HaShem.	And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.	You must not swear falsely in my name, so that you do not profane the name of your God. I am the Lord.

Leviticus 19:12 (Septuagint BLB)	Leviticus 19:12 (Septuagint Elpenor)
καὶ οὐκ ὀμεῗσθε τῷ ὀνόματί μου ἐπ᾽ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τοῦ θεοῦ ὑμῶν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν	καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ᾿ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τὸ ἅγιον τοῦ Θεοῦ ὑμῶν· ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν
Leviticus 19:12 (NETS)	Leviticus 19:12 (English Elpenor)
And you shall not swear by my name in an unjust matter, and you shall not profane the name of your God; it is J wha am the Lord your God.	And ye shall not swear unjustly by my name, and ye shall not profane the holy name of your God: I am the Lord your God.

Colossians 1:20 (NET)	Colossians 1:20 (KJV)
and through him to reconcile all things to himself by making peace through the blood of his cross—through him, whether things on earth or things in heaven.	And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ δι᾿ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [δι᾿ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς	και δι αυτου αποκαταλλαξαι τα παντα εις αυτον ειρηνοποιησας δια του αιματος του σταυρου αυτου δι αυτου ειτε τα επι της γης ειτε τα εν τοις ουρανοις	και δι αυτου αποκαταλλαξαι τα παντα εις αυτον ειρηνοποιησας δια του αιματος του σταυρου αυτου δι αυτου ειτε τα επι της γης ειτε τα επι τοις ουρανοις

1 Timothy 4:10 (NET)	1 Timothy 4:10 (KJV)
In fact this is why we work hard and struggle, because we have set our hope on the living God, who is the Savior of all people, especially of believers.	For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων μάλιστα πιστῶν	εις τουτο γαρ και κοπιωμεν και ονειδιζομεθα οτι ηλπικαμεν επι θεω ζωντι ος εστιν σωτηρ παντων ανθρωπων μαλιστα πιστων	εις τουτο γαρ και κοπιωμεν και ονειδιζομεθα οτι ηλπικαμεν επι θεω ζωντι ος εστιν σωτηρ παντων ανθρωπων μαλιστα πιστων

Back to The Will of God – Jesus, Part 1

Back to Patterns of Evidence: Exodus

Back to Peter’s Second Gospel Proclamation, Part 3

^[1] The Hebrew word was יִרְאַ֚ת (yir’ah) rather than יָרֵא (yare’) but I think their relationship is that of a noun to its verb. It was translated with the Greek noun φόβος in the Septuagint.

^[2] Psalm 18:10a (19:9a) English Elpenor

^[3] Romans 1:25 (NET)

^[4] Romans 1:9a (NET)

^[5] Jesus was apparently willing to call fear (φοβηθήσῃ, a form of φοβέω) worship (προσκυνήσεις, a form of προσκυνέω) here.

^[6] Romans 7:6 (NET)

^[7] Deuteronomy 6:13a, 15b (English Elpenor)

^[8] 1 Timothy 4:10b (NET)

^[9] The double negative οὐ μὴ with a verb λατρεύσῃς in the subjunctive mood is a Subjunctive of Emphatic Negation. The people of Israel ultimately proved this statement—and thou shalt not serve their gods—false in the flesh. It reminds me however that it only becomes true of those led by Spirit.

To Make Holy, Part 7

Posted on November 4, 2019 by admin

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 prayed (John 17:9 NET):

I am praying on behalf of them. I am not praying on behalf of the world, but on behalf of those you have given me, because they belong to you.

Translating ἐρωτῶ pray (KJV) at a time when I pray thee was a more natural way to make a request sounds different to my ear than I am praying today. But now I ask (ἐρωτῶ, a form of ἐρωτάω) you, lady (not as if I were writing^[2] a new commandment to you, but the one we have had from the beginning), that we love one another.^[3] Yes,^[4] I say (ἐρωτῶ, a form of ἐρωτάω) also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.^[5] So the rich man said, ‘Then I beg (ἐρωτῶ, a form of ἐρωτάω) you, father—send Lazarus to my father’s house.^[6]

Jesus’ request was made on behalf of those you have given me, those who understood and had actively received the words He gave them. They were further designated here as belonging to the Father. No one can come to me unless the Father who sent me draws him, Jesus had said, and I will raise him up at the last day.^[7]

Growing up it seemed natural for me to assume that these people (τοῖς ἀνθρώποις) were given to Jesus because God knew they would believe that He had sent Him, they would accept the words He gave to them and really understand that Jesus came from the Father. 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 he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.^[8]

Now it seems just as natural to assume that they believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined them to be conformed to the image of his Son. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.^[9] This new assumption became natural as I heard Paul’s answer to his own rhetorical question: You will say to me then, “Why^[10] does he still find fault? For who has ever resisted his will (βουλήματι, a form of βούλημα)?”^[11]

At first, I was so certain that Paul would (or should) mount a spirited defense of human desire and exertion, human faith and human obedience predicated on human willpower (θέλοντος, a form of θέλω), that I misunderstood his answer (Romans 9:20, 21 NET):

But who indeed are you—a mere human being—to talk back to God? Does what is molded say to the molder, “Why have you made me like this?” Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?

Pastor J.D. Farag told a story about a woman who approached him at a conference:

She thanked me for the ABC’s of salvation. She said, “I led my friend to Christ using the ABC’s of salvation.”

And by the way, it’s not the only way. It’s just a simple way. If I can do it, you can do it. It’s a simple way to share how to be saved.

So she shares with me how that she was able to lead this friend to Christ. And then after she got saved she went to church with her on a Sunday. The very next day her husband murdered her and then killed himself.

She’s with the Lord. Maybe I’m just saying I’m never going to stop sharing the gospel and the ABC’s of salvation, because you just don’t know.

Though we called the “ABC’s of salvation” the “four spiritual laws,”^[12] this story reminded me of my understanding growing up in church. The woman’s faith in Christ made her a vessel for special use (KJV: vessel unto honour). Her husband sealed his own fate as a vessel for ordinary use (KJV: unto dishonour) by murdering his wife and then killing himself. (Had he lived he, too, may have repented and believed the four spiritual laws or the ABC’s of salvation.) But behind these human desires and exertions^[13] was another: the first woman’s decision to share the ABC’s of salvation with her friend and the nagging regret that she didn’t do so with her friend’s husband. Though Pastor Farag didn’t go there, I remember fearing that one would answer for this failure and this lost soul at the judgment seat of Christ: Woe^[14] to me if I do not preach the gospel!^[15]

With these beliefs Paul’s description of God as a potter with the right (ἐξουσίαν, a form of ἐξουσία) to make from the same lump of clay one vessel for special use and another for ordinary use seemed mostly irrelevant, if not altogether cruel or evil. Paul continued (Romans 9:22-24 NET):

But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?^[16] And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory—even us, whom he has called, not only from the Jews but also from the Gentiles?

Before I could appreciate the consistency of Paul’s answer I needed to be persuaded that salvation was wholly a work of God—Yours is the kingdom and the power and the glory forever^[17]—not of human effort so that no one can boast.^[18] To perceive the wisdom of the Holy Spirit’s answer to Paul’s rhetorical question I needed much more persuasion that the righteousness revealed in the gospel, the righteousness of God through the faithfulness of Jesus Christ,^[19] was a gift to be received, not a curse to endure as I mourned the lost “joys” and past “glories” of sin, or chafed at those around me who still “enjoyed” their sins.

Let’s face it, I needed a radical renewing of my mind before I could appreciate how God’s right to make from the same lump of clay one vessel (σκεῦος) for special use and another for ordinary use (ἀτιμίαν, a form of ἀτιμία) is the rationale for a salvation that begins with the temporary housing of an entirely new creation within sinful condemned flesh (2 Corinthians 5:17; 4:7; 1 Corinthians 15:42b-44a).

So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come!^[20]

But we have this treasure in clay jars (σκεύεσιν, another form of σκεῦος), so that the extraordinary power belongs to God and does not come from us.

What is sown is perishable, what is raised is imperishable. It is sown in dishonor (ἀτιμίᾳ), it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.

It bears mentioning that though the NET translators seemed to distinguish between a vessel for special use, objects of wrath or mercy and clay jars, all are forms of σκεῦος.

Reference	NET	KJV	Greek
Romans 9:21	one vessel for special use	one vessel unto honour	σκεῦος
Romans 9:22	objects of wrath	vessels of wrath	σκεύη, a form of σκεῦος
Romans 9:23	objects of mercy	vessels of mercy	σκεύη, a form of σκεῦος
2 Corinthians 4:7	clay jars	earthen vessels	σκεύεσιν, another form of σκεῦος

Everything I have belongs to you, and everything you have belongs to me, Jesus’ prayer continued, and I have been glorified by them.^[21] The KJV reads: And all mine are thine, and thine are mine; and I am glorified (δεδόξασμαι, a form of δοξάζω) in them.^[22] I’m reasonably convinced that the translators of the KJV assumed that Jesus referred still to the men you gave^[23] me out of the world.^[24] Before I studied σκεῦος I was less sure that was the NET translators’ assumption. The addition of the word thing (Everything) reminded me of a song we sang when I was young:

He owns the cattle on a thousand hills,

The wealth in every mine;

He owns the rivers and the rocks and rills,

The sun and stars that shine.

Wonderful riches, more than tongue can tell –

He is my Father so they’re mine as well;

He owns the cattle on a thousand hills –

I know that He will care for me.

Now I can see that this listing of wealth was intended as a demonstration of God’s ability to care for me. I didn’t understand it that way then. As a child of the King I thought I was supposed to believe that He would express his care for me as a share of that wealth. I can’t say how often I actually believed that versus how often I thought it was just wishful thinking. It did set the tone, what I thought I should believe, if and when I tried to be a “true” believer. He worshiped and served the creation rather than the Creator^[25] may be a fair characterization of my religious youth.

Paul amplified how Jesus could be glorified by or in those who “really understand that I came from you, and they believed that you sent me”^[26] (2 Corinthians 3:1b-3 NET):

We^[27] don’t need letters of recommendation to you or from you as some other people do, do we?^[28] You yourselves are our letter, written on our hearts, known and read by everyone, revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts.

Paul contrasted the glory of the ministry of the law to that of the ministry of the Spirit (διακονία τοῦ πνεύματος), describing the former as the ministry that produced death (διακονία τοῦ θανάτου; KJV: ministration of death) or the ministry that produced condemnation (διακονίᾳ τῆς κατακρίσεως; KJV: ministration of condemnation), and the latter as the ministry that produces righteousness (διακονία τῆς δικαιοσύνης; KJV: ministration of righteousness):

But if the ministry that produced death—carved in letters on stone tablets—came with glory (δόξῃ, a form of δόξα), so that the Israelites could not keep their eyes fixed on the face of Moses^[29] because of the glory (δόξαν, another form of δόξα) of his face (a glory which was made ineffective), how much more glorious (δόξῃ, a form of δόξα) will the ministry of the Spirit be? For if there was glory (δόξα) in the^[30] ministry that produced condemnation, how much more does the ministry that produces righteousness excel in^[31] glory (δόξῃ, a form of δόξα)! For indeed, what had been glorious (δεδοξασμένον, another form of δοξάζω) now has no^[32] glory (δεδόξασται, another form of δοξάζω) because of^[33] the tremendously greater glory (δόξης, another form of δόξα) of what replaced it. For if what was made ineffective came with glory (δόξης, another form of δόξα), how much more has what remains come in glory (δόξῃ, a form of δόξα)!^[34]

I am no longer in the world, Jesus continued, but they^[35] are in the world, and I am coming to you. Holy Father, keep them safe in your name that^[36] you have given me, so that they may be one just as we are one.^[37] The KJV reads: keep through thine own name those whom thou hast given me. These appear to be the extremes of translating the same Greek text in the former verse to keep consistent with the differences in the next verse:

John 17:12 (NET)	John 17:12 (KJV)
When I was with them I kept them safe and^[38] watched over them in your name that^[39] you have given me. Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.	While I was with them in the world,^[40] I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

The singular pronoun ᾧ (NET: that) was rendered that you have given me and was assumed to refer to your name, where the plural pronoun ους (KJV: those) was translated those that thou gavest me and was assumed to refer to the people God gave to Jesus. I’ll begin to consider the lost son of perdition in another essay. The point here as far as I’m concerned was that Jesus asked his Father to give the Holy Spirit to those who accepted Jesus’ words (John 17:13 NET):

But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves.

Jesus’ joy was χαρὰν (a form of χαρά) in Greek. But the fruit of the Spirit is…joy (χαρὰ).^[41] The oneness He asked for those who believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined them to be conformed to the image of his Son, comes through this same indwelling Holy Spirit, as each is led to acknowledge (Galatians 2:20, 21 NET):

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, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

A note (39) in the NET indicated that Romans 9:20b was a quote from Isaiah 29:16 and 45:9. Tables comparing the English translations from the Masoretic text and Septuagint follow:

Masoretic Text		Septuagint
Isaiah 29:16 (Tanakh)	Isaiah 29:16 (NET)	Isaiah 29:16 (NETS)	Isaiah 29:16 (Elpenor English)
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?	Your thinking is perverse! Should the potter be regarded as clay? Should the thing made say about its maker, “He didn’t make me”? Or should the pottery say about the potter, “He doesn’t understand”?	Shall you not be regarded as the potter’s clay? Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”?	Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

Masoretic Text		Septuagint
Isaiah 45:9 (Tanakh)	Isaiah 45:9 (NET)	Isaiah 45:9 (NETS)	Isaiah 45:9 (Elpenor English)
Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?	One who argues with his Creator is in grave danger, one who is like a mere shard among the other shards on the ground! The clay should not say to the potter, “What in the world are you doing? Your work lacks skill!”	What better thing have I formed like potter’s clay? Shall the plowman plow the earth? Shall the clay say to the potter, “What are you doing, since you are not working, nor do you have hands”?	What excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it?

I compared the Greek of Romans 9:20b to Isaiah 29:16b below:

Romans 9:20b (NET Parallel Greek)	Isaiah 29:16b (Septuagint BLB)	Isaiah 29:16b (Septuagint Elpenor)
μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτως	μὴ ἐρεῗ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας	μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· οὐ συνετῶς με ἐποίησας
Romans 9:20b (NET)	Isaiah 29:16b (NETS)	Isaiah 29:16b (English Elpenor)
Does what is molded say to the molder, “Why have you made me like this?”	Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”?	Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

Tables comparing Isaiah 29:16 and 45:9 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 29:16 and 45:9 in the Septuagint (BLB and Elpenor), and tables of 2 John 1:5; Philippians 4:3; Romans 9:19; 1 Corinthians 9:16; 2 Corinthians 5:17; 3:1; 3:7; 3:9, 10 and John 17:11, 12 comparing the NET and KJV follow.

Isaiah 29:16 (Tanakh)	Isaiah 29:16 (KJV)	Isaiah 29:16 (NET)
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?	Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?	Your thinking is perverse! Should the potter be regarded as clay? Should the thing made say about its maker, “He didn’t make me”? Or should the pottery say about the potter, “He doesn’t understand”?

Isaiah 29:16 (Septuagint BLB)	Isaiah 29:16 (Septuagint Elpenor)
οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε μὴ ἐρεῗ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας	οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· οὐ συνετῶς με ἐποίησας
Isaiah 29:16 (NETS)	Isaiah 29:16 (English Elpenor)
Shall you not be regarded as the potter’s clay? Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”?	Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

Isaiah 45:9 (Tanakh)	Isaiah 45:9 (KJV)	Isaiah 45:9 (NET)
Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?	Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?	One who argues with his Creator is in grave danger, one who is like a mere shard among the other shards on the ground! The clay should not say to the potter, “What in the world are you doing? Your work lacks skill!”

Isaiah 45:9 (Septuagint BLB)	Isaiah 45:9, 10a (Septuagint Elpenor)
ποῗον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν μὴ ἐρεῗ ὁ πηλὸς τῷ κεραμεῗ τί ποιεῗς ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῗρας	Ποῖον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως; μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν; μὴ ἐρεῖ ὁ πηλὸς τῷ κεραμεῖ· τί ποιεῖς, ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῖρας μὴ ἀποκριθήσεται τὸ πλάσμα πρὸς τὸν πλάσαντα αὐτό
Isaiah 45:9 (NETS)	Isaiah 45:9 (English Elpenor)
What better thing have I formed like potter’s clay? Shall the plowman plow the earth? Shall the clay say to the potter, “What are you doing, since you are not working, nor do you have hands”?	What excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it?

2 John 1:5 (NET)	2 John 1:5 (KJV)
But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love one another.	And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ νῦν ἐρωτῶ σε, κυρία (οὐχ ὡς ἐντολὴν \|καινὴν\| γράφων σοι ἀλλὰ ἣν εἴχομεν ἀπ᾿ ἀρχῆς), ἵνα ἀγαπῶμεν ἀλλήλους	και νυν ερωτω σε κυρια ουχ ως εντολην γραφω σοι καινην αλλα ην ειχομεν απ αρχης ινα αγαπωμεν αλληλους	και νυν ερωτω σε κυρια ουχ ως εντολην γραφων σοι καινην αλλα ην ειχομεν απ αρχης ινα αγαπωμεν αλληλους

Philippians 4:3 (NET)	Philippians 4:3 (KJV)
Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.	And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύζυγε, συλλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησαν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.	και ερωτω και σε συζυγε γνησιε συλλαμβανου αυταις αιτινες εν τω ευαγγελιω συνηθλησαν μοι μετα και κλημεντος και των λοιπων συνεργων μου ων τα ονοματα εν βιβλω ζωης	ναι ερωτω και σε συζυγε γνησιε συλλαμβανου αυταις αιτινες εν τω ευαγγελιω συνηθλησαν μοι μετα και κλημεντος και των λοιπων συνεργων μου ων τα ονοματα εν βιβλω ζωης

Romans 9:19 (NET)	Romans 9:19 (KJV)
You will say to me then, “Why does he still find fault? For who has ever resisted his will?”	Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐρεῖς μοι οὖν τί [οὖν] ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν	ερεις ουν μοι τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν	ερεις ουν μοι τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν

1 Corinthians 9:16 (NET)	1 Corinthians 9:16 (KJV)
For if I preach the gospel, I have no reason for boasting, because I am compelled to do this. Woe to me if I do not preach the gospel!	For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα· ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι	εαν γαρ ευαγγελιζωμαι ουκ εστιν μοι καυχημα αναγκη γαρ μοι επικειται ουαι δε μοι εστιν εαν μη ευαγγελιζωμαι	εαν γαρ ευαγγελιζωμαι ουκ εστιν μοι καυχημα αναγκη γαρ μοι επικειται ουαι δε μοι εστιν εαν μη ευαγγελιζωμαι

2 Corinthians 5:17 (NET)	2 Corinthians 5:17 (KJV)
So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come!	Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά	ωστε ει τις εν χριστω καινη κτισις τα αρχαια παρηλθεν ιδου γεγονεν καινα τα παντα	ωστε ει τις εν χριστω καινη κτισις τα αρχαια παρηλθεν ιδου γεγονεν καινα τα παντα

2 Corinthians 3:1 (NET)	2 Corinthians 3:1 (KJV)
Are we beginning to commend ourselves again? We don’t need letters of recommendation to you or from you as some other people do, do we?	Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; ἢ μὴ χρῄζομεν ὥς τινες συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν	αρχομεθα παλιν εαυτους συνιστανειν ει μη χρηζομεν ως τινες συστατικων επιστολων προς υμας η εξ υμων συστατικων	αρχομεθα παλιν εαυτους συνιστανειν ει μη χρηζομεν ως τινες συστατικων επιστολων προς υμας η εξ υμων συστατικων

2 Corinthians 3:7 (NET)	2 Corinthians 3:7 (KJV)
But if the ministry that produced death—carved in letters on stone tablets—came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective),	But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωϋσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην	ει δε η διακονια του θανατου εν γραμμασιν εντετυπωμενη εν λιθοις εγενηθη εν δοξη ωστε μη δυνασθαι ατενισαι τους υιους ισραηλ εις το προσωπον μωσεως δια την δοξαν του προσωπου αυτου την καταργουμενην	ει δε η διακονια του θανατου εν γραμμασιν εντετυπωμενη εν λιθοις εγενηθη εν δοξη ωστε μη δυνασθαι ατενισαι τους υιους ισραηλ εις το προσωπον μωυσεως δια την δοξαν του προσωπου αυτου την καταργουμενην

2 Corinthians 3:9, 10 (NET)	2 Corinthians 3:9, 10 (KJV)
For if there was glory in the ministry that produced condemnation, how much more does the ministry that produces righteousness excel in glory!	For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ γὰρ \|τῇ\| διακονίᾳ τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ	ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης εν δοξη	ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης εν δοξη

For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it.

For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει εἵνεκεν τῆς ὑπερβαλλούσης δόξης	και γαρ ουδε δεδοξασται το δεδοξασμενον εν τουτω τω μερει ενεκεν της υπερβαλλουσης δοξης	και γαρ ου δεδοξασται το δεδοξασμενον εν τουτω τω μερει ενεκεν της υπερβαλλουσης δοξης

John 17:11, 12 (NET)	John 17:11, 12 (KJV)
I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them safe in your name that you have given me, so that they may be one just as we are one.	And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ αὐτοὶ ἐν τῷ κόσμῳ εἰσίν, καγὼ πρὸς σὲ ἔρχομαι. πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματι σου ᾧ δέδωκας μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς	και ουκ ετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ους δεδωκας μοι ινα ωσιν εν καθως ημεις	και ουκετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ω δεδωκας μοι ινα ωσιν εν καθως ημεις

When I was with them I kept them safe and watched over them in your name that you have given me. Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.

While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτε ἤμην μετ᾿ αὐτῶν ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματι σου ᾧ δέδωκας μοι, καὶ ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ	οτε ημην μετ αυτων εν τω κοσμω εγω ετηρουν αυτους εν τω ονοματι σου ους δεδωκας μοι εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γραφη πληρωθη	οτε ημην μετ αυτων εν τω κοσμω εγω ετηρουν αυτους εν τω ονοματι σου ους δεδωκας μοι εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γραφη πληρωθη

To Make Holy, Part 8

Back to The Lost Son of Perdition, Part 1

Back to A Monotonous Cycle Revisited, Part 3

Back to The Lost Son of Perdition, Part 3

Back to Peter’s Second Gospel Proclamation, Part 3

Back to Westworld, Part 1

Back to The Book of Life, Part 3

Back to The Lost Son of Perdition, Part 11

Back to Who Am I? Part 15

Back to αὐτοῦ and ἑαυτοῦ, Part 1

Back to The Day of the Lord, Part 8

Back to Christ-Centered Preaching, Chapter 2

Back to Christ-Centered Preaching, Chapter 4, Part 2

^[1] John 17:17 (NET)

^[2] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had γράφων here, where the Stephanus Textus Receptus had γραφω (KJV: wrote).

^[3] 2 John 1:5 (NET)

^[4] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ναὶ here, where the Stephanus Textus Receptus had και (KJV: And).

^[5] Philippians 4:3 (NET)

^[6] Luke 16:27 (NET)

^[7] John 6:44 (NET)

^[8] Romans 8:28, 29 (NET)

^[9] Romans 8:30 (NET)

^[10] The NET parallel Greek text and NA²⁸ had οὖν (not translated in the NET) following Why. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[11] Romans 9:19 (NET)

^[12] “In 1952, [Bill Bright] wrote The Four Spiritual Laws, an evangelistic Christian tract. In the booklet he outlines his view of the essentials of the Christian faith concerning salvation. It is summarized as four spiritual laws or principles that govern what he sees as human beings’ relationship with God. The booklet ends with a prayer of repentance.”

^[13] I think the fact that this woman attended church once before she died gave Pastor Farag the confidence to assume that she had truly Admitted she was a sinner, really Believed that Jesus is Lord and fully intended to Call (ἐπικαλέσηται, a form of ἐπικαλέω) upon Him; and so he said, “She’s with the Lord.”

So then, it does not depend on human desire (θέλοντος, a form of θέλω) or exertion (τρέχοντος, a form of τρέχω), but on God who shows mercy (Romans 9:16 NET). [W]e must get rid of every weight and the sin that clings so closely, and run (τρέχωμεν, another form of τρέχω) with endurance the race set out for us, keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith (Hebrews 12:1b, 2a NET). [F]or the one bringing forth in you both the desire (θέλειν, another form of θέλω) and the effort (ἐνεργεῖν, a form of ἐνεργέω)—for the sake of his good pleasure—is God (Philippians 2:13 NET).

^[14] The NET parallel Greek text and NA²⁸ had γάρ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: yea)

^[15] 1 Corinthins 9:16b (NET)

^[16] NET note 44: Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizō) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

^[17] Matthew 6:13b (NASB) Table

^[18] Ephesians 2:9b (NET)

^[19] Romans 3:22a (NET) Table

^[20] The Stephanus Textus Receptus and Byzantine Majority Text had τα παντα (KJV: all things) here. The NET parallel Greek text and NA²⁸ did not.

^[21] John 17:10 (NET)

^[22] John 17:10 (KJV)

^[23] The NET parallel Greek text and NA²⁸ had ἔδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεδωκας (KJV: gavest).

^[24] John 17:6a (NET) Table

^[25] Romans 1:25 (NET)

^[26] John 17:8b (NET)

^[27] The NET parallel Greek text and NA²⁸ had ἢ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει (KJV: or).

^[28] The Stephanus Textus Receptus and Byzantine Majority Text had συστατικων (KJV: commendation) repeated here. The NET parallel Greek text and NA²⁸ did not.

^[29] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

^[30] The NET parallel Greek text and NA²⁸ had τῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had η.

^[31] The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA²⁸ did not.

^[32] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had οὐ here, where the Stephanus Textus Receptus had ουδε.

^[33] The NET parallel Greek text and NA²⁸ had εἵνεκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενεκεν (KJV: by reason of).

^[34] 2 Corinthians 3:7-11 (NET)

^[35] The NET parallel Greek text and NA²⁸ had αὐτοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι (KJV: these).

^[36] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the singular pronoun ᾧ here, where the Stephanus Textus Receptus had the plural ους (KJV: those).

^[37] John 17:11 (NET)

^[38] The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[39] The NET parallel Greek text and NA²⁸ had the singular pronoun ᾧ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ους (KJV: those).

^[40] The Stephanus Textus Receptus and Byzantine Majority Text had εν τω κοσμω (KJV: in the world) here. The NET parallel Greek text and NA²⁸ did not.

^[41] Galatians 5:22a (NET) Table

Romans, Part 91

Posted on January 13, 2019 by admin

Now I urge you, Paul wrote believers in Rome, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid^[1] them!^[2] The Greek word translated to watch out was σκοπεῖν (a form of σκοπέω). Jesus said (Luke 11:33-36 NET):

No one after lighting a lamp puts it in a hidden place^[3] or under a basket, but on a lampstand, so that those who come in can see the light.^[4] Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light, but when it is diseased, your body is full of darkness. Therefore see to it (σκόπει, another form of σκοπέω) that the light in you is not darkness. If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.

So much of the light in me has been darkness because I’ve mistrusted Jesus so often and misunderstood his teaching. I can’t say now if I learned the teaching I was taught by others or misunderstood them, too. A pastor stressed with one accord in a sermon I heard recently: When the Day of Pentecost had fully come, they were all with one accord^[5] in one place.^[6] As I listened I realized that in the past I may have learned that the Holy Spirit came because the disciples were with one accord, or may not have come if the disciples had not been with one accord.

The pastor transitioned from with one accord (ομοθυμαδον) to a discussion of the importance of unity. I’m not saying he was wrong to do that. Being with one accord sounds a lot like the English word unity to me, too. Here is a list of some of the Greek words translated unity in English Bibles: ἑνότητα, ἓν, συμβιβαζόμενον, σύνδεσμος and μία. And I used the word some because I only searched the eleven English language Bibles contained in my Bible software. So as a practical matter, not to stray too far afield, I’ll stick to with one accord.

Now I know that being with one accord as some work of the flesh (since the Holy Spirit had not yet been given), or as a righteousness of our own derived from some rules about how to be with one accord, could not be a prerequisite to receiving the Holy Spirit. Being with one accord or of one mind comes from the fruit of the Spirit, and an open-ended forgiveness of one another. And so I’m content not knowing the pastor’s teaching on this particular point since it is up to me to see to it that the light in [me] is not darkness.

“But Pastor so-and-so said,” won’t fly at the judgment seat of Christ. Jesus knows everything his Holy Spirit has done to guide [us] into all truth. And this particular pastor, to his credit, likened his own preaching to a local buffet restaurant: a lot of variety, not necessarily the best food and certainly not sufficient to sustain anyone throughout an entire week. He encouraged Bible reading (which I instinctively translated Bible study) outside of the Sunday service. I, for instance, didn’t recall that ομοθυμαδον (with one accord) may not have been original to Luke in Acts, until I studied the verse again at home.

For our momentary, light suffering is producing for us an eternal weight of glory, Paul wrote believers in Corinth, far beyond all comparison because we are not looking at (σκοπούντων, another form of σκοπέω) what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.^[7] I admit that to watch out as a translation of σκοπεῖν (a form of σκοπέω) seemed like an emotional flee-for-your-lives kind of thing. But looking at calms me that σκοπέω means more than a casual or fearful glance. And the context—we are not looking at what can be seen but at what cannot be seen—reminds me to consider more than my initial reaction: “That’s not what I think I know!”

Ultimately, those who create dissensions and obstacles contrary to the teaching that you learned are to be avoided. In other words, I will decide that God did not bring such people into my life for my benefit. Perhaps I should pay close attention (σκοπῶν, another form of σκοπέω) to them and to the teaching before arriving at that conclusion (Galatians 6:1 NET Table):

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention (σκοπῶν, another form of σκοπέω) to yourselves, so that you are not tempted too.

Therefore, if there is any encouragement in Christ, Paul wrote believers in Philippi, any comfort provided by love, any fellowship in the Spirit, any^[8] affection or mercy, complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose. Instead of being motivated by^[9] selfish ambition or^[10] vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned^[11] (σκοποῦντες, another form of σκοπέω) not only about your own interests, but about the interests of others^[12] as well.^[13] To watch out (σκοπεῖν, a form of σκοπέω) for those who create dissensions and obstacles contrary to the teaching that you learned clearly entails being concerned (σκοποῦντες, another form of σκοπέω) about their interests as well as my own.

Be imitators of me, Paul continued, and watch carefully (σκοπεῖτε, another form of σκοπέω) those who are living this way,^[14] just as you have us as an example.^[15] He described this way in some detail (Philippians 3:8-11, 12b, 13b-15 NET):

I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung!^[16] – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness. My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like^[17] him in his death, and so, somehow, to attain to the resurrection from^[18] the dead…

I strive to lay hold of that for which Christ^[19] Jesus also laid hold of me…

Forgetting the things that are behind and reaching out for the things that are ahead, with this goal in mind, I strive toward^[20] the prize of the upward call of God in Christ Jesus. Therefore let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways.

I confess that I try to create a space where it is God who reveals to others the error of their ways. That seems so much more important than putting them into a position where they must submit to me. Nevertheless, Paul concluded, let us live up to the standard that we have already attained.^[21] And he was fairly explicit why this way should be so carefully watched (Philippians 3:18, 19 NET):

For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.

So who were believers in Rome to watch out for, who were they looking at, paying close attention to, being concerned for and watching carefully? Those who create dissensions and obstacles contrary to the teaching that [they] learned. The Greek word translated who create dissensions was διχοστασίας (a form of διχοστασία). Paul wrote believers in Corinth (1 Corinthians 3:3b-7 NKJV):

For where there are envy, strife, and divisions^[22] (διχοστασίαι, another form of διχοστασία) among you, are you not carnal and behaving like mere men? For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not^[23] carnal?^[24]

Who^[25] then is Paul, and who^[26] is Apollos, but^[27] ministers^[28] through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but^[29] God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase.

So those who create dissensions have attached themselves to a local church for some reason but are led by the flesh rather than the Holy Spirit. There may be some question whether καὶ διχοστασίαι (NKJV: and divisions) was original here, but διχοστασίαι was clearly among those things listed as works of the flesh in Paul’s letter to believers in Galatia (Galatians 5:13-21^[30] NET):

For you were called to freedom (1 Corinthians 10:23-33), brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” However, if you continually bite and devour one another, beware that you are not consumed by one another. But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions (διχοστασίαι, another form of διχοστασία), factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Paul concluded: Now those who belong to Christ have crucified the flesh with its passions and desires.^[31] I no longer assume this means I will be immune to the passions and desires that result in the works of the flesh listed above. Sometimes these passions and desires must be endured as an unpleasant fact, not unlike enduring crucifixion, hanging naked on a cross unable to act on them. The real “cure,” here and now, is: live by the Spirit and you will not carry out the desires of the flesh.

Some contemporary churches do a poor job of growing up believers who are led by the Spirit, who rely on that inexhaustible supply of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control^[32] as a fountain of water springing up to eternal life.^[33] And here I begin to understand why the Holy Spirit stressed σκοπεῖν (a form of σκοπέω) as I began this study.

There is no law against the fruit of the Spirit. One led by the Holy Spirit, who is watching out for another who creates dissensions, and paying close attention to the teaching, may well eschew avoidance of that other. If one is informed by the Holy Spirit that the other has not yet learned how to be led by the Spirit, one may continue to act in love and kindness, goodness, faithfulness and gentleness, with joy, peace, patience and self-control toward the other who merely creates dissensions. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another.^[34]

So I’ll turn my attention to those who create dissensions and obstacles contrary to the teaching that you learned. The Greek word translated obstacles was σκάνδαλα (a form of σκάνδαλον). Jesus’ explanation of the parable of the sower sets the tone for this consideration (Matthew 13:37-42 NET):

The one who sowed the good (καλὸν, a form of καλός) seed is the Son of Man. The field is the world and the good (καλὸν, a form of καλός) seed are the people of the kingdom. The poisonous weeds are the people of the evil one, and the enemy who sows them is the devil. The harvest is the end of the^[35] age, and the reapers are angels. As the poisonous weeds are collected and burned^[36] with fire, so it will be at the end of the^[37] age. The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin (σκάνδαλα, a form of σκάνδαλον) as well as all lawbreakers. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.

A note (64) in the NET stated that throw them into the fiery furnace was a quote from Daniel 3:6.

Matthew 13:42a (NET Parallel Greek)	Daniel 3:6b (Septuagint BLB)	Daniel 3:6b (Septuagint Elpenor)
βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός	ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην	ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην
Matthew 13:42 (NET)	Daniel 3:6b (NETS)	Daniel 3:6b (English Elpenor)
They will throw them into the fiery furnace	Will be thrown in the furnace blazing with fire	he shall be cast into the burning fiery furnace

Whatever the fiery furnace is, it is reserved for everything that causes sin (σκάνδαλα, a form of σκάνδαλον; KJV: things that offend) as well as all lawbreakers, poisonous weeds sown by the devil. Granted, these are in the world (κόσμος) rather than a local church (ἐκκλησία), but it does add some weight and definition to the kind and caliber of dissensions they create. But still, angels gather these poisonous weeds (ζιζάνια, a form of ζιζάνιον) at the end of the age since people here and now may uproot the wheat along with it.^[38]

I’ll consider the next occurrences of forms of σκάνδαλον together.

Matthew 18:6, 7 (NET)	Luke 17:1, 2 (NET)
But if anyone causes one of these little ones who believe in me to sin (σκανδαλίσῃ, a form of σκανδαλίζω), it would be better for him to have a huge millstone hung around^[39] his neck and to be drowned in the open sea.	Jesus said to his^[40] disciples, “Stumbling blocks (σκάνδαλα, a form of σκάνδαλον) are sure to come, but^[41] woe to the one through whom they come!
Woe to the world because of stumbling blocks (σκανδάλων, another form of σκάνδαλον)! It is^[42] necessary that stumbling blocks (σκάνδαλα, a form of σκάνδαλον) come, but woe to the^[43] person through whom they (σκάνδαλον) come.	It would be better for him to have a millstone^[44] tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin (σκανδαλίσῃ, a form of σκανδαλίζω).

Here, I’ll suggest that causes…to sin (KJV: shall offend) is so misleading a translation of σκανδαλίσῃ (likewise, causes sin as a translation of σκάνδαλα above) that it is probably wrong. Most in Israel stumbled over Jesus: They stumbled^[45] over the stumbling stone, just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall (σκανδάλου, another form of σκάνδαλον; KJV: of offence), yet the one^[46] who believes in him will not be put to shame.”^[47] So you who believe see his value, but for those who do not believe,^[48] the stone^[49] that the builders rejected has become the cornerstone, and a stumbling-stone and a rock to trip over (σκανδάλου, another form of σκάνδαλον).^[50] But I would be brazen indeed to suggest that Jesus caused Israel to sin. They stumble because they disobey the word, as they were destined to do.^[51]

Forms of the verb σκανδαλίζω are what forms of the noun σκάνδαλον do. So the precise sin or offense described here is to cause one of these little ones who believe in Jesus to reject Him. Once again, the translators of the NET have recalled my religious milieu.

When I was a child, young women who got pregnant before marriage were secreted away and treated with varying degrees of contempt. I asked why. The answer was that they would cause other young women to sin. But which was more offensive, more conducive to unbelief? Young women proving that What is born of the flesh is flesh,^[52] or the way their Christian elders treated them? Now, with the threat of abortion, most are treated better. Wouldn’t it have been better to have shown them God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control in the first place rather than requiring such coercion? But we have another opportunity.

Same sex attraction (Romans 1:26, 27) is the wrath of God…revealed from heaven against^[53] those who have exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever!^[54] Many of our own children suffer his wrath in this way. So, we can blame them, shun them, excommunicate them, or we can love our children and turn our hearts and minds reverently and repentantly to God, trying to discover exactly what it is about our worship or pedagogy^[55] that has angered Him so. Jesus’ teaching continued:

Matthew 18:8, 9 (NET)	Luke 17:3, 4 (NET)
If your hand or your foot causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), 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.	Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him.
And if your eye causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), 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.	Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.”

I’ve had my own issue taking Jesus’ command to cut off a hand or foot and to tear out an eye too literally. After addressing his disciples collectively in verse 3 Jesus spoke individually to them in verse 4. The Greek word translated your in verses 8 and 9 is singular (σου) as are Ὂς (anyone) in verse 6 and οὗ (whom) in verse 7 continuing that individual address. He was not referencing offices (1 Corinthians 12:12-26) in a local church. I have heard it understood as a euphemistic reference to what one does, where one goes or what one sees, but I don’t plan to chase that particular rabbit in this essay.

My interest here is to contrast the ruthlessness of dealing with my own things that would turn faith away from Christ (my own faith or that of the little ones above) to the relative gentleness of dealing with others. Granted, the Greek word translated sins in If your brother sins was ἁμάρτῃ (a form of ἁμαρτάνω) rather than a form of σκανδαλίζω. And I have quoted it elsewhere as if it referred to generic sin. It is better perhaps to consider it in context as a reference to one who has caused one of these little ones to turn away from faith in Christ. As for the rebuke (ἐπιτίμησον, a form of ἐπιτιμάω) one would give such a sinner, I consider Peter’s rebuke of Jesus exemplary (Matthew 16:21-23 NET):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised. So Peter took him aside and began to rebuke (ἐπιτιμᾶν, another form of ἐπιτιμάω) him: “God forbid, Lord! This must not happen to you!” But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block (σκάνδαλον; KJV: an offence) to me,^[56] because you are not setting your mind on God’s interests, but on man’s.”

Peter’s rebuke is exemplary as a warning because it was partially motivated by a misunderstanding of the Scriptures concerning the Messiah. It is important to pay very close attention to the teaching—God’s interests rather than man’s. And Peter’s rebuke was exemplary as a model because it was expressed as concern for Jesus’ well-being rather than as a doctrinal dispute. (Consider Jesus’ rebuke of Saul on the road to Damascus [Acts 26:14] as well.) Jesus did not avoid Peter when his rebuke had become a stumbling block (σκάνδαλον).

The Greek word translated avoid in the imperative—Avoid them—was ἐκκλίνετε (a form of ἐκκλίνω). “There is no one righteous, Paul quoted David, not even one, there is no one who understands, there is no one who seeks God. All have turned away (ἐξέκλιναν, another form of ἐκκλίνω), together they have become worthless;^[57] there is no one who shows^[58] kindness, not even one.”^[59] And Peter quoted David, too (1 Peter 3:10, 11 NET):

For the one who wants to love life and see good days must keep his^[60] tongue from evil and his^[61] lips from uttering deceit. And^[62] he must turn away (ἐκκλινάτω, another form of ἐκκλίνω) from evil and do good; he must seek peace and pursue it.

So Paul admonished believers in Rome to avoid those who create dissensions and obstacles contrary to the teaching that [they] learned as sinners turned away from God and those who want to love life and see good days were instructed to turn away from evil (κακοῦ, a form of κακός). It’s a serious step, not to be taken lightly lest we become those who create dissensions and obstacles contrary to the teaching. For these are the kind who do not serve our Lord Christ,^[63] Paul continued, but their own appetites. By their smooth talk and flattery they deceive the minds of the naive.^[64]

Tables of Romans 16:17; Luke 11:33; Philippians 2:1; 2:3, 4; 3:17; 3:8; 3:10-12; 3:14; 3:16; 1 Corinthians 3:3-6; Matthew 13:39, 40; 13:29; 18:6, 7; Luke 17:1, 2; Romans 9:32, 33; 1 Peter 2:7; Matthew 16:23; Romans 3:12; 1 Peter 3:10, 11; Romans 16:18 and Galatians 4:19 comparing the NET and KJV follow.

Romans 16:17 (NET)	Romans 16:17 (KJV)
Now I urge you, brothers and sisters, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!	Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ᾿ αὐτῶν	παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων	παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων

Luke 11:33 (NET)	Luke 11:33 (KJV)
No one after lighting a lamp puts it in a hidden place or under a basket, but on a lampstand, so that those who come in can see the light.	No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν [οὐδὲ ὑπὸ τὸν μόδιον] ἀλλ᾿ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φῶς βλέπωσιν.	ουδεις δε λυχνον αψας εις κρυπτον τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν	ουδεις δε λυχνον αψας εις κρυπτην τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν

Philippians 2:1 (NET)	Philippians 2:1 (KJV)
Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy,	If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί	ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τινα σπλαγχνα και οικτιρμοι	ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τις σπλαγχνα και οικτιρμοι

Philippians 2:3, 4 (NET)	Philippians 2:3, 4 (KJV)
Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.	Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μηδὲν κατ᾿ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν	μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων	μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων

Each of you should be concerned not only about your own interests, but about the interests of others as well.

Look not every man on his own things, but every man also on the things of others.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μὴ τὰ ἑαυτῶν \|ἕκαστος\| σκοποῦντες ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι	μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος	μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος

Philippians 3:17 (NET)	Philippians 3:17 (KJV)
Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example.	Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς	συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας	συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας

Philippians 3:8 (NET)	Philippians 3:8 (KJV)
More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ,	Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου, δι᾿ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω	αλλα μενουνγε και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω	αλλα μεν ουν και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω

Philippians 3:10-12 (NET)	Philippians 3:10-12 (KJV)
My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death,	That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ,	του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου	του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου

and so, somehow, to attain to the resurrection from the dead.

If by any means I might attain unto the resurrection of the dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν	ει πως καταντησω εις την εξαναστασιν των νεκρων	ει πως καταντησω εις την εξαναστασιν των νεκρων

Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me.

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾿ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]	ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου	ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου

Philippians 3:14 (NET)	Philippians 3:14 (KJV)
with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus.	I press toward the mark for the prize of the high calling of God in Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ	κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου	κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου

Philippians 3:16 (NET)	Philippians 3:16 (KJV)
Nevertheless, let us live up to the standard that we have already attained.	Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν	πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν	πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν

1 Corinthians 3:3-6 (NET)	1 Corinthians 3:3-6 (KJV)
for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people?	For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε	ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε	ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε

For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human?

For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅταν γὰρ λέγῃ τις· ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ· ἐγὼ Ἀπολλῶ, οὐκ ἄνθρωποι ἐστε	οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε	οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε

What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us.

Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τί οὖν ἐστιν Ἀπολλῶς; τί δέ ἐστιν Παῦλος; διάκονοι δι᾿ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ κύριος ἔδωκεν	τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν	τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν

I planted, Apollos watered, but God caused it to grow.

I have planted, Apollos watered; but God gave the increase.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ θεὸς ἠύξανεν	εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν	εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν

Matthew 13:39, 40 (NET)	Matthew 13:39, 40 (KJV)
and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels.	The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος, ὁ δὲ θερισμὸς συντέλεια αἰῶνος ἐστιν, οἱ δὲ θερισταὶ ἄγγελοι εἰσιν	ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν	ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν

As the poisonous weeds are collected and burned with fire, so it will be at the end of the age.

As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος	ωσπερ ουν συλλεγεται τα ζιζανια και πυρι κατακαιεται ουτως εσται εν τη συντελεια του αιωνος τουτου	ωσπερ ουν συλλεγεται τα ζιζανια και πυρι καιεται ουτως εσται εν τη συντελεια του αιωνος τουτου

Matthew 13:29 (NET)	Matthew 13:29 (KJV)
But he said, ‘No, since in gathering the darnel you may uproot the wheat along with it.	But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δέ φησιν· οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον	ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον	ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον

Matthew 18:6, 7 (NET)	Matthew 18:6, 7 (KJV)
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.	But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὂς δ᾿ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης	ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος επι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης	ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος εις τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης

Woe to the world because of stumbling blocks)! It is necessary that stumbling blocks come, but woe to the person through whom they come.

Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ δι᾿ οὗ τὸ σκάνδαλον ἔρχεται	ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται	ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται

Luke 17:1, 2 (NET)	Luke 17:1, 2 (KJV)
Jesus said to his disciples, “Stumbling blocks are sure to come, but woe to the one through whom they come!	Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ· ἀνένδεκτον ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ δι᾿ οὗ ἔρχεται	ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται	ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται

It would be better for him to have a millstone tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin.

It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λυσιτελεῖ αὐτῷ εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ καὶ ἔρριπται εἰς τὴν θάλασσαν ἢ ἵνα σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα	λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων	λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων

Romans 9:32, 33 (NET)	Romans 9:32, 33 (KJV)
Why not? Because they pursued it not by faith but (as if it were possible) by works. They stumbled over the stumbling stone,	Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ᾿ ὡς ἐξ ἔργων· προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος	δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος	δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος

just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.”

As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καθὼς γέγραπται ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται	καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται	καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται

1 Peter 2:7 (NET)	1 Peter 2:7 (KJV)
So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone,	Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν, ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας	υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας	υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας

Matthew 16:23 (NET)	Matthew 16:23 (KJV)
But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”	But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ· ὕπαγε ὀπίσω μου, σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων	ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων	ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων

Romans 3:12 (NET)	Romans 3:12 (KJV)
All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”	They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν \|ὁ\| ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός	παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος	παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος

1 Peter 3:10, 11 (NET)	1 Peter 3:10, 11 (KJV)
For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit.	For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον,	ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον	ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον

And he must turn away from evil and do good; he must seek peace and pursue it.

Let him eschew evil, and do good; let him seek peace, and ensue it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν	εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην	εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην

Romans 16:18 (NET)	Romans 16:18 (KJV)
For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds of the naive.	For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων	οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων	οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων

Galatians 4:19 (NET)	Galatians 4:19 (KJV)
My children – I am again undergoing birth pains until Christ is formed in you!	My little children, of whom I travail in birth again until Christ be formed in you,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
\|τέκνα\| μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν	τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν	τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν

Romans, Part 92

Back to A Monotonous Cycle Revisited, Part 2

Back to Peter and Cornelius

Back to Hannah’s Prayer, Part 1

Back to The Lost Son of Perdition, Part 1

Back to A Monotonous Cycle Revisited, Part 3

Back to Fear – Deuteronomy, Part 16

Back to The Will of God – Jesus, Part 2

Back to To Make Holy, Part 9

Back to Romans, Part 14

Back to Peter’s Second Gospel Proclamation, Part 2

Back to Westworld, Part 4

Back to The New Covenant, Part 2

Back to The Book of Life, Part 3

Back to Christianity, Part 1

Back to Christianity, Part 11

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 2

Back to Matthew 8:23-34

^[1] The NET parallel Greek text and NA²⁸ had ἐκκλίνετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκλινατε.

^[2] Romans 16:17 (NET)

^[3] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κρύπτην here, where the Stephanus Textus Receptus had κρυπτον (KJV: a secret place).

^[4] The NET parallel Greek text and NA²⁸ had φῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had φεγγος.

^[5] The Stephanus Textus Receptus and Byzantine Majority Text had ομοθυμαδον here, where the NET parallel Greek text and NA²⁸ had ὁμοῦ (NET: together).

^[6] Acts 2:1 (NKJV) Table

^[7] 2 Corinthians 4:17, 18 (NET)

^[8] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had τις here, where the Stephanus Textus Receptus had τινα.

^[9] The NET parallel Greek text and NA²⁸ had κατ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

^[10] The NET parallel Greek text and NA²⁸ had μηδὲ κατὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply η.

^[11] The NET parallel Greek text and NA²⁸ had σκοποῦντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had σκοπειτε (KJV: Look…on).

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

^[13] Philippians 2:1-4 (NET)

^[14] The NET parallel Greek text had οὕτω here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ουτως (KJV: so).

^[15] Philippians 3:17 (NET)

^[16] The Stephanus Textus Receptus and Byzantine Majority Text had ειναι following dung. The NET parallel Greek text and NA²⁸ did not.

^[17] The NET parallel Greek text and NA²⁸ had συμμορφιζόμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμμορφουμενος (KJV: being made conformable).

^[18] The NET parallel Greek text and NA²⁸ had ἐκ here. The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: of).

^[19] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding Christ. The NET parallel Greek text and NA²⁸ did not.

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

^[21] Philippians 3:16 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had κανονι το αυτο φρονειν (KJV: by the same rule, let us mind the same thing) here. The NET parallel Greek text and NA²⁸ did not.

^[22] The Stephanus Textus Receptus and Byzantine Majority Text had και διχοστασιαι (KJV: and divisions) here. The NET parallel Greek text and NA²⁸ did not.

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

^[24] The Stephanus Textus Receptus and Byzantine Majority Text had σαρκικοι here, where the NET parallel Greek text and NA²⁸ had ἄνθρωποι (NET: merely human).

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

^[26] The Stephanus Textus Receptus and Byzantine Majority Text had τις here, where the NET parallel Greek text and NA²⁸ had τί.

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

^[28] The Stephanus Textus Receptus and Byzantine Majority Text had η preceding ministers. The NET parallel Greek text and NA²⁸ did not.

^[29] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had αλλ here, where the NET parallel Greek text had ἀλλὰ.

^[30] Table1 (Galations 5:14, 15); Table2 (Galatians 5:17); Table3 (Galatians 5:19-21)

^[31] Galatians 5:24 (NET)

^[32] Galatians 5:22b, 23a (NET) Table

^[33] John 4:14b (NET) Table

^[34] Galatians 5:25, 26 (NET)

^[35] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding age. The NET parallel Greek text and NA²⁸ did not.

^[36] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κατακαίεται here, where the Byzantine Majority Text had καιεται.

^[37] The Stephanus Textus Receptus and Byzantine Majority Text had τουτου (KJV: this) here. The NET parallel Greek text and NA²⁸ did not.

^[38] Matthew 13:29b (NET)

^[39] The NET parallel Greek text and NA²⁸ had περὶ here, where the Stephanus Textus Receptus had επι (KJV: about) and the Byzantine Majority Text had εις.

^[40] The NET parallel Greek text and NA²⁸ had αὐτοῦ here. The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: the).

^[41] The NET parallel Greek text and NA²⁸ had πλὴν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

^[42] The Stephanus Textus Receptus and Byzantine Majority Text had εστιν here. The NET parallel Greek text and NA²⁸ did not.

^[43] The Stephanus Textus Receptus and Byzantine Majority Text had εκεινω (KJV: that) here. The NET parallel Greek text and NA²⁸ did not.

^[44] The Greek words translated millstone in the NET parallel Greek text and NA²⁸ were λίθος μυλικὸς, and μυλος ονικος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[45] The Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For) here. The NET parallel Greek text and NA²⁸ did not.

^[46] The Stephanus Textus Receptus and Byzantine Majority Text had πας (KJV: whosoever) here. The NET parallel Greek text and NA²⁸ did not.

^[47] Romans 9:32b, 33 (NET)

^[48] The NET parallel Greek text and NA²⁸ had ἀπιστοῦσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απειθουσιν (KJV: be disobedient).

^[49] The NET parallel Greek text and NA²⁸ had λίθος here, where the Stephanus Textus Receptus and Byzantine Majority Text had λιθον.

^[50] 1 Peter 2:7, 8a (NET)

^[51] 1 Peter 2:8b (NET)

^[52] John 3:6a (NET)

^[53] Romans 1:18a (NET)

^[54] Romans 1:25 (NET)

^[55] I’m including pedagogy here for three reasons:

1) It is my own bias that pedagogical practices are the general issue in question (whether in transmission or reception) and may have some bearing on this specific situation. Paul’s letter to believers in Galatia was addressed to: My little children, for whom I labor in birth again until Christ is formed in you (Galatians 4:19 NKJV). I labored more at my day job than at ensuring that Christ was formed in my children because they were mostly compliant and obeyed most of my rules.

2) If the science indicating that sexual orientation is set in utero is falsified, the influence of our pedagogy on our children’s worship practices takes precedence over our worship practices:

Alicia Garcia-Falgueras, Dick Swaab, “Sexual Hormones and the Brain: An Essential Alliance for Sexual Identity and Sexual Orientation,” ResearchGate, January 2010: “The human fetal brain develops in the male direction through a direct action of testosterone and in the female direction through the absence of such an action. During the intrauterine period, gender identity (the conviction of belonging to the male or female gender), sexual orientation, cognition, aggression and other behaviors are programmed in the brain in a sexually differentiated way. Sexual differentiation of the genitals takes place in the first 2 months of pregnancy, whereas sexual differentiation of the brain starts in the second half of pregnancy. This means that in the event of an ambiguous sex at birth, the degree of masculinization of the genitals may not reflect the degree of masculinization of the brain.”

3) If the science indicating that sexual orientation is set in utero is not falsified, the pedagogical practices of our ancestors certainly had some influence on our worship practices. And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me (Leviticus 26:40 Tanakh).

^[56] The NET parallel Greek text and NA²⁸ had ἐμοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μου.

^[57] The NET parallel Greek text and NA²⁸ had ἠχρεώθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηχρειωθησαν (KJV: they are…become unprofitable).

^[58] The NET parallel Greek text and NA²⁸ had the article ὁ preceding shows. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[59] Romans 3:10b-12 (NET)

^[60] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

^[61] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

^[62] The NET parallel Greek text and NA²⁸ had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[63] The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) preceding Christ. The NET parallel Greek text and NA²⁸ did not.

^[64] Romans 16:18 (NET)

Romans, Part 4

Posted on July 31, 2012 by admin

There is something important to remember about ἀσέβεια (ungodliness). If it is not overcome in people by the Spirit of God, the word of God, faith in the Lord Jesus, being born from above—it simply continues to function. That sounds so simple. But those plagued with ἀσέβεια, even after experiencing God’s wrath, don’t understand what they have experienced. They don’t realize they’ve been given over in the desires (ἐπιθυμίαις, a form of ἐπιθυμία) of their hearts to impurity (ἀκαθαρσίαν, a form of ἀκαθαρσία), to dishonor (ἀτιμάζεσθαι, a form of ἀτιμάζω) their bodies (σώματα, a form of σῶμα) among themselves¹ because they exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles.² On the contrary, the religious minded among them in particular assume that this new demon worship with its cultic sexual practices is good and righteous.

Now here is where it gets confusing. Religious minded people plagued with ἀσέβεια invent rules governing the proper ways to worship demons, and the correct methods to engage in cultic sexual practices. And they teach their good and evil to the next generation.

Unrighteous Worship

The Wrath of God Revealed from Heaven

They exchanged the truth of God for a lie and worshiped (ἐσεβάσθησαν, a form of σεβάζομαι) and served (ἐλάτρευσαν, a form of λατρεύω) the creation (κτίσει, a form of κτίσις) rather than the Creator (κτίσαντα, a form of κτίζω), who is blessed forever! Amen.

Romans 1:25 NET

For this reason God gave them over to dishonorable (ἀτιμίας, a form of ἀτιμία) passions (πάθη, a form of πάθος). For their women exchanged the natural sexual relations for unnatural ones (παρὰ φύσιν, φύσιν is a form of φύσις), and likewise the men³ also abandoned natural relations with women and were inflamed in their passions (ὀρέξει, a form of ὄρεξις) for one another. Men committed (κατεργαζόμενοι, a form of κατεργάζομαι) shameless acts (ἀσχημοσύνην, ἀσχημοσύνη) with men and received in themselves the due penalty for their error.

Romans 1:26, 27 NET

So one generation worshiped God as if He were a created thing. And the next generation, or so, worshiped created things instead of God. For this reason God gave them over to dishonorable (ἀτιμίας, a form of ἀτιμία) passions (πάθη, a form of πάθος).⁴ Here again ἀτιμία, like ἀτιμάζω and ἄτιμος, is a negation of τιμή. I assume then that this is not the way to know how to possess my own body in holiness and honor (τιμῇ, a form of τιμή), but is more likely the lustful (ἐπιθυμίας, another form of ἐπιθυμία) passion (πάθει, another form of πάθος) like the Gentiles who do not know (εἰδότα, a form of εἴδω) God.⁵
The Greek word ἐσεβάσθησαν (a form of σεβάζομαι) translated worshiped in Romans 1:25 (NET) is only used here. I imagine Paul and the Holy Spirit chose it because it comes from σέβομαι (a form of σέβω; to worship, honour, revere) like the negations ἀσεβής and ἀσέβεια (ungodliness). The first occurrence in the New Testament of a form of λατρεύω, translated served (ἐλάτρευσαν) in Romans 1:25 (NET), is in Matthew 4:8-10 (NET).

Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. And he said⁶ to him, “I will give you all these things if you throw yourself to the ground and worship (προσκυνήσῃς, a form of προσκυνέω) me.” Then Jesus said to him, “Go away, Satan!⁷ For it is written: ‘You are to worship (προσκυνήσεις, another form of προσκυνέω) the Lord your God and serve (λατρεύσεις, another form of λατρεύω) only him.’”

I’m always impressed when things work out like this in a word study, that the first occurrence of the word pretty much says it all. I take it for granted that the Holy Spirit knew λατρεύω would lead here. But I often wonder if the human author, Paul in this case, knew it as well.

He might have used δουλεύω in Romans 1:25. That would have led to, No one can serve (δουλεύειν, a form of δουλεύω) two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve (δουλεύειν, a form of δουλεύω) God and money.⁸ But that is not anywhere near as appropriate to his theme as Jesus quoting the law to Satan. If he had used διακονία I would have found, But Martha was distracted with all the preparations (διακονίαν, a form of διακονία) she had to make, so she came up to him and said, “Lord, don’t you care that my sister has left me to do all the work alone? Tell her to help me.”⁹ If Paul had used διακονέω, Then the devil left him, and angels came and began ministering (διηκόνουν, a form of διακονέω) to his needs,¹⁰ I would have at least been led to the end of the same story as λατρεύσεις (a form of λατρεύω).

In this instance I do think Paul was very aware of the law Jesus quoted, even if he did not have access yet to Matthew’s (or Luke’s) Gospel. The word λατρεύσεις (λατρεύω) is used in the passage Jesus quoted (Deuteronomy 6:13) in the Septuagint. And Paul certainly had λατρεύω on his mind. For God, whom I serve (λατρεύω) in my spirit by preaching the gospel of his Son,¹¹ is how Paul described his own service earlier in the same chapter.

The Greek word κτίσει (a form of κτίσις), translated creation in Romans 1:25 (NET), leads just as profoundly to Mark 10:6-8a (NET). But from the beginning of creation (κτίσεως, another form of κτίσις) he¹² made them male (ἄρσεν, a form of ἄῤῥην) and female (θῆλυ, a form of θῆλυς). For this reason a man will leave his father and mother,¹³ and the two will become one flesh. So when men exchanged the truth of God for a lie and worshiped and served the creation (κτίσει, a form of κτίσις) rather than the Creator¹⁴ God gave them over to dishonorable passions;¹⁵ namely, Men (ἄρσενες, another form of αρσην) committed shameless acts with men (ἄρσεσιν, another form of αρσην).¹⁶

What about the women? I don’t know. I can’t tell if they were seeking out other women or anal intercourse with men. Both options seem to fit the symmetry of the language. Both are equally against natural germination (παρὰ φύσιν, φύσιν is a form of φύσις). The latter accords better with a “sprung bum,”¹⁷ which I assume is what Paul meant by the due penalty for their error. But does this penalty only apply to men? Again, I don’t know the answer.

These are sensitive issues and I want to continue in a more personal way in another essay.

Addendum: May 17, 2020
A note (17) in the NET indicated that Jesus quoted Deuteronomy 6:13 in Matthew 4:10. First, here is a comparison of English translations from the Masoretic text and the Septuagint.

Masoretic Text		Septuagint
Deuteronomy 6:13 (Tanakh)	Deuteronomy 6:13 (NET)	Deuteronomy 6:13 (NETS)	Deuteronomy 6:13 (Elpenor English)
Thou shalt fear HaShem thy G-d; and Him shalt thou serve, and by His name shalt thou swear.	You must revere the Lord your God, serve him, and take oaths using only his name.	The Lord your God you shall fear, and him you shall serve, and to him you shall cling, and by his name you shall swear.	Thou shalt fear the Lord thy God, and him only shalt thou serve; and thou shalt cleave to him, and by his name thou shalt swear.

The clause and thou shalt cleave to him (καὶ πρὸς αὐτὸν κολληθήσῃ) was added to the Septuagint or deleted from the Masoretic text. Here is a comparison of the Greek from Matthew’s Gospel narrative to that of the Septuagint.

Matthew 4:10b (NET Parallel Greek)	Deuteronomy 6:13a (Septuagint BLB)	Deuteronomy 6:13a (Septuagint Elpenor)
κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις	κύριον τὸν θεόν σου φοβηθήσῃ καὶ αὐτῷ λατρεύσεις	Κύριον τὸν Θεόν σου φοβηθήσῃ καὶ αὐτῷ μόνῳ λατρεύσεις
Matthew 4:10b (NET)	Deuteronomy 6:13a (NETS)	Deuteronomy 6:13a (English Elpenor)
You are to worship the Lord your God and serve only him.	The Lord your God you shall fear, and him you shall serve	Thou shalt fear the Lord thy God, and him only shalt thou serve

It didn’t sit quite right with me that Jesus changed fear (φοβηθήσῃ, a form of φοβέω) to worship (προσκυνήσεις, a form of προσκυνέω) in a quotation simply because Satan had said, throw yourself to the ground and worship (προσκυνήσῃς, another form of προσκυνέω) me. So I searched προσκυνήσεις in the Septuagint.

Masoretic Text		Septuagint
Exodus 20:5 (Tanakh)	Exodus 20:5 (NET)	Exodus 20:5 (NETS)	Exodus 20:5 (Elpenor English)
thou shalt not bow down unto them, nor serve them; for I HaShem thy G-d am a jealous G-d, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;	You shall not bow down to them or serve them, for I, the Lord, your God, am a jealous God, responding to the transgression of fathers by dealing with children to the third and fourth generations of those who reject me,	You shall not do obeisance (προσκυνήσεις) to them, nor are you to serve them, for I am the Lord your God, a jealous god, repaying sins of fathers upon children up to the third and fourth generation to those who hate me,	Thou shalt not bow down (προσκυνήσεις) to them, nor serve them; for I am the Lord thy God, a jealous God, recompensing the sins of the fathers upon the children, to the third and fourth generation to them that hate me,
Exodus 23:24 (Tanakh)	Exodus 23:24 (NET)	Exodus 23:24 (NETS)	Exodus 23:24 (English Elpenor)
Thou shalt not bow down to their gods, nor serve them, nor do after their doings; but thou shalt utterly overthrow them, and break in pieces their pillars.	“You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones to pieces.	You shall not do obeisance (προσκυνήσεις) to their gods nor serve them. You shall not act according to their practices, but with demolition shall demolish and by smashing shall smash their steles.	Thou shalt not worship (προσκυνήσεις) their gods, nor serve them: thou shalt not do according to their works, but shalt utterly destroy them, and break to pieces their pillars.
Deuteronomy 5:9 (Tanakh) Table	Deuteronomy 5:9 (NET)	Deuteronomy 5:9 (NETS) Table	Deuteronomy 5:9 (English Elpenor)
Thou shalt not bow down unto them, nor serve them; for I HaShem thy G-d am a jealous G-d, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,	You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me,	You shall not do obeisance (προσκυνήσεις) to them, nor are you to serve them, because I am the Lord your God, a jealous god, repaying the sins of fathers upon children to the third and fourth generation to those who hate me,	Thou shalt not bow down (προσκυνήσεις) to them, nor shalt thou serve them; for I am the Lord thy God, a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation to them that hate me,
Deuteronomy 26:10 (Tanakh)	Deuteronomy 26:10 (NET)	Deuteronomy 26:10 (NETS)	Deuteronomy 26:10 (English Elpenor)
And now, behold, I have brought the first of the fruit of the land, which Thou, O HaShem, hast given me.’ And thou shalt set it down before HaShem thy G-d, and worship before HaShem thy G-d.	So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him.	And now look, I have brought the first fruit of the produce of the land that you, O Lord, have given me, a land flowing with milk and honey.” And you shall leave them before the Lord your God and do obeisance (προσκυνήσεις) before the Lord your God.	And now, behold, I have brought the first of the fruits of the land, which thou gavest me, O Lord, a land flowing with milk and honey: and thou shalt leave it before the Lord thy God, and thou shalt worship (προσκυνήσεις) before the Lord thy God;
Psalm 81:9 (Tanakh)	Psalm 81:9 (NET)	Psalm 80:10 (NETS)	Psalm 80:10 (English Elpenor)
There shall no strange god be in thee; neither shalt thou worship any strange god.	There must be no other god among you. You must not worship a foreign god.	There shall be no recent god among you, nor shall you do obeisance (προσκυνήσεις) to a foreign god.	there shall be no new god in thee; neither shalt thou worship (προσκυνήσεις) a strange god.

Alluding to this synopsis of the law He had given Israel to protect them from Satan’s laws and religions, Jesus assured Satan with his own word that He would not submit to deceit as so many of his people had done.

A table comparing the Greek of Jesus’ quotation from Genesis in the NET with that of the Septuagint follows.

Mark 10:7, 8a (NET Parallel Greek)	Genesis 2:24 (Septuagint BLB)	Genesis 2:24 (Septuagint Elpenor)
ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν	ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῗκα αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν	ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν
Mark 10:7, 8a (NET)	Genesis 2:24 (NETS)	Genesis 2:24 (English Elpenor)
For this reason a man will leave his father and mother, and the two will become one flesh.	Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh.	Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.

A table comparing the Greek of Jesus’ quotation from Genesis in the Stephanus Textus Receptus with that of the Septuagint follows.

Mark 10:7, 8a (Stephanus Textus Receptus)	Genesis 2:24 (Septuagint BLB)	Genesis 2:24 (Septuagint Elpenor)
ενεκεν τουτου καταλειψει ανθρωπος τον πατερα αυτου και την μητερα και προσκολληθησεται προς την γυναικα αυτου και εσονται οι δυο εις σαρκα μιαν	ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῗκα αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν	ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν
Mark 10:7, 8a (KJV)	Genesis 2:24 (NETS)	Genesis 2:24 (English Elpenor)
For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh:	Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh.	Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.

Tables comparing Deuteronomy 6:13; Exodus 20:5; 23:24; Deuteronomy 26:10; Psalm 81:9 and Genesis 2:24 in the Tanakh, KJV and NET, and tables comparing Deuteronomy 6:13; Exodus 20:5; 23:24; Deuteronomy 26:10; Psalm 81:9 (80:10) and Genesis 2:24 in the Septuagint (BLB and Elpenor) follow. Then tables comparing Romans 1:27; Matthew 4:9, 10; 6:24 and Mark 10:6, 7 in the NET and KJV follow those.

Deuteronomy 6:13 (Tanakh)	Deuteronomy 6:13 (KJV)	Deuteronomy 6:13 (NET)
Thou shalt fear HaShem thy G-d; and Him shalt thou serve, and by His name shalt thou swear.	Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.	You must revere the Lord your God, serve him, and take oaths using only his name.

Deuteronomy 6:13 (Septuagint BLB)	Deuteronomy 6:13 (Septuagint Elpenor)
κύριον τὸν θεόν σου φοβηθήσῃ καὶ αὐτῷ λατρεύσεις καὶ πρὸς αὐτὸν κολληθήσῃ καὶ τῷ ὀνόματι αὐτοῦ ὀμῇ	Κύριον τὸν Θεόν σου φοβηθήσῃ καὶ αὐτῷ μόνῳ λατρεύσεις καὶ πρὸς αὐτὸν κολληθήσῃ καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ὀμῇ
Deuteronomy 6:13 (NETS)	Deuteronomy 6:13 (English Elpenor)
The Lord your God you shall fear, and him you shall serve, and to him you shall cling, and by his name you shall swear.	Thou shalt fear the Lord thy God, and him only shalt thou serve; and thou shalt cleave to him, and by his name thou shalt swear.

Exodus 20:5 (Tanakh)	Exodus 20:5 (KJV)	Exodus 20:5 (NET)
thou shalt not bow down unto them, nor serve them; for I HaShem thy G-d am a jealous G-d, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;	Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;	You shall not bow down to them or serve them, for I, the Lord, your God, am a jealous God, responding to the transgression of fathers by dealing with children to the third and fourth generations of those who reject me,

Exodus 20:5 (Septuagint BLB)	Exodus 20:5 (Septuagint Elpenor)
οὐ προσκυνήσεις αὐτοῗς οὐδὲ μὴ λατρεύσῃς αὐτοῗς ἐγὼ γάρ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῗς μισοῦσίν με	οὐ προσκυνήσεις αὐτοῖς, οὐδὲ μὴ λατρεύσεις αὐτοῖς· ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου, Θεὸς ζηλωτής, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα, ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσί με
Exodus 20:5 (NETS)	Exodus 20:5 (English Elpenor)
You shall not do obeisance to them, nor are you to serve them, for I am the Lord your God, a jealous god, repaying sins of fathers upon children up to the third and fourth generation to those who hate me,	Thou shalt not bow down to them, nor serve them; for I am the Lord thy God, a jealous God, recompensing the sins of the fathers upon the children, to the third and fourth generation to them that hate me,

Exodus 23:24 (Tanakh)	Exodus 23:24 (KJV)	Exodus 23:24 (NET)
Thou shalt not bow down to their gods, nor serve them, nor do after their doings; but thou shalt utterly overthrow them, and break in pieces their pillars.	Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.	“You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones to pieces.

Exodus 23:24 (Septuagint BLB)	Exodus 23:24 (Septuagint Elpenor)
οὐ προσκυνήσεις τοῗς θεοῗς αὐτῶν οὐδὲ μὴ λατρεύσῃς αὐτοῗς οὐ ποιήσεις κατὰ τὰ ἔργα αὐτῶν ἀλλὰ καθαιρέσει καθελεῗς καὶ συντρίβων συντρίψεις τὰς στήλας αὐτῶν	οὐ προσκυνήσεις τοῖς θεοῖς αὐτῶν, οὐ δὲ μὴ λατρεύσῃς αὐτοῖς· οὐ ποιήσεις κατὰ τὰ ἔργα αὐτῶν, ἀλλὰ καθαιρέσει καθελεῖς καὶ συντρίβων συντρίψεις τὰς στήλας αὐτῶν
Exodus 23:24 (NETS)	Exodus 23:24 (English Elpenor)
You shall not do obeisance to their gods nor serve them. You shall not act according to their practices, but with demolition shall demolish and by smashing shall smash their steles.	Thou shalt not worship their gods, nor serve them: thou shalt not do according to their works, but shalt utterly destroy them, and break to pieces their pillars.

Deuteronomy 26:10 (Tanakh)	Deuteronomy 26:10 (KJV)	Deuteronomy 26:10 (NET)
And now, behold, I have brought the first of the fruit of the land, which Thou, O HaShem, hast given me.’ And thou shalt set it down before HaShem thy G-d, and worship before HaShem thy G-d.	And now, behold, I have brought the firstfruits of the land, which thou, O LORD, hast given me. And thou shalt set it before the LORD thy God, and worship before the LORD thy God:	So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him.

Deuteronomy 26:10 (Septuagint BLB)	Deuteronomy 26:10 (Septuagint Elpenor)
καὶ νῦν ἰδοὺ ἐνήνοχα τὴν ἀπαρχὴν τῶν γενημάτων τῆς γῆς ἧς ἔδωκάς μοι κύριε γῆν ῥέουσαν γάλα καὶ μέλι καὶ ἀφήσεις αὐτὰ ἀπέναντι κυρίου τοῦ θεοῦ σου καὶ προσκυνήσεις ἐκεῗ ἔναντι κυρίου τοῦ θεοῦ σου	καὶ νῦν ἰδοὺ ἐνήνοχα τὴν ἀπαρχὴν τῶν γενημάτων τῆς γῆς, ἧς ἔδωκάς μοι, Κύριε, γῆν ρέουσαν γάλα καὶ μέλι. καὶ ἀφήσεις αὐτὰ ἀπέναντι Κυρίου τοῦ Θεοῦ σου καὶ προσκυνήσεις ἔναντι Κυρίου τοῦ Θεοῦ σου
Deuteronomy 26:10 (NETS)	Deuteronomy 26:10 (English Elpenor)
And now look, I have brought the first fruit of the produce of the land that you, O Lord, have given me, a land flowing with milk and honey.” And you shall leave them before the Lord your God and do obeisance before the Lord your God.	And now, behold, I have brought the first of the fruits of the land, which thou gavest me, O Lord, a land flowing with milk and honey: and thou shalt leave it before the Lord thy God, and thou shalt worship before the Lord thy God;

Psalm 81:9 (Tanakh)	Psalm 81:9 (KJV)	Psalm 81:9 (NET)
There shall no strange god be in thee; neither shalt thou worship any strange god.	There shall no strange god be in thee; neither shalt thou worship any strange god.	There must be no other god among you. You must not worship a foreign god.

Psalm 81:9 (Septuagint BLB)	Psalm 80:10 (Septuagint Elpenor)
οὐκ ἔσται ἐν σοὶ θεὸς πρόσφατος οὐδὲ προσκυνήσεις θεῷ ἀλλοτρίῳ	οὐκ ἔσται ἐν σοὶ Θεὸς πρόσφατος, οὐδὲ προσκυνήσεις Θεῷ ἀλλοτρίῳ
Psalm 80:10 (NETS)	Psalm 80:10 (English Elpenor)
There shall be no recent god among you, nor shall you do obeisance to a foreign god.	there shall be no new god in thee; neither shalt thou worship a strange god.

Genesis 2:24 (Tanakh)	Genesis 2:24 (KJV)	Genesis 2:24 (NET)
Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.	Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.	That is why a man leaves his father and mother and unites with his wife, and they become one family.

Genesis 2:24 (Septuagint BLB)	Genesis 2:24 (Septuagint Elpenor)
ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῗκα αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν	ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν
Genesis 2:24 (NETS)	Genesis 2:24 (English Elpenor)
Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh.	Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.

Romans 1:27 (NET)	Romans 1:27 (KJV)
and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another. Men committed shameless acts with men and received in themselves the due penalty for their error.	And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες	ομοιως τε και οι αρρενες αφεντες την φυσικην χρησιν της θηλειας εξεκαυθησαν εν τη ορεξει αυτων εις αλληλους αρσενες εν αρσεσιν την ασχημοσυνην κατεργαζομενοι και την αντιμισθιαν ην εδει της πλανης αυτων εν εαυτοις απολαμβανοντες	ομοιως τε και οι αρρενες αφεντες την φυσικην χρησιν της θηλειας εξεκαυθησαν εν τη ορεξει αυτων εις αλληλους αρσενες εν αρσεσιν την ασχημοσυνην κατεργαζομενοι και την αντιμισθιαν ην εδει της πλανης αυτων εν εαυτοις απολαμβανοντες

Matthew 4:9, 10 (NET)	Matthew 4:9, 10 (KJV)
And he said to him, “I will give you all these things if you throw yourself to the ground and worship me.”	And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶπεν αὐτῷ· ταῦτα σοι πάντα δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι	και λεγει αυτω ταυτα παντα σοι δωσω εαν πεσων προσκυνησης μοι	και λεγει αυτω ταυτα παντα σοι δωσω εαν πεσων προσκυνησης μοι

Then Jesus said to him, “Go away, Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’”

Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐτῷ ὁ Ἰησοῦς· ὕπαγε, σατανᾶ· γέγραπται γάρ· κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις	τοτε λεγει αυτω ο ιησους υπαγε σατανα γεγραπται γαρ κυριον τον θεον σου προσκυνησεις και αυτω μονω λατρευσεις	τοτε λεγει αυτω ο ιησους υπαγε οπισω μου σατανα γεγραπται γαρ κυριον τον θεον σου προσκυνησεις και αυτω μονω λατρευσεις

Matthew 6:24 (NET)	Matthew 6:24 (KJV)
“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.	No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ	ουδεις δυναται δυσι κυριοις δουλευειν η γαρ τον ενα μισησει και τον ετερον αγαπησει η ενος ανθεξεται και του ετερου καταφρονησει ου δυνασθε θεω δουλευειν και μαμμωνα	ουδεις δυναται δυσιν κυριοις δουλευειν η γαρ τον ενα μισησει και τον ετερον αγαπησει η ενος ανθεξεται και του ετερου καταφρονησει ου δυνασθε θεω δουλευειν και μαμωνα

Mark 10:6, 7 (NET)	Mark 10:6, 7 (KJV)
But from the beginning of creation he made them male and female.	But from the beginning of the creation God made them male and female.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν \|αὐτούς\|	απο δε αρχης κτισεως αρσεν και θηλυ εποιησεν αυτους ο θεος	απο δε αρχης κτισεως αρσεν και θηλυ εποιησεν αυτους ο θεος

For this reason a man will leave his father and mother,

For this cause shall a man leave his father and mother, and cleave to his wife;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα	ενεκεν τουτου καταλειψει ανθρωπος τον πατερα αυτου και την μητερα και προσκολληθησεται προς την γυναικα αυτου	ενεκεν τουτου καταλειψει ανθρωπος τον πατερα αυτου και την μητερα και προσκολληθησεται προς την γυναικα αυτου

Romans, Part 5

Back to Romans, Part 6

Back to Romans, Part 7

Back to Romans, Part 24

Back to Adultery in the Law, Part 2

Back to David’s Forgiveness, Part 13

Back to Fear – Exodus, Part 1

Back to Torture, Part 4

Back to My Reasons and My Reason, Part 6

Back to Fear – Deuteronomy, Part 3

Back to Fear – Deuteronomy, Part 9

Back to Fear – Deuteronomy, Part 12

Back to The Two Covenants

Back to Father, Son and Holy Spirit – Part 1

Back to A Monotonous Cycle Revisited, Part 1

Back to Romans, Part 48

Back to Sexual Immorality Revisited, Part 2

Back to To Make Holy, Part 4

Back to Fear – Deuteronomy, Part 16

Back to Westworld, Part 1

Back to The Day of the Lord, Part 1

Back to Father, Son and Holy Spirit, Part 8

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Matthew 8:23-34

¹ Romans 1:24 (NET) Table

² Romans 1:23 (NET)

³ The NET parallel Greek text and NA²⁸ had ἄρσενες here, where the Stephanus Textus Receptus and Byzantine Majority Text had αρρενες.

⁴ Romans 1:26a (NET)

⁵ 1 Thessalonians 4:4, 5 (NET)

⁶ The NET parallel Greek text and NA²⁸ had εἶπεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had λεγει (KJV: saith).

⁷ The Byzantine Majority Text had οπισω μου (“behind me”) here. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

⁸ Matthew 6:24 (NET) The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had μαμωνᾷ here, where the Stephanus Textus Receptus had μαμμωνα (KJV: mammon).

⁹ Luke 10:40 (NET)

¹⁰ Matthew 4:11 (NET)

¹¹ Romans 1:9 (NET)

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

¹³ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ (KJV: and cleave to his wife) here. The NET parallel Greek text did not.

¹⁴ Romans 1:25 (NET)

¹⁵ Romans 1:26 (NET)

¹⁶ Romans 1:27 (NET) ἄρσενες ἐν ἄρσεσιν (literally, “men in men”)

¹⁷ See the dialogue between Right and Wrong Logic from Clouds, translated by Moses Hadas, from The Complete Plays of Aristophanes, Bantam Book 1962, pp. 130, 131 In response to Wrong Logic’s argument that the gods did it, Right Logic replied: But what if your backside’s singed and rammed with the adulterer’s rod? How will your argument then prevail to void the stretching of your bum? Wrong Logic answered: And what’s the harm of a bottom stretched? Tell me even one. Wrong Logic proceeded to persuade Right Logic that the societal advantages of being a catamite to established men far outweighed the inconvenience of a sprung bum.

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Romans 1:25

The Day of the Lord, Part 1

Fear – Deuteronomy, Part 16

To Make Holy, Part 7

Romans, Part 91

Romans, Part 4