Exploration, Part 1

Love is punishment. That’s the lesson I learned quite well from my elders. As I grew I began to recognize that they were consoling one another and exhorting one another not to compromise with the world around them, a psychological world that was preaching a different gospel. It’s difficult to believe that I never heard 1 Corinthians 13 as a child, but I don’t recall it. I know Paul’s distinction shocked me as an adult (1 Corinthians 4:21 ESV [Table]).

What do you wish? Shall I come to you with a rod, or with love (ἐν ἀγάπῃ) in a spirit of gentleness?

Though I realized that he probably used the phrase ἐν ράβδῳ, with a rod, hyperbolically for stern or even harsh words, I wouldn’t have distinguished those from love, because love is punishment (though I probably thought that love was a feeling that provoked one to punish the objects of one’s love).

In the introduction to these exploratory essays I simply declared “Don’t compromise with the world” a vague and open-ended application, difficult both to obey or to defend against the virtually unlimited latitude those who police such things could assume. Here, I’ll offer an example:

In my grandmother’s day, no decent Christian woman would wear lipstick. In my mother’s day, young stay-at-home housewives and mothers put on lipstick, sitting in the pew in church. In my day, young stay-at-home housewives and mothers were trained by professional make-up artists at church women’s groups how to apply their “warpaint” more effectively, because they competed deliberately and directly with their husbands’ female coworkers and secretaries.

I have no idea what goes on now. I no longer attend an upwardly mobile middle class American church. And I don’t write this to criticize three generations of women I have loved. All of us need more grace than the faith that God will punish us for our sins eventually, and more timely and pertinent direction than “Don’t compromise with the world.”

Paul wrote, what seems at first blush to be, about circumcision, a very specific compromise with the religious world of old covenant Judaism. I want to begin first with the laws of circumcision to highlight this jarring discontinuity between old and new covenants.

Masoretic Text

Septuagint

Genesis 17:9-14 (Tanakh)

Genesis 17:9-14 (NET)

Genesis 17:9-14 (NETS)

Genesis 17:9-14 (Elpenor English)

And G-d said unto Abraham: ‘And as for thee, thou shalt keep My covenant, thou, and thy seed after thee throughout their generations.

Then God said to Abraham, “As for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations.

And God said to Abraam, “Now as for you, you shall keep my covenant, you and your offspring after you throughout their generations.

And God said to Abraam, Thou also shalt fully keep my covenant, thou and thy seed after thee for their generations.

This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.

This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised.

And this is the covenant, which you shall keep, between me and you and between your offspring after you throughout their generations: Every male of yours shall be circumcised,

And this [is] the covenant which thou shalt fully keep between me and you, and between thy seed after thee for their generations; every male of you shall be circumcised.

And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you.

You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you.

And you shall be circumcised in the flesh of your foreskins, and it shall exist as a covenant sign between me and you.

And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between me and you.

And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.

Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

And a youngster of eight days shall be circumcised among you—every male—throughout your generations, the homebred of your household and the one bought with money from any son of a foreigner, who is not of your offspring.

And the child of eight days [old] shall be circumcised by you, every male throughout your generations, and [the servant] born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed.

He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant.

They must indeed be circumcised, whether born in your house or bought with money. The sign of my covenant will be visible in your flesh as a permanent reminder.

The homebred of your household and the one bought with money shall be circumcised with circumcision, and my covenant shall be on your flesh for an everlasting covenant.

He that is born in thy house, and he that is bought with money shall be surely circumcised, and my covenant shall be on your flesh for an everlasting covenant.

And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’

Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”

And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.”

And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

Circumcision was a prerequisite for eating the Passover.

Masoretic Text

Septuagint

Exodus 12:43-49 (Tanakh)

Exodus 12:43-49 (NET)

Exodus 12:43-49 (NETS)

Exodus 12:43-49 (Elpenor English)

And HaShem said unto Moses and Aaron: ‘This is the ordinance of the passover: there shall no alien eat thereof;

The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may share in eating it.

Then the Lord said to Moyses and Aaron, saying: This is the law of the pascha. No alien shall eat of it.

And the Lord said to Moses and Aaron, This is the law of the passover: no stranger shall eat of it.

but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.

But everyone’s servant who is bought for money, after you have circumcised him, may eat it.

And any domestic of anyone or purchased slave you shall circumcise him, and then he shall eat of it.

And every slave or servant bought with money– him thou shalt circumcise, and then shall he eat of it.

A sojourner and a hired servant shall not eat thereof.

A foreigner and a hired worker must not eat it.

A resident alien or hired person shall not eat of it.

A sojourner or hireling shall not eat of it.

In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.

It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

In one house it shall be eaten; you shall not take any meat outside of the house, and you shall not break a bone of it.

In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break.

All the congregation of Israel shall keep it.

The whole community of Israel must observe it.

The entire congregation of the sons of Israel shall do this.

All the congregation of the children of Israel shall keep it.

And when a stranger shall sojourn with thee, and will keep the passover to HaShem, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.

“When a resident foreigner lives with you and wants to observe the Passover to the Lord, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land—but no uncircumcised person may eat of it.

But if any guest should draw near to you to keep the pascha to the Lord, you shall circumcise every male of his, and then he shall draw near to keep it, and he shall be like a native of the land. No uncircumcised person shall eat of it.

And if any proselyte shall come to you to keep the passover to the Lord, thou shalt circumcise every male of him, and then shall he approach to sacrifice it, and he shall be even as the original inhabitant of the land; no uncircumcised person shall eat of it.

One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’

The same law will apply to the person who is native-born and to the resident foreigner who lives among you.”

There shall be one law for the local inhabitant and for the guest among you who has drawn near.

There shall be one law to the native, and to the proselyte coming among you.

Even a woman’s purification ritual after childbirth was synchronized to accommodate her son’s circumcision.

Masoretic Text

Septuagint

Leviticus 12:1-4 (Tanakh)

Leviticus 12:1-4 (NET)

Leviticus 12:1-4 (NETS)

Leviticus 12:1-4 (Elpenor English)

And HaShem spoke unto Moses, saying:

The Lord spoke to Moses:

And the Lord spoke to Moyses, saying:

And the Lord spoke to Moses, saying,

Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.

“Tell the Israelites, ‘When a woman produces offspring and bears a male child, she will be unclean seven days, as she is unclean during the days of her menstruation.

Speak to the sons of Israel, and you shall say to them: Any woman, if she is fertilized and bears a male child, shall also be unclean seven days, as at the days of the separation of her period, she shall be unclean.

Speak to the children of Israel, and thou shalt say to them, Whatsoever woman shall have conceived and born a male child shall be unclean seven days, she shall be unclean according to the days of separation for her monthly courses.

And in the eighth day the flesh of his foreskin shall be circumcised [Table].

On the eighth day the flesh of his foreskin must be circumcised.

And on the eighth day she shall circumcise the flesh of his foreskin [Table].

And on the eighth day she shall circumcise the flesh of his foreskin.

And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.

Then she will remain thirty-three days in blood purity. She must not touch anything holy, and she must not enter the sanctuary until the days of her purification are fulfilled.

And thirty-three days shall she remain in her unclean blood; she shall not touch anything holy or come into the holy place until the days of her purification are completed.

And for thirty-three days she shall continue in her unclean blood; she shall touch nothing holy, and shall not enter the sanctuary, until the days of her purification be fulfilled.

With that as background, I’ll turn to the new covenant, one of the things our beloved brother Paul also wrote to you according to the wisdom given him1that are hard to understand2 (Galatians 5:1-5 ESV).

For freedom Christ3 has set us free; stand firm therefore, and do not submit again to a yoke of slavery.
Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

The Greek word translated freedom in the phrase For freedom was ἐλευθερίᾳ, a form of ἐλευθερία in the dative case. A translator’s note (1) in the NET reads:

Translating the dative [Τῇ ἐλευθερίᾳ] as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

So, brothers, we are not children of the slave but of the free woman.4 The slave (παιδίσκης, a form of παιδίσκη) and the free woman (τῆς ἐλευθέρας, a form of ἐλεύθερος) were Hagar and Sarah, understood allegorically as the old covenant and the new respectively (Galatians 4:21-26 ESV).

Tell me, you who desire to be under the law, do you not listen to the law? For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children [Table]. But the Jerusalem above is free (ἐλευθέρα, another form of ἐλεύθερος), and she is our5 mother.

Jesus had referred to this same allegory, except that from his lips it sounds less like an allegory and more like the truth; truth which explains why He called Hagar back (Genesis 16) to endure Sarai’s harsh treatment, only to be sent away with her son Ishmael at the appropriate time (Genesis 21), in order that the story Moses recorded in the Torah could be read by Paul in the Spirit, understood allegorically (ἀλληγορούμενα, a participle of ἀλληγορέω) and explained to the Galatians to accomplish the Lord’s intended purpose (John 8:31b-36 ESV):

“If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” [Table]
Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free (ἐλευθερώσῃ, a form of ἐλευθερόω), you will be free (ἐλεύθεροι, another form of ἐλεύθερος) indeed.”

It’s probably a good idea to pause and reflect on what has been gained here regarding the freedom of which Paul wrote: He likened it to being born of a free woman, Sarah rather than Hagar. He interpreted these women allegorically as two covenants. Hagar represented the law, the old covenant and the present Jerusalem, which is in slavery with her children. Sarah represented the Jerusalem above (ἄνω), which is free: What is born of the flesh is flesh, Jesus said to Nicodemus, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above (ἄνωθεν).’6

Jesus offered more detail concerning the slavery of the present Jerusalem and her children: everyone who practices (ποιῶν, a form of ποιέω) sin is a slave to sin. The [free of sin] son remains forever. So if the [free of sin] Son sets you free (ἐλευθερώσῃ, a form of ἐλευθερόω) [of sin], you will be free (ἐλεύθεροι, another form of ἐλεύθερος) [of sin] indeed. And Paul wrote: For freedom Christ has set us free.7

Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom (ἐλευθερία).8

Christ has set us free, Paul continued in his letter to the Galatians according to the ESV translation. The word order in the critical text (NET parallel Greek and NA28) is: Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν; literally, “For freedom us Christ has set free.” The placement of ἡμᾶς adds an emphasis with a flavor nearer to “For our freedom Christ has set free.” But Paul and the Holy Spirit didn’t choose ἡμῶν in the genitive case. It’s not wrong to associate the accusative pronoun ἡμᾶς with the verb ἠλευθέρωσεν, as it is found in the received text (Stephanus Textus Receptus and Byzantine Majority Text), following χριστος and preceding ἠλευθέρωσεν; literally, “Christ us has set free.” 

The Greek verb translated has setfree was ἠλευθέρωσεν, another form of ἐλευθερόω. Paul described that freedom to which Christ in his Spirit has set us free elsewhere (Romans 8:2 ESV [Table]):

For the law of the Spirit of life has set you free (ἠλευθέρωσεν, another form of ἐλευθερόω) in Christ Jesus from the law of sin and death.

Paul continued in his letter to the Galatians: stand firm therefore. The ESV translators understood the verb στήκετε as a 2nd person plural imperative form of στήκω. It is a grammatically permissible way to understand στήκετε according to the Koine Greek Lexicon. It even makes some sense, if one assumes that Paul’s purpose was to supply those who were not standing firm with a Scriptural application to obey.

My argument is that Paul’s entire discourse in Galatians 5 calls that very assumption into question. There is another grammatically permissible way to understand στήκετε according to the Koine Greek Lexicon: as a 2nd person plural form of στήκω in the indicative mood. In other words, Paul stated a fact about those whom Christ has set free—“you stand firm”—further illustrating the nature of that freedom of which he wrote.

Paul continued: and do not submit again to a yoke of slavery. The Greek verb ἐνέχεσθε is an imperative form of ἐνέχω according to the Koine Greek Lexicon. But the ESV translation dosubmit sounds a bit too much like the active voice. Again, this makes some sense if one assumes that Paul’s purpose was to supply those who were submitting to a yoke of slavery with a Scriptural application to obey: do not submit again to a yoke of slavery. But ἐνέχεσθε is in the middle/passive voice: “subject yourselves to, load yourselves down with, hold yourselves in” or “entangle yourselves” or “involve yourselves in.”

I’ve begun to pay more attention to Greek word order as a way to grasp an author’s tone: καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε, “and not (or, cannot) again to a yoke of slavery entangle yourselves.” The phrase καὶ πάλιν means “again and again.” So, if I consider καὶ μὴ πάλιν as the phrase καὶ πάλιν split by the negative particle μὴ, I get, “you cannot again and again to a yoke of slavery entangle yourselves.” Why? Those whom Christ has set free for freedom stand firm and do not obey a yoke of slavery.

Paul chose the Greek word translated slaveryδουλείας, a form of δουλεία—elsewhere (Romans 8:15 ESV):

For you did not receive the spirit of slavery (δουλείας, a form of δουλεία) to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!”

And (Romans 8:20, 21 ESV):

For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope [Table] that the creation itself will be set free (ελευθερωθησεται, another form of ἐλευθερόω) from its bondage (δουλείας, a form of δουλεία) to corruption and obtain the freedom (ἐλευθερίαν, another form of ἐλευθερία) of the glory of the children of God.

Look: I, Paul, say to you, he continued, that if you accept circumcision, Christ will be of no advantage to you.9 The Greek words translated if you accept circumcision were ἐὰν περιτέμνησθε, a middle/passive form of the verb περιτέμνω. The translation you accept circumcision demonstrates how the ESV translators handled a middle/passive verb without any particular agenda. The Greek word translated advantage was ὠφελήσει, a form of ὠφελέω in the future tense.

Paul used another form of ὠφελέω elsewhere in a similar context (Romans 2:25 ESV).

For circumcision indeed is of value (ὠφελεῖ, another form of ὠφελέω in the present tense) if you obey the law, but if you break the law, your circumcision becomes uncircumcision.

In all my years in locker rooms growing up, I only saw one uncircumcised male. And I didn’t grow up in a Jewish neighborhood. My mother explained that circumcision was performed today for cleanliness. In other words, a young mother can keep her infant son’s penis clean without fondling it overmuch, peeling back his tiny foreskin. My circumcision has become uncircumcision. And I’m glad. It would be terrible if Christ were of no advantage to me forever.

I testify again to every man who accepts circumcision, Paul continued, that he is obligated to keep the whole law.10 Here the Greek word translated who accepts circumcision was περιτεμνομένῳ, a middle/passive participle of the verb περιτέμνω. Paul and the Holy Spirit are giving us a good primer on middle/passive verbs in Koine Greek.

Then Paul’s discourse turned a corner as it were. His main concern was not circumcision as an act in itself. The apostle was actually concerned with the more intimate and pervasive issues of how one believes and how one obeys (Galatians 5:4 ESV [Table]).

You are severed from Christ, you who would be justified by the law; you have fallen away from grace.

I shared this essay with a brother who objected to You are severed as a translation of κατηργήθητε, a passive form of καταργέω in the aorist tense. The Koine Greek Lexicon online lists three options for the passive voice: “to be released from, to be severed from, to be removed from.” But since he brought it up, I hear You are severed as present or perfect tense, yet I’m hard-pressed to come up with a better option that would be strictly aorist. And my brother softened some as he saw ἀπὸ (from) explicitly in the text.

We know that our old self was crucified with him, Paul wrote elsewhere, in order that the body of sin might be brought to nothing (καταργηθῇ, another passive form of καταργέω, “might be released, might be severed, might be removed”), so that we would no longer be enslaved (δουλεύειν, a form of δουλεύω) to sin.11 Do we then overthrow (καταργοῦμεν, another form of καταργέω in the active voice) the law by this faith? By no means! On the contrary, we uphold the law.12

For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void (κατήργηται, another middle/passive form of καταργέω).13 For a married woman is bound by law to her husband while he lives, but if her husband dies she is released (κατήργηται, another middle/passive form of καταργέω) from the law of marriage.14 But now we are released (κατηργήθημεν, another passive form of καταργέω) from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.15

Who are they who are severed (“released, removed”) from Christ16 and all that union with Christ entails? The circumcised? No, you who would be justified by the law: οἵτινες ἐν νόμῳ δικαιοῦσθε. The phrase would be justified is the ESV translation of δικαιοῦσθε, a middle/passive form of the verb δικαιόω. I’m tempted to strengthen the middle voice and forego the passive voice altogether here because of my own experience: “would justify yourselves.” But I must admit that would be justified is a clever word choice for δικαιοῦσθε, honoring the passive voice even as it highlights the self-righteousness of the action. So, our education in middle/passive verbs continues.

For by works of the law no human being will be justified (δικαιωθήσεται, another passive form of δικαιόω) in his sight, Paul wrote elsewhere, since through the law comes knowledge of sin.17 We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified (δικαιοῦται, another middle/passive form of δικαιόω) by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified (δικαιωθῶμεν, another passive form of δικαιόω) by faith in Christ and not by works of the law, because by works of the law no one will be justified (δικαιωθήσεται, another passive form of δικαιόω) [Table].18

In the clause you who would be justified by the law, Paul surely referred to the law delivered by God to Moses on Mount Sinai. But in Greek ἐν νόμῳ, translated by the law in the ESV, points clearly to more than the law. In Paul’s letters ἐν νόμῳ describes an alternative path to ἐν Χριστῷ; ἐν νόμῳ indicates a different way of doing righteousness from the righteousness of God ἐν Χριστῷ, that is, in Christ. [Y]ou have fallen away from grace, he wrote to any who would be justified by the law19 (Galatians 5:5 ESV).

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

The assumption that Paul’s intent was to write Scriptural applications, principles—let’s be clear—rules for obedience like some new covenant Moses, informs not only expository preaching but Bible translation as well.

Galatians 5:1

Old Covenant (ESV)

New Covenant

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

For freedom us Christ has set free; you stand firm, therefore you cannot again and again to a yoke of slavery entangle yourselves.

In the first example on the left, there is the grace of God in Jesus Christ—For freedom Christ has set us free—and two rules to obey—stand firm therefore, and do not submit again to a yoke of slavery. In the second example on the right, there is the grace of God in Jesus Christ—“For freedom us Christ has set free”—and two Gospel truths to believe, two better promises—“you stand firm” [e.g., in Christ (ἐν Χριστῷ)], “therefore you cannot again and again to a yoke of slavery entangle yourselves.” The NIV translation sounds closer to this in its translation of ἐνέχεσθε: It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.20 The verbatim translation on the right above, recast in better English, might read: “For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.”

Each of us must choose, I suppose, what translation sounds more like (Galatians 1:1-5 ESV):

Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—and all the brothers who are with me,
To the churches of Galatia:
Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father [Table], to whom be the glory forever and ever. Amen.

Here is a question intended to help one choose wisely:

Does my obedience demonstrate my goodness for my glory, or does my obedience demonstrate God’s goodness to me, working in and through me for his glory?

Here are two bonus hints from Paul, the apostle to the Gentiles (Romans 7:18 ESV; Galatians 2:19-21 NET).

For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out [Table].
For through the law I died to the law so that I may live to God. 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 (διὰ νόμου), then Christ died for nothing!

And finally here is one extra special bonus hint from Jesus the Christ (Mark 10:17, 18 ESV).

And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call me good? No one is good except God alone.

I’ll pick this up in another essay.

Tables comparing Genesis 17:9; 17:10; 17:11; 17:12; 17:13; 17:14; Exodus 12:43; 12:44; 12:45; 12:46; 12:47; 12:48; 12:49; Leviticus 12:1; 12:2 and 12:4 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 17:9; 17:10; 17:11; 17:12; 17:13; 17:14; Exodus 12:43; 12:44; 12:45; 12:46; 12:47; 12:48; 12:49; Leviticus 12:1; 12:2 and 12:4 in the Septuagint (BLB and Elpenor), and tables comparing Galatians 5:1 and 4:26 in the KJV and NET follow.

Genesis 17:9 (Tanakh)

Genesis 17:9 (KJV)

Genesis 17:9 (NET)

And G-d said unto Abraham: ‘And as for thee, thou shalt keep My covenant, thou, and thy seed after thee throughout their generations. And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. Then God said to Abraham, “As for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations.

Genesis 17:9 (BLB Septuagint)

Genesis 17:9 (Elpenor Septuagint)

καὶ εἶπεν ὁ θεὸς πρὸς Αβρααμ σὺ δὲ τὴν διαθήκην μου διατηρήσεις σὺ καὶ τὸ σπέρμα σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν καὶ εἶπεν ὁ Θεὸς πρὸς ῾Αβραάμ· σὺ δὲ τὴν διαθήκην μου διατηρήσεις, σὺ καὶ τὸ σπέρμα σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν

Genesis 17:9 (NETS)

Genesis 17:9 (Elpenor English)

And God said to Abraam, “Now as for you, you shall keep my covenant, you and your offspring after you throughout their generations. And God said to Abraam, Thou also shalt fully keep my covenant, thou and thy seed after thee for their generations.

Genesis 17:10 (Tanakh)

Genesis 17:10 (KJV)

Genesis 17:10 (NET)

This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised. This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised.

Genesis 17:10 (BLB Septuagint)

Genesis 17:10 (Elpenor Septuagint)

καὶ αὕτη ἡ διαθήκη ἣν διατηρήσεις ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν περιτμηθήσεται ὑμῶν πᾶν ἀρσενικόν καὶ αὕτη ἡ διαθήκη, ἣν διατηρήσεις, ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν· περιτμηθήσεται ὑμῶν πᾶν ἀρσενικόν

Genesis 17:10 (NETS)

Genesis 17:10 (Elpenor English)

And this is the covenant, which you shall keep, between me and you and between your offspring after you throughout their generations: Every male of yours shall be circumcised, And this [is] the covenant which thou shalt fully keep between me and you, and between thy seed after thee for their generations; every male of you shall be circumcised.

Genesis 17:11 (Tanakh)

Genesis 17:11 (KJV)

Genesis 17:11 (NET)

And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you.

Genesis 17:11 (BLB Septuagint)

Genesis 17:11 (Elpenor Septuagint)

καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν καὶ ἔσται ἐν σημείῳ διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν, καὶ ἔσται εἰς σημεῖον διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν

Genesis 17:11 (NETS)

Genesis 17:11 (Elpenor English)

And you shall be circumcised in the flesh of your foreskins, and it shall exist as a covenant sign between me and you. And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between me and you.

Genesis 17:12 (Tanakh)

Genesis 17:12 (KJV)

Genesis 17:12 (NET)

And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Genesis 17:12 (BLB Septuagint)

Genesis 17:12 (Elpenor Septuagint)

καὶ παιδίον ὀκτὼ ἡμερῶν περιτμηθήσεται ὑμῖν πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος ἀπὸ παντὸς υἱοῦ ἀλλοτρίου ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου καὶ παιδίον ὀκτὼ ἡμερῶν περιτμηθήσεται ὑμῖν, πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν, ὁ οἰκογενὴς καὶ ὁ ἀργυρώνητος, ἀπὸ παντὸς υἱοῦ ἀλλοτρίου, ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου

Genesis 17:12 (NETS)

Genesis 17:12 (Elpenor English)

And a youngster of eight days shall be circumcised among you—every male—throughout your generations, the homebred of your household and the one bought with money from any son of a foreigner, who is not of your offspring. And the child of eight days [old] shall be circumcised by you, every male throughout your generations, and [the servant] born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed.

Genesis 17:13 (Tanakh)

Genesis 17:13 (KJV)

Genesis 17:13 (NET)

He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. They must indeed be circumcised, whether born in your house or bought with money. The sign of my covenant will be visible in your flesh as a permanent reminder.

Genesis 17:13 (BLB Septuagint)

Genesis 17:13 (Elpenor Septuagint)

περιτομῇ περιτμηθήσεται ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν εἰς διαθήκην αἰώνιον περιτομῇ περιτμηθήσεται ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος, καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν εἰς διαθήκην αἰώνιον

Genesis 17:13 (NETS)

Genesis 17:13 (Elpenor English)

The homebred of your household and the one bought with money shall be circumcised with circumcision, and my covenant shall be on your flesh for an everlasting covenant. He that is born in thy house, and he that is bought with money shall be surely circumcised, and my covenant shall be on your flesh for an everlasting covenant.

Genesis 17:14 (Tanakh)

Genesis 17:14 (KJV)

Genesis 17:14 (NET)

And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’ And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”

Genesis 17:14 (BLB Septuagint)

Genesis 17:14 (Elpenor Septuagint)

καὶ ἀπερίτμητος ἄρσην ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς ὅτι τὴν διαθήκην μου διεσκέδασεν καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασε

Genesis 17:14 (NETS)

Genesis 17:14 (Elpenor English)

And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.” And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

Exodus 12:43 (Tanakh)

Exodus 12:43 (KJV)

Exodus 12:43 (NET)

And HaShem said unto Moses and Aaron: ‘This is the ordinance of the passover: there shall no alien eat thereof; And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof: The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may share in eating it.

Exodus 12:43 (BLB Septuagint)

Exodus 12:43 (Elpenor Septuagint)

εἶπεν δὲ κύριος πρὸς Μωυσῆν καὶ Ααρων λέγων οὗτος ὁ νόμος τοῦ πασχα πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ᾽ αὐτοῦ Εἶπε δὲ Κύριος πρὸς Μωυσῆν καὶ ᾿Ααρών· οὗτος ὁ νόμος τοῦ πάσχα· πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ᾿ αὐτοῦ

Exodus 12:43 (NETS)

Exodus 12:43 (Elpenor English)

Then the Lord said to Moyses and Aaron, saying: This is the law of the pascha. No alien shall eat of it. And the Lord said to Moses and Aaron, This is the law of the passover: no stranger shall eat of it.

Exodus 12:44 (Tanakh)

Exodus 12:44 (KJV)

Exodus 12:44 (NET)

but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. But every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. But everyone’s servant who is bought for money, after you have circumcised him, may eat it.

Exodus 12:44 (BLB Septuagint)

Exodus 12:44 (Elpenor Septuagint)

καὶ πᾶν οἰκέτην τινὸς ἢ ἀργυρώνητον περιτεμεῖς αὐτόν καὶ τότε φάγεται ἀπ᾽ αὐτοῦ καὶ πάντα οἰκέτην ἢ ἀργυρώνητον περιτεμεῖς αὐτόν, καὶ τότε φάγεται ἀπ᾿ αὐτοῦ

Exodus 12:44 (NETS)

Exodus 12:44 (Elpenor English)

And any domestic of anyone or purchased slave you shall circumcise him, and then he shall eat of it. And every slave or servant bought with money– him thou shalt circumcise, and then shall he eat of it.

Exodus 12:45 (Tanakh)

Exodus 12:45 (KJV)

Exodus 12:45 (NET)

A sojourner and a hired servant shall not eat thereof. A foreigner and an hired servant shall not eat thereof. A foreigner and a hired worker must not eat it.

Exodus 12:45 (BLB Septuagint)

Exodus 12:45 (Elpenor Septuagint)

πάροικος ἢ μισθωτὸς οὐκ ἔδεται ἀπ᾽ αὐτοῦ πάροικος ἢ μισθωτὸς οὐκ ἔδεται ἀπ᾿ αὐτοῦ

Exodus 12:45 (NETS)

Exodus 12:45 (Elpenor English)

A resident alien or hired person shall not eat of it. A sojourner or hireling shall not eat of it.

Exodus 12:46 (Tanakh)

Exodus 12:46 (KJV)

Exodus 12:46 (NET)

In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof. In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof. It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

Exodus 12:46 (BLB Septuagint)

Exodus 12:46 (Elpenor Septuagint)

ἐν οἰκίᾳ μιᾷ βρωθήσεται καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω καὶ ὀστοῦν οὐ συντρίψετε ἀπ᾽ αὐτοῦ ἐν οἰκίᾳ μιᾷ βρωθήσεται, καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω· καὶ ὀστοῦν οὐ συντρίψετε ἀπ᾿ αὐτοῦ

Exodus 12:46 (NETS)

Exodus 12:46 (Elpenor English)

In one house it shall be eaten; you shall not take any meat outside of the house, and you shall not break a bone of it. In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break.

Exodus 12:47 (Tanakh)

Exodus 12:47 (KJV)

Exodus 12:47 (NET)

All the congregation of Israel shall keep it. All the congregation of Israel shall keep it. The whole community of Israel must observe it.

Exodus 12:47 (BLB Septuagint)

Exodus 12:47 (Elpenor Septuagint)

πᾶσα συναγωγὴ υἱῶν Ισραηλ ποιήσει αὐτό πᾶσα συναγωγὴ υἱῶν ᾿Ισραὴλ ποιήσει αὐτό

Exodus 12:47 (NETS)

Exodus 12:47 (Elpenor English)

The entire congregation of the sons of Israel shall do this. All the congregation of the children of Israel shall keep it.

Exodus 12:48 (Tanakh)

Exodus 12:48 (KJV)

Exodus 12:48 (NET)

And when a stranger shall sojourn with thee, and will keep the passover to HaShem, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof. And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. “When a resident foreigner lives with you and wants to observe the Passover to the Lord, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land—but no uncircumcised person may eat of it.

Exodus 12:48 (BLB Septuagint)

Exodus 12:48 (Elpenor Septuagint)

ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος ποιῆσαι τὸ πασχα κυρίῳ περιτεμεῖς αὐτοῦ πᾶν ἀρσενικόν καὶ τότε προσελεύσεται ποιῆσαι αὐτὸ καὶ ἔσται ὥσπερ καὶ ὁ αὐτόχθων τῆς γῆς πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ᾽ αὐτοῦ ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος ποιῆσαι τὸ πάσχα Κυρίῳ, περιτεμεῖς αὐτοῦ πᾶν ἀρσενικόν, καὶ τότε προσελεύσεται ποιῆσαι αὐτὸ καὶ ἔσται ὥσπερ καὶ ὁ αὐτόχθων τῆς γῆς· πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ᾿ αὐτοῦ

Exodus 12:48 (NETS)

Exodus 12:48 (Elpenor English)

But if any guest should draw near to you to keep the pascha to the Lord, you shall circumcise every male of his, and then he shall draw near to keep it, and he shall be like a native of the land. No uncircumcised person shall eat of it. And if any proselyte shall come to you to keep the passover to the Lord, thou shalt circumcise every male of him, and then shall he approach to sacrifice it, and he shall be even as the original inhabitant of the land; no uncircumcised person shall eat of it.

Exodus 12:49 (Tanakh)

Exodus 12:49 (KJV)

Exodus 12:49 (NET)

One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’ One law shall be to him that is homeborn, and unto the stranger that sojourneth among you. The same law will apply to the person who is native-born and to the resident foreigner who lives among you.”

Exodus 12:49 (BLB Septuagint)

Exodus 12:49 (Elpenor Septuagint)

νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ ἐν ὑμῖν νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ ἐν ὑμῖν

Exodus 12:49 (NETS)

Exodus 12:49 (Elpenor English)

There shall be one law for the local inhabitant and for the guest among you who has drawn near. There shall be one law to the native, and to the proselyte coming among you.

Leviticus 12:1 (Tanakh)

Leviticus 12:1 (KJV)

Leviticus 12:1 (NET)

And HaShem spoke unto Moses, saying: And the LORD spake unto Moses, saying, The Lord spoke to Moses:

Leviticus 12:1 (BLB Septuagint)

Leviticus 12:1 (Elpenor Septuagint)

καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων ΚΑΙ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων

Leviticus 12:1 (NETS)

Leviticus 12:1 (Elpenor Engish)

And the Lord spoke to Moyses, saying: And the Lord spoke to Moses, saying,

Leviticus 12:2 (Tanakh)

Leviticus 12:2 (KJV)

Leviticus 12:2 (NET)

Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean. Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. “Tell the Israelites, ‘When a woman produces offspring and bears a male child, she will be unclean seven days, as she is unclean during the days of her menstruation.

Leviticus 12:2 (BLB Septuagint)

Leviticus 12:2 (Elpenor Septuagint)

λάλησον τοῖς υἱοῖς Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς γυνή ἥτις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς ἀκάθαρτος ἔσται λάλησον τοῖς υἱοῖς ᾿Ισραὴλ καὶ ἐρεῖς πρὸς αὐτούς· γυνή, ἥτις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν, καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας, κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς, ἀκάθαρτος ἔσται

Leviticus 12:2 (NETS)

Leviticus 12:2 (Elpenor Engish)

Speak to the sons of Israel, and you shall say to them: Any woman, if she is fertilized and bears a male child, shall also be unclean seven days, as at the days of the separation of her period, she shall be unclean. Speak to the children of Israel, and thou shalt say to them, Whatsoever woman shall have conceived and born a male child shall be unclean seven days, she shall be unclean according to the days of separation for her monthly courses.

Leviticus 12:4 (Tanakh)

Leviticus 12:4 (KJV)

Leviticus 12:4 (NET)

And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled. And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled. Then she will remain thirty-three days in blood purity. She must not touch anything holy, and she must not enter the sanctuary until the days of her purification are fulfilled.

Leviticus 12:4 (BLB Septuagint)

Leviticus 12:4 (Elpenor Septuagint)

καὶ τριάκοντα ἡμέρας καὶ τρεῖς καθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς παντὸς ἁγίου οὐχ ἅψεται καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται ἕως ἂν πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς καὶ τριάκοντα καὶ τρεῖς ἡμέρας καθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς, παντὸς ἁγίου οὐχ ἅψεται καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται, ἕως ἂν πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς

Leviticus 12:4 (NETS)

Leviticus 12:4 (Elpenor Engish)

And thirty-three days shall she remain in her unclean blood; she shall not touch anything holy or come into the holy place until the days of her purification are completed. And for thirty-three days she shall continue in her unclean blood; she shall touch nothing holy, and shall not enter the sanctuary, until the days of her purification be fulfilled.

Galatians 5:1 (NET)

Galatians 5:1 (KJV)

For freedom Christ has set us free. Stand firm, then, and do not be subject again to the yoke of slavery. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Galatians 5:1 (NET Parallel Greek)

Galatians 5:1 (Stephanus Textus Receptus)

Galatians 5:1 (Byzantine Majority Text)

Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε τη ελευθερια ουν η χριστος ημας ηλευθερωσεν στηκετε και μη παλιν ζυγω δουλειας ενεχεσθε τη ελευθερια ουν η χριστος ημας ηλευθερωσεν στηκετε και μη παλιν ζυγω δουλειας ενεχεσθε

Galatians 4:26 (NET)

Galatians 4:26 (KJV)

But the Jerusalem above is free, and she is our mother. But Jerusalem which is above is free, which is the mother of us all.

Galatians 4:26 (NET Parallel Greek)

Galatians 4:26 (Stephanus Textus Receptus)

Galatians 4:26 (Byzantine Majority Text)

ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ἡμῶν η δε ανω ιερουσαλημ ελευθερα εστιν ητις εστιν μητηρ παντων ημων η δε ανω ιερουσαλημ ελευθερα εστιν ητις εστιν μητηρ παντων ημων

1 2 Peter 3:15b (ESV)

2 2 Peter 3:16b (ESV) Table

3 The Stephanus Textus Receptus and Byzantine Majority Text had the relative pronoun η (KJV: wherewith) preceding Christ. The NET parallel Greek text and NA28 did not.

4 Galatians 4:31 (ESV)

6 John 3:6, 7 (NET)

7 Galatians 5:1 (ESV)

8 2 Corinthians 3:17 (ESV) Table

9 Galatians 5:2 (ESV)

10 Galatians 5:3 (ESV)

11 Romans 6:6 (ESV)

12 Romans 3:31 (ESV) Table

13 Romans 4:14 (ESV)

14 Romans 7:2 (ESV)

15 Romans 7:6 (ESV)

16 I’m thinking that You are severed from Christ, you who would be justified by the law (Galatians 5:4a ESV) is a fairly self-conscious bookend to And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people (Genesis 17:14a Tanakh).

17 Romans 3:20 (ESV)

18 Galatians 2:15, 16 (ESV)

19 Galatians 5:4b (ESV) Table

20 Galatians 5:1 (NIV)

Romans, Part 12

For circumcision has its value (ὠφελεῖ, a form of ὠφελέω) if you practice (πράσσῃς, a form of πράσσω) the law (νόμον, a form of νόμος), but if you break (παραβάτης) the law (νόμου, another form of νόμος), your circumcision has become uncircumcision.1  I began here in the last essay and went on to John 7 to contrast Jesus to his adversaries, even his mother and brothers, to try to refine my understanding of the difference between those who hear (ἀκροατής) and those who do (ποιητής) the law.  I want to do that some more in this essay after covering more of what Paul said in Romans 2:26-29 (NET).

Therefore if the uncircumcised man obeys the righteous requirements of the law, will not2 his uncircumcision be regarded as circumcision?  And will not the physically uncircumcised man who keeps the law judge you who, despite the written code and circumcision, transgress (παραβάτην, a form of παραβάτης) the law?  For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, but someone is a Jew who is one inwardly, and circumcision is of the heart by the Spirit and not by the written code. This person’s praise is not from people but from God.

Those who do (ποιητής) the law are like the Jew who is one inwardly, his circumcision is of the heart by the Spirit, his praise is from God.  The ὑποκριτής, the actor, needs a human audience.  Jesus said, Thus whenever you do charitable giving, do not blow a trumpet before you, as the hypocrites (ὑποκριταὶ, a form of ὑποκριτής) do in synagogues and on streets so that people will praise them.3  Whenever you pray,4 do not be5 like6 the hypocrites (ὑποκριταὶ, a form of ὑποκριτής), because they love to pray while standing in synagogues and on street corners so that people can see7 them.8  When you fast, do not look sullen like9 the hypocrites (ὑποκριταὶ, a form of ὑποκριτής), for they make their faces unattractive so that people will see them fasting.10

And this circumcision that is of the heart by the Spirit is so much more than doing it again with feeling.  Actors have deep feelings.  The Pharisees were passionate about wanting to kill Jesus, but were they passionate because they cared so deeply for God’s honor or because Jesus upstaged them?  It is a terrible thing to upstage an actor.

After his brothers had gone up to the feast, then Jesus himself also went up, not openly but11 in secret.12  Midway through the feast He began teaching in the temple courts.  Then13 the Jewish leaders were astonished and said, “How does this man know so much when he has never had formal instruction?”14  In other words, he wasn’t instructed by the Jewish leaders.  Jesus replied, My teaching (διδαχή) is not from me, but from the one who sent me.  If anyone wants (θέλῃ, a form of θέλω) to do (ποιεῖν, a form of ποιέω) God’s will (θέλημα), he will know (γνώσεται, a form of γινώσκω) about my teaching (διδαχῆς, another form of διδαχή), whether it is from God or whether I speak from my own authority.15

I’m going to say for the sake of argument that the above statement is true.  I should believe it.  I claim to believe Jesus.  It says that since his hearers did not know about his teaching, whether it was from God or whether He spoke from his own authority, Jesus was convinced that they did not want to do God’s will.  They were those who hear (ἀκροατής) the law by definition.  Their heart wasn’t in it, not by the Spirit but by the written code.  They were actors (ὑποκριταὶ, a form of ὑποκριτής), hypocrites.

But wanting to do God’s will is a fairly high prerequisite to knowing about his teaching.  It touches me deeply how faith helps me overcome that deficit.  I may not want to do God’s will—yet—but through the faith that Jesus’ teaching comes from God and is his will I can work backwards, as it were.  More to the point, He can work me backwards to the desire for God’s will.  As Paul wrote, continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire (θέλειν, another form of θέλω) and the effort – for the sake of his good pleasure – is God [Table].16

For some good reasons I’ve thought of hypocrisy as boasting about the law but not actually doing it.  I want to consider something else Paul wrote: Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh (e.g., get circumcised to make themselves righteous)!  For we are the circumcision, the ones who worship by the Spirit of God,17 exult in Christ Jesus, and do not rely on human credentials18  Then Paul described his past as Saul the hypocrite this way: If someone thinks he has good reasons to put confidence in human credentials, I have more:  I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews.  I lived according to the law as a Pharisee.  In my zeal for God I persecuted the church.  According to the righteousness stipulated in the law I was blameless [Table].19

As I considered that Paul had the audacity to write such a thing, and that the Holy Spirit had the audacity to put that writing in Holy Scripture, I had to amend my thoughts and feelings about hearers (ἀκροαταὶ, a form of ἀκροατής) and hypocrites (ὑποκριταὶ, a form of ὑποκριτής) relative to doers or poets (ποιηταὶ, a form of ποιητής).  The ἀκροαταὶ and the ὑποκριταὶ may not commit adultery, but the ποιηταὶ love their wives.  And I don’t mean that they have warm fuzzy feelings for their wives when their wives make them feel good.  I mean love (1 Corinthians 13:4-8a NET).

Love is patient, love is kind, it is not envious.  Love does not brag, it is not puffed up.  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.  Love never ends [Table].

The ἀκροαταὶ and the ὑποκριταὶ may not steal, but the ποιηταὶ love their neighbors as themselves.  The ἀκροαταὶ and the ὑποκριταὶ may not kill, but the ποιηταὶ love their enemies so that [they] may be like [their] 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.20  I have begun, but I have only begun to scratch the surface of what it means to be a ποιητής (poet, doer) of the law.

I performed one miracle and you are all amazed, Jesus said to the ἀκροαταὶ and the ὑποκριταὶ around Him.  However, because Moses21 gave you the practice of circumcision (not that it came from Moses,22 but from the forefathers), you circumcise a male child on the Sabbath.  But if a male child is circumcised on the Sabbath so that the law of Moses23 is not broken, why are you angry with me because I made a man completely well on the Sabbath?  Do not judge (κρίνετε, a form of κρίνω) according to external appearance, but judge24 (κρίνετε, a form of κρίνω) with proper (δικαίαν, a form of δίκαιος) judgment (κρίσιν, a form of κρίσις).25

So Jesus, speaking to hearers and actors rather than doers or poets of the law, said, Do not judge me (or by extension, God) according to external appearance, but judge me with proper (that is righteous) judgment.  Slowly, it seems, I learn that lesson.

 

Addendum: January 1, 2021
I was struck by the Greek word κατατομήν (a form of κατατομή), translated of those who mutilate the flesh (NET) and of the concision (KJV) as I worked through this again.  There is a very interesting answer to the question “What is the meaning of ‘katatomē’ in Philippians 3:2?” on the Biblical Hermeneutics Stack Exchange online.  But concision has me rethinking my rather glib explanation: those who “get circumcised to make themselves righteous.”

Is it the act itself done for this reason that Paul cautioned against rather than the men who do this act or recommend that one do this act for this reason?  Listen!  I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! (Galatians 5:2 NET)  It definitely has me thinking about how far reaching this warning could be, how many religious acts it may pertain to.  Therefore we must progress beyond the elementary instructions about Christ and move on to maturity, not laying this foundation again: repentance from dead works and faith in God… (Hebrews 6:1 NET)

Tables comparing Romans 2:26; Matthew 6:5; 6:16; John 7:10; 7:15, 16; Philippians 3:3 and John 7:21-24 in the NET and KJV follow.

Romans 2:26 (NET)

Romans 2:26 (KJV)

Therefore if the uncircumcised man obeys the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται εαν ουν η ακροβυστια τα δικαιωματα του νομου φυλασση ουχι η ακροβυστια αυτου εις περιτομην λογισθησεται εαν ουν η ακροβυστια τα δικαιωματα του νομου φυλασση ουχι η ακροβυστια αυτου εις περιτομην λογισθησεται

Matthew 6:5 (NET)

Matthew 6:5 (KJV)

“Whenever you pray, do not be like the hypocrites because they love to pray while standing in synagogues and on street corners so that people can see them.  Truly I say to you, they have their reward! And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men.  Verily I say unto you, They have their reward.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί, ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν και οταν προσευχη ουκ εση ωσπερ οι υποκριται οτι φιλουσιν εν ταις συναγωγαις και εν ταις γωνιαις των πλατειων εστωτες προσευχεσθαι οπως αν φανωσιν τοις ανθρωποις αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων και οταν προσευχη ουκ εση ωσπερ οι υποκριται οτι φιλουσιν εν ταις συναγωγαις και εν ταις γωνιαις των πλατειων εστωτες προσευχεσθαι οπως αν φανωσιν τοις ανθρωποις αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων

Matthew 6:16 (NET)

Matthew 6:16 (KJV)

“When you fast, do not look sullen like the hypocrites, for they make their faces unattractive so that people will see them fasting.  I tell you the truth, they have their reward! Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast.  Verily I say unto you, They have their reward.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν οταν δε νηστευητε μη γινεσθε ωσπερ οι υποκριται σκυθρωποι αφανιζουσιν γαρ τα προσωπα αυτων οπως φανωσιν τοις ανθρωποις νηστευοντες αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων οταν δε νηστευητε μη γινεσθε ωσπερ οι υποκριται σκυθρωποι αφανιζουσιν γαρ τα προσωπα αυτων οπως φανωσιν τοις ανθρωποις νηστευοντες αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων

John 7:10 (NET)

John 7:10 (KJV)

But when his brothers had gone up to the feast, then Jesus himself also went up, not openly but in secret. But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ εἰς τὴν ἑορτήν, τότε καὶ αὐτὸς ἀνέβη οὐ φανερῶς ἀλλὰ [ὡς] ἐν κρυπτῷ ως δε ανεβησαν οι αδελφοι αυτου τοτε και αυτος ανεβη εις την εορτην ου φανερως αλλ ως εν κρυπτω ως δε ανεβησαν οι αδελφοι αυτου τοτε και αυτος ανεβη εις την εορτην ου φανερως αλλ ως εν κρυπτω

John 7:15, 16 (NET)

John 7:15, 16 (KJV)

Then the Jewish leaders were astonished and said, “How does this man know so much when he has never had formal instruction?” And the Jews marvelled, saying, How knoweth this man letters, having never learned?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐθαύμαζον οὖν οἱ Ἰουδαῖοι λέγοντες· πῶς οὗτος γράμματα οἶδεν μὴ μεμαθηκώς και εθαυμαζον οι ιουδαιοι λεγοντες πως ουτος γραμματα οιδεν μη μεμαθηκως και εθαυμαζον οι ιουδαιοι λεγοντες πως ουτος γραμματα οιδεν μη μεμαθηκως
So Jesus replied, “My teaching is not from me, but from the one who sent me. Jesus answered them, and said, My doctrine is not mine, but his that sent me.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀπεκρίθη οὖν αὐτοῖς [ὁ] Ἰησοῦς καὶ εἶπεν· ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ ἀλλὰ τοῦ πέμψαντος με απεκριθη αυτοις ο ιησους και ειπεν η εμη διδαχη ουκ εστιν εμη αλλα του πεμψαντος με απεκριθη ουν αυτοις ο ιησους και ειπεν η εμη διδαχη ουκ εστιν εμη αλλα του πεμψαντος με

Philippians 3:3 (NET)

Philippians 3:3 (KJV)

For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely on human credentials For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, ημεις γαρ εσμεν η περιτομη οι πνευματι θεω λατρευοντες και καυχωμενοι εν χριστω ιησου και ουκ εν σαρκι πεποιθοτες ημεις γαρ εσμεν η περιτομη οι πνευματι θεου λατρευοντες και καυχωμενοι εν χριστω ιησου και ουκ εν σαρκι πεποιθοτες

John 7:21-24 (NET)

John 7:21-23 (KJV)

Jesus replied, “I performed one miracle and you are all amazed. Jesus answered and said unto them, I have done one work, and ye all marvel.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· ἓν ἔργον ἐποίησα καὶ πάντες θαυμάζετε απεκριθη ο ιησους και ειπεν αυτοις εν εργον εποιησα και παντες θαυμαζετε απεκριθη ιησους και ειπεν αυτοις εν εργον εποιησα και παντες θαυμαζετε
However, because Moses gave you the practice of circumcision (not that it came from Moses, but from the forefathers), you circumcise a male child on the Sabbath. Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

διὰ τοῦτο Μωϋσῆς δέδωκεν ὑμῖν τὴν περιτομήν (οὐχ ὅτι ἐκ τοῦ Μωϋσέως ἐστὶν ἀλλ᾿ ἐκ τῶν πατέρων), καὶ |ἐν| σαββάτῳ περιτέμνετε ἄνθρωπον δια τουτο μωσης δεδωκεν υμιν την περιτομην ουχ οτι εκ του μωσεως εστιν αλλ εκ των πατερων και εν σαββατω περιτεμνετε ανθρωπον δια τουτο μωσης δεδωκεν υμιν την περιτομην ουχ οτι εκ του μωσεως εστιν αλλ εκ των πατερων και εν σαββατω περιτεμνετε ανθρωπον
But if a male child is circumcised on the Sabbath so that the law of Moses is not broken, why are you angry with me because I made a man completely well on the Sabbath? If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἰ περιτομὴν λαμβάνει  ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωϋσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ ει περιτομην λαμβανει ανθρωπος εν σαββατω ινα μη λυθη ο νομος μωσεως εμοι χολατε οτι ολον ανθρωπον υγιη εποιησα εν σαββατω ει περιτομην λαμβανει ανθρωπος εν σαββατω ινα μη λυθη ο νομος μωσεως εμοι χολατε οτι ολον ανθρωπον υγιη εποιησα εν σαββατω
Do not judge according to external appearance, but judge with proper judgment.” Judge not according to the appearance, but judge righteous judgment.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

μὴ κρίνετε κατ᾿ ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνετε μη κρινετε κατ οψιν αλλα την δικαιαν κρισιν κρινατε μη κρινετε κατ οψιν αλλα την δικαιαν κρισιν κρινατε

1 Romans 2:25 (NET)

3 Matthew 6:2a (NET)

6 The NET parallel Greek text and NA28 had ὡς here, where the Stephanus Textus Receptus and Byzanitine Majority Text had ωσπερ (KJV: as).

7 The Stephanus Textus Receptus and Byzanitine Majority Text had αν (KJV: they may) preceding see (KJV: be seen).  The NET parallel Greek text and NA28 did not.

8 Matthew 6:5a (NET)

9 The NET parallel Greek text and NA28 had ὡς here, where the Stephanus Textus Receptus and Byzanitine Majority Text had ωσπερ (KJV: as).

10 Matthew 6:16a (NET)

12 John 7:10 (NET)

13 The NET parallel Greek text and NA28 had οὖν here, where the Stephanus Textus Receptus and Byzanitine Majority Text had και (KJV: And).

14 John 7:15 (NET)

15 John 7:16, 17 (NET)

16 Philippians 2:12b, 13 (NET)

18 Philippians 3:2, 3 (NET)

19 Philippians 3:4-6 (NET)

20 Matthew 5:45 (NET) Table

25 John 7:21-24 (NET)

Romans, Part 11

Paul continued to describe the difference between those who hear (ἀκροαταὶ, a form of ἀκροατής) and those who do (ποιηταὶ, a form of ποιητής) the law.  For circumcision has its value (ὠφελεῖ, a form of ὠφελέω) if you practice (πράσσῃς, a form of πράσσω) the law (νόμον, a form of νόμος), but if you break (παραβάτης) the law (νόμου, another form of νόμος), your circumcision has become uncircumcision.1  I wasn’t going to delve into circumcision here, but I can’t resist the first occurrence in John 7.  Perhaps an appreciation of Jesus’ frustration will do more to distinguish the ἀκροατής from the ποιητής of the law.

Jesus was staying in Galilee, avoiding Judea because the Jewish leaders wanted to kill him.2  This stemmed from an incident when He healed a man who had been disabled3 for thirty-eight4 years.5  So the Jewish leaders said to the man who had been healed, “It is the Sabbath, and6 you are not permitted to carry your7 mat.”  But8 he answered them, “The man who made me well said to me, ‘Pick up your mat and walk.’”  They asked9 him, “Who is the man who said to you, ‘Pick up your mat10 and walk’?”11  The healed man didn’t know who made him well.

Later Jesus found the man in the temple and said, Look, you have become well.  Don’t sin any more, lest anything worse happen to you.12  Sad to say I understand this man perfectly.  For thirty-eight years, fifty-two times each year, he kept the Sabbath by not standing up, picking up his mat or walking.  One Sabbath Jesus came up to him and said, Stand up!13  Pick up your mat and walk.14  For some reason, inexplicable except for the grace of God, the man believed this stranger and tried to stand up, pick up his mat and walk.  Immediately the man was healed, and he picked up his mat and started walking.15  When Jesus told him, Don’t sin any more, the healed man was conscience stricken that he had stood up, picked up his mat and walked on the Sabbath.  So he trotted back and informed the Jewish leaders that Jesus was the one who had made him well.16

Now because Jesus was doing these things on the Sabbath, the Jewish leaders began persecuting him.17

Before I get too carried away with the blindness of ancient Jewish leaders I’ll relate a fairly contemporary tale.  I was standing just inside the doorway with the Pastor of a small Bible church one Sunday before the evening service.  A car pulled up in the parking lot.  A visiting couple got out and made their way toward the door.  The Pastor opened the door and extended his hand to help the woman up the stair.  She refused his hand and stopped in the doorway.

“Before I come in here, I just want to know one thing,” she said belligerently.  “Did Jesus turn water into wine?”

I’d never experienced anything like this, but reasoned quickly that this was a Bible church, the woman wanted to make sure that we believed the fundamentals of the faith, including Jesus’ miracles.

“No,” the Pastor said.

I was stunned.  But that was nothing compared to my confusion when the woman smiled, took the Pastor’s hand and entered the church.  Later, when I got him alone, I asked, “How did you know that no was the right answer?”

Then it was his turn to be stunned that I would impugn his sincerity.  “Because it is the right answer,” he said defensively.  I argued fairly ineffectively for the distinction between Jesus and John the Baptist,18 but he was having none of it.  “Wine is a mocker, Strong drink is a brawler,”19 he quoted the Proverb.  Though he never pressed me on it, I got the message that because of this Proverb Jesus would not make, serve or encourage anyone to drink alcohol—no matter what the Bible seemed to be saying to me.

Obviously I have been blinder than this many times.  It’s not fair to judge the Pastor or the woman by this one idiosyncrasy, though I do think she was looking for a Pastor who would dance to her flute.  She obviously didn’t return.  I wonder at times why I stayed so long.  But the people there were nice to me.  Some said the church would close if I left.  The church closed sometime after I finally left.  I don’t really think there is any cause and effect there.

Remember the Sabbath day to set it apart as holy [Table].  For six days you may labor and do all your work [Table], but the seventh day is a Sabbath to the Lord your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates [Table].  For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy [Table].20

As far as the Jewish leaders were concerned no man of God would heal a disabled man on the Sabbath and tell him to Stand up!  Pick up your mat and walk.  Jesus told them, “My Father is working until now, and I too am working.”21  But that didn’t help at all.  For this reason the Jewish leaders were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.22

Frankly, the way I’ve presented the story so far puts the Jewish leaders on a lot firmer ground scripturally than my Pastor.  But if I bring in a similar story from Luke’s Gospel, the picture gets a bit more nuanced.  Jesus was teaching in a synagogue on the Sabbath.  A woman23 was there who had been disabled by a spirit for eighteen24 years.  She was bent over and could not straighten herself up completely.25  Jesus healed her (Luke 13:14-17 NET).

But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six26 days on which work should be done!  So come and be healed on those days,27 and not on the Sabbath day.”  Then28 the Lord answered him, “You hypocrites29 (ὑποκριταί, a form of ὑποκριτής)!  Does not each of you on the Sabbath untie his ox or his donkey from its stall, and lead it to water?”  Then shouldn’t this woman, a daughter of Abraham whom Satan bound for eighteen long years, be released from this imprisonment on the Sabbath day?”  When he said this all his adversaries were humiliated, but the entire crowd was rejoicing at all the wonderful things he was doing.

Humiliated Jewish leaders were not Jesus’ only adversaries.  While He was staying out of Judea because they wanted to kill him, as the beginning of the feast of Tabernacles approached, his brothers advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing.  For no one who seeks to make a reputation for himself does anything in secret.  If you are doing these things, show yourself to the world.”  (For not even his own brothers believed in him.)30

Mark’s Gospel account gives me the impression that it was Jesus’ persistence in healing on the Sabbath even after the Pharisees began plotting31 with the Herodians, as to how they could assassinate him32 over it that alarmed his mother and his brothers.  On one homecoming (probably to Peter’s house) they went out to restrain him, for they said, “He is out of his mind.”33  While the experts in the law who came down from Jerusalem said, “He is possessed by Beelzebul,” and, “By the ruler of demons he casts out demons.”34

This is the context for Jesus’ saying, “Who are my mother and35 my brothers?”  And looking at those who were sitting around him in a circle, he said, “Here are my mother and my brothers!  For whoever does the will of God is my brother and sister and mother.”36  It is also probably a better context to consider—Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me37than Jephthah’s sacrifice of his daughter.  Indeed, such a thing never even entered my mind!38 The Lord told Jeremiah.

 

Addendum: November 19, 2020
Tables comparing Proverbs 20:1 in the Tanakh, KJV and NET, and comparing Proverbs 20:1 in the Septuagint (BLB and Elpenor), and tables comparing John 5:5; 5:10-12; 5:8; 5:16, 17; Luke 13:11; 13:14, 15; Mark 3:6 and 3:33 in the NET and KJV follow.

Proverbs 20:1 (Tanakh)

Proverbs 20:1 (KJV)

Proverbs 20:1 (NET)

Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise. Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise. Wine is a mocker and strong drink is a brawler; whoever goes astray by them is not wise.

Proverbs 20:1 (Septuagint BLB)

Proverbs 20:1 (Septuagint Elpenor)

ἀκόλαστον οἶνος καὶ ὑβριστικὸν μέθη πᾶς δὲ συμμειγνύμενος αὐτῇ οὐκ ἔσται σοφός ΑΚΟΛΑΣΤΟΝ οἶνος καὶ ὑβριστικὸν μέθη, πᾶς δὲ ἄφρων τοιούτοις συμπλέκεται

Proverbs 20:1 (NETS)

Proverbs 20:1 (English Elpenor)

Wine is an intemperate thing, and strong drink is something insolent, and everyone who mixes with it will not be wise. Wine is an intemperate thing, and strong drink full of violence: but every fool is entangled with them.

John 5:5 (NET)

John 5:5 (KJV)

Now a man was there who had been disabled for 38 years. And a certain man was there, which had an infirmity thirty and eight years.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἦν δέ τις ἄνθρωπος ἐκεῖ τριάκοντα [καὶ] ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ αὐτοῦ ην δε τις ανθρωπος εκει τριακονταοκτω ετη εχων εν τη ασθενεια ην δε τις ανθρωπος εκει τριακοντα και οκτω ετη εχων εν τη ασθενεια

John 5:10-12 (NET)

John 5:10-12 (KJV)

So the Jewish leaders said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ· σάββατον ἐστιν, καὶ οὐκ ἔξεστιν σοι ἆραι τὸν κράβαττον |σου| ελεγον ουν οι ιουδαιοι τω τεθεραπευμενω σαββατον εστιν ουκ εξεστιν σοι αραι τον κραββατον ελεγον ουν οι ιουδαιοι τω τεθεραπευμενω σαββατον εστιν ουκ εξεστιν σοι αραι τον κραββατον
But he answered them, “The man who made me well said to me, ‘Pick up your mat and walk.’” He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

|| δὲ ἀπεκρίθη αὐτοῖς· ὁ ποιήσας με ὑγιῆ ἐκεῖνος μοι εἶπεν· ἆρον τὸν κράβαττον σου καὶ περιπάτει απεκριθη αυτοις ο ποιησας με υγιη εκεινος μοι ειπεν αρον τον κραββατον σου και περιπατει απεκριθη αυτοις ο ποιησας με υγιη εκεινος μοι ειπεν αρον τον κραββατον σου και περιπατει
They asked him, “Who is the man who said to you, ‘Pick up your mat and walk’?” Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἠρώτησαν αὐτόν· τίς ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι· ἆρον καὶ περιπάτει ηρωτησαν ουν αυτον τις εστιν ο ανθρωπος ο ειπων σοι αρον τον κραββατον σου και περιπατει ηρωτησαν ουν αυτον τις εστιν ο ανθρωπος ο ειπων σοι αρον τον κραββατον σου και περιπατει

John 5:8 (NET)

John 5:8 (KJV)

Jesus said to him, “Stand up! Pick up your mat and walk.” Jesus saith unto him, Rise, take up thy bed, and walk.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγει αὐτῷ ὁ Ἰησοῦς· ἔγειρε ἆρον τὸν κράβαττον σου καὶ περιπάτει λεγει αυτω ο ιησους εγειραι αρον τον κραββατον σου και περιπατει λεγει αυτω ο ιησους εγειραι αρον τον κραββατον σου και περιπατει

John 5:16, 17 (NET)

John 5:16, 17 (KJV)

Now because Jesus was doing these things on the Sabbath, the Jewish leaders began persecuting him. And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ διὰ τοῦτο ἐδίωκον οἱ Ἰουδαῖοι τὸν Ἰησοῦν, ὅτι ταῦτα ἐποίει ἐν σαββάτῳ και δια τουτο εδιωκον τον ιησουν οι ιουδαιοι και εζητουν αυτον αποκτειναι οτι ταυτα εποιει εν σαββατω και δια τουτο εδιωκον τον ιησουν οι ιουδαιοι και εζητουν αυτον αποκτειναι οτι ταυτα εποιει εν σαββατω
So he told them, “My Father is working until now, and I too am working.” But Jesus answered them, My Father worketh hitherto, and I work.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὁ δὲ  ἀπεκρίνατο αὐτοῖς· ὁ πατήρ μου ἕως ἄρτι ἐργάζεται καγὼ ἐργάζομαι ο δε ιησους απεκρινατο αυτοις ο πατηρ μου εως αρτι εργαζεται καγω εργαζομαι ο δε ιησους απεκρινατο αυτοις ο πατηρ μου εως αρτι εργαζεται καγω εργαζομαι

Luke 13:11 (NET)

Luke 13:11 (KJV)

and a woman was there who had been disabled by a spirit for eighteen years.  She was bent over and could not straighten herself up completely. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δεκαοκτὼ καὶ ἦν συγκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές και ιδου γυνη ην πνευμα εχουσα ασθενειας ετη δεκα και οκτω και ην συγκυπτουσα και μη δυναμενη ανακυψαι εις το παντελες και ιδου γυνη ην πνευμα εχουσα ασθενειας ετη δεκα και οκτω και ην συγκυπτουσα και μη δυναμενη ανακυψαι εις το παντελες

Luke 13:14, 15 (NET)

Luke 13:14, 15 (KJV)

But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work should be done!  So come and be healed on those days, and not on the Sabbath day.” And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου αποκριθεις δε ο αρχισυναγωγος αγανακτων οτι τω σαββατω εθεραπευσεν ο ιησους ελεγεν τω οχλω εξ ημεραι εισιν εν αις δει εργαζεσθαι εν ταυταις ουν ερχομενοι θεραπευεσθε και μη τη ημερα του σαββατου αποκριθεις δε ο αρχισυναγωγος αγανακτων οτι τω σαββατω εθεραπευσεν ο ιησους ελεγεν τω οχλω εξ ημεραι εισιν εν αις δει εργαζεσθαι εν ταυταις ουν ερχομενοι θεραπευεσθε και μη τη ημερα του σαββατου
Then the Lord answered him, “You hypocrites!  Does not each of you on the Sabbath untie his ox or his donkey from its stall and lead it to water? The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν· ὑποκριταί, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ |ἀπαγαγὼν| ποτίζει απεκριθη ουν αυτω ο κυριος και ειπεν υποκριτα εκαστος υμων τω σαββατω ου λυει τον βουν αυτου η τον ονον απο της φατνης και απαγαγων ποτιζει απεκριθη ουν αυτω ο κυριος και ειπεν υποκριται εκαστος υμων τω σαββατω ου λυει τον βουν αυτου η τον ονον απο της φατνης και απαγαγων ποτιζει

Mark 3:6 (NET)

Mark 3:6 (KJV)

So the Pharisees went out immediately and began plotting with the Herodians, as to how they could assassinate him. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατ᾿ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν και εξελθοντες οι φαρισαιοι ευθεως μετα των ηρωδιανων συμβουλιον εποιουν κατ αυτου οπως αυτον απολεσωσιν και εξελθοντες οι φαρισαιοι ευθεως μετα των ηρωδιανων συμβουλιον εποιουν κατ αυτου οπως αυτον απολεσωσιν

Mark 3:33 (NET)

Mark 3:33 (KJV)

He answered them and said, “Who are my mother and my brothers?” And he answered them, saying, Who is my mother, or my brethren?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἀποκριθεὶς αὐτοῖς λέγει τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί [μου] και απεκριθη αυτοις λεγων τις εστιν η μητηρ μου η οι αδελφοι μου και απεκριθη αυτοις λεγων τις εστιν η μητηρ μου η οι αδελφοι μου

1 Romans 2:25 (NET)

2 John 7:1 (NET)

3 The NET parallel Greek text and NA28 had αὐτοῦ following disabled.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

5 John 5:5 (NET)

8 The NET parallel Greek text and NA28 had the article and the conjunction δὲ preceding he answered.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

11 John 5:10-12 (NET)

12 John 5:14 (NET)

14 John 5:8 (NET)

15 John 5:9 (NET)

16 John 5:15 (NET)

17 John 5:16 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had και εζητουν αυτον αποκτειναι (KJV: and sought to slay him) here.  The NET parallel Greek text and NA28 did not.

19 Proverbs 20:1 (NKJV)

20 Exodus 20:8-11 (NET)

21 John 5:17 (NET)

22 John 5:18 (NET)

23 The Stephanus Textus Receptus and Byzantine Majority Text had ην (KJV: there was) following woman.  The NET parallel Greek text and NA28 did not.

25 Luke 13:11 (NET)

26 The NET parallel Greek text and NA28 had ὅτι preceding six.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

28 The NET parallel Greek text and NA28 had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: then).

29 The NET parallel Greek text, NA28 and Byzantine Majority Text had the plural ὑποκριταί here, where the Stephanus Textus Receptus had the singular υποκριτα (KJV: hypocrite).

30 John 7:3-5 (NET)

32 Mark 3:6 (NET)

33 Mark 3:21 (NET)

34 Mark 3:22 (NET)

35 The NET parallel Greek text and NA28 had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had η (KJV: or).

36 Mark 3:33-35 (NET)

37 Matthew 10:37 (NET)

38 Jeremiah 19:5 (NET) Table