Tag Archives: Romans 3:20

Romans, Part 49

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If [the gift] is showing mercy (ἐλεῶν, a form of ἐλεέω),[1] he must do so with cheerfulness.[2]  This is my gift, the one given to me.  It is the way I see Jesus and his Father.  It is the way I see the world.  It is my bias.  Blessed are the merciful (ἐλεήμονες, a form of ἐλεήμων),[3] for they will be shown mercy (ἐλεηθήσονται, a form of ἐλεέω).[4]  Given that bias it is probably good to start with something I do not mean by mercy.

“Have mercy (ἐλέησον, a form of ἐλεέω) on us, Son of David!”[5] two blind men shouted.  Jesus said to them, “Do you believe that I am able to do this?”  They said to him, “Yes, Lord.”  Then he touched their eyes saying, “Let it be done for you according to your faith.”  And their eyes were opened.[6]

The blind men asked Jesus for mercy, believed He was able to do what they asked, and received the mercy they asked for, according to [their] faith.  And I don’t want anything to do with this kind of faith or this kind of mercy.

Jesus sternly warned (ἐνεβριμήθη, a form of ἐμβριμάομαι)[7] them, “See that no one knows about this.”[8]  But they disobeyed Him; they went out and spread the news about him throughout that entire region.[9]

As he was entering a village, ten men with leprosy met him.  They stood at a distance, raised their voices and said, “Jesus, Master, have mercy (ἐλέησον, a form of ἐλεέω) on us.”  When he saw them he said, “Go and show yourselves to the priests.”[10]  It took some faith to obey Jesus, to go back to priests who were likely to tell them what they already knew, that they were leprous.  And as they went along, they were cleansed.[11]  You see that [their] faith was working together with [their] works and [their] faith was perfected by works.[12]

Then one of them, when he saw he was healed, turned back, praising God with a loud voice.  He fell with his face to the ground at Jesus’ feet and thanked him.  (Now he was a Samaritan.)  Then Jesus said, “Were not ten cleansed?  Where are the other nine?  Was no one found to turn back and give praise to God except this foreigner?”[13]

Assuming that the other nine were descendants of Israel, they may have been too busy to turn back and give praise to God, too busy trying to make themselves worthy of the mercy Jesus had shown them, too busy obeying the law (Leviticus 14:1-20 NET):

The Lord spoke to Moses: “This is the law of the diseased person on the day of his purification, when he is brought to the priest.  The priest is to go outside the camp and examine the infection.  If the infection of the diseased person has been healed, then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop be taken up for the one being cleansed.  The priest will then command that one bird be slaughtered into a clay vessel over fresh water.  Then he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water, and sprinkle it seven times on the one being cleansed from the disease, pronounce him clean, and send the live bird away over the open countryside.

“The one being cleansed must then wash his clothes, shave off all his hair, and bathe in water, and so be clean.  Then afterward he may enter the camp, but he must live outside his tent seven days.  When the seventh day comes he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean.

“On the eighth day he must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, and one log of olive oil, and the priest who pronounces him clean will have the man who is being cleansed stand along with these offerings before the Lord at the entrance of the Meeting Tent.

“The priest is to take one male lamb and present it for a guilt offering along with the log of olive oil and present them as a wave offering before the Lord.  He must then slaughter the male lamb in the place where the sin offering and the burnt offering are slaughtered, in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; it is most holy.  Then the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot.  The priest will then take some of the log of olive oil and pour it into his own left hand.  Then the priest is to dip his right forefinger into the olive oil that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord.  The priest will then put some of the rest of the olive oil that is in his hand on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering, and the remainder of the olive oil that is in his hand the priest is to put on the head of the one being cleansed.  So the priest is to make atonement for him before the Lord.

“The priest must then perform the sin offering and make atonement for the one being cleansed from his impurity.  After that he is to slaughter the burnt offering, and the priest is to offer the burnt offering and the grain offering on the altar.  So the priest is to make atonement for him and he will be clean.[14]

Get up and go your way, Jesus said to the foreigner who returned to Him and gave praise to God.  Your faith has made you well.[15]  This is better, perhaps, but still not the mercy I want.

The next example is found in three gospel accounts:

Matthew

Mark

Luke
As they were leaving Jericho, a large crowd followed them.  Two blind men were sitting by the road.

Matthew 20:29, 30a (NET)

 They came to Jericho.  As Jesus and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Mark 10:46 (NET)

 As Jesus approached Jericho, a blind man was sitting by the road begging.

Luke 18:35 (NET)

If someone wants to impeach the witnesses the discrepancies in these accounts seem very important.  They sound like the limited perceptions and faulty memories of eye witnesses who didn’t necessarily understand what they were seeing, and the alterations that naturally occur when favorite stories are passed on by word of mouth.  The more I want to know God, however, the less important they seem.

Matthew

Mark

Luke
When they heard that Jesus was passing by, they shouted, “Have mercy (ἐλέησον, a form of ἐλεέω) on us, Lord, Son of David!”  The crowd scolded them to get them to be quiet.  But they shouted even more loudly, “Lord, have mercy (ἐλέησον, a form of ἐλεέω) on us, Son of David!”

Matthew 20:30b, 31 (NET)

 When he heard that it was Jesus the Nazarene, he began to shout, “Jesus, Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”  Many scolded him to get him to be quiet, but he shouted all the more, “Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”

Mark 10:47-48 (NET)

 When he heard a crowd going by, he asked what was going on.  They told him, “Jesus the Nazarene is passing by.”  So he called out, “Jesus, Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on   me!”  And those who were in front scolded him to get him to be quiet, but he shouted even more, “Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”

Luke 18:36-39 (NET)

Though the accounts differ regarding when and how many blind men asked for Jesus’ mercy, they agree that the crowd scolded him/them but couldn’t silence him/them.

Matthew

Mark

Luke
Jesus stopped (στὰς, a form of ἵστημι),[16] called (ἐφώνησεν, a form of φωνέω)[17] them…

Matthew 20:32a (NET)

 Jesus stopped (στὰς) and said, “Call (φωνήσατε, another form of φωνέω) him.”  So they called (φωνοῦσιν, a form of   φωνέω) the blind man and said to him, “Have courage!  Get up!  He is calling (φωνεῖ, a form of φωνέω) you.”  He threw off his cloak, jumped up, and came to Jesus.

Mark 10:49, 50 (NET)

 So Jesus stopped (σταθεὶς, another form of ἵστημι) and ordered (ἐκέλευσεν, a form of κελεύω)[18] the beggar to be brought to him.

Luke 18:40a (NET)

This is new[19] relative to the first two stories of mercy.  In each of these accounts Jesus stopped (στὰς in Matthew and Mark, σταθεὶς in Luke) and called (ἐφώνησεν, a form of κελεύω) them (Matthew).  Mark offered detail to that call: Jesus stopped (στὰς) and said, “Call (φωνήσατε) him” to those who traveled with Him, presumably his disciples.  So they called (φωνοῦσιν) the blind man and said to him, “Have courage!  Get up!  He is calling (φωνεῖ) you.”  The blind man threw off his cloak, jumped up, and came to Jesus.  Luke, the historian, resolved these accounts with, So Jesus stopped (σταθεὶς) and ordered (ἐκέλευσεν, a form of κελεύω)[20] the beggar to be brought to him.

These are not the words Paul used to describe God’s calling, but together they form a vivid picture of what he meant by them.  And we know that all things work together for good for those who love God, who are called (κλητοῖς, a form of κλητός)[21] 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.  And those he predestined, he also called (ἐκάλεσεν, a form of καλέω);[22] and those he called (ἐκάλεσεν, a form of καλέω), he also justified; and those he justified, he also glorified.[23]

Matthew

Mark

Luke
…and said, “What do you want me to do for you?”  They said to him, “Lord, let our eyes be opened.”  Moved with compassion, Jesus touched their eyes.  Immediately they received their sight and followed (ἠκολούθησαν, a form of ἀκολουθέω) him.

Matthew 20:32b-34 (NET)

 Then Jesus said to him, “What do you want me to do for you?”  The blind man replied, “Rabbi, let me see again.”  Jesus said to him, “Go, your faith has healed you.”  Immediately he regained his sight and followed (ἠκολούθει, another form of ἀκολουθέω) him on the road.

Mark 10:51, 52 (NET)

 When the man came near, Jesus asked him, “What do you want me to do for you?”  He replied, “Lord, let me see again.”  Jesus said to him, “Receive your sight; your faith has healed you.”  And immediately he regained his sight and followed (ἠκολούθει, another form of ἀκολουθέω) Jesus, praising God.

Luke 18:40b-43a (NET)
When all the people saw it, they too gave praise to God.

Luke 18:43b (NET)

In the first story two blind men thought it was more important to tell others about Jesus than to obey Him themselves.  In the second story obedience was not at issue.  There is no indication that the lepers were doing anything other than obeying Jesus’ command, Go and show yourselves to the priests.  At issue was the matter of gratitude, demonstrated in praise for God.  Jesus raised the question whether the other nine lepers were praising God or, perhaps, praising themselves for their adherence to the works of the law.  For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.[24]

Yet the blind man/men called by Jesus followed Him, not because he/they were given a law.  Jesus did not say, Follow Me.  Yet the work of the law [was] written in their hearts.[25]  They were doers, poets, of the law, speaking their own lines from their own hearts, as opposed to actors (hypocrites), wearing a false face and speaking a poet’s lines.  They not only praised God themselves, When all the people saw it, they too gave praise to God.

This is more like it, mercy that causes me to follow Jesus, praising God, a mercy that causes others, when they see me following Jesus, to praise, not me, but God.  I will have mercy (ἐλεήσω, another form of ἐλεέω) on whom I have mercy (ἐλεῶ, another form of ἐλεέω), and I will have compassion on whom I have compassion.  So then, it does not depend on human desire or exertion, but on God who shows mercy (ἐλεῶντος, a form of ἐλεέω).[26]  This is the mercy I want to receive.  This is the mercy I long to extend to all around me.  This is the mercy Paul found in the Lord when he had great sorrow and unceasing anguish in [his] heart.[27]

Just as you were formerly disobedient to God, but have now received mercy (ἠλεήθητε, a form of ἐλεέω) due to their disobedience, so they too have now been disobedient in order that, by the mercy (ἐλέει, a form of ἔλεος)[28] shown to you, they too may now receive mercy (ἐλεηθῶσιν, a form of ἐλεέω).  For God has consigned all people to disobedience so that he may show mercy (ἐλεήσῃ, a form of ἐλεέω) to them all.[29]

This mercy is to be shown with cheerfulness (ἱλαρότητι, a form of ἱλαρότης),[30] not reluctantly or under compulsion, because God loves a cheerful (ἱλαρὸν, a form of ἱλαρός)[31] giver.[32]  I fall down here because of the gospel presented as law rather than grace handed down to me from my religion that still adheres to my religious mind: “Believe in the Lord Jesus Christ before you die, or burn in hell for all eternity.”  I am the dark side of the proverb, Train a child in the way that he should go, and when he is old he will not turn from it.[33]  To counteract that darkness I want to look at two instances when Jesus didn’t want to show someone mercy.

A Canaanite woman from [the region of Tyre and Sidon] came and cried out, “Have mercy (ἐλέησον, a form of ἐλεέω) on me, Lord, Son of David!  My daughter is horribly demon-possessed!”[34]

This woman was a living remnant of the people Jesus, as Yahweh, had commanded Israel to exterminate with extreme prejudice—because the Canaanites were wicked idolaters?  Yes, as a matter of legal justification, but more to the point, for the faithfulness of his chosen people: for when they prostitute themselves to their gods and sacrifice to their gods, and someone invites you, you will eat from his sacrifice; and you then take his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.[35]

So Jesus ignored the woman’s persistent plea.  Then his disciples came and begged him, “Send her away, because she keeps on crying out after us.”[36]

So Jesus began to explain to the woman the obligations of righteousness, the law He was under from his Father: I was sent only to the lost sheep of the house of Israel.[37]

But she came and bowed down before him and said, “Lord, help me!”[38]

“It is not right to take the children’s bread and throw it to the dogs,” he said.[39]

The Canaanite woman might have said, “I’m as good as any Jew here!”  And Jesus might have agreed with her, but I don’t think that response would have moved him from the law of his Father.

“Yes, Lord,” she said instead, “but even the dogs eat the crumbs that fall from their masters’ table.”[40]

When Jesus said, Blessed are the poor in spirit, for the kingdom of heaven belongs to them,[41] He meant what He said.  So He answered the Canaanite woman, “Woman, your faith is great!  Let what you want be done for you.”  And her daughter was healed from that hour.[42]

So, did Jesus sin by disobeying the law of his Father?  No, because Jesus and his Father knew, long before Paul wrote any letter to the Galatians, that if you are led by the Spirit, you are not under the law,[43] and regarding the fruit of the Spirit: Against such things (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control) there is no law.[44]

The second instance deserves its own essay.  I’ll conclude this one with Paul’s words of gratitude because it seems fitting in the context of the gift of showing mercy.  My religion teaches me to present the gospel with Paul’s words from his letter to the Romans (Romans 1:18-20 NET):

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness, because what can be known about God is plain to them, because God has made it plain to them.  For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made.  So people are without excuse.

But privately in his letter to the young preacher Timothy, Paul wrote (1 Timothy 1:12-17 NET):

I am grateful (Χάριν, a form of χάρις)[45] to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful (πιστόν, a form of πιστός)[46] in putting me into ministry, even though I was formerly a blasphemer and a persecutor, and an arrogant man.  But I was treated with mercy (ἠλεήθην, a form of ἐλεέω) because I acted ignorantly (ἀγνοῶν, a form of ἀγνοέω)[47] in unbelief (ἀπιστίᾳ),[48] and our Lord’s grace (χάρις) was abundant, bringing faith (πίστεως, a form of πίστις)[49] and love (ἀγάπης, a form of ἀγάπη)[50] in Christ Jesus.  This saying is trustworthy (πιστὸς) and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them!  But here is why I was treated with mercy (ἠλεήθην, a form of ἐλεέω): so that in me as the worst, Christ Jesus could demonstrate his utmost patience (μακροθυμίαν, a form of μακροθυμία),[51] as an example for those who are going to believe in him for eternal life.  Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever!  Amen.

[2] Romans 12:8 (NET)

[4] Matthew 5:7 (NET)

[5] Matthew 9:27 (NET)

[6] Matthew 9:28-30a (NET)

[8] Matthew 9:30b (NET)

[9] Matthew 9:31 (NET)

[10] Luke 17:12-14a (NET)

[11] Luke 17:14b (NET)

[12] James 2:22 (NET)

[13] Luke 17:15-18 (NET)

[14] Leviticus 14:1-20 (NET)

[15] Luke 17:19 (NET)

[19] In Luke’s account the lepers stood (ἔστησαν, another form of ἵστημι) at a distance (Luke 17:12b NET).

[23] Romans 8:28-30 (NET)

[24] Romans 3:20 (NET)

[25] Romans 2:15 (NET)

[26] Romans 9:15, 16 (NET)

[27] Romans 9:2 (NET)

[29] Romans 11:30-32 (NET)

[32] 2 Corinthians 9:7b (NET)

[33] Proverbs 22:6 (NET)

[34] Matthew 15:22 (NET)

[35] Exodus 34:15, 16 (NET)

[36] Matthew 15:23 (NET)

[37] Matthew 15:24 (NET)

[38] Matthew 15:25 (NET)

[39] Matthew 15:26 (NET)

[40] Matthew 15:27 (NET)

[41] Matthew 5:3 (NET)

[42] Matthew 15:28 (NET)

[43] Galatians 5:18 (NET)

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

Saving Demons, Part 2

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While studying the different gifts of the Spirit I came across the following (2 Corinthians 3:7-9 NET):

But if the ministry (διακονία)[1] 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), how much more glorious will the ministry (διακονία) of the Spirit be?  For if there was glory in the ministry (διακονίᾳ) that produced condemnation, how much more does the ministry (διακονία) that produces righteousness excel in glory!

I can’t help but ask, what if the glory of the ministry (διακονίᾳ) that produces righteousness is made ineffective (καταργουμένην, a form of καταργέω)[2] by the religious mind?  The note on made ineffective in the NET reads: “Or ‘which was transitory.’ Traditionally this phrase is translated as ‘which was fading away.’ The verb καταργέω in the corpus Paulinum uniformly has the meaning ‘to render inoperative, ineffective’; the same nuance is appropriate here. The glory of Moses’ face was rendered ineffective by the veil Moses wore. For discussion of the meaning of this verb in this context, see S. J. Hafemann, Paul, Moses, and the History of Israel (WUNT 81), 301-13. A similar translation has been adopted in the two other occurrences of the verb in this paragraph in vv. 11 and 13.”

So, if verse 7 means that the “glory of Moses’ face was rendered ineffective by the veil Moses wore,” Paul expanded that meaning in verse 10: For indeed, what had been glorious [the ministry that produced condemnation] now has no glory because of the tremendously greater glory of what replaced it[3] [the ministry that produces righteousness].  Paul continued (2 Corinthians 3:11, 12 NET):

For if what was made ineffective (καταργούμενον, another form of καταργέω) came with glory, how much more has what remains (μένον, a form of μένω)[4] come in glory!  Therefore, since we have such a hope, we behave with great boldness, and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective (καταργουμένου, another form of καταργέω).

The Greek word translated remains is μένον a form of μένω, as is μένει in, And now these three remain (μένει, another form of μένω): faith, hope, and love.  But the greatest of these is love.[5]  It is easy to see why some translators related the forms of καταργέω in 2 Corinthians 3 to those in 1 Corinthians 13 (vv. 8, 10, 11; set aside, NET) and rendered them as passing away.  But the word μένον is also found in, The one on whom you see the Spirit descending and remaining (μένον) – this is the one who baptizes with the Holy Spirit.[6]

So it is also easy to see why other translators related what Paul said about the law, the ministry that produced condemnation, and the ministry of the Spirit, the ministry that produces righteousness, to Romans:  For God achieved what the law could not do because it was weakened (ἠσθένει, a form of ἀσθενέω)[7] through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.[8]

It also makes sense then to relate this weakness through the flesh to the forms of καταργέω in 2 Corinthians 3 and render them as made ineffective (the law was weakened through the flesh to the point that it was made ineffective as far as righteousness is concerned).  This makes even more sense if the writing of 2 Corinthians followed the writing of Romans sequentially rather than directly after 1 Corinthians.

Moses…put a veil over his face to keep the Israelites from staring at the result (τέλος)[9] of the glory that was made ineffective,[10] Paul wrote.  In one sense he referred to the basic facts of Exodus 34:29-33 (NET):

Now when Moses came down from Mount Sinai with the two tablets of the testimony in his hand – when he came down from the mountain, Moses did not know that the skin of his face shone while he talked with him.  When Aaron and all the Israelites saw Moses, the skin of his face shone; and they were afraid to approach him.  But Moses called to them, so Aaron and all the leaders of the community came back to him, and Moses spoke to them.  After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai.  When Moses finished speaking with them, he would put a veil on his face.

So the result that the Israelites were kept from staring at was the glowing skin of Moses’ face.  There was another meaning to Paul’s metaphor as well.  But their minds were closed, He continued.  For to this very day, the same veil remains when they hear the old covenant read.[11] Here, the result or end that the veil keeps people from staring intently at is the fact that the law is the ministry that produced condemnation.  For the law brings wrath…[12]  For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.[13]  [The veil] has not been removed because only in Christ is it taken away (καταργεῖται, another form of καταργέω).[14]  My mind was also closed when I tried to pass myself off as in Christ (ἐν Χριστῷ) while striving to make myself righteous by keeping the law.

But until this very day, Paul continued, whenever Moses is read, a veil lies over their minds, but when one turns to the Lord, the veil is removed.  Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom.  And we all, with unveiled faces reflecting the glory of the Lord, are being transformed into the same image from one degree of glory to another, which is from the Lord, who is the Spirit.[15]

In my case the Lord was faithful even when I was not; If we are unfaithful, he remains faithful, since he cannot deny himself.[16]  And perhaps I should let it go at that.  But I still wonder, if I had remained faithless, or while I persisted in my faithlessness, did I give Him cause to show mercy to demons or fallen angels, since He was and remains faithful to me?

Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.  And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.  For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?[17]

For the gifts and the call of God are irrevocable.  Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy.  For God has consigned all people [the qualifier “people” is not literally in the text though “these” (τοὺς) is] to disobedience so that he may show mercy to them all.[18]

Back to Fear – Exodus, Part 7

[3] 2 Corinthians 3:10 (NET)

[5] 1 Corinthians 13:13 (NET)

[6] John 1:33b (NET)

[8] Romans 8:3, 4 (NET)

[10] 2 Corinthians 3:13 (NET)

[11] 2 Corinthians 3:14a (NET)

[12] Romans 4:15 (NET)

[13] Romans 3:20 (NET)

[14] 2 Corinthians 3:14b (NET)

[15] 2 Corinthians 3:15-18 (NET)

[16] 2 Timothy 2:13 (NET)

[17] Romans 11:22-24 (NET)

[18] Romans 11:29-32 (NET)

Romans, Part 37

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Brothers and sisters, Paul continued, my heart’s desire (εὐδοκία)[1] and prayer to God on behalf of my fellow Israelites is for their salvation.[2]  This sounds to me like the justice Paul nagged the Lord about, something he would always pray and not lose heart[3] over.  But the Greek word translated desire leads rather inexorably to Jesus’ strange prayer of praise and the revelation of his Father’s gracious will:  I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed (ἀπεκάλυψας, a form of ἀποκαλύπτω)[4] them to little children.  Yes, Father, for this was your gracious will (εὐδοκία).[5]  I recognize the pattern:

MERCY

WRATH
So then, God has mercy on whom he chooses to have mercy…

Romans 9:18 (NET)

 …and he hardens whom he chooses to harden.

Romans 9:18 (NET)
[God] is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory

Romans 9:23 (NET)

 God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction

Romans 9:22 (NET)
[Those] who did not pursue righteousness obtained it, that is, a righteousness that is by faith

Romans 9:30 (NET)

 [Those] even though pursuing a law of righteousness did not attain it….Because they pursued it not by faith but (as if it were possible) by works

Romans 9:31, 32 (NET)
[The] Lord of heaven and earth…[has] revealed [these things] to little children [KJV, babes]

Matthew 11:25 (NET)

 [The] Lord of heaven and earth…[has] hidden these things from the wise and intelligent

Matthew 11:25 (NET)

So Jesus praised his Father, the Lord of heaven and earth, because his followers were neither wise nor intelligent, but like little children.  And little children might be overstating the case.  The Greek word νηπίοις[6] is a compound of νη (not) and ἔπος[7] (a word), not speaking, an infant.  But with that I begin to understand.  The wise and intelligent believe they know how, and expect, to do it for themselves.  Infants trust and expect someone who loves them to provide for them and, in fact, do it for them.

For I can testify that they are zealous for God, Paul continued, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις).[8]  The word translated truth here was translated knowledge in, For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge (ἐπίγνωσιν) of his will in all spiritual wisdom and understanding…[9]  This truth or knowledge is the noun form of the verb ἐπιγινώσκω.[10]  All things have been handed over to me by my Father, Jesus continued.  No one knows (ἐπιγινώσκει, a form of ἐπιγινώσκω) the Son except the Father, and no one knows (ἐπιγινώσκει, a form of ἐπιγινώσκω) the Father except the Son and anyone to whom the Son decides (βούληται, a form of βούλομαι)[11] to reveal (ἀποκαλύψαι, another form of ἀποκαλύπτω) him.[12]

For ignoring (ἀγνοοῦντες, a form of ἀγνοέω;[13] literally being ignorant of, not knowing, misunderstanding) the righteousness that comes from God, Paul continued, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.[14]  Even after saying that no one knows his Father except those to whom the Son decides to reveal him, Jesus offered to teach the wise and intelligent, the hardened objects of wrath prepared for destruction, saying: Come to me, all you who are weary and burdened (πεφορτισμένοι, a form of φορτίζω),[15] and I will give you rest.  Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.[16]  

I’m reminded of an old hymn[17] that begins, “Would you be free from the burden of sin?”  But I think in this case Jesus was addressing those who were weary and burdened pursuing a law of righteousness, seeking instead to establish their own righteousness.  They didn’t tend to think of themselves as having a burden of sin.  That was for others who didn’t work as hard as they did pursuing a law of righteousness.  For my yoke is easy to bear, and my load (φορτίον)[18] is not hard to carry,[19] Jesus concluded, relative to the load they were already carrying.

They tie up heavy loads (φορτία, a form of φορτίον), hard to carry, He said of the experts in the law and the Pharisees,[20] and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move (κινῆσαι, a form of κινέω) [or, remove][21]) them.[22]  Woe to you experts in religious law, Jesus said.  You load (φορτίζετε, another form of φορτίζω) people down with burdens (phortion, φορτίον; specifically φορτία) difficult to bear, yet you yourselves refuse to touch the burdens (φορτίοις, another form of φορτίον) with even one of your fingers!”[23]  

For Christ is the end (τέλος)[24] of the law, with the result that there is righteousness for everyone who believes,[25] Paul concluded.  I certainly don’t believe that it is necessary to interpret the word τέλος as a termination here, putting Paul into direct conflict with the Lord Jesus: I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.[26]  To interpret τέλος in the sense of aim or purpose of the law is much more in keeping with Paul’s own understanding that 1) the law is holy, and the commandment is holy, righteous, and good;[27] 2) he himself would not have known sin except through the law;[28] 3) though no one is declared righteous before [God] by the works of the law, the law has an ongoing usefulness in that through the law comes the knowledge of sin;[29] and 4) we do not nullify the law through faith; Instead we uphold the law.[30]

Romans, Part 38

Back to Romans, Part 39

Back to Fear – Exodus, Part 1

Back to Son of God – John, Part 4

Back to Romans, Part 46

Back to Saving Demons, Part 2

[2] Romans 10:1 (NET) Table

[3] Luke 18:1 (NET)

[5] Matthew 11:25, 26 (NET)

[8] Romans 10:2 (NET)

[9] Colossians 1:9 (NET)

[12] Matthew 11:27 (NET)

[14] Romans 10:3 (NET)

[16] Matthew 11:28, 29 (NET)

[17] “There Is Power in the Blood,” by Lewis E. Jones, 1899  http://library.timelesstruths.org/music/There_Is_Power_in_the_Blood/

[19] Matthew 11:30 (NET)

[20] Matthew 23:2 (NET)

[21] Therefore, remember from what high state you have fallen and repent!  Do the deeds you did at the first; if not, I will come to you and remove (κινήσω, another form of κινέω) your lampstand from its place – that is, if you do not repent. (Revelation 2:5 NET)

[22] Matthew 23:4 (NET)

[23] Luke 11:46 (NET)

[25] Romans 10:4 (NET)

[26] Matthew 5:18 (NET)

[27] Romans 7:12 (NET)

[28] Romans 7:7 (NET)

[29] Romans 3:20 (NET)

[30] Romans 3:31 (NET)

Romans, Part 16

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I want to begin this essay with Psalm 143:8-12 (NET):

May I hear about your loyal love (ḥeseḏ, חסדך,; Septuagint: ἔλεός) in the morning, for I trust in you.  Show me the way I should go, because I long for you.  Rescue me from my enemies, O Lord!  I run to you for protection.  Teach me to do what pleases you, for you are my God.  May your kind presence (rûaḥ, רוחך; Septuagint: πνεῦμά) lead me into a level land.  O Lord, for the sake of your reputation, revive me!  Because of your justice (ṣᵊḏāqâ, בצדקתך; Septuagint: δικαιοσύνῃ), rescue me from trouble!  As a demonstration of your loyal love (ḥeseḏ, ובחסדך,; Septuagint: ἐλέει, a form of ἔλεος), destroy my enemies!  Annihilate all who threaten my life, for I am your servant.

David was probably considering other human enemies, but in this context I think it’s important to view things through the eyes of the cartoon character Pogo:   “We have met the enemy and he is us.”1  I hear the Mission Impossible theme in my imagination: “Your mission, should you choose to accept it…”  Clearly, sinner that I am, I am my own worst enemy.  How can I be destroyed, annihilated, rescued and revived?

But now apart from the law (νόμου, a form of νόμος), Paul continued his letter to the Romans, the righteousness (δικαιοσύνη) of God (which is attested by the law [νόμου, a form of νόμος] and the prophets) has been disclosed – namely, the righteousness (δικαιοσύνη) of God through the faithfulness (πίστεως, a form of πίστις) of Jesus Christ for all who believe (πιστεύοντας, a form of πιστεύω) [Table].2  The righteousness of God as I see it these days is nothing less than the love that fulfills the law which is the fruit of the Holy Spirit.  It might be more than that.  My journey doesn’t fill me with confidence that I can say I have the final word on something.  But it cannot be less.

I know that I will never justify myself or be declared righteous before God by my efforts to keep his law, For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works (ἔργων, a form of ἔργον) of the law (νόμου, a form of νόμος).3  My own experience has confirmed over and over again that as I attempted to keep God’s law by my own efforts I only got better acquainted with my sin, for through the law comes the knowledge (ἐπίγνωσις) of sin.4  Only with God’s righteousness, the love that fulfills the law by the fruit of His Spirit, is it possible for me to say with Commodore Oliver Hazard Perry, “We have met the enemy and they are ours.”5  For there is no distinction [Table], Paul continued, for all have sinned and fall short of the glory of God.  But they are justified (δικαιούμενοι, another form of δικαιόω) freely (δωρεάν) by his grace (χάριτι, a form of χάρις) through the redemption (ἀπολυτρώσεως, a form of ἀπολύτρωσις) that is in Christ Jesus.6

I didn’t see that at first because I had separated Christ’s redemption or justification, spending eternity in heaven as opposed to the lake of fire, from righteousness.  Redemption or justification was God’s doing, the “finished work of Christ.”  Righteousness was my obedience to Christ and the law.

Paul continued, God publicly displayed [Christ Jesus] at his death as the mercy seat accessible through faith (πίστεως, a form of πίστις).  This was to demonstrate his righteousness (δικαιοσύνης, a form of δικαιοσύνη), because God in his forbearance had passed over the sins previously committed.  This was also to demonstrate his righteousness (δικαιοσύνης, a form of δικαιοσύνη) in the present time, so that he would be just (δίκαιον, a form of δίκαιος) and the justifier (δικαιοῦντα, another form of δικαιόω) of the one who lives because of Jesus’ faithfulness (πίστεως, a form of πίστις) [Table].7

I was all for God’s vindication.  He had put up with more than enough from me.  If Jesus’ death demonstrated his righteousness and made it so he would be just (or, righteous) and the justifier, that was a good thing.  And these verses do stand as a pithy declaration of the “finished work of Christ.”

The mercy seat was discussed more in the letter to the Hebrews.  I don’t know who wrote it.  I thought it was Paul, at first.  The more I read Paul’s other letters it seemed it was someone else, someone who knew Paul and his teaching but lacked his style.  The writer of Hebrews’ amplification on what it meant to be publicly displayed…at his death as the mercy seat follows (Hebrews 9:2-5a, 6-8, 11, 12, 15 NET):

For a tent was prepared, the outer one, which contained the lampstand, the table, and the presentation of the loaves; this is called the holy place.  And after the second curtain there was a tent called the holy of holies.  It contained the golden altar of incense and the ark of the covenant covered entirely with gold.  In this ark were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.  And above the ark were the cherubim8 of glory overshadowing the mercy seat…. So with these things prepared like this, the priests enter continually9 into the outer tent as they perform their duties.  But only the high priest enters once a year into the inner tent, and not without blood that he offers for himself and for the sins of the people committed in ignorance.  The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle was standing.

But now Christ has come as the high priest of the good things to come.  He passed through the greater and more perfect tent not made with hands, that is, not of this creation [Table], and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption….And so he is the mediator of a new covenant, so that those who are called may receive the eternal inheritance he has promised, since he died to set them free from the violations committed under the first covenant.

So I thought my life consisted of bringing my sacrifice, my faith, to church every Sunday, confessing my sins for the week and going home and trying to do better next week.  [T]he person who fears (φοβούμενος, a form of φοβέω) [God] and does (ἐργαζόμενος, a form of ἐργάζομαι) what is right (δικαιοσύνην, a form of δικαιοσύνη) is welcomed (δεκτός) before him.10  And this is the time in my life when I could only distinguish myself from a Pharisee by the fact that I went to church on Sunday instead of synagogue on Saturday, ate ham for Easter rather than lamb for Passover, and by and large the Pharisee was much better at it than I was.  It was a hard truth to recognize and accept.  For I tell you, Jesus said, unless your righteousness (δικαιοσύνη) goes (περισσεύσῃ, a form of περισσεύω) beyond (πλεῖον, a form of πλείων) that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.11

Still, I don’t think I could have skipped this step.  This was where I learned that I will never justify myself or be declared righteous before God by my efforts to keep his law.  It was during this time, years too embarrassing to number, that my own experience confirmed that as I attempted to keep God’s law by my own efforts I only got better acquainted with my sin.  If someone reads this who is there now, and needs to be there, he needs to hate me, ignore what I’ve written and continue serving God.  But if someone is ready to move on, well, I’m not necessary, but I would like to help if I can.

 

Addendum: May 3, 2021
Tables comparing Psalm 143:8; 143:9; 143:10; 143:11 and 143:12 in the Tanakh, KJV and NET, and tables comparing Psalm 143:8 (142:8); 143:9 (142:9); 143:10 (142:10); 143:11 (142:11) and 143:12 (142:12) in the Septuagint (BLB and Elpenor), and a table comparing Hebrews 9:5, 6 in the NET and KJV follow.

Psalm 143:8 (Tanakh)

 Psalm 143:8 (KJV)

Psalm 143:8 (NET)
Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee. Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee. May I hear about your loyal love in the morning, for I trust in you.  Show me the way I should go, because I long for you.
Psalm 143:8 (Septuagint BLB)

Psalm 142:8 (Septuagint Elpenor)
ἀκουστὸν ποίησόν μοι τὸ πρωὶ τὸ ἔλεός σου ὅτι ἐπὶ σοὶ ἤλπισα γνώρισόν μοι κύριε ὁδὸν ἐν ᾗ πορεύσομαι ὅτι πρὸς σὲ ἦρα τὴν ψυχήν μου ἀκουστὸν ποίησόν μοι τὸ πρωΐ τὸ ἔλεός σου, ὅτι ἐπὶ σοὶ ἤλπισα· γνώρισόν μοι, Κύριε, ὁδόν, ἐν ᾗ πορεύσομαι, ὅτι πρὸς σὲ ἦρα τὴν ψυχήν μου

Psalm 142:8 (NETS)

Psalm 142:8 (English Elpenor)
Make me hear your mercy in the morning, because in you I hoped.  Make known to me, O Lord, a way in which I should go, because to you I lifted up my soul. Cause me to hear thy mercy in the morning; for I have hoped in thee; make known to me, O Lord, the way wherein I should walk; for I have lifted up my soul to thee.

Psalm 143:9 (Tanakh)

 Psalm 143:9 (KJV)

Psalm 143:9 (NET)
Deliver me, O LORD, from mine enemies: I flee unto thee to hide me. Deliver me, O LORD, from mine enemies: I flee unto thee to hide me. Rescue me from my enemies, O Lord.  I run to you for protection.

Psalm 143:9 (Septuagint BLB)

Psalm 142:9 (Septuagint Elpenor)
ἐξελοῦ με ἐκ τῶν ἐχθρῶν μου κύριε ὅτι πρὸς σὲ κατέφυγον ἐξελοῦ με ἐκ τῶν ἐχθρῶν μου, Κύριε, ὅτι πρὸς σὲ κατέφυγον

Psalm 142:9 (NETS)

Psalm 142:9 (English Elpenor)
Deliver me from my enemies, O Lord; I fled to you for refuge. Deliver me from mine enemies, O Lord; for I have fled to thee for refuge.

Psalm 143:10 (Tanakh)

 Psalm 143:10 (KJV)

Psalm 143:10 (NET)
Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness. Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness. Teach me to do what pleases you, for you are my God.  May your kind presence lead me into a level land.

Psalm 143:10 (Septuagint BLB)

Psalm 142:10 (Septuagint Elpenor)
δίδαξόν με τοῦ ποιεῗν τὸ θέλημά σου ὅτι σὺ εἶ ὁ θεός μου τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ δίδαξόν με τοῦ ποιεῖν τὸ θέλημά σου, ὅτι σὺ εἶ ὁ Θεός μου· τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ

Psalm 142:10 (NETS)

Psalm 142:10 (English Elpenor)
Teach me that I do your will, because you are my God.  Your good spirit will guide me on level ground. Teach me to do thy will; for thou art my God; thy good Spirit shall guide me in the straight [way].

Psalm 143:11 (Tanakh)

 Psalm 143:11 (KJV)

Psalm 143:11 (NET)
Quicken me, O LORD, for thy name’s sake: for thy righteousness’ sake bring my soul out of trouble. Quicken me, O LORD, for thy name’s sake: for thy righteousness’ sake bring my soul out of trouble. O Lord, for the sake of your reputation, revive me.  Because of your justice, rescue me from trouble.

Psalm 143:11 (Septuagint BLB)

Psalm 142:11 (Septuagint Elpenor)
ἕνεκα τοῦ ὀνόματός σου κύριε ζήσεις με ἐν τῇ δικαιοσύνῃ σου ἐξάξεις ἐκ θλίψεως τὴν ψυχήν μου ἕνεκεν τοῦ ὀνόματός σου, Κύριε, ζήσεις με, ἐν τῇ δικαιοσύνῃ σου ἐξάξεις ἐκ θλίψεως τὴν ψυχήν μου

Psalm 142:11 (NETS)

Psalm 142:11 (English Elpenor)
For your name’s sake, O Lord, you will quicken me.  In your righteousness you will bring my soul out of affliction. Thou shalt quicken me, O Lord, for thy name’s sake; in thy righteousness thou shalt bring my soul out of affliction.

Psalm 143:12 (Tanakh)

 Psalm 143:12 (KJV)

Psalm 143:12 (NET)
And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant. And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant. As a demonstration of your loyal love, destroy my enemies.  Annihilate all who threaten my life, for I am your servant.

Psalm 143:12 (Septuagint BLB)

Psalm 142:12 (Septuagint Elpenor)
καὶ ἐν τῷ ἐλέει σου ἐξολεθρεύσεις τοὺς ἐχθρούς μου καὶ ἀπολεῗς πάντας τοὺς θλίβοντας τὴν ψυχήν μου ὅτι δοῦλός σού εἰμι ἐγώ καὶ ἐν τῷ ἐλέει σου ἐξολοθρεύσεις τοὺς ἐχθρούς μου καὶ ἀπολεῖς πάντας τοὺς θλίβοντας τὴν ψυχήν μου, ὅτι ἐγὼ δοῦλός σού εἰμι

Psalm 142:12 (NETS)

Psalm 142:12 (English Elpenor)
And in your mercy you will destroy my enemies and ruin all who afflict my soul, because your slave I am. And in thy mercy thou wilt destroy mine enemies, and wilt destroy all those that afflict my soul; for I am thy servant.

Hebrews 9:5, 6 (NET)

Hebrews 9:5, 6 (KJV)
And above the ark were the cherubim of glory overshadowing the mercy seat.  Now is not the time to speak of these things in detail. And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὑπεράνω δὲ αὐτῆς Χερουβὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος υπερανω δε αυτης χερουβιμ δοξης κατασκιαζοντα το ιλαστηριον περι ων ουκ εστιν νυν λεγειν κατα μερος υπερανω δε αυτης χερουβιμ δοξης κατασκιαζοντα το ιλαστηριον περι ων ουκ εστιν νυν λεγειν κατα μερος
So with these things prepared like this, the priests enter continually into the outer tent as they perform their duties. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Τούτων δὲ οὕτως κατεσκευασμένων εἰς μὲν τὴν πρώτην σκηνὴν διὰ παντὸς εἰσίασιν οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες τουτων δε ουτως κατεσκευασμενων εις μεν την πρωτην σκηνην διαπαντος εισιασιν οι ιερεις τας λατρειας επιτελουντες τουτων δε ουτως κατεσκευασμενων εις μεν την πρωτην σκηνην δια παντος εισιασιν οι ιερεις τας λατρειας επιτελουντες

1 Walt Kelly, The Pogo Papers, 1953

2 Romans 3:21, 22a (NET)

3 Romans 3:20a (NET)

4 Romans 3:20b (NET)

6 Romans 3:22b-24 (NET)

7 Romans 3:25, 26 (NET)

10 Acts 10:35 (NET)

11 Matthew 5:20 (NET)

Paul’s OT Quotes – Romans 3:20

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The note in the NET lists no one is declared righteous before him as an Old Testament allusion rather than a quotation.

Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)
no one is declared righteous before him

Romans 3:20 (NET)

 οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν

Psalm 143:2 Table

 ου δικαιωθησεται πασα σαρξ ενωπιον αυτου

Romans 3:20

David, speaking to God in prayer, wrote what was translated into Greek in the Septuagint as ἐνώπιόν σου (before you [NET], in Your sight [NKJV]).  Paul, writing about God, wrote ενωπιον αυτου (before him [NET], in His sight [NKJV]).  Apparently it is the verb that is negated in Greek rather than the subject: not justified or not declared righteous are all living or all flesh.  David wrote πᾶς ζῶν (all living, translated no one alive [NET], no one living [NKJV]).  Paul changed it to πασα σαρξ (all flesh, translated no one [NET], no flesh [NKJV]).  The change is interesting considering what Paul had to say about the flesh (sarx, σάρξ) later in Romans 7 and 8.  But Paul himself used σαρξ (flesh) and ανθρωπος (man, human) interchangeably in Galatians 2:16.  First, ου δικαιουται ανθρωπος εξ εργων νομου (no one is justified by the works of the law),1 then, εξ εργων νομου ου δικαιωθησεται πασα σαρξ (by the works of the law no one will be justified).2

1 Galatians 2:16a (NET)

2 Galatians 2:16b (NET)

Romans, Part 6

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The children who came of age in a population where the worship of created things was firmly established know better than anyone that the worship of created things is a waste of time and effort.  At that moment they have an opportunity to turn back to the worship of the living God, but if their ἀσέβεια (ungodliness) is not overcome by the Spirit of God, the word of God, faith in the Lord Jesus, and being born from above they are more likely to take the next logical step.

Unrighteous Worship

The Wrath of God Revealed from Heaven
And just as they did not see (ἐδοκίμασαν, a form of δοκιμάζω) fit (ἔχειν, a form of ἔχω) to acknowledge (ἐπιγνώσει, a form of ἐπίγνωσις) God…

Romans 1:28a NET

 God gave them over (παρέδωκεν, a form of παραδίδωμι) to a depraved (ἀδόκιμον, a form of ἀδόκιμος) mind, to do what should not be done.

Romans 1:28b NET

I think the King James translation of the first part of Romans 1:28a can really help here: And even as they did not like (ἐδοκίμασαν, a form of δοκιμάζω) to retain (ἔχειν, a form of ἔχω) God in their knowledge (ἐπιγνώσει, a form of ἐπίγνωσις)…  Paul used the word ἐχέτω (another form of ἔχω) in the sense of having a wife or a husband in 1 Corinthians 7:2 (KJV): let every man have (ἐχέτω) his own wife, and let every woman have (ἐχέτω) her own husband.  Considering where all this is leading—you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God1—the double entendre of ἔχω intrigues me.  It is something like, even as they did not approve of having God in their knowledge.

Approve is both a possible and likely meaning for ἐδοκίμασαν (a form of δοκιμάζω) in Romans 1:28.  It comes from δόκιμος.  And the negation of δόκιμος, ἀδόκιμος (ἀδόκιμον), is the unapproved (NET, depraved; KJV, reprobate) mind the Lord gave those who did not approve of having Him in their minds.  All of that beautiful logical symmetry is lost in both translations in favor of emotionally charged language that fails to communicate that the mind He gave them over to is unapproved, perhaps even untested, by God.  If the lake of fire,2 or the outer darkness,3 is the place where the omnipresent God is not, this unapproved mind is as close as a human being can come to it here and now.

Romans 1:28 is the first usage in the New Testament of ἐπιγνώσει (a form of ἐπίγνωσις).  Paul used it two other times in this letter: 1) For no one is declared righteous before him by the works of the law, for through the law comes the knowledge (ἐπίγνωσις) of sin;4 and, 2) For I can testify that [my fellow Israelites] are zealous for God, but their zeal is not in line with the truth5 (ἐπίγνωσιν, another form of ἐπίγνωσις).  Though Paul doesn’t say it directly I think he has used ἐπίγνωσις6 in Greek for the Hebrew word יָדַע (yâdaʽ).

The early history of יָדַע (yâdaʽ) must have been in Paul’s thoughts as he penned Romans.7  The first occurrence of יָדַע (yâdaʽ) is from the mouth of the cunning serpent: The serpent said to the woman, “Surely you will not die, for God knows (yâdaʽ, ידע) that when you eat from it8 your eyes will open and you will be like divine beings who know (yâdaʽ, ידעי) good and evil.”9  Adam and Eve believed the serpent and ate the forbidden fruit.  Then the eyes of both of them opened, and they knew (yâdaʽ, וידעו) they were naked; so they sewed fig leaves together and made coverings for themselves.10  And the Lord God said, “Now that the man has become like one of us, knowing (yâdaʽ, לדעת) good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.”  So the Lord God expelled him from the orchard in Eden to cultivate the ground from which he had been taken.11

It seems to me that Paul must have been thinking about God’s promises through Jeremiah as he wrote Romans 9-11.  I will give them the desire to acknowledge (yâdaʽ, לדעת) that I am the Lord.  I will be their God and they will be my people.  For they will wholeheartedly return to me.12  “People will no longer need to teach their neighbors and relatives to know (yâdaʽ, דעו) me.  For all of them, from the least important to the most important, will know (yâdaʽ, ידעו) me,” says the Lord. “For I will forgive their sin and will no longer call to mind the wrong they have done.”13  So while the desire for the ידעי (yâdaʽ) of good and evil led to sin and death, the ידעו (yâdaʽ) of God is the way back to righteousness and life.

One more thing about יָדַע (yâdaʽ) bears mentioning and bundles everything together with Paul’s understanding—you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.14  Now the man had marital relations (yâdaʽ, ידע) with his wife Eve, and she became pregnant and gave birth to Cain.15  So יָדַע (yâdaʽ) (and ἐπίγνωσις, I think,) describes an intimate form of knowing, much more than a casual acquaintance.

God gave them over to a depraved, reprobate or unapproved (ἀδόκιμον, a form of ἀδόκιμος) mind, and this led inexorably to the social situation we all know intimately (Romans 1:29-31 NET):

They are filled with every kind of unrighteousness,16 wickedness, covetousness, malice.  They are rife with envy, murder, strife, deceit, hostility.  They are gossips, slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless,17 ruthless.

One final thing should be noted about this unapproved mind.  Left to our own devices we not only practice this worship of unrighteousness, we promote it with missionary zeal.  Although they fully know (ἐπιγνόντες, a form of ἐπιγινώσκω) 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.18

 

Addendum: May 29, 2020
Tables comparing Genesis 3:4; 3:5; 3:7; 3:22; 3:23; Jeremiah 24:7; 31:34; Genesis 4:1; 2:16 and 2:17 in the Tanakh, KJV and NET, and Genesis 3:4; 3:5; 3:7; 3:22; 3:23; Jeremiah 24:7; 31:34 (38:34); Genesis 4:1; 2:16 and 2:17 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 1:29 and 1:31 in the NET and KJV.

Genesis 3:4 (Tanakh)

 Genesis 3:4 (KJV)

Genesis 3:4 (NET)
And the serpent said unto the woman: ‘Ye shall not surely die; And the serpent said unto the woman, Ye shall not surely die: The serpent said to the woman, “Surely you will not die,

Genesis 3:4 (Septuagint BLB)

Genesis 3:4 (Septuagint Elpenor)
καὶ εἶπεν ὁ ὄφις τῇ γυναικί οὐ θανάτῳ ἀποθανεῗσθε καὶ εἶπεν ὁ ὄφις τῇ γυναικί· οὐ θανάτῳ ἀποθανεῖσθε

Genesis 3:4 (NETS)

Genesis 3:4 (English Elpenor)
And the snake said to the woman, “You will not die by death, And the serpent said to the woman, Ye shall not surely die.

Genesis 3:5 (Tanakh)

 Genesis 3:5 (KJV)

Genesis 3:5 (NET)
for G-d doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as G-d, knowing good and evil.’ For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil.”

Genesis 3:5 (Septuagint BLB)

Genesis 3:5 (Septuagint Elpenor)
ᾔδει γὰρ ὁ θεὸς ὅτι ἐν ᾗ ἂν ἡμέρᾳ φάγητε ἀπ᾽ αὐτοῦ διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί καὶ ἔσεσθε ὡς θεοὶ γινώσκοντες καλὸν καὶ πονηρόν ᾔδει γὰρ ὁ Θεός, ὅτι ᾗ ἂν ἡμέρᾳ φάγητε ἀπ᾿ αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοὶ καὶ ἔσεσθε ὡς θεοί, γινώσκοντες καλὸν καὶ πονηρόν

Genesis 3:5 (NETS)

Genesis 3:5 (English Elpenor)
for God knew that on the day you eat of it, your eyes would be opened, and you would be like gods knowing good and evil.” For God knew that in whatever day ye should eat of it your eyes would be opened, and ye would be as gods, knowing good and evil.

Genesis 3:7 (Tanakh)

 Genesis 3:7 (KJV)

Genesis 3:7 (NET)
And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Genesis 3:7 (Septuagint BLB)

Genesis 3:7 (Septuagint Elpenor)
καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν καὶ ἔρραψαν φύλλα συκῆς καὶ ἐποίησαν ἑαυτοῗς περιζώματα καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο, καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν, καὶ ἔρραψαν φύλλα συκῆς καὶ ἐποίησαν ἑαυτοῖς περιζώματα

Genesis 3:7 (NETS)

Genesis 3:7 (English Elpenor)
And the eyes of the two were opened, and they knew that they were naked, and they sewed fig leaves together and made loincloths for themselves. And the eyes of both were opened, and they perceived that they were naked, and they sewed fig leaves together, and made themselves aprons to go round them.

Genesis 3:22 (Tanakh)

 Genesis 3:22 (KJV)

Genesis 3:22 (NET)
And HaShem G-d said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: And the Lord God said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.”

Genesis 3:22 (Septuagint BLB)

Genesis 3:22 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῗρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα καὶ εἶπεν ὁ Θεός· ἰδοὺ ᾿Αδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν· καὶ νῦν μή ποτε ἐκτείνῃ τὴν χεῖρα αὐτοῦ καὶ λάβῃ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα

Genesis 3:22 (NETS)

Genesis 3:22 (English Elpenor)
Then God said, “See, Adam has become like one of us, knowing good and evil, and now perhaps he might reach out his hand and take of the tree of life and eat, and live forever.” And God said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and [so] he shall live forever–

Genesis 3:23 (Tanakh)

 Genesis 3:23 (KJV)

Genesis 3:23 (NET)
Therefore HaShem G-d sent him forth from the garden of Eden, to till the ground from whence he was taken. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. So the Lord God expelled him from the orchard in Eden to cultivate the ground from which he had been taken.

Genesis 3:23 (Septuagint BLB)

Genesis 3:23 (Septuagint Elpenor)
καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη καὶ ἐξαπέστειλεν αὐτὸν Κύριος ὁ Θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήφθη

Genesis 3:23 (NETS)

Genesis 3:23 (English Elpenor)
And the Lord God sent him forth from the orchard of delight to till the earth from which he was taken. So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.

Jeremiah 24:7 (Tanakh)

 Jeremiah 24:7 (KJV)

Jeremiah 24:7 (NET)
And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. I will give them the desire to acknowledge that I am the Lord.  I will be their God and they will be my people.  For they will wholeheartedly return to me.’

Jeremiah 24:7 (Septuagint BLB)

Jeremiah 24:7 (Septuagint Elpenor)
καὶ δώσω αὐτοῗς καρδίαν τοῦ εἰδέναι αὐτοὺς ἐμὲ ὅτι ἐγώ εἰμι κύριος καὶ ἔσονταί μοι εἰς λαόν καὶ ἐγὼ ἔσομαι αὐτοῗς εἰς θεόν ὅτι ἐπιστραφήσονται ἐπ᾽ ἐμὲ ἐξ ὅλης τῆς καρδίας αὐτῶν καὶ δώσω αὐτοῖς καρδίαν τοῦ εἰδέναι αὐτοὺς ἐμέ, ὅτι ἐγώ εἰμι Κύριος, καὶ ἔσονταί μοι εἰς λαόν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεόν, ὅτι ἐπιστραφήσονται ἐπ’ ἐμὲ ἐξ ὅλης τῆς καρδίας αὐτῶν

Jeremiah 24:7 (NETS)

Jeremiah 24:7 (English Elpenor)
And I will give them a heart that they may know me, that I am the Lord, and they shall become a people to me, and I shall become a god to them, because they shall return to me with their whole heart. And I will give them a heart to know me, that I am the Lord: and they shall be to me a people, and I will be to them a God: for they shall turn to me with all their heart.

Jeremiah 31:34 (Tanakh)

 Jeremiah 31:34 (KJV)

Jeremiah 31:34 (NET)
And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. “People will no longer need to teach their neighbors and relatives to know me.  For all of them, from the least important to the most important, will know me,” says the Lord.  “For I will forgive their sin and will no longer call to mind the wrong they have done.”

Jeremiah 31:34 (Septuagint BLB)

Jeremiah 38:34 (Septuagint Elpenor)
καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων γνῶθι τὸν κύριον ὅτι πάντες εἰδήσουσίν με ἀπὸ μικροῦ αὐτῶν καὶ ἕως μεγάλου αὐτῶν ὅτι ἵλεως ἔσομαι ταῗς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν Κύριον· ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι

Jeremiah 38:34 (NETS)

Jeremiah 38:34 (English Elpenor)
And they shall not teach, each his fellow citizen and each his brother, saying, “Know the Lord,” because they shall all know me, from their small even to their great, because I will be gracious regarding their injustices, and remember their sins no more. And they shall not at all teach every one his [fellow] citizen, and every one his brother, saying, Know the Lord: for all shall know me, from the least of them to the greatest of them: for I will be merciful to their iniquities, and their sins I will remember no more.

Genesis 4:1 (Tanakh)

 Genesis 4:1 (KJV)

Genesis 4:1 (NET)
And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have gotten a man with the help of HaShem.’ And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. Now the man was intimate with his wife Eve, and she became pregnant and gave birth to Cain.  Then she said, “I have created a man just as the Lord did!”

Genesis 4:1 (Septuagint BLB)

Genesis 4:1 (Septuagint Elpenor)
Αδαμ δὲ ἔγνω Ευαν τὴν γυναῗκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν τὸν Καιν καὶ εἶπεν ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ ΑΔΑΜ δὲ ἔγνω Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Κάϊν καὶ εἶπεν· ἐκτησάμην ἄνθρωπον διὰ τοῦ Θεοῦ

Genesis 4:1 (NETS)

Genesis 4:1 (English Elpenor)
Now Adam knew his wife Heua, and after she had conceived she bore Kain and said, “I have acquired a man through God.” AND Adam knew Eve his wife, and she conceived and brought forth Cain and said, I have gained a man through God.

Genesis 2:16 (Tanakh)

 Genesis 2:16 (KJV)

Genesis 2:16 (NET)
And HaShem G-d commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat; And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard,

Genesis 2:16 (Septuagint BLB)

Genesis 2:16 (Septuagint Elpenor)
καὶ ἐνετείλατο κύριος ὁ θεὸς τῷ Αδαμ λέγων ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ καὶ ἐνετείλατο Κύριος ὁ Θεὸς τῷ ᾿Αδὰμ λέγων· ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φαγῇ

Genesis 2:16 (NETS)

Genesis 2:16 (English Elpenor)
And the Lord God commanded Adam, saying, “You shall eat for food of every tree that is in the orchard, And the Lord God gave a charge to Adam, saying, Of every tree which is in the garden thou mayest freely eat,

Genesis 2:17 (Tanakh)

 Genesis 2:17 (KJV)

Genesis 2:17 (NET)
but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’ But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.”

Genesis 2:17 (Septuagint BLB)

Genesis 2:17 (Septuagint Elpenor)
ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν οὐ φάγεσθε ἀπ᾽ αὐτοῦ ᾗ δ᾽ ἂν ἡμέρᾳ φάγητε ἀπ᾽ αὐτοῦ θανάτῳ ἀποθανεῗσθε ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ φάγεσθε ἀπ᾿ αὐτοῦ· ᾗ δ᾿ ἂν ἡμέρᾳ φάγητε ἀπ᾿ αὐτοῦ, θανάτῳ ἀποθανεῖσθε

Genesis 2:17 (NETS)

Genesis 2:17 (English Elpenor)
but of the tree for knowing good and evil, of it you shall not eat; on the day that you eat of it, you shall die by death.” but of the tree of the knowledge of good and evil– of it ye shall not eat, but in whatsoever day ye eat of it, ye shall surely die.

Romans 1:29 (NET)

Romans 1:29 (KJV)
They are filled with every kind of unrighteousness, wickedness, covetousness, malice.  They are rife with envy, murder, strife, deceit, hostility.  They are gossips, Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθείας, ψιθυριστάς πεπληρωμενους παση αδικια πορνεια πονηρια πλεονεξια κακια μεστους φθονου φονου εριδος δολου κακοηθειας ψιθυριστας πεπληρωμενους παση αδικια πορνεια πονηρια πλεονεξια κακια μεστους φθονου φονου εριδος δολου κακοηθειας ψιθυριστας

Romans 1:31 (NET)

Romans 1:31 (KJV)
senseless, covenant-breakers, heartless, ruthless. Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀσυνέτους ἀσυνθέτους ἀστόργους ἀνελεήμονας ασυνετους ασυνθετους αστοργους ασπονδους ανελεημονας ασυνετους ασυνθετους αστοργους ασπονδους ανελεημονας

1 Romans 7:4 (NET)

4 Romans 3:20 (NET)

5 Romans 10:2 (NET)

6 The Septuagint used forms of εἴδω and γινώσκω for the verses quoted in Genesis (3:5 ᾔδει, γινώσκοντες; 3:7 ἔγνωσαν; 3:22 γινώσκειν) and in Jeremiah (24:7 εἰδέναι; 31:34 γνῶθι, εἰδήσουσίν).  I think Paul used forms of ἐπίγνωσις to add that intimate sense of knowing, following 1 Corinthians 13:12b (NET): Now I know (γινώσκω) in part, but then I will know fully (ἐπιγνώσομαι, a form of ἐπιγινώσκω), just as I have been fully known (ἐπεγνώσθην, another form of ἐπιγινώσκω).

8 Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard, but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.” Genesis 2:16, 17 (NET)

9 Genesis 3:4, 5 (NET)

10 Genesis 3:7 (NET)

11 Genesis 3:22, 23 (NET)

12 Jeremiah 24:7 (NET)

13 Jeremiah 31:34 (NET)

14 Romans 7:4 (NET)

15 Genesis 4:1 (NET)

16 The Stephanus Textus Receptus and Byzantine Majority Text had πορνεια (KJV: fornication) following unrighteousness.  The NET parallel Greek text and NA28 did not.

17 The Stephanus Textus Receptus and Byzantine Majority Text had ασπονδους (KJV: implacable) following heartless (KJV: without natural affection).  The NET parallel Greek text and NA28 did not.

18 Romans 1:32 (NET)

The Jerusalem Council

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The end of their first mission in Pisidian Antioch became a pattern of sorts for Paul and Barnabas (Acts 13:49, 50; 14:1, 2 NET):

So the word of the Lord was spreading through the entire region.  But the Jews incited the God-fearing women1 of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas,2 and threw them out of their region.

The same thing happened in Iconium when Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a large group of both Jews and Greeks (Ἑλλήνων, a form of Ἕλλην) believed.  But the Jews who refused to believe3 stirred up the Gentiles (ἐθνῶν, a form of ἔθνος) and poisoned their minds against the brothers.

Paul and Barnabas…fled to the Lycaonian cities of Lystra and Derbe and the surrounding region4 after they learned of an an attempt to mistreat them and stone them.5  In Lystra they faced the opposite situation.  They were greeted as gods after Paul healed a lame man (Acts 14:12, 13 NET).

They began to call Barnabas6 Zeus and Paul Hermes, because he was the chief speaker.  The7 priest of the temple of Zeus, located just outside the8 city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them.

Paul and Barnabas had to do some pretty fast talking.  They had difficulty persuading the people that they were men not gods.  But Jews came9 from Antioch and Iconium, and after winning the crowds over, they stoned Paul and dragged him out of the city, presuming10 him to be dead.11  But after the disciples had surrounded him, he got up and went back into the city.  On the next day he left with Barnabas for Derbe.12

After they proclaimed the Gospel in Derbe, they returned to many of the cities they had already visited, encouraged the new believers and appointed elders.  Finally they made their way back to Antioch in Syria and made their missionary report to their home church.  Sometime later some men came down from Judea and began to teach the brothers, “Unless you are circumcised13 according to the custom of Moses,14 you cannot be saved.”15  Paul and Barnabas argued against this.  The church in Antioch sent them again to Jerusalem to resolve this disagreement (Acts 15:4, 5 NET).

When they arrived in Jerusalem, they were received by16 the church and the apostles and the elders, and they reported all the things God had done with them.  But some from the religious party of the Pharisees who had believed stood up and said, “It is necessary to circumcise the Gentiles and to order them to observe the law of Moses.”

Paul was also from the religious party of the Pharisees.  He gave a bit more insight into his own state of mind in Galatians 2:1, 2 (NET): Then after fourteen years I went up to Jerusalem again with Barnabas, taking Titus along too.  I went there because of a revelation and presented to them the gospel that I preach among the Gentiles.  But I did so only in a private meeting with the influential people, to make sure that I was not running – or had not run – in vain.

Both the apostles and the elders met together to deliberate about this matter.17  I may be reading too much into this, but I get the impression that Paul and Barnabas were not included among the apostles and the elders who met together to deliberate.  I am thinking they were present as something like expert witnesses.  The whole group kept quiet and listened to Barnabas and Paul while they explained all the miraculous signs and wonders God had done among the Gentiles through them.18

I quoted Peter’s and James’ addresses from this council elsewhere and won’t do it again here.  Peter’s reasoning was pre– or proto-theological in the sense that it was based on a vision he saw and actual experience more than Scripture.  James brought Old Testament prophecy into the debate, but again it was the apostles’ experience with Gentile believers that was held forth as the fulfillment of that prophecy.  That experience was very persuasive to those who shared it.  But consider Peter’s and James’ conclusions in a table next to Jesus’ teaching.

Peter

James

Jesus
So now why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?

Acts 15:10 (NET)

 Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God…

Acts 15:19 (NET)

 Do not think that I have come to abolish the law or the prophets.  I have not come to abolish these things but to fulfill them.  I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.  So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

Matthew 5:17-19 (NET)

If this were all I had to go on my religious mind would agree with those from the religious party of the Pharisees who…said, “It is necessary to circumcise the Gentiles and to order them to observe the law of Moses.”19  Don’t get me wrong.  I believe wholeheartedly that what was unanimously decided20 at the Jerusalem Council was on the right track, but the arguments in defense of that position were fairly weak.  I imagine the addition of James’ abbreviated version of the law secured a unanimous consensus in the council.  It was also contrary, however, to what Jesus had taught.  Jesus had not come to καταλῦσαι (a form of καταλύω) the law or the prophets, loosen them down, but to πληρῶσαι (a form of πληρόω), fill them up.

Of course, this is not all I have to go on.  Jesus was fairly clear all things considered that love fulfills the law and the prophets.  But I say to you, love (ἀγαπᾶτε, a form of ἀγαπάω) your enemy and pray for those who persecute you, 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.21  Paul was explicit: the one who loves (ἀγαπῶν, a form of ἀγαπάω) his neighbor has fulfilled (πεπλήρωκεν, another form of πληρόω) the law.  For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love (ἀγαπήσεις, another form of ἀγαπάω) your neighbor as yourself.”  Love (ἀγάπη) does no wrong to a neighbor.  Therefore love (ἀγάπη) is the fulfillment (πλήρωμα) of the law.22

Paul appreciated the whole law for what it was and did accomplish: I would not have known sin except through the law.  For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.”23  And, through the law comes the knowledge (ἐπίγνωσις) of sin.24  Paul was also quite explicit about what the law could not do: no one is declared righteous before him by the works of the law…25

He stopped teaching James’ abbreviated version of the law eventually26 and taught instead that the law is lord over a person as long as he lives.27  So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.  For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.  But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.28

But all of this was still in the future when Paul and Barnabas returned to Antioch with the following letter (Acts 15:23b-29 NET):

From the apostles and elders, your29 brothers, to the Gentile brothers and sisters in Antioch, Syria, and Cilicia, greetings!  Since we have heard that some have gone out from among us with no orders from us and have confused you, upsetting your minds by what they said,30 we have unanimously decided to choose31 men to send to you along with our dear friends Barnabas and Paul, who have risked32 their lives for the name of our Lord Jesus Christ.  Therefore we are sending Judas and Silas who will tell you these things themselves in person.  For it seemed best to the Holy Spirit33 and to us not to place any greater burden on you than these necessary rules: that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled34 and from sexual immorality (πορνείας, a form of πορνεία).  If you keep yourselves from doing these things, you will do well.  Farewell.

This letter was a very satisfactory solution for the Jewish converts, God fearers or Gentile people who had attached themselves to a Jewish synagogue in some fashion in Antioch.  When they read it aloud, the people rejoiced at its encouragement.35

Paul and Barnabas remained in Antioch, teaching and proclaiming (along with many others) the word of the Lord.  After some days Paul said to Barnabas, “Let’s return and visit the36 brothers in every town where we proclaimed the word of the Lord to see how they are doing.”  Barnabas wanted37 to bring John called Mark along with them too,38 but Paul insisted that they should not take along39 this one who had left them in Pamphylia and had not accompanied them in the work.  They had40 a sharp disagreement, so that they parted company.  Barnabas took along Mark and sailed away to Cyprus, but Paul chose Silas and set out, commended to the grace of the Lord41 by the brothers and sisters.  He passed through Syria and Cilicia,42 strengthening the churches…. As they went through the towns, they passed on43 the decrees that had been decided on by the apostles and elders44 in Jerusalem45 for the Gentile believers to obey.  So the churches were being strengthened in the faith and were increasing in number every day.46

I think it is worth mentioning that Barnabas, who sought out the rejected Saul to help in the ministry in Antioch, was true to form when he took the rejected John Mark under his wing as well.  The result of that second chance (and apparently a cousin’s47 tutelage) was that Paul’s opinion of Mark was altered (2 Timothy 4:9-11 NET).

Make every effort to come to me soon.  For Demas deserted me, since he loved the present age, and he went to Thessalonica.  Crescens went to Galatia and Titus to Dalmatia.  Only Luke is with me.  Get Mark and bring him with you, because he is a great help to me in ministry.

 

 

Addendum: March 10, 2020
“I get the impression,” I wrote above, “that Paul and Barnabas were not included among the apostles and the elders who met together to deliberate.”  This impression was based entirely on reading the narrative in English translation.  The connotation of the Greek words for how Paul and Barnabas were received by the church and the apostles and the elders (Table10 below) caught my attention.

The Stephanus Textus Receptus and Byzantine Majority Text had απεδεχθησαν (a form of ἀποδέχομαι) for received.  It is the way a crowd welcomed (ἀπεδέξατο) [Jesus], because they were all waiting for him48 to heal people (Table15 below).  It is how Jesus welcomed49 (ἀποδεξάμενος) the crowds that followed Him, spoke to them about the kingdom of God, and cured those who needed healing50 (Table16 below).  [T]hose who accepted (ἀποδεξάμενοι) [Peter’s] message [on Pentecost] were baptized51 [Table].

It is the way the brothers in Ephesus encouraged the disciples in Achaia to welcome (ἀποδέξασθαι) Apollos, who assisted greatly those who had believed by grace, for he refuted the Jews vigorously in public debate, demonstrating from the scriptures that the Christ was Jesus.52  It is how the brothers in Jerusalem welcomed53 (ἀπεδέξαντο) Paul and his entourage later in his ministry54 (Table17 below).  It is the way Tertullus flattered Felix (Acts 24:2b, 3 NET [Table18 below]):

We have experienced a lengthy time of peace through your rule, and reforms55 are being made in this nation through your foresight.  Most excellent Felix, we acknowledge (ἀποδεχόμεθα) this everywhere and in every way with all gratitude.

And finally, it was how Paul welcomed (ἀπεδέχετο) all who came to him in Rome, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with complete boldness and without restriction56 (Table19 below).

The NET parallel Greek text and NA28, however, had παρεδέχθησαν (a form of παραδέχομαι) describing how Paul and Barnabas were received.  It is how the customs Paul and Silas were advocating were considered not lawful for [Gentiles in Philippi] to accept (παραδέχεσθαι) or practice, since [they were] Romans.57  And the Lord said to Paul in a trance, Hurry and get out of Jerusalem quickly, because they will not accept (παραδέξονται) your testimony58 about me59 (Tabe20 below).

The NA28 purports to be Bible scholars’ best guess at the original text.  I hold that claim very loosely.  The NET was apparently translated from NA27.  There is an example in a footnote (32) in this essay where the NA28 hung the NET translators out to dry, conforming once again to the Stephanus Textus Receptus and Byzantine Majority Text.  It seems only fair to point out that Jesus used a form of παραδέχομαι to explain a parable (Mark 4:20 NET [Table21 below]):

But these60 are the ones sown on good soil: They hear the word and receive (παραδέχονται) it and bear fruit, one thirty times as much, one sixty, and one a hundred.

Tables comparing Paul’s quotation of the law in Romans 7:7 with Exodus 20:17 and Deuteronomy 5:21 in the Septuagint follow:

Romans 7:7b (NET Parallel Greek)

 Exodus 20:17a (Septuagint BLB)

Exodus 20:17a (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις οὐκ ἐπιθυμήσεις οὐκ ἐπιθυμήσεις

Romans 7:7b (NET)

 Exodus 20:17a (NETS)

Exodus 20:17a (English Elpenor)
“Do not covet.” You shall not covet Thou shalt not covet

Romans 7:7b (NET Parallel Greek)

 Deuteronomy 5:21a (Septuagint BLB)

Deuteronomy 5:21a (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις οὐκ ἐπιθυμήσεις οὐκ ἐπιθυμήσεις

Romans 7:7b (NET)

 Deuteronomy 5:21a (NETS)

Deuteronomy 5:21a (English Elpenor)
“Do not covet.” You shall not covet Thou shalt not covet

When Paul and Barnabas planned to return and visit the brothers in every town where [they] proclaimed the word of the Lord, their purpose was to see how they are doing.  That sounds innocuous enough, but the KJV translation—see how they do—sounds to me like a euphemism for “judge their works.”  But the Greek word translated they do (NET: they are doing) was not a form of ποιέω, nor were there any forms of κρίνω or ἔργον anywhere in the text.

Rather, the word was ἔχουσιν, the present tense active voice indicative mood third person plural form of ἔχω, to see how they “have” the word of the Lord, or perhaps more to the point, how they “have, hold and carry, hold in possession,” are “married” to, “wear, have on, claim as one’s own,” be “near, keep, preserve, look upon, maintain or establish a relationship” with, Christ.  So much of the imagery of Paul’s expression of his theology tumbles out of the word ἔχω: Colossians 2:6-15; Philippians 3:12-16; Romans 7:1-6;  Galatians 3:23-29; Colossians 3:1-11.

Tables comparing Exodus 20:17 (20:14) and Deuteronomy 5:21 (5:18) in the Tanakh, KJV and NET, and comparing Exodus 20:17 and Deuteronomy 5:21 in the Septuagint (BLB and Elpenor) follow.  Following these are tables comparing Acts 13:50; 14:2; 14:12, 13; 14:19; 15:1; 15:4; 15:23-26; 15:28, 29; 15:36-41; 16:4; Luke 8:40; 9:11; Acts 21:17; 24:2; 28:30; 22:18 and Mark 4:20 in the NET and KJV.

Exodus 20:14 (Tanakh)

 Exodus 20:17 (KJV)

Exodus 20:17 (NET)
Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s. Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s. “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.”

Exodus 20:17 (Septuagint BLB)

Exodus 20:17 (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις τὴν γυναῗκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῗδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου. οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σου ἐστί

Exodus 20:17 (NETS)

Exodus 20:17 (English Elpenor)
You shall not covet your neighbor’s wife; you shall not covet your neighbor’s house or his field or his male slave or his female slave or his ox or his draft animal or any animal of his or whatever belongs to your neighbor. Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house; nor his field, nor his servant, nor his maid, nor his ox, nor his ass, nor any of his cattle, nor whatever belongs to thy neighbour.

Deuteronomy 5:18 (Tanakh)

 Deuteronomy 5:21 (KJV)

Deuteronomy 5:21 (NET)
Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s. Neither shalt thou desire thy neighbour’s wife, neither shalt thou covet thy neighbour’s house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour’s. You must not desire another man’s wife, nor should you crave his house, his field, his male and female servants, his ox, his donkey, or anything else he owns.”

Deuteronomy 5:21 (Septuagint BLB)

Deuteronomy 5:21 (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις τὴν γυναῗκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῗδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου· οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε πάντα ὅσα τῷ πλησίον σού ἐστι

Deuteronomy 5:21 (NETS)

Deuteronomy 5:21 (English Elpenor)
You shall not covet your neighbor’s wife; you shall not covet your neighbor’s house or his field or his male slave or his female slave or his ox or his draft animal, or any animal of his or whatever belongs to your neighbor. Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house, nor his field, nor his man-servant, nor his maid, nor his ox, nor his ass, nor any beast of his, nor any thing that is thy neighbour’s.

Acts 13:50 (NET)

Acts 13:50 (KJV)
But the Jews incited the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out of their region. But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ Βαρναβᾶν καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν οι δε ιουδαιοι παρωτρυναν τας σεβομενας γυναικας και τας ευσχημονας και τους πρωτους της πολεως και επηγειραν διωγμον επι τον παυλον και τον βαρναβαν και εξεβαλον αυτους απο των οριων αυτων οι δε ιουδαιοι παρωτρυναν τας σεβομενας γυναικας και τας ευσχημονας και τους πρωτους της πολεως και επηγειραν διωγμον επι τον παυλον και τον βαρναβαν και εξεβαλον αυτους απο των οριων αυτων

Acts 14:2 (NET)

Acts 14:2 (KJV)
But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ἀπειθήσαντες Ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν οι δε απειθουντες ιουδαιοι επηγειραν και εκακωσαν τας ψυχας των εθνων κατα των αδελφων οι δε απειθουντες ιουδαιοι επηγειραν και εκακωσαν τας ψυχας των εθνων κατα των αδελφων

Acts 14:12, 13 (NET)

Acts 14:12, 13 (KJV)
They began to call Barnabas Zeus and Paul Hermes, because he was the chief speaker. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐκάλουν τε τὸν Βαρναβᾶν Δία, τὸν δὲ Παῦλον Ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου εκαλουν τε τον μεν βαρναβαν δια τον δε παυλον ερμην επειδη αυτος ην ο ηγουμενος του λογου εκαλουν τε τον μεν βαρναβαν δια τον δε παυλον ερμην επειδη αυτος ην ο ηγουμενος του λογου
The priest of the temple of Zeus, located just outside the city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅ τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν ο δε ιερευς του διος του οντος προ της πολεως αυτων ταυρους και στεμματα επι τους πυλωνας ενεγκας συν τοις οχλοις ηθελεν θυειν ο δε ιερευς του διος του οντος προ της πολεως αυτων ταυρους και στεμματα επι τους πυλωνας ενεγκας συν τοις οχλοις ηθελεν θυειν

Acts 14:19 (NET)

Acts 14:19 (KJV)
But Jews came from Antioch and Iconium, and after winning the crowds over, they stoned Paul and dragged him out of the city, presuming him to be dead. And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐπῆλθαν δὲ ἀπὸ Ἀντιοχείας καὶ Ἰκονίου Ἰουδαῖοι καὶ πείσαντες τοὺς ὄχλους καὶ λιθάσαντες τὸν Παῦλον ἔσυρον ἔξω τῆς πόλεως νομίζοντες αὐτὸν τεθνηκέναι επηλθον δε απο αντιοχειας και ικονιου ιουδαιοι και πεισαντες τους οχλους και λιθασαντες τον παυλον εσυρον εξω της πολεως νομισαντες αυτον τεθναναι επηλθον δε απο αντιοχειας και ικονιου ιουδαιοι και πεισαντες τους οχλους και λιθασαντες τον παυλον εσυρον εξω της πολεως νομισαντες αυτον τεθναναι

Acts 15:1 (NET)

Acts 15:1 (KJV)
Now some men came down from Judea and began to teach the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καί τινες κατελθόντες ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι, ἐὰν μὴ περιτμηθῆτε τῷ ἔθει τῷ Μωϋσέως, οὐ δύνασθε σωθῆναι και τινες κατελθοντες απο της ιουδαιας εδιδασκον τους αδελφους οτι εαν μη περιτεμνησθε τω εθει μωυσεως ου δυνασθε σωθηναι και τινες κατελθοντες απο της ιουδαιας εδιδασκον τους αδελφους οτι εαν μη περιτεμνησθε τω εθει μωυσεως ου δυνασθε σωθηναι

Acts 15:4 (NET)

Acts 15:4 (KJV)
When they arrived in Jerusalem, they were received by the church and the apostles and the elders, and they reported all the things God had done with them. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
παραγενόμενοι δὲ εἰς |Ἰερουσαλὴμ| παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλαν τε ὅσα ὁ θεὸς ἐποίησεν μετ᾿ αὐτῶν παραγενομενοι δε εις ιερουσαλημ απεδεχθησαν υπο της εκκλησιας και των αποστολων και των πρεσβυτερων ανηγγειλαν τε οσα ο θεος εποιησεν μετ αυτων παραγενομενοι δε εις ιερουσαλημ απεδεχθησαν υπο της εκκλησιας και των αποστολων και των πρεσβυτερων ανηγγειλαν τε οσα ο θεος εποιησεν μετ αυτων

Acts 15:23-26 (NET)

Acts 15:23-26 (KJV)
They sent this letter with them: From the apostles and elders, your brothers, to the Gentile brothers and sisters in Antioch, Syria, and Cilicia, greetings! And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
γράψαντες διὰ χειρὸς αὐτῶν· Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν
Since we have heard that some have gone out from among us with no orders from us and have confused you, upsetting your minds by what they said, Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν [ἐξελθόντες] ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν οἷς οὐ διεστειλάμεθα επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις ανασκευαζοντες τας ψυχας υμων λεγοντες περιτεμνεσθαι και τηρειν τον νομον οις ου διεστειλαμεθα επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις ανασκευαζοντες τας ψυχας υμων λεγοντες περιτεμνεσθαι και τηρειν τον νομον οις ου διεστειλαμεθα
we have unanimously decided to choose men to send to you along with our dear friends Barnabas and Paul, It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρναβᾷ καὶ Παύλῳ εδοξεν ημιν γενομενοις ομοθυμαδον εκλεξαμενους ανδρας πεμψαι προς υμας συν τοις αγαπητοις ημων βαρναβα και παυλω εδοξεν ημιν γενομενοις ομοθυμαδον εκλεξαμενους ανδρας πεμψαι προς υμας συν τοις αγαπητοις ημων βαρναβα και παυλω
who have risked their lives for the name of our Lord Jesus Christ. Men that have hazarded their lives for the name of our Lord Jesus Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ανθρωποις παραδεδωκοσιν τας ψυχας αυτων υπερ του ονοματος του κυριου ημων ιησου χριστου ανθρωποις παραδεδωκοσιν τας ψυχας αυτων υπερ του ονοματος του κυριου ημων ιησου χριστου

Acts 15:28, 29 (NET)

Acts 15:28, 29 (KJV)
For it seemed best to the Holy Spirit and to us not to place any greater burden on you than these necessary rules: For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες εδοξεν γαρ τω αγιω πνευματι και ημιν μηδεν πλεον επιτιθεσθαι υμιν βαρος πλην των επαναγκες τουτων εδοξεν γαρ τω αγιω πνευματι και ημιν μηδεν πλεον επιτιθεσθαι υμιν βαρος πλην των επαναγκες τουτων
that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled and from sexual immorality.  If you keep yourselves from doing these things, you will do well.  Farewell. That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well.  Fare ye well.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας, ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. ἔρρωσθε απεχεσθαι ειδωλοθυτων και αιματος και πνικτου και πορνειας εξ ων διατηρουντες εαυτους ευ πραξετε ερρωσθε απεχεσθαι ειδωλοθυτων και αιματος και πνικτου και πορνειας εξ ων διατηρουντες εαυτους ευ πραξετε ερρωσθε

Acts 15:36-41 (NET)

Acts 15:36-41 (KJV)
After some days Paul said to Barnabas, “Let’s return and visit the brothers in every town where we proclaimed the word of the Lord to see how they are doing.” And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Μετὰ δέ τινας ἡμέρας εἶπεν πρὸς Βαρναβᾶν Παῦλος· ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς κατὰ πόλιν πᾶσαν ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου πῶς ἔχουσιν μετα δε τινας ημερας ειπεν παυλος προς βαρναβαν επιστρεψαντες δη επισκεψωμεθα τους αδελφους ημων κατα πασαν πολιν εν αις κατηγγειλαμεν τον λογον του κυριου πως εχουσιν μετα δε τινας ημερας ειπεν παυλος προς βαρναβαν επιστρεψαντες δη επισκεψωμεθα τους αδελφους ημων κατα πασαν πολιν εν αις κατηγγειλαμεν τον λογον του κυριου πως εχουσιν
Barnabas wanted to bring John called Mark along with them too, And Barnabas determined to take with them John, whose surname was Mark.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Βαρναβᾶς δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν Ἰωάννην τὸν καλούμενον Μᾶρκον βαρναβας δε εβουλευσατο συμπαραλαβειν τον ιωαννην τον καλουμενον μαρκον βαρναβας δε εβουλευσατο συμπαραλαβειν τον ιωαννην τον καλουμενον μαρκον
but Paul insisted that they should not take along this one who had left them in Pamphylia and had not accompanied them in the work. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Παῦλος δὲ ἠξίου, τὸν ἀποστάντα ἀπ᾿ αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον μὴ συμπαραλαμβάνειν τοῦτον παυλος δε ηξιου τον αποσταντα απ αυτων απο παμφυλιας και μη συνελθοντα αυτοις εις το εργον μη συμπαραλαβειν τουτον παυλος δε ηξιου τον αποσταντα απ αυτων απο παμφυλιας και μη συνελθοντα αυτοις εις το εργον μη συμπαραλαβειν τουτον
They had a sharp disagreement, so that they parted company.  Barnabas took along Mark and sailed away to Cyprus, And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐγένετο δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ᾿ ἀλλήλων, τόν τε Βαρναβᾶν παραλαβόντα τὸν Μᾶρκον ἐκπλεῦσαι εἰς Κύπρον εγενετο ουν παροξυσμος ωστε αποχωρισθηναι αυτους απ αλληλων τον τε βαρναβαν παραλαβοντα τον μαρκον εκπλευσαι εις κυπρον εγενετο ουν παροξυσμος ωστε αποχωρισθηναι αυτους απ αλληλων τον τε βαρναβαν παραλαβοντα τον μαρκον εκπλευσαι εις κυπρον
but Paul chose Silas and set out, commended to the grace of the Lord by the brothers and sisters. And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Παῦλος δὲ ἐπιλεξάμενος Σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν παυλος δε επιλεξαμενος σιλαν εξηλθεν παραδοθεις τη χαριτι του θεου υπο των αδελφων παυλος δε επιλεξαμενος σιλαν εξηλθεν παραδοθεις τη χαριτι του θεου υπο των αδελφων
He passed through Syria and Cilicia, strengthening the churches. And he went through Syria and Cilicia, confirming the churches.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διήρχετο δὲ τὴν Συρίαν καὶ [τὴν] Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας διηρχετο δε την συριαν και κιλικιαν επιστηριζων τας εκκλησιας διηρχετο δε την συριαν και κιλικιαν επιστηριζων τας εκκλησιας

Acts 16:4 (NET)

Acts 16:4 (KJV)
As they went through the towns, they passed on the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὡς δὲ διεπορεύοντο τὰς πόλεις, παρεδίδοσαν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων καὶ πρεσβυτέρων τῶν ἐν Ἱεροσολύμοις ως δε διεπορευοντο τας πολεις παρεδιδουν αυτοις φυλασσειν τα δογματα τα κεκριμενα υπο των αποστολων και των πρεσβυτερων των εν ιερουσαλημ ως δε διεπορευοντο τας πολεις παρεδιδουν αυτοις φυλασσειν τα δογματα τα κεκριμενα υπο των αποστολων και των πρεσβυτερων των εν ιερουσαλημ

Luke 8:40 (NET)

Luke 8:40 (KJV)
Now when Jesus returned, the crowd welcomed him, because they were all waiting for him. And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐν δὲ τῷ ὑποστρέφειν τὸν Ἰησοῦν ἀπεδέξατο αὐτὸν ὁ ὄχλος· ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν. εγενετο δε εν τω υποστρεψαι τον ιησουν απεδεξατο αυτον ο οχλος ησαν γαρ παντες προσδοκωντες αυτον εγενετο δε εν τω υποστρεψαι τον ιησουν απεδεξατο αυτον ο οχλος ησαν γαρ παντες προσδοκωντες αυτον

Luke 9:11 (NET)

Luke 9:11 (KJV)
But when the crowds found out, they followed him.  He welcomed them, spoke to them about the kingdom of God, and cured those who needed healing. And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ· καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο οι δε οχλοι γνοντες ηκολουθησαν αυτω και δεξαμενος αυτους ελαλει αυτοις περι της βασιλειας του θεου και τους χρειαν εχοντας θεραπειας ιατο οι δε οχλοι γνοντες ηκολουθησαν αυτω και δεξαμενος αυτους ελαλει αυτοις περι της βασιλειας του θεου και τους χρειαν εχοντας θεραπειας ιατο

Acts 21:17 (NET)

Acts 21:17 (KJV)
When we arrived in Jerusalem, the brothers welcomed us gladly. And when we were come to Jerusalem, the brethren received us gladly.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Γενομένων δὲ ἡμῶν εἰς Ἱεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί γενομενων δε ημων εις ιεροσολυμα ασμενως εδεξαντο ημας οι αδελφοι γενομενων δε ημων εις ιεροσολυμα ασμενως εδεξαντο ημας οι αδελφοι

Acts 24:2 (NET)

Acts 24:2 (KJV)
When Paul had been summoned, Tertullus began to accuse him, saying, “We have experienced a lengthy time of peace through your rule, and reforms are being made in this nation through your foresight. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
κληθέντος δὲ |αὐτοῦ| ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων·  πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας κληθεντος δε αυτου ηρξατο κατηγορειν ο τερτυλλος λεγων [24:3a] πολλης ειρηνης τυγχανοντες δια σου και κατορθωματων γινομενων τω εθνει τουτω δια της σης προνοιας κληθεντος δε αυτου ηρξατο κατηγορειν ο τερτυλλος λεγων [24:3a] πολλης ειρηνης τυγχανοντες δια σου και κατορθωματων γινομενων τω εθνει τουτω δια της σης προνοιας

Acts 28:30 (NET)

Acts 28:30 (KJV)
Paul lived there two whole years in his own rented quarters and welcomed all who came to him, And Paul dwelt two whole years in his own hired house, and received all that came in unto him,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν εμεινεν δε ο παυλος διετιαν ολην εν ιδιω μισθωματι και απεδεχετο παντας τους εισπορευομενους προς αυτον εμεινεν δε ο παυλος διετιαν ολην εν ιδιω μισθωματι και απεδεχετο παντας τους εισπορευομενους προς αυτον

Acts 22:18 (NET)

Acts 22:18 (KJV)
and saw the Lord saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἰδεῖν αὐτὸν λέγοντα μοι· σπεῦσον καὶ ἔξελθε ἐν τάχει ἐξ Ἰερουσαλήμ, διότι οὐ παραδέξονται σου μαρτυρίαν περὶ ἐμοῦ και ιδειν αυτον λεγοντα μοι σπευσον και εξελθε εν ταχει εξ ιερουσαλημ διοτι ου παραδεξονται σου την μαρτυριαν περι εμου και ιδειν αυτον λεγοντα μοι σπευσον και εξελθε εν ταχει εξ ιερουσαλημ διοτι ου παραδεξονται σου την μαρτυριαν περι εμου

Mark 4:20 (NET)

Mark 4:20 (KJV)
But these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.” And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐκεῖνοι εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἓν τριάκοντα καὶ |ἓν| ἑξήκοντα καὶ |ἓν| ἑκατόν και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον

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

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

4 Acts 14:6 (NET)

5 Acts 14:5 (NET)

6 The Stephanus Textus Receptus and Byzantine Majority Text had μεν (not translated in the KJV) preceding Barnabas.  The NET parallel Greek text and NA28 did not.

7 The NET parallel Greek text and NA28 had τε (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: Then).

8 The Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: their) following city.  The NET parallel Greek text and NA28 did not.

9 The NET parallel Greek text and NA28 had Ἐπῆλθαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επηλθον (KJV: there came thither).

11 The NET parallel Greek text and NA28 had τεθνηκέναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had τεθναναι (KJV: he had been dead).

12 Acts 14:19, 20 (NET)

14 The NET parallel Greek text and NA28 had the article τῷ preceding Moses.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

15 Acts 15:1 (NET)

17 Acts 15:6 (NET)

18 Acts 15:12 (NET)

19 Acts 15:5 (NET)

21 Matthew 5:44, 45 (NET) Table

22 Romans 13:8b-10 (NET) Table

23 Romans 7:7 (NET)

24 Romans 3:20b (NET)

25 Romans 3:20a (NET)

26 Perhaps it would be more accurate to say that there is no more mention that Paul passed on the decrees that had been decided on by the apostles and elders in Jerusalem after Acts 16:4 (NET), but Acts 18:23 (NET) seems to me to be saying more than that by silence.  After he spent some time there [in Antioch after greeting the church in Jerusalem], Paul left and went through the region of Galatia and Phrygia, strengthening all the disciples.  Granted, this is some of the same ground that Paul covered in the beginning of his second missionary journey, perhaps he (or Luke) simply didn’t feel the need to repeat himself.  But Paul’s own writing and Luke’s choice of words as well as omission of words leads me in the other direction.  In Acts 16:4, 5 the churches were ἐστερεοῦντο (a form of στερεόω, strengthened, established) on the basis of the decrees that had been decided on by the apostles and elders in Jerusalem.   In Acts 18:23 Paul went about ἐπιστηρίζων (a form of ἐπιστηρίζω, strengthening)—the word might have been translated reestablishing—all the disciples without the aforementioned decrees.

27 Romans 7:1 (NET)

28 Romans 7:4-6 (NET)

29 The Stephanus Textus Receptus and Byzantine Majority Text had και οι (KJV: and) here.  So brothers was understood as a third group along with apostles and elders who sent the letter.  The NET parallel Greek text and NA28 did not have these words.  So brothers was understood as an appositive, the apostles and elders in Jerusalem identifying with the Gentile recipients of their letter (e.g., your brothers).

30 The Stephanus Textus Receptus and Byzantine Majority Text had λεγοντες περιτεμνεσθαι και τηρειν τον νομον (KJV: saying, Ye must be circumcised, and keep the law) here.  The NET parallel Greek text and NA28 did not.

33 The NET parallel Greek text and NA28 had the article τῷ preceding Spirit.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

35 Acts 15:31 (NET)

36 The Stephanus Textus Receptus and Byzantine Majority Text had ημων (KJV: our) here.  The NET parallel Greek text and NA28 did not.

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

40 The NET parallel Greek text and NA28 had δὲ here (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: And).

42 The NET parallel Greek text and NA28 had the article τὴν preceding Cilicia.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

44 The Stephanus Textus Receptus and Byzantine Majority Text had the article των preceding elders.  The NET parallel Greek text and NA28 did not.

46 Acts 15:35-41; 16:4, 5 (NET)

47 Colossians 4:10 (NET) Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

48 Luke 8:40 NETS

50 Luke 9:11 NET

51 Acts 2:41 NET

54 Acts 21:17 NET

56 Acts 28:30, 31 NET

58 The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding testimony.  The NET parallel Greek text and NA28 did not.

59 Acts 22:18 NET

Ezra and Divorce

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I have gone through similar changes in my response to Paul as those I mentioned in response to Jesus.  There was a time when I thought Paul had written extraordinary claims, statements so exaggerated that they should never be taken literally or at face value.  Not the least of these was Romans 3:20 (NET), For no one is declared righteous before [God] by the works of the law, for through the law comes the knowledge of sin.

The story at the end of Ezra was one of my proof texts, how wrong Paul had gotten it, for the men who had married foreign wives among the exiles who returned to Israel were certainly declared righteous before [God] by the works of the law (Ezra 10:2-4, 7, 8, 12-17 NET):

Then Shecaniah son of Jehiel, from the descendants of Elam, addressed Ezra: “We have been unfaithful to our God by marrying foreign women from the local peoples.  Nonetheless, there is still hope for Israel in this regard.  Therefore let us enact a covenant with our God to send away all these women and their offspring, in keeping with your counsel, my lord, and that of those who respect the commandments of our God.  And let it be done according to the law (Table).  Get up, for this matter concerns you. We are with you, so be strong and act decisively!”… A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem.  Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders. Furthermore, he himself would be excluded from the assembly of the exiles…. All the assembly replied in a loud voice: “We will do just as you have said!  However, the people are numerous and it is the rainy season.  We are unable to stand here outside.  Furthermore, this business cannot be resolved in a day or two, for we have sinned greatly in this matter.  Let our leaders take steps on behalf of all the assembly. Let all those in our towns who have married foreign women come at an appointed time, and with them the elders of each town and its judges, until the hot anger of our God is turned away from us in this matter.”

Only Jonathan son of Asahel and Jahzeiah son of Tikvah were against this, assisted by Meshullam and Shabbethai the Levite.  So the exiles proceeded accordingly.  Ezra the priest separated out by name men who were leaders in their family groups.  They sat down to consider this matter on the first day of the tenth month, and on the first day of the first month they finished considering all the men who had married foreign wives.

In time, though, I had to change my mind about the meaning of this story in Ezra, about Paul and about the reliability of Romans 3:20.  I had my facts more or less correct.  What I had forgotten to consider was God’s response to those facts.  I found that response eventually in the book of the prophet Malachi.  Here are the two passages side by side:

The Facts

God’s Response to Those Facts
…the leaders approached me and said, “The people of Israel, the priests, and the Levites have not separated themselves from the local residents who practice detestable things similar to those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites [Table].  Indeed, they have taken some of their daughters as wives for themselves and for their sons, so that the holy race has become intermingled with the local residents. Worse still, the leaders and the officials have been at the forefront of all of this [Table]!” When I heard this report, I tore my tunic and my robe and ripped out some of the hair from my head and   beard.  Then I sat down, quite devastated.  Everyone who held the words of the God of   Israel in awe gathered around me because of the unfaithful acts of the people of the exile.  Devastated, I continued to sit there until the evening offering.  At the time of the evening offering I got up from my self-abasement, with my tunic and robe torn, and then dropped to my   knees and spread my hands to the Lord my God.

Ezra 9:1-5 (NET)

 Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem.  For Judah has profaned the holy things that the Lord loves and has turned to a foreign god (literally, has married the daughter of a foreign god) [See Addendum below]!  May the Lord cut off from the community of Jacob every last person who does this, as well as the person who presents improper offerings to the Lord who rules over all!

Malachi 2:11, 12 (NET)
While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites – men, women, and children alike – gathered around him.  The people wept loudly.  Then Shecaniah son of Jehiel, from the descendants of Elam, addressed Ezra: “We have been unfaithful   to our God by marrying foreign women from the local peoples.  Nonetheless, there is still hope for Israel in this regard.  Therefore let us enact a covenant with our God to send away all these women and their offspring, in keeping with your counsel, my lord, and that of those who respect the commandments of our God.  And let it be   done according to the law [Table].  Get up, for this matter concerns you.  We are with you, so be strong and act decisively!”

Ezra 10:1-4 (NET)

 You also do this: You cover the altar of the Lord with tears as you weep and groan, because he no longer pays any attention to the offering nor accepts it favorably from you.  Yet you ask, “Why?”  The Lord is testifying against you on behalf of the wife you married when you were young, to whom you have become unfaithful even though she is your companion and wife by law.  No one who has even a small portion of the Spirit in him does this.  What did our   ancestor do when seeking a child from God?  Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth.  “I hate divorce,” says the Lord God of Israel, “and the one who is guilty of violence,” says the Lord who rules over all.  “Pay attention to your conscience, and do not be unfaithful.”

Malachi 2:13-16 (NET)

It is difficult, to say the least, for me to accept that Jesus proposed divorce as a remedy for even unlawful marriage in Matthew 5:32 and 19:9.  It was, in fact, this new understanding of Ezra (and Jephthah in Judges 10:6-12:7) that first led me to consider what I now call the religious mind.  (I am too pharisaical myself to have ever seen it initially in the Pharisees in the New Testament.)  They were good (relatively speaking) well-intentioned men led astray by their misunderstanding of God.  Whether that misunderstanding was stubborn willfulness or honest mistake I’m in no position to judge.  Given my own propensity for making the same kind of mistakes, I’m more than willing to be generous and give them the benefit of the doubt.

The enigma of Ezra and Malachi which ends the Old Testament thematically—that God was angered by intermarriage between Israelites and the idolatrous women around them, and equally angered by the self-righteous strategy to send those women and their children away, calling it violence—is unraveled in the New Testament for those with ears to hear (John 3:3, 5-7 NET):

I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table]….unless a person is born of water and spirit, he cannot enter the kingdom of God [Table].  What is born of the flesh is flesh, 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.”

 

Addendum: December 6, 2021
The rabbis who translated the Septuagint did not translate וּבָעַ֖ל and בַּת (Tanakh/KJV: and hath married the daughter) literally in Malachi 2:11.  If these words occurred in the Hebrew from which they translated, they were treated idiomatically or extremely euphemistically as ἐπετήδευσεν (a form of ἐπιτηδεύω), busied (NETS), has gone after (English Elpenor).  The translators of the NET adopted a similar approach to the current Hebrew text, has turned to.

Masoretic Text Septuagint
Malachi 2:11 (Tanakh/KJV) Malachi 2:11 (NET) Malachi 2:11 (NETS) Malachi 2:11 (English Elpenor)
Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married (וּבָעַ֖ל) the daughter (בַּת) of a strange god. Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem.  For Judah has profaned the holy things that the Lord loves and has turned to a foreign god! [Note 15: Heb “has married (bāʿal, ובעל) the daughter (baṯ, בת) of a foreign god.”] Ioudas was forsaken, and an abomination occurred in Israel and in Ierousalem, for Ioudas profaned the sacred things of the Lord with which he loved and busied (ἐπετήδευσεν) himself with foreign gods. Juda has been forsaken, and an abomination has been committed in Israel and in Jerusalem; for Juda has profaned the holy things of the Lord, which he delighted in, and has gone after (ἐπετήδευσεν) other gods.

Ezra 9:2 follows for comparison:

Masoretic Text Septuagint
Ezra 9:2 (Tanakh) Table Ezra 9:2 (NET) Ezra 9:2 (NETS) Table Ezra 9:2 (English Elpenor)
For they have taken (נָשְׂא֣וּ) of their daughters (מִבְּנֹֽתֵיהֶ֗ם) for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’ Indeed, they have taken (nāśā’, נשׁאו) some of their daughters (baṯ, מבנתיהם) as wives for themselves and for their sons, so that the holy race has become intermingled with the local residents.  Worse still, the leaders and the officials have been at the forefront of all this unfaithfulness!” because they have taken (ἐλάβοσαν) from their daughters (ἀπὸ θυγατέρων αὐτῶν) for themselves and for their sons, and the holy seed was influenced by the peoples of the lands, and the hand of the rulers was in this faithlessness in the beginning.” For they have taken (ἐλάβοσαν) of their daughters (ἀπὸ θυγατέρων αὐτῶν) for themselves and their sons; and the holy seed has passed among the nations of the lands, and the hand of the rulers [has been] first in this transgression.

Tables comparing Ezra 10:2; 10:4; 10:7; 10:8; 10:12; 10:13; 10:14; 10:15; 10:16; 10:17; 9:3; 9:4; 9:5; Malachi 2:11; 2:12; Ezra 10:1; Malachi 2:13; 2:14; 2:15 and 2:16 in the Tanakh, KJV and NET, and tables comparing the Greek of Ezra (2 Esdras) 10:2; 10:4; 10:7; 10:8; 10:12; 10:13; 10:14; 10:15; 10:16; 10:17; 9:3; 9:4; 9:5; Malachi 2:11; 2:12; Ezra (2 Esdras) 10:1; Malachi 2:13; 2:14; 2:15 and 2:16 in the Septuagint (BLB and Elpenor) follow.

Ezra 10:2 (Tanakh)

 Ezra 10:2 (KJV)

Ezra 10:2 (NET)
And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra: ‘We have broken faith with our G-d, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this thing. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. Then Shecaniah son of Jehiel, from the descendants of Elam, addressed Ezra: “We have been unfaithful to our God by marrying foreign women from the local peoples.  Nonetheless, there is still hope for Israel in this regard.

Ezra 10:2 (Septuagint BLB)

2 Esdras 10:2 (Septuagint Elpenor)
καὶ ἀπεκρίθη Σεχενιας υἱὸς Ιιηλ ἀπὸ υἱῶν Ηλαμ καὶ εἶπεν τῷ Εσδρα ἡμεῗς ἠσυνθετήσαμεν τῷ θεῷ ἡμῶν καὶ ἐκαθίσαμεν γυναῗκας ἀλλοτρίας ἀπὸ λαῶν τῆς γῆς καὶ νῦν ἔστιν ὑπομονὴ τῷ Ισραηλ ἐπὶ τούτῳ καὶ ἀπεκρίθη Σεχενίας υἱὸς ᾿Ιεὴλ ἀπὸ υἱῶν ᾿Ηλάμ, καὶ εἶπε τῷ ῎Εσδρᾳ· ἡμεῖς ἠσυνθετήσαμεν τῷ Θεῷ ἡμῶν καὶ ἐκαθίσαμεν γυναῖκας ἀλλοτρίας ἀπὸ τῶν λαῶν τῆς γῆς· καὶ νῦν ἐστιν ὑπομονὴ τῷ ᾿Ισραὴλ ἐπὶ τούτῳ

2 Esdras 10:2 (NETS)

2 Esdras 10:2 (English Elpenor)
And Sechenias son of Ieiel, of Elam’s sons, answered and said to Esdras, “We were faithless with our God and set up foreign women from the peoples of the land, and now there is endurance for Israel in this. And Sechenias the son of Jeel, of the sons of Elam, answered and said to Esdras, We have broken covenant with our God, and have taken strange wives of the nations of the land: yet now there is patience [of hope] to Israel concerning this thing.

Ezra 10:4 (Tanakh)

 Ezra 10:4 (KJV)

Ezra 10:4 (NET)
Arise; for the matter belongeth unto thee, and we are with thee; be of good courage, and do it.’ Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it. Get up, for this matter concerns you.  We are with you, so be strong and act decisively!”

Ezra 10:4 (Septuagint BLB)

2 Esdras 10:4 (Septuagint Elpenor)
ἀνάστα ὅτι ἐπὶ σὲ τὸ ῥῆμα καὶ ἡμεῗς μετὰ σοῦ κραταιοῦ καὶ ποίησον ἀνάστα, ὅτι ἐπὶ σὲ τὸ ῥῆμα, καὶ ἡμεῖς μετὰ σοῦ· κραταιοῦ καὶ ποίησον

2 Esdras 10:4 (NETS)

2 Esdras 10:4 (English Elpenor)
Arise!  The word is upon you, and we are with you; be strong, and act.” Rise up, for the matter [is] upon thee; and we [are] with thee: be strong and do.

Ezra 10:7 (Tanakh)

 Ezra 10:7 (KJV)

Ezra 10:7 (NET)
And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem.

Ezra 10:7 (Septuagint BLB)

2 Esdras 10:7 (Septuagint Elpenor)
καὶ παρήνεγκαν φωνὴν ἐν Ιουδα καὶ ἐν Ιερουσαλημ πᾶσιν τοῗς υἱοῗς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς Ιερουσαλημ καὶ παρήνεγκαν φωνὴν ἐν ᾿Ιούδᾳ καὶ ἐν ῾Ιερουσαλὴμ πᾶσι τοῖς υἱοῖς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς ῾Ιερουαλήμ

2 Esdras 10:7 (NETS)

2 Esdras 10:7 (English Elpenor)
And they presented an utterance in Iouda and in Ierousalem to all the sons of the exile that they should assemble in Ierousalem: And they made proclamation throughout Juda and Jerusalem to all the children of the captivity, that they should assemble at Jerusalem, [saying],

Ezra 10:8 (Tanakh)

 Ezra 10:8 (KJV)

Ezra 10:8 (NET)
and that whosoever came not within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of the captivity. And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders. Furthermore, he himself would be excluded from the assembly of the exiles.

Ezra 10:8 (Septuagint BLB)

2 Esdras 10:8 (Septuagint Elpenor)
καὶ πᾶς ὃς ἂν μὴ ἔλθῃ εἰς τρεῗς ἡμέρας ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας πᾶς, ὃς ἂν μὴ ἔλθῃ εἰς τρεῖς ἡμέρας, ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων, ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ, καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας

2 Esdras 10:8 (NETS)

2 Esdras 10:8 (English Elpenor)
“Anyone who does not come within three days, as the council of the rulers and the eldeers demands–all his property will be anathematized, and he himself banned from the assembly of the exile.” Every one who shall not arrive within three days, as [is] the counsel of the rulers and the elders, all his substance shall be forfeited, and he shall be separated from the congregation of the captivity.

Ezra 10:12 (Tanakh)

 Ezra 10:12 (KJV)

Ezra 10:12 (NET)
Then all the congregation answered and said with a loud voice: ‘As thou hast said, so it is for us to do. Then all the congregation answered and said with a loud voice, As thou hast said, so must we do. All the assembly replied in a loud voice: “We will do just as you have said!

Ezra 10:12 (Septuagint BLB)

2 Esdras 10:12 (Septuagint Elpenor)
καὶ ἀπεκρίθησαν πᾶσα ἡ ἐκκλησία καὶ εἶπαν μέγα τοῦτο τὸ ῥῆμά σου ἐφ᾽ ἡμᾶς ποιῆσαι καὶ ἀπεκρίθησαν πᾶσα ἡ ἐκκλησία καὶ εἶπαν· μέγα τοῦτο τὸ ρῆμά σου ἐφ᾿ ἡμᾶς ποιῆσαι

2 Esdras 10:12 (NETS)

2 Esdras 10:12 (English Elpenor)
And all the assembly answered and said, “This word of yours is a big thing for us to do. Then all the congregation answered and said, This thy word [is] powerful upon us to do it.

Ezra 10:13 (Tanakh)

 Ezra 10:13 (KJV)

Ezra 10:13 (NET)
But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two; for we have greatly transgressed in this matter. But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing. However, the people are numerous and it is the rainy season. We are unable to stand here outside.  Furthermore, this business cannot be resolved in a day or two, for we have sinned greatly in this matter.

Ezra 10:13 (Septuagint BLB)

2 Esdras 10:13 (Septuagint Elpenor)
ἀλλὰ ὁ λαὸς πολύς καὶ ὁ καιρὸς χειμερινός καὶ οὐκ ἔστιν δύναμις στῆναι ἔξω καὶ τὸ ἔργον οὐκ εἰς ἡμέραν μίαν καὶ οὐκ εἰς δύο ὅτι ἐπληθύναμεν τοῦ ἀδικῆσαι ἐν τῷ ῥήματι τούτῳ ἀλλὰ ὁ λαὸς πολύς, καὶ ὁ καιρὸς χειμερινός, καὶ οὐκ ἔστι δύναμις στῆναι ἔξω· καὶ τὸ ἔργον οὐκ εἰς ἡμέραν μίαν καὶ οὐκ εἰς δύο, ὅτι ἐπληθύναμεν τοῦ ἀδικῆσαι ἐν τῷ ρήματι τούτῳ

2 Esdras 10:13 (NETS)

2 Esdras 10:13 (English Elpenor)
But the people are many, and it is the winter season, and their is no ability to stand outside, and the task is not for one day and not for two, because we have multiplied in doing wrong in this matter. But the people [is] numerous, and the season [is] stormy, and there is no power to stand without, and the work is more than enough for one day or for two; for we have greatly sinned in this matter.

Ezra 10:14 (Tanakh)

 Ezra 10:14 (KJV)

Ezra 10:14 (NET)
Let now our princes of all the congregation stand, and let all them that are in our cities that have married foreign women come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our G-d be turned from us, as touching this matter.’ Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us. Let our leaders take steps on behalf of all the assembly.  Let all those in our towns who have married foreign women come at an appointed time, and with them the elders of each town and its judges, until the hot anger of our God is turned away from us in this matter.”

Ezra 10:14 (Septuagint BLB)

2 Esdras 10:14 (Septuagint Elpenor)
στήτωσαν δὴ οἱ ἄρχοντες ἡμῶν τῇ πάσῃ ἐκκλησίᾳ καὶ πάντες οἱ ἐν πόλεσιν ἡμῶν ὃς ἐκάθισεν γυναῗκας ἀλλοτρίας ἐλθέτωσαν εἰς καιροὺς ἀπὸ συνταγῶν καὶ μετ᾽ αὐτῶν πρεσβύτεροι πόλεως καὶ πόλεως καὶ κριταὶ τοῦ ἀποστρέψαι ὀργὴν θυμοῦ θεοῦ ἡμῶν ἐξ ἡμῶν περὶ τοῦ ῥήματος τούτου στήτωσαν δὴ ἄρχοντες ἡμῶν πάσῃ τῇ ἐκκλησίᾳ καὶ πάντες οἱ ἐν πόλεσιν ἡμῶν, ὃς ἐκάθισε γυναῖκας ἀλλοτρίας, ἐλθέτωσαν εἰς καιροὺς ἀπὸ συνταγῶν καὶ μετ᾿ αὐτῶν πρεσβύτεροι πόλεως καὶ πόλεως καὶ κριταὶ τοῦ ἀποστρέψαι ὀργὴν θυμοῦ Θεοῦ ἡμῶν ἐξ ἡμῶν περὶ τοῦ ρήματος τούτου

2 Esdras 10:14 (NETS)

2 Esdras 10:14 (English Elpenor)
Let now our rulers stand fast for the whole assembly and for all those in our cities.  As for him who has set up foreign women—let them come at appropriate times as instructed, and with them elders of city by city and judges, in order to turn away from us the anger of the wrath of our God concerning this matter.” Let now our rulers stand, and for all those in our cities who have taken strange wives, let them come at appointed times, and with them elders from every several city, and judges, to turn away the fierce wrath of our God from us concerning this matter.

Ezra 10:15 (Tanakh)

 Ezra 10:15 (KJV)

Ezra 10:15 (NET)
Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah stood up against this matter; and Meshullam and Shabbethai the Levite helped them. Only Jonathan the son of Asahel and Jahaziah the son of Tikvah were employed about this matter: and Meshullam and Shabbethai the Levite helped them. Only Jonathan son of Asahel and Jahzeiah son of Tikvah were against this, assisted by Meshullam and Shabbethai the Levite.

Ezra 10:15 (Septuagint BLB)

2 Esdras 10:15 (Septuagint Elpenor)
πλὴν Ιωναθαν υἱὸς Ασαηλ καὶ Ιαζια υἱὸς Θεκουε μετ᾽ ἐμοῦ περὶ τούτου καὶ Μεσουλαμ καὶ Σαβαθαι ὁ Λευίτης βοηθῶν αὐτοῗς πλὴν ᾿Ιωνάθαν υἱὸς ᾿Ασαὴλ καὶ ᾿Ιαζίας υἱὸς Θεκωὲ μετ᾿ ἐμοῦ περὶ τούτου, καὶ Μεσολλὰμ καὶ Σαββαθαΐ ὁ Λευίτης βοηθῶν αὐτοῖς

2 Esdras 10:15 (NETS)

2 Esdras 10:15 (English Elpenor)
Only Ionathan son of Asael and Iazias son of Thekoue are with me in this, and Mesoulam and Sabbathai the Leuite supporting them. Only Jonathan the son of Asael, and Jazias the son of Thecoe [were] with me concerning this; and Mesollam, and Sabbathai the Levite helped them.

Ezra 10:16 (Tanakh)

 Ezra 10:16 (KJV)

Ezra 10:16 (NET)
And the children of the captivity did so.  And Ezra the priest, with certain heads of fathers’ houses, after their fathers’ houses, and all of them by their names, were separated; and they sat down in the first day of the tenth month to examine the matter. And the children of the captivity did so.  And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down in the first day of the tenth month to examine the matter. So the exiles proceeded accordingly.  Ezra the priest separated out by name men who were leaders in their family groups.  They sat down to consider this matter on the first day of the tenth month,

Ezra 10:16 (Septuagint BLB)

2 Esdras 10:16 (Septuagint Elpenor)
καὶ ἐποίησαν οὕτως υἱοὶ τῆς ἀποικίας καὶ διεστάλησαν Εσδρας ὁ ἱερεὺς καὶ ἄνδρες ἄρχοντες πατριῶν τῷ οἴκῳ καὶ πάντες ἐν ὀνόμασιν ὅτι ἐπέστρεψαν ἐν ἡμέρᾳ μιᾷ τοῦ μηνὸς τοῦ δεκάτου ἐκζητῆσαι τὸ ῥῆμα καὶ ἐποίησαν οὕτως υἱοὶ τῆς ἀποικίας. καὶ διεστάλησαν ῎Εσδρας ὁ ἱερεὺς καὶ ἄνδρες ἄρχοντες πατριῶν τῷ οἴκῳ καὶ πάντες ἐν ὀνόμασιν, ὅτι ἐπέστρεψαν ἐν ἡμέρᾳ μιᾷ τοῦ μηνὸς τοῦ δεκάτου ἐκζητῆσαι τὸ ρῆμα

2 Esdras 10:16 (NETS)

2 Esdras 10:16 (English Elpenor)
And the sons of the exile did so.  And Esdras the priest and men ruling the paternal houses were set apart, and all by name, because of the first day of the tenth month they turned to investigate the matter. And the children of the captivity did thus: and Esdras the priest, and heads of families according to [their] house were separated, and all by their names, for they returned in the first day of the tenth month to search out the matter.

Ezra 10:17 (Tanakh)

 Ezra 10:17 (KJV)

Ezra 10:17 (NET)
And they were finished with all the men that had married foreign women by the first day of the first month. And they made an end with all the men that had taken strange wives by the first day of the first month. and on the first day of the first month they finished considering all the men who had married foreign wives.

Ezra 10:17 (Septuagint BLB)

2 Esdras 10:17 (Septuagint Elpenor)
καὶ ἐτέλεσαν ἐν πᾶσιν ἀνδράσιν οἳ ἐκάθισαν γυναῗκας ἀλλοτρίας ἕως ἡμέρας μιᾶς τοῦ μηνὸς τοῦ πρώτου καὶ ἐτέλεσαν ἐν πᾶσιν ἀνδράσιν, οἳ ἐκάθισαν γυναῖκας ἀλλοτρίας, ἕως ἡμέρας μιᾶς τοῦ μηνὸς τοῦ πρώτου

2 Esdras 10:17 (NETS)

2 Esdras 10:17 (English Elpenor)
And they finished with all the men who had set up foreign women by the first day of the first month. And they made an end with all the men who had taken strange wives by the first day of the first month.

Ezra 9:3 (Tanakh)

 Ezra 9:3 (KJV)

Ezra 9:3 (NET)
And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled. And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied. When I heard this report, I tore my tunic and my robe and ripped out some of the hair from my head and beard. Then I sat down, quite devastated.

Ezra 9:3 (Septuagint BLB)

2 Esdras 9:3 (Septuagint Elpenor)
καὶ ὡς ἤκουσα τὸν λόγον τοῦτον διέρρηξα τὰ ἱμάτιά μου καὶ ἐπαλλόμην καὶ ἔτιλλον ἀπὸ τῶν τριχῶν τῆς κεφαλῆς μου καὶ ἀπὸ τοῦ πώγωνός μου καὶ ἐκαθήμην ἠρεμάζων καὶ ὡς ἤκουσα τὸν λόγον τοῦτον, διέρρηξα τὰ ἱμάτιά μου καὶ ἐπαλλόμην καὶ ἔτιλλον ἀπὸ τῶν τριχῶν τῆς κεφαλῆς μου καὶ ἀπὸ τοῦ πώγωνός μου καὶ ἐκαθήμην ἠρεμάζων

2 Esdras 9:3 (NETS)

2 Esdras 9:3 (English Elpenor)
And when I heard this word, I tore my garments and was quivering and was pulling out some of the hair of my head and some of my beard and was sitting in silence. And when I heard this thing, I rent my garments, and trembled, and plucked [some] of the hairs of my head and of my beard, and sat down mourning.

Ezra 9:4 (Tanakh)

 Ezra 9:4 (KJV)

Ezra 9:4 (NET)
Then were assembled unto me every one that trembled at the words of the G-d of Israel, because of the faithlessness of them of the captivity; and I sat appalled until the evening offering. Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice. Everyone who held the words of the God of Israel in awe gathered around me because of the unfaithful acts of the people of the exile. Devastated, I continued to sit there until the evening offering.

Ezra 9:4 (Septuagint BLB)

2 Esdras 9:4 (Septuagint Elpenor)
καὶ συνήχθησαν πρός με πᾶς ὁ διώκων λόγον θεοῦ Ισραηλ ἐπὶ ἀσυνθεσίᾳ τῆς ἀποικίας καὶ ἐγὼ καθήμενος ἠρεμάζων ἕως τῆς θυσίας τῆς ἑσπερινῆς καὶ συνήχθησαν πρός με πᾶς ὁ διώκων λόγον Θεοῦ ᾿Ισραὴλ ἐπὶ ἀσυνθεσίᾳ τῆς ἀποικίας, κἀγὼ καθήμενος ἠρεμάζων ἕως τῆς θυσίας τῆς ἑσπερινῆς

2 Esdras 9:4 (NETS)

2 Esdras 9:4 (English Elpenor)
And everyone who pursued the word of Israel’s God, because of the faithlessness of the exiles—they gathered to me, and I kept sitting in silence until the evening sacrifice. Then there assembled to me all that followed the word of the God of Israel, on account of the transgression of the captivity; and I remained mourning until the evening sacrifice.

Ezra 9:5 (Tanakh)

 Ezra 9:5 (KJV)

Ezra 9:5 (NET)
And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto HaShem my G-d; And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God, At the time of the evening offering I got up from my self-abasement, with my tunic and robe torn, and then dropped to my knees and spread my hands to the Lord my God.

Ezra 9:5 (Septuagint BLB)

2 Esdras 9:5 (Septuagint Elpenor)
καὶ ἐν θυσίᾳ τῇ ἑσπερινῇ ἀνέστην ἀπὸ ταπεινώσεώς μου καὶ ἐν τῷ διαρρῆξαί με τὰ ἱμάτιά μου καὶ ἐπαλλόμην καὶ κλίνω ἐπὶ τὰ γόνατά μου καὶ ἐκπετάζω τὰς χεῗράς μου πρὸς κύριον τὸν θεὸν καὶ ἐν θυσίᾳ τῇ ἑσπερινῇ ἀνέστην ἀπὸ ταπεινώσεώς μου· καὶ ἐν τῷ διαρρῆξαί με τὰ ἱμάτιά μου καὶ ἐπαλλόμην καὶ κλίνω ἐπὶ τὰ γόνατά μου καὶ ἐκπετάζω τὰς χεῖράς μου πρὸς Κύριον τὸν Θεὸν

2 Esdras 9:5 (NETS)

2 Esdras 9:5 (English Elpenor)
And at the evening sacrifice I got up from my humiliation.  And when I had torn my garments, and I was quivering and was getting down on my knees and spreading out my hands to the Lord God And at the evening sacrifice I rose up from my humiliation; and when I had rent my garments, then I trembled, and I bow myself on my knees, and spread out my hands to the Lord God,

Malachi 2:11 (Tanakh)

 Malachi 2:11 (KJV)

Malachi 2:11 (NET)
Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god. Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god. Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem.  For Judah has profaned the holy things that the Lord loves and has turned to a foreign god!

Malachi 2:11 (Septuagint BLB)

Malachi 2:11 (Septuagint Elpenor)
ἐγκατελείφθη Ιουδας καὶ βδέλυγμα ἐγένετο ἐν τῷ Ισραηλ καὶ ἐν Ιερουσαλημ διότι ἐβεβήλωσεν Ιουδας τὰ ἅγια κυρίου ἐν οἷς ἠγάπησεν καὶ ἐπετήδευσεν εἰς θεοὺς ἀλλοτρίους ἐγκατελείφθη ᾿Ιούδας, καὶ βδέλυγμα ἐγένετο ἐν τῷ ᾿Ισραὴλ καὶ ἐν ῾Ιερουσαλήμ, διότι ἐβεβήλωσεν ᾿Ιούδας τὰ ἅγια Κυρίου, ἐν οἷς ἠγάπησε, καὶ ἐπετήδευσεν εἰς θεοὺς ἀλλοτρίους

Malachi 2:11 (NETS)

Malachi 2:11 (English Elpenor)
Ioudas was forsaken, and an abomination occurred in Israel and in Ierousalem, for Ioudas profaned the sacred things of the Lord with which he loved and busied himself with foreign gods. Juda has been forsaken, and an abomination has been committed in Israel and in Jerusalem; for Juda has profaned the holy things of the Lord, which he delighted in, and has gone after other gods.

Malachi 2:12 (Tanakh)

 Malachi 2:12 (KJV)

Malachi 2:12 (NET)
The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts. The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts. May the Lord cut off from the community of Jacob every last person who does this, as well as the person who presents improper offerings to the Lord of Heaven’s Armies!

Malachi 2:12 (Septuagint BLB)

Malachi 2:12 (Septuagint Elpenor)
ἐξολεθρεύσει κύριος τὸν ἄνθρωπον τὸν ποιοῦντα ταῦτα ἕως καὶ ταπεινωθῇ ἐκ σκηνωμάτων Ιακωβ καὶ ἐκ προσαγόντων θυσίαν τῷ κυρίῳ παντοκράτορι ἐξολοθρεύσει Κύριος τὸν ἄνθρωπον τὸν ποιοῦντα ταῦτα, ἕως καὶ ταπεινωθῇ ἐκ σκηνωμάτων ᾿Ιακὼβ καὶ ἐκ προσαγόντων θυσίαν τῷ Κυρίῳ παντοκράτορι

Malachi 2:12 (NETS)

Malachi 2:12 (English Elpenor)
The Lord will utterly destroy the person who does this until he has even been humiliated from the tents of Iakob and from those who bring sacrifice to the Lord Almighty. The Lord will utterly destroy the man that does these things, until he be even cast down from out of the tabernacles of Jacob, and from among them that offer sacrifice to the Lord Almighty.

Ezra 10:1 (Tanakh)

 Ezra 10:1 (KJV)

Ezra 10:1 (NET)
Now while Ezra prayed, and made confession, weeping and casting himself down before the house of G-d, there was gathered together unto him out of Israel a very great congregation of men and women and children; for the people wept very sore. Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites—men, women, and children alike—gathered around him.  The people wept loudly.

Ezra 10:1 (Septuagint BLB)

2 Esdras 10:1 (Septuagint Elpenor)
καὶ ὡς προσηύξατο Εσδρας καὶ ὡς ἐξηγόρευσεν κλαίων καὶ προσευχόμενος ἐνώπιον οἴκου τοῦ θεοῦ συνήχθησαν πρὸς αὐτὸν ἀπὸ Ισραηλ ἐκκλησία πολλὴ σφόδρα ἄνδρες καὶ γυναῗκες καὶ νεανίσκοι ὅτι ἔκλαυσεν ὁ λαὸς καὶ ὕψωσεν κλαίων ΚΑΙ ὡς προσηύξατο ῎Εσδρας καὶ ὡς ἐξηγόρευσε κλαίων καὶ προσευχόμενος ἐνώπιον οἴκου τοῦ Θεοῦ, συνήχθησαν πρὸς αὐτὸν ἀπὸ ᾿Ισραὴλ ἐκκλησία πολλὴ σφόδρα, ἄνδρες καὶ γυναῖκες καὶ νεανίσκοι, ὅτι ἔκλαυσαν ὁ λαὸς καὶ ὕψωσε κλαίων

2 Esdras 10:1 (NETS)

2 Esdras 10:1 (English Elpenor)
And as Esdras prayed and as he declared, weeping and praying before the house of God, a very great assembly—men and women and young men—gathered to him from Israel, because the people wept and lifted up while weeping. So when Esdras [had] prayed, and when he [had] confessed, weeping and praying before the house of God, a very great assembly of Israel came together to him, men and women and youths; for the people wept, and wept aloud.

Malachi 2:13 (Tanakh)

 Malachi 2:13 (KJV)

Malachi 2:13 (NET)
And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand. And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand. You also do this: You cover the altar of the Lord with tears as you weep and groan, because he no longer pays any attention to the offering nor accepts it favorably from you.

Malachi 2:13 (Septuagint BLB)

Malachi 2:13 (Septuagint Elpenor)
καὶ ταῦτα ἃ ἐμίσουν ἐποιεῗτε ἐκαλύπτετε δάκρυσιν τὸ θυσιαστήριον κυρίου καὶ κλαυθμῷ καὶ στεναγμῷ ἐκ κόπων ἔτι ἄξιον ἐπιβλέψαι εἰς θυσίαν ἢ λαβεῗν δεκτὸν ἐκ τῶν χειρῶν ὑμῶν καὶ ταῦτα, ἃ ἐμίσουν, ἐποιεῖτε· ἐκαλύπτετε δάκρυσι τὸ θυσιαστήριον Κυρίου καὶ κλαυθμῷ καὶ στεναγμῷ ἐκ κόπων. ἔτι ἄξιον ἐπιβλέψαι εἰς θυσίαν ἢ λαβεῖν δεκτὸν ἐκ τῶν χειρῶν ὑμῶν

Malachi 2:13 (NETS)

Malachi 2:13 (English Elpenor)
And these things, which I hated, you kept doing: you would cover the altar of the Lord with tears and weeping and laborious groaning.  Is it still appropriate to look at sacrifice or to receive as something acceptable from your hands? And these things which I hated, ye did: ye covered with tears the altar of the Lord, and with weeping and groaning because of troubles: [is it] meet [for me] to have respect to your sacrifice, or to receive [anything] from your hands [as] welcome?

Malachi 2:14 (Tanakh)

 Malachi 2:14 (KJV)

Malachi 2:14 (NET)
Yet ye say, Wherefore?  Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. Yet ye say, Wherefore?  Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. Yet you ask, “Why?”  The Lord is testifying against you on behalf of the wife you married when you were young, to whom you have become unfaithful even though she is your companion and wife by law.

Malachi 2:14 (Septuagint BLB)

Malachi 2:14 (Septuagint Elpenor)
καὶ εἴπατε ἕνεκεν τίνος ὅτι κύριος διεμαρτύρατο ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον γυναικὸς νεότητός σου ἣν ἐγκατέλιπες καὶ αὐτὴ κοινωνός σου καὶ γυνὴ διαθήκης σου καὶ εἴπατε· ἕνεκεν τίνος; ὅτι Κύριος διεμαρτύρατο ἀναμέσον σοῦ καὶ ἀναμέσον γυναικὸς νεότητός σου, ἣν ἐγκατέλιπες, καὶ αὕτη κοινωνός σου καὶ γυνὴ διαθήκης σου

Malachi 2:14 (NETS)

Malachi 2:14 (English Elpenor)
And you said, “Why?”  Because the Lord was a witness between you and between the wife of your youth, whom you abandoned, though she is your companion and the wife of your covenant. Yet ye said, Wherefore?  Because the Lord has borne witness between thee and the wife of thy youth, whom thou has forsaken, and [yet] she was thy partner, and the wife of thy covenant.

Malachi 2:15 (Tanakh)

 Malachi 2:15 (KJV)

Malachi 2:15 (NET)
And did not he make one?  Yet had he the residue of the spirit.  And wherefore one?  That he might seek a godly seed.  Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. And did not he make one?  Yet had he the residue of the spirit.  And wherefore one?  That he might seek a godly seed.  Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. No one who has even a small portion of the Spirit in him does this.  What did our ancestor do when seeking a child from God?  Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth.

Malachi 2:15 (Septuagint BLB)

Malachi 2:15 (Septuagint Elpenor)
καὶ οὐκ ἄλλος ἐποίησεν καὶ ὑπόλειμμα πνεύματος αὐτοῦ καὶ εἴπατε τί ἄλλο ἀλλ᾽ ἢ σπέρμα ζητεῗ ὁ θεός καὶ φυλάξασθε ἐν τῷ πνεύματι ὑμῶν καὶ γυναῗκα νεότητός σου μὴ ἐγκαταλίπῃς καὶ οὐκ ἄλλος ἐποίησε, καὶ ὑπόλειμμα πνεύματος αὐτοῦ. καὶ εἴπατε· τί ἄλλο ἀλλ᾿ ἢ σπέρμα ζητεῖ ὁ Θεός; καὶ φυλάξασθε ἐν τῷ πνεύματι ὑμῶν, καὶ γυναῖκα νεότητός σου μὴ ἐγκαταλίπῃς

Malachi 2:15 (NETS)

Malachi 2:15 (English Elpenor)
And no one else did it and the remnant of his spirit.  And you said, “What else does God seek but offspring?”  And be vigilant in your spirit, and do not forsake the wife of your youth. And did he not do well? and [there was] the residue of his spirit.  But ye said, What does God seek but a seed?  But take ye heed to your spirit, and forsake not the wife of thy youth.

Malachi 2:16 (Tanakh)

 Malachi 2:16 (KJV)

Malachi 2:16 (NET)
For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously. For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously. “I hate divorce,” says the Lord God of Israel, “and the one who is guilty of violence,” says the Lord of Heaven’s Armies.  “Pay attention to your conscience, and do not be unfaithful.”

Malachi 2:16 (Septuagint BLB)

Malachi 2:16 (Septuagint Elpenor)
ἀλλὰ ἐὰν μισήσας ἐξαποστείλῃς λέγει κύριος ὁ θεὸς τοῦ Ισραηλ καὶ καλύψει ἀσέβεια ἐπὶ τὰ ἐνθυμήματά σου λέγει κύριος παντοκράτωρ καὶ φυλάξασθε ἐν τῷ πνεύματι ὑμῶν καὶ οὐ μὴ ἐγκαταλίπητε ἀλλὰ ἐὰν μισήσας ἐξαποστείλῃς, λέγει Κύριος ὁ Θεὸς τοῦ ᾿Ισραήλ, καὶ καλύψει ἀσέβεια ἐπὶ τὰ ἐνθυμήματά σου, λέγει Κύριος παντοκράτωρ. καὶ φυλάξασθε ἐν τῷ πνεύματι ὑμῶν καὶ οὐ μὴ ἐγκαταλίπητε

Malachi 2:16 (NETS)

Malachi 2:16 (English Elpenor)
But if, since you hate her, you should send her away, says the Lord, the God of Israel, then impiety will cover over his garments, says the Lord Almighty.  And be vigilant in your spirit, and do not abandon her. But if thou shouldest hate [thy wife] and put her away, saith the Lord God of Israel, then ungodliness shall cover thy thoughts, saith the Lord Almighty: therefore take ye heed to your spirit, and forsake [them] not,

Immorality

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Perhaps this is as good a time as any to say that I take it for granted that Jesus spoke Greek, and that those who heard him understood him perfectly well in what was by then, more than three centuries after the conquest of Alexander the Great, their native tongue.  And yes, of course, the Greek they spoke and understood was shaded and colored by their own culture and heritage.

I first encounter the Greek word πορνεία in Matthew 5:31, 32 (NET):

“It was said, ‘Whoever1 divorces (ἀπολύσῃ, a form of ἀπολύω) his wife must give her a legal document.’  But I say to you that everyone2 who divorces3 (ἀπολύων, another form of ἀπολύω) his wife, except for [the cause (λόγου, a form of λόγος) of (KJV)] immorality (πορνείας, a form of πορνεία), makes (ποιεῖ, a form of ποιέω) her commit adultery (μοιχευθῆναι, a form of μοιχεύω), and whoever marries a divorced (ἀπολελυμένην, another form of ἀπολύω) woman commits adultery4 (μοιχᾶται, a form of μοιχάω).

The word ἀπολύω is a compound of ἀπό (off, away) and λύω (loosen).  So while it is perfectly legitimate to translate the off-loosening of a wife and sending her away with the word divorces in verse 31 and divorced in verse 32, it is equally legitimate to translate the off-loosening of another’s sin and sending it away as forgive and forgiven in Luke 6:37 (NET).5  A good precedent for translating ἀπολύω forgive is found in Matthew 18:27 (NET), The Parable of the Unforgiving Slave, where it is coupled with ἀφίημι.

The lord had compassion on that slave and released (ἀπέλυσεν, another form of ἀπολύω) him [e.g., from custody], and forgave (ἀφῆκεν, a form of ἀφίημι) him the debt.

More to the point, perhaps, these story images give me a vivid picture of what forgiveness is.  But I’m laboring this point because the first occurrence of ἀπολύω, as divorce, gives me a little more insight into Matthew 5:31 and 32.  Joseph considered sending away his fiancée Mary, Jesus’ mother (Matthew 1:18, 19 NET):

Now the birth of Jesus Christ happened this way.  While6 his mother Mary was engaged to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.  Because Joseph, her husband to be, was a righteous (δίκαιος) man, and because he did not want (θέλων, a form of θέλω) to disgrace7 (δειγματίσαι, a form of δειγματίζω) her, he intended (ἐβουλήθη, a form of βούλομαι) to divorce (ἀπολῦσαι, another form of ἀπολύω) her privately.

Joseph is an interesting pivotal character between an old vision and a new vision of righteousness.  He could not be tainted by a wife who had known another man, but he was not willing to disgrace her either.  If he were fully under the old vision of righteousness he probably should have disgraced (δειγματίζω) her to completely absolve himself of wrongdoing.  But clearly his heart wasn’t in it.  So he planned to divorce or send her away privately, as opposed to forgive her privately when considered in context.  The story continues in Matthew 1:20 (NET):

When he had contemplated this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David8, do not be afraid to take Mary9 as your wife, because the child conceived in her is from the Holy Spirit.”

When Joseph married Mary as the angel of the Lord commanded he made the pivot into a new vision of righteousness.   He quietly bore the unrighteous assumptions of all who could count to nine, for who in first century Israel would ever believe an old Gentile excuse like, “a god did it,” particularly the God of Abraham, Isaac and Jacob?

There was a dark side to the old vision of righteousness.  Under law it is easy to mistake not-sin for righteousness.  In Matthew 19:3 (NET), some Pharisees came to [Jesus] in order to test (πειράζοντες, a form of πειράζω) him.  They asked,10 “Is it lawful11 (ἔξεστιν, a form of ἔξεστι) to divorce (ἀπολῦσαι, another form of ἀπολύω) a wife for any cause?”

I think it was wise to translate πειράζω test here.  The word can mean tempt to evil (1 Corinthians 10:9 NET), And let us not put Christ to the test (ἐκπειράζωμεν, a form of ἐκπειράζω), as some of them12 did (ἐπείρασαν, another form of πειράζω), and were destroyed by snakes; and (1 Corinthians 10:13 NET), No trial (πειρασμὸς, a form of πειρασμός) has overtaken you that is not faced by others.  And God is faithful (πιστός): He will not let you be tried (πειρασθῆναι, another form of πειράζω) beyond what you are able to bear, but with the trial (πειρασμῷ, another form of πειρασμός) will also provide a way out so that you13 may be able to endure it.  It could also mean the prudent examination of any spiritual claim to authority (2 Corinthians 13:5a NET), Put yourselves to the test (πειράζετε, another form of πειράζω) to see if you are in the faith; examine (δοκιμάζετε, a form of δοκιμάζω) yourselves!

It is entirely possible that some of the Pharisees present intended exactly this latter kind of examination of Jesus when they questioned Him.  It is possible that some were curious whether Jesus agreed with them or not.  There was a dispute about divorce between the schools of Shammai and Hillel14 a generation earlier.  And it is possible that some had already judged Jesus as evil and were searching for evidence to condemn him.

The translation of the Pharisees question—Is it lawful to divorce a wife for any cause?—is good politic but also probably reflects the actual situation.  It is possible that someone wanted confirmation of a growing suspicion: Is it lawful to divorce a wife for any cause at all, ever, under any circumstances?  Love, mercy and forgiveness were not unknown in Israel.  And ἔξεστι seems to me to carry the hope that the law, what is lawful, correlates in some positive way with righteousness.  (That hope was dashed by the way when Paul penned Romans 3:20 [NET], For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.)  And it is highly probable that many of the Pharisees asked Jesus, Is it lawful to divorce a wife for any cause that seems good to me?

Jesus did not turn to Exodus, Leviticus or Deuteronomy to answer the question, but to Genesis.  He answered15 (Matthew 19:4-6 NET):

“Have you not read that from the beginning the Creator16 made them male and female,17 and said, ‘For18 this reason a man will leave his father and mother and will be united19 with his wife, and the two will become one flesh’?20  So they are no longer two, but one flesh.  Therefore what God has joined (συνέζευξεν, a form of συζεύγνυμι) together, let no one separate (χωριζέτω, a form of χωρίζω).”

So, to keep it clear in my own mind, Jesus’ answer to the Pharisees’ question—Is it ἔξεστιν (in the sense of right or righteous) to divorce a wife for any cause?—was a fairly emphatic, “No.”  Then the Pharisees asked an entirely different question (Matthew 19:7 NET), Why then did Moses21 command (ἐνετείλατο, a form of ἐντέλλω) us to give a certificate of dismissal22 and to divorce (ἀπολῦσαι, another form of ἀπολύω) her?23

Jesus answered (Matthew 19:8 NET), Moses24 permitted (ἐπέτρεψεν, a form of ἐπιτρέπω) you to divorce (ἀπολῦσαι, another form of ἀπολύω) your wives because of your hard hearts (σκληροκαρδίαν, a form of σκληροκαρδία), but from the beginning it was not this way.

Jesus’ next statement raises a few questions.  Was He continuing to address the Pharisees’ second question?  Their first question?  Both?  Or neither?  Jesus said (Matthew 19:9 NET):

Now I say to you that whoever divorces (ἀπολύσῃ, a form of ἀπολύω) his wife, except25 for immorality (πορνεία), and marries (γαμήσῃ, a form of γαμέω) another commits adultery26 (μοιχᾶται, a form of μοιχάω).  [KJV, and whoso marrieth her which is put away doth commit adultery.]

If this statement refers back to the Pharisees’ first question, then it seems to provide an exception to no divorce and remarriage.  If it refers to the second question it seems to address an obscure point about πορνεία, presumably by the wife, exempting the husband’s remarriage after a divorce from being considered μοιχᾶται, committing adultery.  I’m having some difficulty predicting its meaning if it references both or neither question.  (There is no note explaining why the last half of the verse was removed from the NET.)

The disciples response (Matthew 19:10 NET)—If this is the case of a husband with a wife, it is better (συμφέρει, a form of συμφέρω) not to marry (γαμῆσαι, another form of γαμέω)!—is not particularly helpful to clarify the issue.  What it does imply is that men who want to divorce their wives and remarry, who believe that this statement is an exception to Jesus’ understanding of the issue, and who want to justify themselves by law, have a selfish interest in making the meaning of πορνεία as broad as possible.  And that makes me cautious about accepting immorality as the best possible translation of πορνεία.

 

 

Addendum: December 15, 2018
Tables comparing Matthew 5:31, 32; 1:18-20; 19:3; 1 Corinthians 10:9; 10:13; 2 Corinthians 13:5; Matthew 19:4, 5; 19:7-10 and Luke 6:37, 38 in the NET and KJV follow.

Matthew 5:31, 32 (NET)

Matthew 5:31, 32 (KJV)
“It was said, ‘Whoever divorces his wife must give her a legal document.’ It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐρρέθη δέ· ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον ερρεθη δε οτι ος αν απολυση την γυναικα αυτου δοτω αυτη αποστασιον ερρεθη δε οτι ος αν απολυση την γυναικα αυτου δοτω αυτη αποστασιον
But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, |καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται| εγω δε λεγω υμιν οτι ος αν απολυση την γυναικα αυτου παρεκτος λογου πορνειας ποιει αυτην μοιχασθαι και ος εαν απολελυμενην γαμηση μοιχαται εγω δε λεγω υμιν οτι ος αν απολυση την γυναικα αυτου παρεκτος λογου πορνειας ποιει αυτην μοιχασθαι και ος εαν απολελυμενην γαμηση μοιχαται

Matthew 1:18-20 (NET)

Matthew 1:18-20 (KJV)
Now the birth of Jesus Christ happened this way.  While his mother Mary was engaged to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τοῦ δὲ |Ἰησοῦ| Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου του δε ιησου χριστου η γεννησις ουτως ην μνηστευθεισης γαρ της μητρος αυτου μαριας τω ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου του δε ιησου χριστου η γεννησις ουτως ην μνηστευθεισης γαρ της μητρος αυτου μαριας τω ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου
Because Joseph, her husband to be, was a righteous man, and because he did not want to disgrace her, he intended to divorce her privately. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν ιωσηφ δε ο ανηρ αυτης δικαιος ων και μη θελων αυτην παραδειγματισαι εβουληθη λαθρα απολυσαι αυτην ιωσηφ δε ο ανηρ αυτης δικαιος ων και μη θελων αυτην παραδειγματισαι εβουληθη λαθρα απολυσαι αυτην
When he had contemplated this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.” But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ᾿ ὄναρ ἐφάνη αὐτῷ λέγων· Ἰωσὴφ υἱὸς Δαυίδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκα σου· τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματος ἐστιν ἁγίου ταυτα δε αυτου ενθυμηθεντος ιδου αγγελος κυριου κατ οναρ εφανη αυτω λεγων ιωσηφ υιος δαβιδ μη φοβηθης παραλαβειν μαριαμ την γυναικα σου το γαρ εν αυτη γεννηθεν εκ πνευματος εστιν αγιου ταυτα δε αυτου ενθυμηθεντος ιδου αγγελος κυριου κατ οναρ εφανη αυτω λεγων ιωσηφ υιος δαυιδ μη φοβηθης παραλαβειν μαριαμ την γυναικα σου το γαρ εν αυτη γεννηθεν εκ πνευματος εστιν αγιου

Matthew 19:3 (NET)

Matthew 19:3 (KJV)
Then some Pharisees came to him in order to test him.  They asked, “Is it lawful to divorce a wife for any cause?” The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ προσῆλθον αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες· εἰ ἔξεστιν  ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν και προσηλθον αυτω οι φαρισαιοι πειραζοντες αυτον και λεγοντες αυτω ει εξεστιν ανθρωπω απολυσαι την γυναικα αυτου κατα πασαν αιτιαν και προσηλθον αυτω οι φαρισαιοι πειραζοντες αυτον και λεγοντες αυτω ει εξεστιν ανθρωπω απολυσαι την γυναικα αυτου κατα πασαν αιτιαν
1 Corinthians 10:9 (NET)

1 Corinthians 10:9 (KJV)
And let us not put Christ to the test, as some of them did, and were destroyed by snakes. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μηδὲ ἐκπειράζωμεν τὸν |Χριστόν|, καθώς τινες αὐτῶν ἐπείρασαν καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο μηδε εκπειραζωμεν τον χριστον καθως και τινες αυτων επειρασαν και υπο των οφεων απωλοντο μηδε εκπειραζωμεν τον χριστον καθως και τινες αυτων επειρασαν και υπο των οφεων απωλοντο

1 Corinthians 10:13 (NET)

1 Corinthians 10:13 (KJV)
No trial has overtaken you that is not faced by others.  And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν πειρασμος υμας ουκ ειληφεν ει μη ανθρωπινος πιστος δε ο θεος ος ουκ εασει υμας πειρασθηναι υπερ ο δυνασθε αλλα ποιησει συν τω πειρασμω και την εκβασιν του δυνασθαι υμας υπενεγκειν πειρασμος υμας ουκ ειληφεν ει μη ανθρωπινος πιστος δε ο θεος ος ουκ εασει υμας πειρασθηναι υπερ ο δυνασθε αλλα ποιησει συν τω πειρασμω και την εκβασιν του δυνασθαι υμας υπενεγκειν

2 Corinthians 13:5 (NET)

2 Corinthians 13:5 (KJV)
Put yourselves to the test to see if you are in the faith; examine yourselves!  Or do you not recognize regarding yourselves that Jesus Christ is in you – unless, indeed, you fail the test! Examine yourselves, whether ye be in the faith; prove your own selves.  Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἑαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε· ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς ὅτι Ἰησοῦς Χριστὸς ἐν ὑμῖν; εἰ μήτι ἀδόκιμοι ἐστε εαυτους πειραζετε ει εστε εν τη πιστει εαυτους δοκιμαζετε η ουκ επιγινωσκετε εαυτους οτι ιησους χριστος εν υμιν εστιν ει μη τι αδοκιμοι εστε εαυτους πειραζετε ει εστε εν τη πιστει εαυτους δοκιμαζετε η ουκ επιγινωσκετε εαυτους οτι ιησους χριστος εν υμιν εστιν ει μη τι αδοκιμοι εστε
Matthew 19:4, 5 (NET)

Matthew 19:4, 5 (KJV)
He answered, “Have you not read that from the beginning the Creator made them male and female, And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἀποκριθεὶς εἶπεν· οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ᾿ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ο δε αποκριθεις ειπεν αυτοις ουκ ανεγνωτε οτι ο ποιησας απ αρχης αρσεν και θηλυ εποιησεν αυτους ο δε αποκριθεις ειπεν αυτοις ουκ ανεγνωτε οτι ο ποιησας απ αρχης αρσεν και θηλυ εποιησεν αυτους
and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ εἶπεν· ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν και ειπεν ενεκεν τουτου καταλειψει ανθρωπος τον πατερα και την μητερα και προσκολληθησεται τη γυναικι αυτου και εσονται οι δυο εις σαρκα μιαν και ειπεν ενεκεν τουτου καταλειψει ανθρωπος τον πατερα αυτου και την μητερα και προσκολληθησεται τη γυναικι αυτου και εσονται οι δυο εις σαρκα μιαν

Matthew 19:7-10 (NET)

Matthew 19:7-10 (KJV)
They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγουσιν αὐτῷ· τί οὖν Μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι λεγουσιν αυτω τι ουν μωσης ενετειλατο δουναι βιβλιον αποστασιου και απολυσαι αυτην λεγουσιν αυτω τι ουν μωσης ενετειλατο δουναι βιβλιον αποστασιου και απολυσαι αυτην
Jesus said to them, “Moses permitted you to divorce your wives because of your hard hearts, but from the beginning it was not this way. He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτοῖς ὅτι Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπ᾿ ἀρχῆς δὲ οὐ γέγονεν οὕτως λεγει αυτοις οτι μωσης προς την σκληροκαρδιαν υμων επετρεψεν υμιν απολυσαι τας γυναικας υμων απ αρχης δε ου γεγονεν ουτως λεγει αυτοις οτι μωσης προς την σκληροκαρδιαν υμων επετρεψεν υμιν απολυσαι τας γυναικας υμων απ αρχης δε ου γεγονεν ουτως
Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται λεγω δε υμιν οτι ος αν απολυση την γυναικα αυτου ει μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται λεγω δε υμιν οτι ος αν απολυση την γυναικα αυτου μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται
The disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Λέγουσιν αὐτῷ οἱ μαθηταὶ  εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι λεγουσιν αυτω οι μαθηται αυτου ει ουτως εστιν η αιτια του ανθρωπου μετα της γυναικος ου συμφερει γαμησαι λεγουσιν αυτω οι μαθηται αυτου ει ουτως εστιν η αιτια του ανθρωπου μετα της γυναικος ου συμφερει γαμησαι
Luke 6:37, 38 (NET)

Luke 6:37, 38 (KJV)
“Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε και μη κρινετε και ου μη κριθητε μη καταδικαζετε και ου μη καταδικασθητε απολυετε και απολυθησεσθε και μη κρινετε και ου μη κριθητε μη καταδικαζετε και ου μη καταδικασθητε απολυετε και απολυθησεσθε
Give, and it will be given to you: A good measure, pressed down, shaken together, running over, will be poured into your lap.  For the measure you use will be the measure you receive.” Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
δίδοτε, καὶ δοθήσεται ὑμῖν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν· ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν διδοτε και δοθησεται υμιν μετρον καλον πεπιεσμενον και σεσαλευμενον και υπερεκχυνομενον δωσουσιν εις τον κολπον υμων τω γαρ αυτω μετρω ω μετρειτε αντιμετρηθησεται υμιν διδοτε και δοθησεται υμιν μετρον καλον πεπιεσμενον και σεσαλευμενον και υπερεκχυνομενον δωσουσιν εις τον κολπον υμων τω γαρ αυτω μετρω ω μετρειτε αντιμετρηθησεται υμιν

1 The Stephanus Textus Receptus and Byzantine Majority Text had οτι preceding Whoever.  The NET parallel Greek text and NA28 did not.

2 The NET parallel Greek text and NA28 had πᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ος αν (KJV: whosoever).

3 The NET parallel Greek text and NA28 had ὁ ἀπολύων here, where the Stephanus Textus Receptus and Byzantine Majority Text had απολυση (KJV: shall put away).

5 Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven.  Give, and it will be given to you… (Luke 6:37, 38a NET) Context plays an interesting role here.  If Jesus had said judge, and you will be judged; condemn, and you will be condemned the translators would have been more likely to translate ἀπολύετε and ἀπολυθήσεσθε (forms of ἀπολύω) in the next phrase, “send away, and you will be sent away.”  As it is ἀπολύετε and ἀπολυθήσεσθε are not negated like judge and condemn, but stand with Give, and it will be given to you…

7 The NET parallel Greek text and NA28 had δειγματίσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδειγματισαι (KJV: to make her a public example).

10 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here.  The NET parallel Greek text and NA28 did not.

11 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ανθρωπω (KJV: for a man) here.  The NET parallel Greek text did not.

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

13 The Stephanus Textus Receptus and Byzantine Majority Text had υμας (KJV: ye) here.  The NET parallel Greek text and NA28 did not.

15 The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: unto them) here. The NET parallel Greek text and NA28 did not.

16 The NET parallel Greek text and NA28 had κτίσας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιησας (KJV: he which made them).

25 The Stephanus Textus Receptus had ει μη here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had simply μὴ.

26 The Stephanus Textus Receptus and Byzantine Majority Text had και ο απολελυμενην γαμησας μοιχαται (KJV: and whoso marrieth her which is put away doth commit adultery) here.  The NET parallel Greek text and NA28 did not.