Tag Archives: Romans 5:1-5

Atonement, Part 8

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

Exodus 29:22-25 (NET)

Leviticus 8:25-28 (NET)
You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration (millûʼ, מלאים; Septuagint: τελείωσις)  – Then he took the fat (the fatty tail, all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat) and the right thigh,
and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord. and from the basket of unleavened bread that was before the Lord he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, and placed them on the fat parts and on the right thigh.
You are to put all these in Aaron’s hands and in his sons’ hands, and you are to wave them as a wave offering (tenûphâh, תנופה; Septuagint: ἀφόρισμα) before the Lord. He then put all of them on the palms of Aaron and his sons, who waved them as a wave offering (tenûphâh, תנופה; Septuagint: ἀφαίρεμα) before the Lord.
Then you are to take them from their hands and burn them on the altar for a burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαυτώσεως, a form of ὁλοκαύτωσις), for a soothing aroma before the Lord.  It is an offering made by fire (ʼishshâh, אשה; Septuagint: κάρπωμά) to the Lord. Moses then took them from their palms and offered them up in smoke on the altar on top of the burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαύτωμα) – they were an ordination (millûʼ, מלאים; Septuagint: τελειώσεως, a form of τελείωσις) offering for a soothing aroma; it was a gift (ʼishshâh, אשה]; Septuagint: κάρπωμά) to the Lord.

The words ἀφόρισμα and ἀφαίρεμα (wave offering) in the Septuagint were not used in the New Testament, nor were any forms of ὁλοκαύτωσις (burnt offering) or κάρπωμά (NET: offering made by fire, gift).  I’ve already considered all of the occurrences of ὁλοκαύτωμα.[3]  So I’ll continue with τελείωσις (Hebrews 7:11 NET):

So if perfection (τελείωσις) had in fact been possible through the Levitical priesthood – for on that basis[4] the people received the law[5] – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?

I’ll back up here a bit to consider Melchizedek (Hebrews 6:17-20 NET):

God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God[6] to lie.  We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek.

Jesus…became (γενόμενος, a form of γίνομαι) a priest forever in the order of Melchizedek.  This alludes to Psalm 110:4, contrasted in the table below.

Hebrews 6:20b (NET)

Psalms 110:4 (Septuagint)
κατὰ τὴν τάξιν Μελχισέδεκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ

The order of phrases was reversed from the Septuagint: κατὰ τὴν τάξιν Μελχισέδεκ (NET: in the order of Melchizedek) preceded ἀρχιερεὺς…εἰς τὸν αἰῶνα (NET: a priest forever).  Also ἀρχιερεὺς (high priest) replaced ἱερεὺς (priest).  I’m noting it here because Hebrews 7:17b was a verbatim quote.

Hebrews 7:17b (NET)

Psalms 110:4 (Septuagint)
ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ

Now this Melchizedek, the writer of Hebrews explained, king of Salem, priest of the most high God, met Abraham (Genesis 14:17-24) as he was returning from defeating the kings and blessed him.  To him also Abraham apportioned a tithe of everything.  His name first means king of righteousness, then king of Salem, that is, king of peace.  Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time. [7]

The Jewish Encyclopedia (1906) entry on Melchizedek read:

The story is neither an invention nor the product of a copyist’s error, as Cheyne (“Encyc. Bibl.”) thinks, but rests upon ancient Jerusalemic tradition (as Josephus, “B. J.” vi. 10, affirms; comp. Gunkel, “Genesis,” 1901, p. 261), “Zedek” being an ancient name of Jerusalem…The city’s first king, accordingly, was known either as “Adoni Zedek” (Josh. x. 1 et seq. ; comp. Judges i. 5-7, where “Adonizedek” is the correct reading) or as “Malkizedek.”  The fact that he united the royal with the priestly dignity, like all ancient (heathen) kings, made him a welcome type to the composer of the triumphal song (Ps. cx.).

Adoni-Zedek was one of the five kings Joshua killed (Joshua 10:22-27).  The writer of Hebrews, however, who I think wrote down what Jesus taught his disciples after his resurrection, highlighted a change in the law based on δύναμιν ζωῆς ἀκαταλύτου, the power of an indestructible life (Hebrews 7:12-17 NET):

For when the priesthood changes, a change in the law must come as well.  Yet the one these things are spoken about belongs to a different tribe, and no one from that tribe has ever officiated at the altar.  For it is clear that our Lord is descended from Judah, yet Moses[8] said nothing about priests[9] in connection with that tribe.  And this is even clearer if another priest arises in the likeness of Melchizedek, who has become a priest not by a legal regulation about physical[10] descent but by the power of an indestructible (ἀκαταλύτου, a form of ἀκατάλυτος) life.  For here is the testimony about him: “You are a priest forever in the order of Melchizedek.”

The verb translated here is the testimony was μαρτυρεῖται (a form of μαρτυρέω) in the NET parallel Greek text and NA28.  In the Stephanus Textus Receptus and Byzantine Majority Text it was μαρτυρει (KJV: he testifieth).  The only difference between them is that the former is passive while the latter is active.  This exercise reminded me that God testifies through David’s psalm whether the verb is active or passive.

In 1906 Isidore Singer and Kaufmann Kohler claimed that Adoni-Bezek (Judges 1:5-7) was actually Adoni-Zedek or Melchizedek.  So whether Melchizedek was a line of king-priests or some otherworldy being, his reputation for an indestructible life was what the Holy Spirit keyed on.  And though the philosophical bent of my mind usually groans and rolls its metaphorical eyes when confronted with prefigures and types, I have to acknowledge the unsettling oddity if Israel was obliged to kill the king of righteousness and peace more than once (the second time he died in captivity in Jerusalem) during their conquest of Canaan.

The writer of Hebrews continued with Jesus’ actual point (Hebrews 7:18, 19 NET):

On the one hand a former command is set aside because it is weak and useless, for the law made nothing perfect (ἐτελείωσεν, a form of τελειόω).  On the other hand a better hope is introduced, through which we draw near to God.

The KJV reads: For the law made nothing perfect, but the bringing in of a better hope did…  It is almost unique among English translations.  Paul described this better hope as the love of God…poured out in our hearts through the Holy Spirit who was given to us (Romans 5:1-5 NET):

Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God’s glory.  Not only this, but we also rejoice in sufferings (θλίψεσιν, a form of θλίψις), knowing that suffering (θλῖψις) produces endurance, and endurance, character, and character, hope.  And hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.

The writer of Hebrews continued (Hebrews 7:20-22 NET):

And since this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation,[11] but Jesus did so with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” –[12] accordingly[13] Jesus has become the guarantee of a better covenant.

Here is a table comparing the quotation from Psalm 110:4 in the NET parallel Greek, Septuagint and Stephanus Textus Receptus:

Hebrews 7:21b (NET Parallel Greek)

 Psalm 110:4 (Septuagint)

Hebrews 7:21b (Stephanus Textus Receptus)
ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται σὺ ἱερεὺς εἰς τὸν αἰῶνα ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται σὺ εἶ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ ωμοσεν κυριος και ου μεταμεληθησεται συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ

The writer of Hebrews continued (Hebrews 7:23-28):

And the others who became priests were numerous, because death prevented them from continuing in office, but he holds his priesthood permanently since he lives forever.  So he is able to save completely those who come to God through him, because he always lives to intercede for them.  For it[14] is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.  He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.  For the law appoints as high priests men subject to weakness, but the word of solemn affirmation that came after the law appoints a son made perfect (τετελειωμένον, another form of τελειόω) forever.

Solomon prayed to yehôvâh at the dedication of the temple, and yehôvâh appeared to him and answered his prayer.

1 Kings 8:27-29 (Tanakh)

1 Kings 9:3-5 (Tanakh)
But will God (ʼĕlôhı̂ym, אלהים) indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?  Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD (yehôvâh, יהוה) my God (ʼĕlôhı̂ym, אלהי), to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day: That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. And the LORD (yehôvâh, יהוה) said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed (qâdash, הקדשתי; Septuagint: ἡγίακα, another form of ἁγιάζω) this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually.  And if thou wilt walk before me, as David thy father walked (Psalm 51:10, 11), in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments: Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail (Luke 1:30-33) thee a man upon the throne of Israel.

Isaiah prophesied, if not a change in the law, a change in attitude toward the temple and its sacrifices.

Isaiah 66:1-4 (Tanakh)

Isaiah 66:1-4 (KJV)
Thus saith the LORD (yehôvâh, יהוה), The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?
For all those things hath mine hand made, and all those things have been, saith the LORD (yehôvâh, יהוה): but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.
He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol.  Yea, they have chosen their own ways, and their soul delighteth (châphêts, חפצה) in their abominations. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol.  Yea, they have chosen their own ways, and their soul delighteth in their abominations.
I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted (châphêts, חפצתי) not. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

Here the sacrifices prescribed by law were called their own ways (derek, בדרכיהם) and their abominations (shiqqûts, ובשקוציהם).  In fact, their soul delighteth (châphêts, חפצה) in their abominations.  They chose that in which I delighted (châphêts, חפצתי) not, saith the LORD (yehôvâh, יהוה).  This led me directly back to David (Psalm 51:16, 17 Tanakh Table1 Table2):

For thou desirest (châphêts, תחפץ; Septuagint: ἠθέλησας, a form of θέλω) not sacrifice; else would I give it: thou delightest (râtsâh, תרצה; Septuagint: εὐδοκήσεις; a form of εὐδοκέω) not in burnt offering.  The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

A table of Isaiah 66:1-4 in Greek from the Septuagint and an English translation follows:

Isaiah 66:1, 2, 3, 4 (Septuagint)

Isaiah 66:1-4 (NETS)
οὕτως λέγει κύριος ὁ οὐρανός μοι θρόνος ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου ποῖον οἶκον οἰκοδομήσετέ μοι ἢ ποῖος τόπος τῆς καταπαύσεώς μου Thus says the Lord: Heaven is my throne, and the earth is the footstool of my feet; what kind of house will you build for me, or of what kind will be the place of my rest?
πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου καὶ ἔστιν ἐμὰ πάντα ταῦτα λέγει κύριος καὶ ἐπὶ τίνα ἐπιβλέψω ἀλλ᾽ ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον καὶ τρέμοντα τοὺς λόγους μου For all these things my hand has made, and all these things are mine, says the Lord.  And to whom will I look but to the one who is humble and quiet and trembles at my words?
ὁ δὲ ἄνομος ὁ θύων μοι μόσχον ὡς ὁ ἀποκτέννων κύνα ὁ δὲ ἀναφέρων σεμίδαλιν ὡς αἷμα ὕειον ὁ διδοὺς λίβανον εἰς μνημόσυνον ὡς βλάσφημος καὶ οὗτοι ἐξελέξαντο τὰς ὁδοὺς αὐτῶν καὶ τὰ βδελύγματα αὐτῶν ἃ ἡ ψυχὴ αὐτῶν ἠθέλησεν (another form of θέλω) But the lawless who sacrifices to me a calf is like one who kills a dog, and he who offers fine flour, like one who offers swine’s blood; he who has given frankincense for a memorial, like a blasphemer.  And these have chosen their own ways and their abominations, which their soul wanted;
κἀγὼ ἐκλέξομαι τὰ ἐμπαίγματα αὐτῶν καὶ τὰς ἁμαρτίας ἀνταποδώσω αὐτοῖς ὅτι ἐκάλεσα αὐτοὺς καὶ οὐχ ὑπήκουσάν μου ἐλάλησα καὶ οὐκ ἤκουσαν καὶ ἐποίησαν τὸ πονηρὸν ἐναντίον μου καὶ ἃ οὐκ ἐβουλόμην (a form of βούλομαι) ἐξελέξαντο So I will choose mockeries for them and repay them their sins, because I called them and they did not answer me, but they did what was evil in my sight and chose the things I did not desire.

Here “the lawless” (ἄνομος) who bring the sacrifices prescribed by law “have chosen their own ways (ὁδοὺς, a form of ὁδός)” and “their abominations (βδελύγματα, a form of βδέλυγμα).”  The rabbis made some connection to David’s psalm.  They translated חפצה (châphêts) ἠθέλησεν (another form of θέλω) in, “And these have chosen their own ways and their abominations, which their soul wanted (ἠθέλησεν).”  And they translated תחפץ (châphêts) ἠθέλησας (also a form of θέλω) in, For thou desirest (ἠθέλησας) not sacrifice.  But they translated חפצתי (châphêts) ἐβουλόμην (a form of βούλομαι) when the Holy Spirit’s point was that they “chose the things I (yehôvâh) did not desire (ἐβουλόμην),” obscuring that connection at a salient point.

The NET translators didn’t add “the lawless” to the text, but embedded it by turning similes into additive descriptions: The one who slaughters a bull also strikes down a man; the one who sacrifices a lamb also breaks a dog’s neck; the one who presents an offering includes pig’s blood with it; the one who offers incense also praises an idol.  They have decided to behave this way; they enjoy these disgusting practices.[15]

Perhaps this is not so surprising.  The rebuilding of the temple and the reinstitution of its sacrifices are major tenets of our eschatology.  David prophesied a time when אלהים (ʼĕlôhı̂ym) would do good (yâṭab, היטיבה; Septuagint: ἀγάθυνον, a form of ἀγαθύνω) unto Zion: Do good in thy good pleasure (râtsôn, ברצונך; Septuagint: εὐδοκίᾳ) unto Zion: build thou the walls of Jerusalem.[16]

At that time אלהים (ʼĕlôhı̂ym) will be pleased with sacrifices (zebach, זבחי; Septuagint: θυσίαν, a form of θυσία) of righteousness (tsedeq, צדק; Septuagint: δικαιοσύνης, a form of δικαιοσύνη), even burnt offering (ʽôlâh, עולה; Septuagint: ἀναφορὰν, a form of ἀναφορά) and whole burnt offering (kâlı̂yl, וכליל; Septuagint: ὁλοκαυτώματα, a form of ὁλοκαύτωμα):

Then shalt thou be pleased (châphêts, חפצה; Septuagint: εὐδοκήσεις, a form of εὐδοκέω) with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.[17]

I seriously doubt however that sacrifices of righteousness can be offered by any who reject the offering of the body of Jesus Christ once for all.[18]  Those who would offer such sacrifices are ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness,[19] their own ways, by their abominations.  Perhaps the translators of the Septuagint meant that a priest should not be lawless but maintain his own righteousness derived from the law…[20]

Should a priest—consecrated with special clothes, fancy adornments and anointing oil, his atonement accomplished through a sin offering bull offered on an altar consecrated by the bull’s blood, the gift (offering made by fire) of a burnt offering ram, being sprinkled in the blood of a second ram of ordination, standing in his own righteousness derived from his own adherence to the law but without the righteousness from God that is in fact based on Christ’s faithfulness[21]—dare to offer Him the blood of bulls and goats?  He does away (ἀναιρεῖ, a form of ἀναιρέω) with the first, Jesus taught his disciples, to establish the second.[22]

Hear Jesus’ teaching through the writer of Hebrews (Hebrews 10:28-31 NET):

Someone who rejected the law of Moses[23] was put to death without mercy on the testimony of two or three witnesses.  How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace?  For we know the one who said, “Vengeance is mine, I will repay,”[24] and again, “The Lord will judge his people.”  It is a terrifying thing to fall into the hands of the living God.

Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before HaShem (yehôvâh, יהוה), which He had not commanded them Table.  And there came forth fire from before HaShem (yehôvâh, יהוה), and devoured them, and they died before HaShem (yehôvâh, יהוה) Table.  Then Moses said unto Aaron: ‘This is it that HaShem (yehôvâh, יהוה) spoke, saying: Through them that are nigh unto Me I will be sanctified (qâdash, אקדש; Septuagint: ἁγιασθήσομαι, a form of ἁγιάζω), and before all the people I will be glorified.’  And Aaron held his peace Table.[25]

Again, Jesus said:

Matthew 23:37-39 (NET)

Luke 13:34, 35 (NET)
“O Jerusalem, Jerusalem, you who kill[26] the prophets and stone those who are sent to you!  How often I have longed to gather your children together as a hen gathers her[27] chicks under her wings, but you would have none of it!  Look, your house is left to you desolate!  For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” “O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you!  How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it!  Look, your house is forsaken![28]  And I tell you,[29] you will not see me until[30] you say, ‘Blessed is the one who comes in the name of the Lord!’”

Tables of Hebrews 7:11; 6:18; 7:14; 7:16, 17; 7:21, 22; 7:26; 10:28; 10:30; Matthew 23:37 and Luke 13:35 comparing the NET and KJV follow.

Hebrews 7:11 (NET)

Hebrews 7:11 (KJV)
So if perfection had in fact been possible through the Levitical priesthood – for on that basis the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order? If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευιτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ᾿ αὐτῆς νενομοθέτηται, τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισέδεκ ἕτερον ἀνίστασθαι ἱερέα καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι ει μεν ουν τελειωσις δια της λευιτικης ιερωσυνης ην ο λαος γαρ επ αυτη νενομοθετητο τις ετι χρεια κατα την ταξιν μελχισεδεκ ετερον ανιστασθαι ιερεα και ου κατα την ταξιν ααρων λεγεσθαι ει μεν ουν τελειωσις δια της λευιτικης ιερωσυνης ην ο λαος γαρ επ αυτη νενομοθετητο τις ετι χρεια κατα την ταξιν μελχισεδεκ ετερον ανιστασθαι ιερεα και ου κατα την ταξιν ααρων λεγεσθαι
Hebrews 6:18 (NET)

Hebrews 6:18 (KJV)
so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι [τὸν] θεόν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος ινα δια δυο πραγματων αμεταθετων εν οις αδυνατον ψευσασθαι θεον ισχυραν παρακλησιν εχωμεν οι καταφυγοντες κρατησαι της προκειμενης ελπιδος ινα δια δυο πραγματων αμεταθετων εν οις αδυνατον ψευσασθαι θεον ισχυραν παρακλησιν εχωμεν οι καταφυγοντες κρατησαι της προκειμενης ελπιδος

Hebrews 7:14 (NET)

Hebrews 7:14 (KJV)
For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων οὐδὲν Μωϋσῆς ἐλάλησεν προδηλον γαρ οτι εξ ιουδα ανατεταλκεν ο κυριος ημων εις ην φυλην ουδεν περι ιερωσυνης μωσης ελαλησεν προδηλον γαρ οτι εξ ιουδα ανατεταλκεν ο κυριος ημων εις ην φυλην ουδεν περι ιερωσυνης μωυσης ελαλησεν
Hebrews 7:16, 17 (NET)

Hebrews 7:16, 17 (KJV)
who has become a priest not by a legal regulation about physical descent but by the power of an indestructible life. Who is made, not after the law of a carnal commandment, but after the power of an endless life.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου ος ου κατα νομον εντολης σαρκικης γεγονεν αλλα κατα δυναμιν ζωης ακαταλυτου ος ου κατα νομον εντολης σαρκικης γεγονεν αλλα κατα δυναμιν ζωης ακαταλυτου
For here is the testimony about him: “You are a priest forever in the order of Melchizedek.” For he testifieth, Thou art a priest for ever after the order of Melchisedec.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
μαρτυρεῖται γὰρ ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ μαρτυρει γαρ οτι συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ μαρτυρει γαρ οτι συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ

Hebrews 7:21, 22 (NET)

Hebrews 7:21, 22 (KJV)
but Jesus did so with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” – For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται σὺ ἱερεὺς εἰς τὸν αἰῶνα οι μεν γαρ χωρις ορκωμοσιας εισιν ιερεις γεγονοτες ο δε μετα ορκωμοσιας δια του λεγοντος προς αυτον ωμοσεν κυριος και ου μεταμεληθησεται συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ ο δε μετα ορκωμοσιας δια του λεγοντος προς αυτον ωμοσεν κυριος και ου μεταμεληθησεται συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ
accordingly Jesus has become the guarantee of a better covenant. By so much was Jesus made a surety of a better testament.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
κατὰ τοσοῦτο [καὶ] κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς κατα τοσουτον κρειττονος διαθηκης γεγονεν εγγυος ιησους κατα τοσουτον κρειττονος διαθηκης γεγονεν εγγυος ιησους
Hebrews 7:26 (NET)

Hebrews 7:26 (KJV)
For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Τοιοῦτος γὰρ ἡμῖν |καὶ| ἔπρεπεν ἀρχιερεύς, ὅσιος ἄκακος ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος τοιουτος γαρ ημιν επρεπεν αρχιερευς οσιος ακακος αμιαντος κεχωρισμενος απο των αμαρτωλων και υψηλοτερος των ουρανων γενομενος τοιουτος γαρ ημιν επρεπεν αρχιερευς οσιος ακακος αμιαντος κεχωρισμενος απο των αμαρτωλων και υψηλοτερος των ουρανων γενομενος
Hebrews 10:28 (NET)

Hebrews 10:28 (KJV)
Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses. He that despised Moses’ law died without mercy under two or three witnesses:

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀθετήσας τις νόμον Μωϋσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνῄσκει αθετησας τις νομον μωσεως χωρις οικτιρμων επι δυσιν η τρισιν μαρτυσιν αποθνησκει αθετησας τις νομον μωυσεως χωρις οικτιρμων επι δυσιν η τρισιν μαρτυσιν αποθνησκει
Hebrews 10:30 (NET)

Hebrews 10:30 (KJV)
For we know the one who said, “Vengeance is mine, I will repay,” and again, “The Lord will judge his people.” For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord.  And again, The Lord shall judge his people.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἴδαμεν γὰρ τὸν εἰπόντα ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω. καὶ πάλιν κρινεῖ κύριος τὸν λαὸν αὐτοῦ οιδαμεν γαρ τον ειποντα εμοι εκδικησις εγω ανταποδωσω λεγει κυριος και παλιν κυριος κρινει τον λαον αυτου οιδαμεν γαρ τον ειποντα εμοι εκδικησις εγω ανταποδωσω λεγει κυριος και παλιν κυριος κρινει τον λαον αυτου
Matthew 23:37 (NET)

Matthew 23:37 (KJV)
O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you!  How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it! O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία |αὐτῆς| ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε ιερουσαλημ ιερουσαλημ η αποκτεινουσα τους προφητας και λιθοβολουσα τους απεσταλμενους προς αυτην ποσακις ηθελησα επισυναγαγειν τα τεκνα σου ον τροπον επισυναγει ορνις τα νοσσια εαυτης υπο τας πτερυγας και ουκ ηθελησατε ιερουσαλημ ιερουσαλημ η αποκτενουσα τους προφητας και λιθοβολουσα τους απεσταλμενους προς αυτην ποσακις ηθελησα επισυναγαγειν τα τεκνα σου ον τροπον επισυναγει ορνις τα νοσσια εαυτης υπο τας πτερυγας και ουκ ηθελησατε
Luke 13:35 (NET)

Luke 13:35 (KJV)
Look, your house is forsaken!  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. λέγω [δὲ] ὑμῖν, οὐ μὴ ἴδητε με ἕως [ἥξει ὅτε] εἴπητε· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου ιδου αφιεται υμιν ο οικος υμων ερημος αμην δε λεγω υμιν οτι ου μη με ιδητε εως αν ηξη οτε ειπητε ευλογημενος ο ερχομενος εν ονοματι κυριου ιδου αφιεται υμιν ο οικος υμων ερημος λεγω δε υμιν οτι ου μη με ιδητε εως αν ηξει οτε ειπητε ευλογημενος ο ερχομενος εν ονοματι κυριου

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

[2] Exodus 29:33 (NET)

[3] Atonement, Part 5; Atonement, Part 6

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

[5] The NET parallel Greek text and NA28 had νενομοθέτηται here, a perfect passive indicative 3rd person singular form, where the Stephanus Textus Receptus and Byzantine Majority Text had νενομοθετητο, the pluperfect passive indicative 3rd person singular form.

[6] The NET parallel Greek text and NA28 had the article τὸν preceding God.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[7] Hebrews 7:1-3 (NET)

[8] In the NET parallel Greek text, NA28 and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

[9] The NET parallel Greek text and NA28 had ἱερέων here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιερωσυνης (KJV: priesthood).

[10] The NET parallel Greek text and NA28 had σαρκίνης here, where the Stephanus Textus Receptus and Byzantine Majority Text had σαρκικης (KJV: carnal).

[11] The Stephanus Textus Receptus had οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες (KJV: For those priests were made without an oath) at the beginning of verse 21.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had κατα την ταξιν μελχισεδεκ (KJV: after the order of Melchisedec) here.  The NET parallel Greek text and NA28 did not.

[13] The NET parallel Greek text and NA28 had τοσοῦτο here followed by the conjunction καὶ.  The Stephanus Textus Receptus and Byzantine Majority Text had another neuter form τοσουτον but no καὶ.

[14] The NET parallel Greek text and NA28 had the conjunction καὶ preceding the verb translated it is indeed fitting.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[15] Isaiah 66:3a (NET)

[16] Psalm 51:18 (Tanakh) Table

[17] Psalm 51:19 (Tanakh) Table

[18] Hebrews 10:10b (NET) Table

[19] Romans 10:3a (NET)

[20] Philippians 3:9a (NET)

[21] Philippians 3:9b (NET)

[22] Hebrews 10:9b (NET)

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

[24] The Stephanus Textus Receptus and Byzantine Majority Text had λεγει κυριος (KJV: saith the Lord) here.  The NET parallel Greek text and NA28 did not.

[25] Leviticus 10:1-3 (Tanakh)

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

[27] The NET parallel Greek text and NA28 had αὐτῆς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτης.

[28] The Stephanus Textus Receptus and Byzantine Majority Text had ερημος at the end of this clause (KJV: your house is left unto you desolate).  The NET parallel Greek text and NA28 did not.

[29] The Stephanus Textus Receptus had αμην (KJV: verily) at the beginning of this phrase.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.  The Stephanus Textus Receptus and Byzantine Majority Text had οτι here, where the NET parallel Greek text and NA28 did not.

[30] The Stephanus Textus Receptus and Byzantine Majority Text had ἕως αν here, where the NET parallel Greek text and NA28 had simply ἕως.  The Stephanus Textus Receptus and Byzantine Majority Text had ηξη ὅτε after (KJV: the time come when).  The NET parallel Greek text and NA28 had ἥξει ὅτε but it was not translated in the NET.

Romans, Part 68

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This will conclude my consideration of Rejoice in hope, endure in suffering, persist in prayer[1] as a description of love rather than as rules to obey.  I’ll continue with the aftermath of the war between Israel and Benjamin.

So the people came to Bethel and sat there before God (ʼĕlôhı̂ym, האלהים) until evening, weeping loudly and uncontrollably.[2]  They had a foretaste of eternal life, not pie in the sky by and by nor tears without end but an amazing opportunity to know yehôvâh intimately.  The brotherhood had joined together to purge evil from Israel.  The Benjaminites joined together to withstand them.  The brotherhood prevailed, then they mourned the loss of so many of their brother Benjaminites.

They said, “Why, O Lord (yehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהי) of Israel, has this happened in Israel?”[3]  They regretted (nâcham, וינחמו) what had happened to their brother Benjamin. They acknowledged their part in it, saying, Today we cut off an entire tribe from Israel![4]  The text acknowledged yehôvâh’s complicity: And the people grieved (nâcham, נחם) for Benjamin, because the Lord (yehôvâh, יהוה) had made a void in the tribes of Israel.[5]  But they missed their moment to know Him.  I know this because Phinehas didn’t preach on the text: Then the Lord (yehôvâh, יהוה) relented (nâcham, וינחם) over the evil (raʽ, הרעה [H7451]) that he had said he would do to his people.[6]

Israel missed this eternal moment (as I’ve missed my own so often) because they treated it, not as a glorious insight and revelation to be savored but, as a problem to be solved.  How can we find wives for those who are left?[7]  Why was that a problem?  The Israelites had taken an oath in Mizpah, saying, “Not one of us will allow his daughter to marry a Benjaminite.”[8]   “After all, we took an oath in the Lord’s name,” the victorious brotherhood admitted, “not to give them our daughters as wives.”  So they asked, “Who from all the Israelite tribes did not assemble before the Lord at Mizpah?”[9]

The victorious brotherhood’s focus was not on eternal life, knowing yehôvâh, but on justifying themselves before yehôvâh: This is what the Lord (yehôvâh, יהוה) has commanded [Table]: If a man makes a vow to the Lord or takes an oath of binding obligation on himself, he must not break his word, but must do whatever he has promised [Table].[10]  They had made two thoughtless oaths at Mizpah: They had made a solemn oath that whoever did not assemble before the Lord at Mizpah must certainly be executed.[11]  So from the beginning there was no real hope that the incident at Gibeah would be settled as a police matter: The Benjaminites heard that the Israelites had gone up to Mizpah,[12] but apparently did not attend.

And I, before I realized that I had the timing of events reversed, would have laid all that happened next on Jephthah.  I thought he was the brotherhood’s inspiration, a kind of butterfly effect, rather than someone overwhelmed by a massive wave of popular precedent.  That popular precedent might have become, if not the image of knowing yehôvâh, the image and meaning of obeying Him, if not for the precious words appended to its retelling: Each man did what he considered to be right.[13]   

Now it just so happened no one from Jabesh Gilead had come to the gathering.  When they took roll call, they noticed none of the inhabitants of Jabesh Gilead were there.[14]  Jabesh Gilead was east of the Jordan River in the land that Phineas had insinuated might be tainted.  I’ve written elsewhere about the cost of acknowledging a thoughtless oath.  But the victorious brotherhood had “good” reason not to confess the thoughtless oath that “justified” exterminating the inhabitants of Jabesh Gilead, namely, their other thoughtless oath not to give their daughters as wives to the surviving Benjaminites (Judges 21:10, 11a NET):

So the assembly sent 12,000 capable warriors against Jabesh Gilead.  They commanded them, “Go and kill with your swords the inhabitants of Jabesh Gilead, including the women and little children (ṭaph, והטף; Septuagint: the translators seem to have edited out the part about killing children).  Do this: exterminate every male, as well as every woman who has had sexual relations with a male.  But spare the lives of any virgins.”

They found among the inhabitants of Jabesh Gilead four hundred young girls (naʽărâh, נערה; Septuagint: νεάνιδας) who were virgins (bethûlâh, בתולה; Septuagint: παρθένους)…[15]  The Benjaminites returned at that time, and the Israelites gave to them the women they had spared from Jabesh Gilead.  But there were not enough to go around.[16]

So, they commanded the Benjaminites, “Go hide in the vineyards, and keep your eyes open.  When you see the daughters of Shiloh coming out to dance in the celebration, jump out from the vineyards.  Each one of you, catch yourself a wife from among the daughters of Shiloh and then go home to the land of Benjamin.[17]  The Benjaminites did as instructed.  They abducted two hundred of the dancing girls to be their wives.[18]  Then the brotherhood disbanded, after having become as great a menace (to more women) as the children of Belial they exterminated.

“There is no one righteous, not even one, Paul gathered the judgments of yehôvâh on the wicked and unbelieving scattered primarily throughout the Psalms of David (also Isaiah) and applied them to all, “there is no one who understands, there is no one who seeks God.  All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”

“Their throats are open graves, they deceive with their tongues (See Septuagint comparison below), the poison of asps is under their lips.”

“Their mouths are full of cursing and bitterness.”

“Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known (See Septuagint comparison below).”

“There is no fear of God before their eyes.”[19]

How can I rejoice (χαίροντες, a form of χαίρω) in hope here?  And I don’t mean simply in the face of ancient history.  For all our laws, all our police and all our courts, our “justice” is ultimately as puerile as theirs was.  It seems more like a time to endure (ὑπομένοντες, a form of ὑπομένω) in suffering than to rejoice in hope, but that is my point.

The same love which endures (ὑπομένει, another form of ὑπομένω) all things,[20] does not rejoice (χαίρει, another form of χαίρω) in iniquity (ἀδικίᾳ, a form of ἀδικία), but rejoices (συγχαίρει, a form of συγχαίρω) in the truth (ἀληθείᾳ, a form of ἀλήθεια);[21] love is the true justice which does no wrong to a neighbor in the first place; it is the fulfillment of the law,[22] rather than some vain effort to stuff the toothpaste back in the tube after injustice (ἀδικίᾳ, a form of ἀδικία) has prevailed.  And this love without hypocrisy, The love unfeigned, is what I think Paul continued to describe: Rejoice in hope (ἐλπίδι, a form of ἐλπίς), endure (ὑπομένοντες, a form of ὑπομένω) in suffering (θλίψει, a form of θλίψις), persist in prayer.[23]

Now may the God of hope (ἐλπίδος, another form of ἐλπίς) fill (πληρώσαι, a form of πληρόω) you with all joy (χαρᾶς, a form of χαρά) and peace (εἰρήνης, a form of εἰρήνη) as you believe in him, Paul wrote his benediction to the Romans, so that you may abound in hope (ἐλπίδι, a form of ἐλπίς) by the power (δυνάμει, a form of δύναμις) of the Holy Spirit.[24]  And by his power and the continuous infusion of his joy (χαρὰ) and his peace (εἰρήνη) [not to mention the other aspects of the fruit of the Spirit[25]], the apostles, after they had been beaten, left the council rejoicing (χαίροντες, a form of χαίρω) because they had been considered worthy to suffer dishonor for the sake of the name[26] (e.g., Ἰησοῦ, a form of Ἰησοῦς, understood as yehôvâh).

So is this χαρὰ from the Holy Spirit like some kind of drug that overcomes reality?  On the contrary, it is an aspect of the truth (ἀλήθεια) that overcomes the injustice (ἀδικίᾳ, a form of ἀδικία) that masquerades as reality.  Set them apart in the truth (ἀληθείᾳ, a form of ἀλήθεια), Jesus prayed to his Father, your word is truth (ἀλήθεια).[27]  We understand in some sense that we are not to focus on the manmade muck we see around us.  We are keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith instead.  For the joy (χαρᾶς, a form of χαρά) set out for him he endured (ὑπέμεινεν, another form of ὑπομένω) the cross…[28]  And the one who endures (ὑπομείνας, another form of ὑπομένω) to the end (τέλος) will be saved.[29]

As I considered all this I read an article in MSN News online:[30]

An Islamic State Jihadist killed his mother in a public square in the Syrian city of Raqa who begged him to leave the organization, a monitor said Friday.  Ali Saqr, 20, had reported his mother, Lina, to IS authorities in Raqa because “she tried to persuade him to leave IS and flee the city,” the Syrian Observatory for Human Rights said.  Authorities subsequently arrested the woman and accused her of apostasy, the monitoring group said.  On Wednesday, she was shot to death by her son “in front of hundreds of people close to the mail service building in Raqa city,” the Observatory added.

Ali Saqr is a comtemporary example of Jephthah or any of the brotherhood who judged and condemned the Benjaminites in Gibeah.  He cannot go home to consider what he has done.  He has been judged and condemned by Superpowers who care nothing for him.  If the entry to hell is marked by the words—Abandon all hope, ye who enter here—then the entry to our synagogues and churches should read—yehôvâh relented over the evil that he had said he would do to his people—and the churches can add his most profound words—Follow Me!

Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith into this grace in which we stand, and we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope (ἐλπίδι, a form of ἐλπίς) of God’s glory.  Not only this, but we also rejoice (καυχώμεθα, a form of καυχάομαι) in sufferings (θλίψεσιν, another form of θλίψις), knowing that suffering (θλῖψις, another form of θλίψις) produces endurance (ὑπομονὴν, a form of ὑπομονή), and endurance (ὑπομονὴ), character, and character, hope (ἐλπίδα, another form of ἐλπίς) .  And hope (ἐλπὶς) does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.[31]

“Repent,” Peter said, “and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.  For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”  With many other words he testified and exhorted them saying, “Save yourselves from this perverse generation!”  So those who accepted his message were baptized, and that day about three thousand people were added.  They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.[32]

It seems fitting to end this essay with Paul’s instruction to Timothy on prayer (1 Timothy 2:1-6 NET):

First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.  Such prayer for all is good and welcomed before God our Savior, since he wants all people to be saved and to come to a knowledge of the truth.  For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, who gave himself as a ransom for all, revealing God’s purpose at his appointed time.

Below are two tables comparing Old Testament quotations in Paul’s letter to the Romans to the Septuagint.

Romans 3:13 (NET)

 Romans 3:13 (Greek Text)

Psalms 5:9b; 140:3b (Septuagint)
Their throats are open graves,

they deceive with their tongues,

 τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν
the poison of asps is under their lips. ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν διάψαλμα
Romans 3:15-17 (NET) Romans 3:15-17 (Greek Text)

Isaiah 59:7a, 7c, 8a  (Septuagint)
Their feet are swift to shed blood, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, οἱ δὲ πόδες αὐτῶν ἐπὶ πονηρίαν τρέχουσιν ταχινοὶ ἐκχέαι αἷμα
ruin and misery are in their paths, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν
and the way of peace they have not known. καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν (a form of γινώσκω). καὶ ὁδὸν εἰρήνης οὐκ οἴδασιν (a form of εἴδω).

[1] Romans 12:12 (NET)

[2] Judges 21:2 (NET)

[3] Judges 21:3a (NET)

[4] Judges 21:6 (NET)

[5] Judges 21:15 (NKJV)

[6] Exodus 32:14 (NET)

[7] Judges 21:7a (NET)

[8] Judges 21:1 (NET)

[9] Judges 21:7b, 8a (NET)

[10] Numbers 30:1b, 2 (NET)

[11] Judges 21:5b (NET)

[12] Judges 20:3a (NET)

[13] Judges 21:25b (NET)

[14] Judges 21:8b, 9 (NET)

[15] Judges 21:12a (NET)

[16] Judges 21:14 (NET)

[17] Judges 21:20, 21 (NET)

[18] Judges 21:23a (NET)

[19] Romans 3:10b-18 (NET)

[20] 1 Corinthians 13:7d (NET)

[21] 1 Corinthians 13:6 (NKJV)

[22] Romans 13:10 (NET)

[23] Romans 12:12 (NET)

[24] Romans 15:13 (NET)

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

[26] Acts 5:41 (NET) Table

[27] John 17:17 (NET)

[28] Hebrews 12:2a (NET)

[29] Mark 13:13b (NET)  I assume that this endurance is achieved by the patience (μακροθυμία) that is another aspect of the fruit of the Spirit not some act of will or human effort.

[30] “Syria jihadist ‘kills mother’ after she asked him to leave IS”

[31] Romans 5:1-5 (NET)

[32] Acts 2:38-42 (NET) Table1; Table2

Romans, Part 53

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So, how can I view—Do not lag in zeal, be enthusiastic in spirit, serve the Lord[1]—as a definition of love (ἀγάπη) rather than as rules?  Again, I’ve constructed the following table to help.

The Fruit of the Spirit

Galatians 5:22, 23 (NET)

love (ἀγάπη)
Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God’s glory.  Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.  And hope does not disappoint, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.[2] Love (ἀγάπη) does no wrong (κακὸν, a form of κακός) to a neighbor. Therefore love (ἀγάπη) is the fulfillment of the law.[3] Knowledge puffs up, but love (ἀγάπη) builds up.[4]
Love (ἀγάπη) is…

1 Corinthians 13:4-7 (NET)

 …not self-serving (οὐ ζητεῖ τὰ ἑαυτῆς; literally, “not seek itself”)…

1 Corinthians 13:5 (NET)
If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for (ζητεῖ, a form of ζητέω) the one that went astray?[5]  But above all pursue (ζητεῖτε, another form of ζητέω) his kingdom and righteousness, and all these things will be given to you as well.[6]
This Love Without Hypocrisy…

Romans 12:9-21 (NET)

 Do not lag in zeal (σπουδῇ, a form of σπουδή), be enthusiastic (ζέοντες, a form of ζέω) in spirit…

Romans 12:11a (NET)

 …serve (δουλεύοντες, a form of δουλεύω) the Lord.

Romans 12:11b (NET)
But as you excel in everything – in faith, in speech, in knowledge, and in all eagerness (σπουδῇ) and in the love from us that is in you – make sure that you excel in this act of kindness too.[7] Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus.  He was an eloquent speaker, well-versed in the scriptures.  He had been instructed in the way of the Lord, and with great enthusiasm (ζέων, another form of ζέω) he spoke and taught accurately the facts about Jesus (KJV: the Lord), although he knew only the baptism of John.[8] Slaves, obey your human masters with fear and trembling, in the sincerity of your heart as to Christ, not like those who do their work only when someone is watching – as people-pleasers – but as slaves of Christ doing the will of God from the heart.  Obey with enthusiasm (εὐνοίας, a form of εὔνοια), as though serving (δουλεύοντες) the Lord and not people, because you know that each person, whether slave or free, if he does something good (ἀγαθόν, a form of ἀγαθός), this will be rewarded by the Lord.[9]

In the previous essay it seemed to make intuitive sense to place cling to what is good[10]under that aspect of the fruit of the Spirit translated goodness.  Here it may seem like begging the question[11] to simply place—Do not lag in zeal, be enthusiastic in spirit, serve the Lord—under love.  In one sense love (ἀγάπη) is the master key that can stand for all aspects of the fruit of the Spirit.  I think John used ἀγάπη that way often, but I want to follow Paul’s thinking here.

Therefore, since we have been declared righteous by faith (πίστεως, a form of πίστις), he wrote.  By our own faith?  I think not, for πίστις[12] is an aspect of the fruit of the Spirit.  Since we have been declared righteous by faith we have peace (εἰρήνην, a form of εἰρήνη) with God through our Lord Jesus Christ.[13]  Again, peace (εἰρήνη) is an aspect of the fruit of his Spirit.  Through our Lord Jesus Christ we have also obtained access by faith (πίστει, another form of πίστις) into this grace (χάριν, a form of χάρις) in which we stand.  And by grace, though Paul may mean more, I think he cannot mean less than the credited righteousness of God, this very fruit of God’s Holy Spirit.  And we rejoice in the hope of our glory!  But that’s not what Paul wrote.  And we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope of God’s glory.[14]

Though the NET translators chose rejoice for καυχώμεθα here and in the next verse, boast is a more obvious meaning.  I say again, let no one think that I am a fool.  But if you do, then at least accept me as a fool, so that I too may boast (καυχήσωμαι, another form of καυχάομαι) a little.  What I am saying with this boastful (καυχήσεως, a form of καύχησις) confidence I do not say the way the Lord would.  Instead it is, as it were, foolishness.  Since many are boasting (καυχῶνται, another form of καυχάομαι) according to human standards, I too will boast (καυχήσομαι, another form of καυχάομαι).[15]  By the way, according to human standards is κατὰ σάρκα in Greek, according to the flesh (NKJV).

It gives me the sense that Paul meant we boast in the hope of God’s glory.  We boast in the hope that God will be glorified by the lives we live in the flesh (not according to the flesh), crucified with Christ (it is no longer I who live, but Christ lives in me),[16] living by the Spirit,[17] not by the works of the flesh.[18]  Translated that way we might be less likely to gloss over it and boast in the hope of our own glory.  Not only this, Paul continued, but we also rejoice (καυχώμεθα, a form of καυχάομαι; or, boast) in sufferings.[19]  So where does Paul get off writing this wacko stuff?

If I must boast (καυχᾶσθαι, another form of καυχάομαι), I will boast (καυχήσομαι, another form of καυχάομαι) about the things that show my weakness (ἀσθενείας, a form of ἀσθένεια).[20]  There was method to Paul’s madness.  For the Lord said to him, “My grace is enough for you, for my power is made perfect in weakness (ἀσθενείᾳ).” So then, Paul concluded, I will boast (καυχήσομαι) most gladly about my weaknesses (ἀσθενείαις), so that the power of Christ may reside in me.[21]  And in Romans we find a similar method to his madness: we also rejoice (or, boast) in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.[22]  And here I get a beautiful glimmer of an understanding why the NET translators chose rejoice over boast.

We don’t rejoice or boast in our own suffering because of a rational understanding: knowing that suffering produces endurance, and endurance, character, and character, hope.  We can only rejoice or boast in our own suffering because we are filled with the joy (χαρὰ) of God, another aspect of the fruit of his Spirit.  And rejoice hearkens back to that fact better than boast ever could.  I am confident they chose rejoice for this reason because of a note on the next verse.

And hope does not disappoint, Paul concluded, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.[23]  The note in the NET reads: “The phrase ἡ ἀγάπη τοῦ θεοῦ (…‘the love of God’) could be interpreted as either an objective genitive (‘our love for God’), subjective genitive (‘God’s love for us’), or both (M. Zerwick’s ‘general’ genitive [Biblical Greek,§§36-39]; D. B. Wallace’s ‘plenary’ genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: ‘The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us’ (ExSyn 121).”

Here is one place I can say with confidence the NET translators really got what Paul was saying.  This love (ἀγάπη), which has been poured out in our hearts through the Holy Spirit who was given to us, does no wrong (κακὸν) to a neighbor.  Therefore love (ἀγάπη) is the fulfillment (πλήρωμα) of the law.[24]  Pouring this love out in our hearts through the Holy Spirit who was given to us is what Jesus meant when He said: 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 (πληρῶσαι, a form of πληρόω, the verb from which the noun πλήρωμα is derived) them.[25]

I want to spend some time with κακὸν (a form of κακός) since this ἀγάπη does (or, works) no wrong (or, harm) to a neighbor.  The first time κακὸν occurs in the New Testament was from the mouth of the Roman governor.  Pilate said to them, “Then what should I do with Jesus who is called the Christ?”  They all said, “Crucify him!”  He asked, “Why? What wrong (κακὸν) has he done?” But they shouted more insistently, “Crucify him!”[26]  Though Pilate found no κακὸν in Him under Roman law the chief priests and elders of Israel had accused Him of many things: “Don’t you hear how many charges they are bringing against you?”[27] Pilate asked.  When Jesus was accused by the chief priests and the elders, he did not respond.[28]

Now, with 20-20 hindsight I can see Jesus consciously fulfilling Scripture: He was treated harshly and afflicted, but he did not even open his mouth.  Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.[29]  At the time in the moment, however, He appeared obstinate, belligerent and disdainful of authority.  Consider his teaching (Matthew 23:1-12 NET).

Jesus said to the crowds and to his disciples, “The experts in the law and the Pharisees sit on Moses’ seat.  Therefore pay attention to what they tell you and do it.  But do not do what they do, for they do not practice what they teach.  They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.  They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long.  They love the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’  But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers.  And call no one your ‘father’ on earth, for you have one Father, who is in heaven.  Nor are you to be called ‘teacher,’ for you have one teacher, the Christ.  The greatest among you will be your servant.  And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Even here there is a very rough edge that is disdainful of human authority.  More to the point, perhaps, Jesus did nothing that would inhibit his progress toward the cross.  My commandment (ἐντολὴ, a form of ἐντολή) is this, He also said, to love (ἀγαπᾶτε, a form of ἀγαπάω) one another just as I have loved (ἠγάπησα, another form of ἀγαπάω) you.  No one has greater love (ἀγάπην, a form of ἀγάπη) than this – that one lays down his life for his friends.  You are my friends if you do what I command (ἐντέλλομαι) you.[30]  Hanging on the cross, after thirty plus years of human experience, eating it, drinking it, pissing and shitting it, Jesus prayed what I consider the real prayer of salvation: Father, forgive them, for they don’t know what they are doing.[31]

My point here, I suppose, is that the love that does (or, works) no wrong (or, harm) to a neighbor may not always appear to all the people all the time to be doing or working no wrong or harm to a neighbor.  By his own admission Jesus’ death on a cross was not his will but his Father’s.[32]  Like most human beings Jesus wanted to live; whoever is among the living has hope; a live dog is better than a dead lion.[33]  Perhaps I’ve overstated the case.  Jesus was not suicidal as He hung on the cross.

I want to follow this just a bit farther (Luke 16:25 NET).

Abraham said, ‘Child, remember that in your lifetime you received your good things (ἀγαθά, another form of ἀγαθός) and Lazarus likewise bad things (κακά, another form of κακός), but now he is comforted here and you are in anguish.’

When I considered this in the light of the gospel I gleaned from my religion,[34] Abraham’s words seemed like karmic nonsense.  But in the light of the knowledge of God I’m compelled to reconsider.  God is love (ἀγάπη).[35]  Love (ἀγάπη) does no wrong (κακὸν, a form of κακός) to a neighbor.[36]  (And this is οὐκ the absolute negation, modifying ἐργάζεται [a form of ἐργάζομαι] apparently not κακὸν.)  So while I might be intellectually stimulated to wonder what role God’s love played in Lazarus’ life, the Holy Spirit reminds me that Knowledge puffs up, but love (ἀγάπη) builds up.[37]  All in all it is simpler then to assume that God’s love was revealed after Lazarus’ death.  This is in accord with Jesus’ knowledge of God: he is not God of the dead, but of the living, for all live before him.[38]  And it is prudent to accept that I do not dictate when God reveals his love to anyone (or, in anyone for that matter).

I’ll continue looking into—Do not lag in zeal, be enthusiastic in spirit, serve the Lord—as a definition of love rather than as rules in the next essay.

[1] Romans 12:11 (NET) Table

[2] Romans 5:1-5 (NET)

[3] Romans 13:10 (NET)

[4] 1 Corinthians 8:1b (NET)

[5] Matthew 18:12b (NET)

[6] Matthew 6:33 (NET)

[7] 2 Corinthians 8:7 (NET)

[8] Acts 18:24, 25 (NET) Table

[9] Ephesians 6:5-8 (NET)

[10] Romans 12:9b (NET)

[11] Fallacy: Begging the Question

[12] Galatians 5:22 (NET) translated faithfulness

[13] Romans 5:1 (NET)

[14] Romans 5:2 (NET)

[15] 2 Corinthians 11:16-18 (NET)

[16] Galatians 2:20 (NET)

[17] Galatians 5:16 (NET)

[18] Galatians 5:19 (NET)

[19] Romans 5:3a (NET)

[20] 2 Corinthians 11:30 (NET)

[21] 2 Corinthians 12:9 (NET)

[22] Romans 5:3, 4 (NET)

[23] Romans 5:5 (NET)

[24] Romans 13:10 (NET)

[25] Matthew 5:17 (NET)

[26] Matthew 27:22, 23 (NET)

[27] Matthew 27:13 (NET)

[28] Matthew 27:12 (NET)

[29] Isaiah 53:7 (NET)

[30] John 15:12-14 (NET)

[31] Luke 23:34a (NET) Table

[32] Luke 22:42 (NET)

[33] Ecclesiastes 9:4 (NET)

[34] “Believe in the Lord Jesus Christ before you die or burn in hell for all eternity.”

[35] 1 John 4:8, 16 (NET) Table

[36] Romans 13:10a (NET)

[37] 1 Corinthians 8:1b (NET)

[38] Luke 20:38 (NET)