Psalm 22, Part 6

Posted on November 15, 2020 by admin

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text		Septuagint
Psalm 22:14a (Tanakh)	Psalm 22:14a (NET)	Psalm 21:15a (NETS)	Psalm 21:15a (Elpenor English)
I am poured out like water,	My strength drains away like water [Note 31: like water I am poured out];	Like water I was poured out,	I am poured out like water,

The Hebrew word translated I am poured out was נִשְׁפַּכְתִּי֘ (shaphak). The Greek word in the Septuagint was ἐξεχύθην (a form of ἐκχέω). Jesus taught his disciples:

Matthew 26:27, 28 (NET)	Mark 14:23, 24 (NET)	Luke 22:20 (NET)
And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you,	And after taking the^[1] cup and giving thanks, he gave it to them, and they all drank from it.	And in the same way he took the cup after they had eaten, saying, “This cup that is poured out (ἐκχυννόμενον) for you^[2] is the new covenant in my blood.
for this is my blood, the blood of the^[3] covenant,^[4] that is poured out (ἐκχυννόμενον) for many for the forgiveness of sins.	He said to them, “This is my blood, the blood of the^[5] covenant,^[6] that is poured out (ἐκχυννόμενον) for^[7] many.

Here, too, the Greek word translated poured out was ἐκχυννόμενον (another form of ἐκχέω). On the day the Holy Spirit was poured out on all who believed Jesus, Peter quoted the prophet Joel:

Acts 2:17 (NET)	Joel 2:28 (NETS)	Joel 3:1 (English Elpenor)
‘And in the last days it will be,’ God says, ‘that I will pour out (ἐκχεῶ) my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams.	And it shall be after these things, I will pour out (ἐκχεῶ)^[8] my spirit on all flesh, and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.	And it shall come to pass afterward, that I will pour out (ἐκχεῶ) of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.
Acts 2:17 (NET Parallel Greek)	Joel 2:28 (Septuagint BLB)	Joel 3:1 (Septuagint Elpenor)
καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματος μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται	καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται	ΚΑΙ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται
Acts 2:18 (NET)	Joel 2:29 (NETS)	Joel 3:2 (English Elpenor)
Even on my servants, both men and women, I will pour out (ἐκχεῶ) my Spirit in those days, and they will prophesy.	Even on the male and female slaves, in those days, I will pour out (ἐκχεῶ)^[9] my spirit.	And on my servants and on [my] handmaids in those days will I pour out (ἐκχεῶ) of my Spirit.
Acts 2:18 (NET Parallel Greek)	Joel 2:29 (Septuagint BLB)	Joel 3:2 (Septuagint Elpenor)
καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματος μου, καὶ προφητεύσουσιν	καὶ ἐπὶ τοὺς δούλους καὶ ἐπὶ τὰς δούλας ἐν ταῗς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου	καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου

Peter’s addition of γε (translated even) understood as at least, and the potential addition of μου (depending on which version of the Septuagint is closer to the original Greek and which Greek is closer to the original Hebrew), indicates to me that the pouring out of the Holy Spirit was limited in Peter’s then present to believers—limited to my (e.g., God’s) servants or slaves (δούλους, a form of δοῦλος, and δούλας, a form of δούλη). Jesus told his disciples, “you too, when you have done everything you were commanded to do, should say, ‘We are slaves (δοῦλοι, another form of δοῦλος) undeserving of special praise; we have only done what was our duty.’”^[10]

The religious mind as “a subspecies of the carnal mind” will not hear this saying. It rejects such a concept entirely as it strives to justify itself by having its own righteousness derived from the law or Church doctrine or whatever virtue system it might imagine for itself. The religious mind craves credit and praise for its own standards and achievements of righteousness. I think the phrase slaves undeserving of special praise (δοῦλοι ἀχρεῖοι; KJV: unprofitable servants) was Jesus’ way of expressing the attitude of those led by the Spirit of God. Paul described it a bit differently (Galatians 2:19-21 NET):

For through the law I died to the law so that I may live to God. I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

What you have done (ποιήσητε, a form of ποιέω) when you have done everything as a disciple of Christ led by his Holy Spirit is not your work (Hebrews 4:1-13) but Christ’s: the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.^[11] The one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.^[12]

This Jesus God raised up, Peter continued on the day the Holy Spirit was poured out upon believers, and we are all witnesses of it. So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out (ἐξέχεεν, another form of ἐκχεῶ) what you both see and hear [Table].^[13]

The phrase what you both see and hear was a reference to what happened when the Holy Spirit was poured out on believers (Acts 2:4-12 NET):

All of them were filled with the Holy Spirit, and they began to speak in other languages as the Spirit enabled them.

Now there were devout Jews from every nation under heaven residing in Jerusalem [Table]. When this sound occurred, a crowd gathered and was in confusion because each one heard them speaking in his own language. Completely baffled, they said, “Aren’t all these who are speaking Galileans? [Table] And how is it that each one of us hears them in our own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them speaking in our own languages about the great deeds God has done!” All were astounded and greatly confused, saying to one another, “What does this mean?” [Table]

Peter was also first to preach the Gospel to Gentiles (Acts 10:34b-48a NET):

I now truly understand that God does not show favoritism in dealing with people [Table], but in every nation the person who fears him and does what is right is welcomed before him. You know the message he sent to the people of Israel, proclaiming the good news (εὐαγγελιζόμενος, a form of εὐαγγελίζω) of peace through Jesus Christ (he is Lord of all)—you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: with respect to Jesus from Nazareth,^[14] that God anointed him with the Holy Spirit and with power. He went around doing good (εὐεργετῶν, a form of εὐεργετέω) and healing all who were oppressed by the devil because God was with him. We are^[15] witnesses of all the things he did both in Judea and in Jerusalem. They killed^[16] him by hanging him on a tree, but God raised him up on^[17] the third day and caused him to be seen, not by all the people, but by us, the witnesses God had already chosen, who ate and drank with him after he rose from the dead. He commanded us to preach to the people and to warn them that he^[18] is the one appointed by God as judge of the living and the dead. About him all the prophets testify, that everyone who believes in him receives forgiveness of sins through his name.”

While Peter was still speaking these words, the Holy Spirit fell on all those who heard the message. The circumcised believers who had accompanied^[19] Peter were greatly astonished that the gift of the Holy Spirit had been poured out (ἐκκέχυται, another form of ἐκχέω) even on the Gentiles, for they heard them speaking in tongues and praising God. Then Peter said [Table], “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, can he?” So he gave orders to have them baptized in the name of Jesus Christ [Table].

As I’ve mentioned elsewhere I have never spoken in tongues. I receive God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control from his Holy Spirit. Paul wrote: And hope does not disappoint, because the love of God has been poured out (ἐκκέχυται, another form of ἐκχέω) in our hearts through the Holy Spirit who was given to us.^[20]

A note (6) in the NET acknowledged the possibility that this love of God (ἡ ἀγάπη τοῦ θεοῦ) means: “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.” I will testify to this actuality, and add that the love that comes from God and that produces our love for God and others has been poured out within our hearts through the Holy Spirit who was given to us. For from him and through him and to him are all things. To him be glory forever! Amen.^[21]

Paul wrote to Titus (Titus 3:3-7 NET):

For we, too, were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. But “when the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that^[22] we have done but on the basis of his mercy,^[23] through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out (ἐξέχεεν, another form of ἐκχέω) on us in full measure through Jesus Christ our Savior. And so, since we have been justified by his grace, we become^[24] heirs with the confident expectation of eternal life.”

After Jesus bowed his head and gave up his spirit,^[25] one of the soldiers pierced his side with a spear, and blood and water flowed out immediately.^[26] I’ve heard the physical explanation of this flow of blood and water many times. A quote from an article on compellingTruth online—“When Jesus was pierced, why did blood and water come out of His side?”—follows:

Crucifixion typically resulted in death through one of two ways. The first way was hypovolemic shock. The prolonged rapid heartbeat resulting from hypovolemic shock can cause fluid to gather in the area around the heart….

The second way death often occurred during crucifixion was due to asphyxiation….This…can also result in the buildup of fluid around the heart.

I didn’t grasp the symbolic significance of blood and water (αἷμα καὶ ὕδωρ) until I did this study of what poured out of Jesus: his blood for the forgiveness of sins and the water near to his heart, his Holy Spirit, for the righteousness of God through the faithfulness of Jesus Christ for all who believe.^[27] As He promised the Samaritan woman at the well: whoever drinks some of the water that I will give him will never be thirsty again, but the water (ὕδωρ) that I will give him will become in him a fountain of water springing up to eternal life.^[28]

I am poured out like water, Jesus sang in his heart as He died on the cross.

Tables comparing Psalm 22:14; Joel 2:28 (3:1) and 2:29 (3:2) in the Tanakh, KJV and NET, and comparing Psalm 22:14 (21:15); Joel 2:28 (3:1) and 2:29 (3:2) in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:28; Mark 14:23, 24; Acts 2:18; 10:38-40; 10:42; 10:45; Titus 3:5; 3:7 and John 19:34 in the NET and KJV follow.

Psalm 22:14 (Tanakh)	Psalm 22:14 (KJV)	Psalm 22:14 (NET)
I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.	I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.	My strength drains away like water; all my bones are dislocated. My heart is like wax; it melts away inside me.

Psalm 22:14 (Septuagint BLB)	Psalm 21:15 (Septuagint Elpenor)
ὡσεὶ ὕδωρ ἐξεχύθην καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου	ὡσεὶ ὕδωρ ἐξεχύθην, καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου, ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου
Psalm 21:15 (NETS)	Psalm 21:15 (English Elpenor)
Like water I was poured out, and all my bones were scattered; my heart became like wax melting within my belly;	I am poured out like water, and all my bones are loosened: my heart in the midst of my belly is become like melting wax.

Joel 3:1 (Tanakh)	Joel 2:28 (KJV)	Joel 2:28 (NET)
And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions;	And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:	“After all of this I will pour out my Spirit on all kinds of people. Your sons and daughters will prophesy. Your elderly will have prophetic dreams; your young men will see visions.

Joel 2:28 (Septuagint BLB)	Joel 3:1 (Septuagint Elpenor)
καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται	ΚΑΙ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται
Joel 2:28 (NETS)	Joel 3:1 (English Elpenor)
And it shall be after these things, I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.	And it shall come to pass afterward, that I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.

Joel 3:2 (Tanakh)	Joel 2:29 (KJV)	Joel 2:29 (NET)
And also upon the servants and upon the handmaids in those days will I pour out My spirit.	And also upon the servants and upon the handmaids in those days will I pour out my spirit.	Even on male and female servants I will pour out my Spirit in those days.

Joel 2:29 (Septuagint BLB)	Joel 3:2 (Septuagint Elpenor)
καὶ ἐπὶ τοὺς δούλους καὶ ἐπὶ τὰς δούλας ἐν ταῗς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου	καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου
Joel 2:29 (NETS)	Joel 3:2 (English Elpenor)
Even on the male and female slaves, in those days, I will pour out my spirit.	And on my servants and on [my] handmaids in those days will I pour out of my Spirit.

Matthew 26:28 (NET)	Matthew 26:28 (KJV)
for this is my blood, the blood of the covenant, that is poured out for many for the forgiveness of sins.	For this is my blood of the new testament, which is shed for many for the remission of sins.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦτο γάρ ἐστιν τὸ αἷμα μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν	τουτο γαρ εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον εις αφεσιν αμαρτιων	τουτο γαρ εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον εις αφεσιν αμαρτιων

Mark 14:23, 24 (NET)	Mark 14:23, 24 (KJV)
And after taking the cup and giving thanks, he gave it to them, and they all drank from it.	And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες	και λαβων το ποτηριον ευχαριστησας εδωκεν αυτοις και επιον εξ αυτου παντες	και λαβων το ποτηριον ευχαριστησας εδωκεν αυτοις και επιον εξ αυτου παντες

He said to them, “This is my blood, the blood of the covenant, that is poured out for many.

And he said unto them, This is my blood of the new testament, which is shed for many.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶπεν αὐτοῖς· τοῦτο ἐστιν τὸ αἷμα μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν	και ειπεν αυτοις τουτο εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον	και ειπεν αυτοις τουτο εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον

Acts 2:18 (NET)	Acts 2:18 (KJV)
Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.	And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματος μου, καὶ προφητεύσουσιν	και γε επι τους δουλους μου και επι τας δουλας μου εν ταις ημεραις εκειναις εκχεω απο του πνευματος μου και προφητευσουσιν	καιγε επι τους δουλους μου και επι τας δουλας μου εν ταις ημεραις εκειναις εκχεω απο του πνευματος μου και προφητευσουσιν

Acts 10:38-40 (NET)	Acts 10:38-40 (KJV)
with respect to Jesus from Nazareth, that God anointed him with the Holy Spirit and with power. He went around doing good and healing all who were oppressed by the devil because God was with him.	How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετ᾿ αὐτοῦ	ιησουν τον απο ναζαρετ ως εχρισεν αυτον ο θεος πνευματι αγιω και δυναμει ος διηλθεν ευεργετων και ιωμενος παντας τους καταδυναστευομενους υπο του διαβολου οτι ο θεος ην μετ αυτου	ιησουν τον απο ναζαρετ ως εχρισεν αυτον ο θεος πνευματι αγιω και δυναμει ος διηλθεν ευεργετων και ιωμενος παντας τους καταδυναστευομενους υπο του διαβολου οτι ο θεος ην μετ αυτου

We are witnesses of all the things he did both in Judea and in Jerusalem. They killed him by hanging him on a tree,

And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ [ἐν] Ἰερουσαλήμ. ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου	και ημεις εσμεν μαρτυρες παντων ων εποιησεν εν τε τη χωρα των ιουδαιων και εν ιερουσαλημ ον ανειλον κρεμασαντες επι ξυλου	και ημεις εσμεν μαρτυρες παντων ων εποιησεν εν τε τη χωρα των ιουδαιων και εν ιερουσαλημ ον και ανειλον κρεμασαντες επι ξυλου

but God raised him up on the third day and caused him to be seen,

Him God raised up the third day, and shewed him openly;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦτον ὁ θεὸς ἤγειρεν [ἐν] τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι	τουτον ο θεος ηγειρεν τη τριτη ημερα και εδωκεν αυτον εμφανη γενεσθαι	τουτον ο θεος ηγειρεν τη τριτη ημερα και εδωκεν αυτον εμφανη γενεσθαι

Acts 10:42 (NET)	Acts 10:42 (KJV)
He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead.	And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι οὗτος ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν	και παρηγγειλεν ημιν κηρυξαι τω λαω και διαμαρτυρασθαι οτι αυτος εστιν ο ωρισμενος υπο του θεου κριτης ζωντων και νεκρων	και παρηγγειλεν ημιν κηρυξαι τω λαω και διαμαρτυρασθαι οτι αυτος εστιν ο ωρισμενος υπο του θεου κριτης ζωντων και νεκρων

Acts 10:45 (NET)	Acts 10:45 (KJV)
The circumcised believers who had accompanied Peter were greatly astonished that the gift of the Holy Spirit had been poured out even on the Gentiles,	And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ \|ὅσοι\| συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ \|ἁγίου\| πνεύματος ἐκκέχυται	και εξεστησαν οι εκ περιτομης πιστοι οσοι συνηλθον τω πετρω οτι και επι τα εθνη η δωρεα του αγιου πνευματος εκκεχυται	και εξεστησαν οι εκ περιτομης πιστοι οσοι συνηλθον τω πετρω οτι και επι τα εθνη η δωρεα του αγιου πνευματος εκκεχυται

Titus 3:5 (NET)	Titus 3:5 (KJV)
he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,	Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου	ουκ εξ εργων των εν δικαιοσυνη ων εποιησαμεν ημεις αλλα κατα τον αυτου ελεον εσωσεν ημας δια λουτρου παλιγγενεσιας και ανακαινωσεως πνευματος αγιου	ουκ εξ εργων των εν δικαιοσυνη ων εποιησαμεν ημεις αλλα κατα τον αυτου ελεον εσωσεν ημας δια λουτρου παλιγγενεσιας και ανακαινωσεως πνευματος αγιου

Titus 3:7 (NET)	Titus 3:7 (KJV)
And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”	That being justified by his grace, we should be made heirs according to the hope of eternal life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾿ ἐλπίδα ζωῆς αἰωνίου	ινα δικαιωθεντες τη εκεινου χαριτι κληρονομοι γενωμεθα κατ ελπιδα ζωης αιωνιου	ινα δικαιωθεντες τη εκεινου χαριτι κληρονομοι γενωμεθα κατ ελπιδα ζωης αιωνιου

John 19:34 (NET)	John 19:34 (KJV)
But one of the soldiers pierced his side with a spear, and blood and water flowed out immediately.	But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλ᾿ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ	αλλ εις των στρατιωτων λογχη αυτου την πλευραν ενυξεν και ευθυς εξηλθεν αιμα και υδωρ	αλλ εις των στρατιωτων λογχη αυτου την πλευραν ενυξεν και ευθεως εξηλθεν αιμα και υδωρ

Psalm 22, Part 7

Back to Forgiveness and My Religious Mind

Back to Psalm 22, Part 8

Back to Funeral, Part 2

Back to The New Covenant, Part 1

Back to Christianity, Part 6

Back to Luke 8:22-56

^[1] The Stephanus Textus Receptus and Byzantine Majority Text had the article το here. The NET parallel Greek text and NA²⁸ did not.

^[2] The word order in Greek is: 1) τοῦτο τὸ ποτήριον (This cup); 2) ἡ καινὴ διαθήκη (the new covenant); 3) ἐν τῷ αἵματι μου (in my blood); 4) τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον (that is poured out for you). Neither my Greek nor my King James English is subtle enough to know if This cup is the new testament in my blood, which is shed for you (KJV) means This cup that is poured out for you is the new covenant in my blood (NET). They sound substantially different to my ear. The KJV translators have mimicked the Greek word order better than the NET translators.

^[3] The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding the article τῆς. The NET parallel Greek text and NA²⁸ did not.

^[4] The Stephanus Textus Receptus and Byzantine Majority Text had καινης (KJV: new) preceding covenant (KJV: testament). The NET parallel Greek text and NA²⁸ did not.

^[5] The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding the article τῆς. The NET parallel Greek text and NA²⁸ did not.

^[6] The Stephanus Textus Receptus and Byzantine Majority Text had καινης (KJV: new) preceding covenant (KJV: testament). The NET parallel Greek text and NA²⁸ did not.

^[7] The NET parallel Greek text and NA²⁸ had ὑπὲρ here where the Stephanus Textus Receptus and Byzantine Majority Text had περι.

^[8] The Hebrew word in the Masoretic text was אֶשְׁפּ֚וֹךְ (shaphak, שָׁפַךְ) another form of the word נִשְׁפַּכְתִּי֘ translated I am poured out in Psalm 22:14.

^[9] The Hebrew word in the Masoretic text was אֶשְׁפּ֖וֹךְ (shaphak, שָׁפַךְ) another form of the word נִשְׁפַּכְתִּי֘ translated I am poured out in Psalm 22:14.

^[10] Luke 17:10 (NET) The Greek word translated duty was ὠφείλομεν (a form of ὀφείλω): we have only done what what was owed to God in Christ. Owe (ὀφείλετε, another form of ὀφείλω) no one anything, Paul wrote, except to love one another, for the one who loves his neighbor has fulfilled the law (Romans 13:8 NET).

^[11] Philippians 3:9b (NET)

^[12] John 3:21 (NET)

^[13] Acts 2:32, 33 (NET)

^[14] The NET parallel Greek text and NA²⁸ had Ναζαρέθ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ναζαρετ.

^[15] The Stephanus Textus Receptus and Byzantine Majority Text had the verb εσμεν here. The NET parallel Greek text and NA²⁸ did not.

^[16] The NET parallel Greek text and NA²⁸ had ἀνεῖλαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανειλον (KJV: they slew).

^[17] The NET parallel Greek text and NA²⁸ had ἐν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[18] The NET parallel Greek text and NA²⁸ had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος.

^[19] The NET parallel Greek text and NA²⁸ had συνῆλθαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνηλθον (KJV: came with).

^[20] Romans 5:5 (NET)

^[21] Romans 11:36 (NET)

^[22] The NET parallel Greek text and NA²⁸ had ἃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ων (KJV: which).

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

^[24] The NET parallel Greek text and NA²⁸ had γενηθῶμεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had γενωμεθα (KJV: we should be made).

^[25] John 19:30b (NET)

^[26] John 19:34 (NET) The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had εὐθὺς here, where the Byzantine Majority Text had ευθεως.

^[27] Romans 3:22a (NET) Table

^[28] John 4:14 (NET)

My Deeds, Part 3

Posted on March 7, 2018 by admin

There is a table representing my unstudied view of the relationship of the clauses of Revelation 2:26-29. I’m considering the clause, who continues in my deeds until the end, because it tugs the hardest at me to return to my own works. I’ve begun to try to understand τὰ ἔργα μου, translated my deeds, with a study of τηρῶν (a form of τηρέω), translated who continues. The most basic understanding of τηρῶν is: Blessed is the one who stays alert and does not lose (τηρῶν, a form of τηρέω) his clothes so that he will not have to walk around naked…^[1] It means to keep, not to lose or discard.

To review, the NET translation of John 14:21 confirms both my initial belief and practice, that obeying Jesus’ commands was the path to loving Him, knowing Him and being loved by Him and his Father. Refining the translation obeys to keeps lowers the standard a bit but doesn’t alter the order of events, that Jesus and his Father loved me because I first loved Jesus (by keeping his commandments, not losing or discarding them). But this argument was preceded by another, outlined below:

If you love Me…

John 14:15a (NASB)

…you will keep (τηρήσετε, another form of τηρέω) My commandments.

John 14:15b (NASB)

I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides (μένει, a form of μένω; present tense) with you and will be (ἔσται, a form of εἰμί; future tense) in you.

John 14:16, 17 (NASB)

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control…

Galatians 5:22, 23a (NASB)

I have not come to abolish [the law or the prophets] but to fulfill them.

Matthew 5:17b (NET)

…love is the fulfillment of the law.

Romans 13:10b (NET)

He who has My commandments and keeps (τηρῶν, a form of τηρέω) them…

John 14:21a (NASB)

…is the one who loves Me…

John 14:21b (NASB)

I will love Jesus and keep his commandments by the Holy Spirit who abides with me and will be in me. If I concede to the old man (Ephesians 4:22-24; Colossians 3:9-11), fighting for its own survival by attempting to lose or discard Jesus’ commandments, though it may not alter God’s love for me, I have ceased to love Him with the love that is the fruit of his Spirit, the love that is the fulfillment of the law, no matter what I tell myself and no matter how much emotion I feel for Him.

In this essay I’ll consider John’s explanation, And the person who keeps (τηρῶν, a form of τηρέω) his commandments resides in God, and God in him,^[2] but I’ll back up first to take a run at it (1 John 2:28, 29 NET):

And now, little children, remain (μένετε, a form of μένω) in him, so that when he appears we may have confidence and not shrink away from him in shame when he comes back. If you know that he is righteous, you also know that everyone who practices (ποιῶν, a form of ποιέω) righteousness has been fathered by him.

The Greek word translated fathered was γεγέννηται (a form of γεννάω). John didn’t leave us wondering what he meant by it: Everyone who believes that Jesus is the Christ has been fathered (γεγέννηται, a form of γεννάω) by God…^[3] He had a unique understanding of the word μένετε as one of the twelve Jesus sent out with the following instruction (I’ve included Luke 10:7 though it was addressed to the seventy-two others Jesus appointed and sent on ahead of Him).

Mark 6:10 (NET)	Luke 9:4 (NET)	Luke 10:7 (NET)
[Jesus] said to them, “Wherever you enter a house, stay (μένετε, a form of μένω) there until you leave the area.”	Whatever house you enter, stay (μένετε, a form of μένω) there until you leave the area.	Stay (μένετε, a form of μένω) in that same house, eating and drinking what they give you, for the worker deserves his pay. Do not move around from house to house.

I understand what it means to stay in a house, to not move around from place to place. But what does it mean to stay in God? A few verses prior to this John wrote (1 John 2:24 NET):

As for you, what you have heard from the beginning must remain (μενέτω, another form of μένω) in you. If what you heard from the beginning remains (μείνῃ, another form of μένω) in you, you also will remain (μενεῖτε, another form of μένω) in the Son and in the Father.

So I remain in the Son and in the Father if Jesus’ teaching remains in me. Here is Jesus’ teaching on the subject (John 15:4, 5a NET):

Remain (μείνατε, another form of μένω) in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains (μένῃ, another form of μένω) in the vine, so neither can you unless you remain (μένητε, another form of μένω) in me. I am the vine; you are the branches. The one who remains (μένων, another form of μένω) in me – and I in him – bears much fruit…

In other words, remaining in Jesus (and his Father) by remaining in the teaching I have heard from the beginning of my new life in Christ (assuming that teaching was the Gospel of Christ) brings forth the fruit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that is the fulfillment of the law. Jesus continued, because apart from me you can accomplish nothing.^[4] I don’t think He meant that I couldn’t become a hypocrite, an actor playing at righteousness more or less skillfully. Jesus warned, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.^[5] But I can’t do the righteousness that fulfills the law apart from remaining in Jesus by remaining in his teaching.

Jesus continued teaching his disciples (John 15:6 NET):

If anyone does not remain (μένῃ, another form of μένω) in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.

He listed some impediments either to hearing in the beginning or to what was heard from the beginning remaining (Luke 8:11-15 NET):

Now the parable means this: The seed is the word of God (ὁ λόγος τοῦ θεοῦ). Those along the path are the ones who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in a time of testing fall away (ἀφίστανται, a form of ἀφίστημι). As for the seed that fell among thorns, these are the ones who hear, but as they go on their way they are choked (συμπνίγονται, a form of συμπνίγω) by the worries and riches and pleasures of life, and their fruit does not mature. But as for the seed that landed on good soil, these are the ones who, after hearing the word, cling (κατέχουσιν, a form of κατέχω) to it with an honest and good heart, and bear fruit with steadfast endurance.

If you remain (μείνητε, another form of μένω) in me and my words remain (μείνῃ, another form of μένω) in you, Jesus continued, ask whatever you want, and it will be done (γενήσεται, a form of γίνομαι) for you. My Father is honored by this, that you bear much fruit and show that you are (γένησθε, another form of γίνομαι) my disciples.^[6] The words if and whatever are the same Greek word ἐὰν. I understand this request as related to, and bracketed by, bearing fruit. I’m unsure about translating ἐὰν whatever. In my case it led to unbelief while—ask [if] you want, and it will be done (or, become) for you—has led to some faith-confirming results. Jesus continued (John 15:9, 10 NET):

Just as the Father has loved me, I have also loved you; remain (μείνατε, another form of μένω) in my love. If you obey (τηρήσητε, another form of τηρέω) my commandments, you will remain (μενεῖτε, another form of μένω) in my love, just as I have obeyed (τετήρηκα, another form of τηρέω) my Father’s commandments and remain (μένω) in his love.

This is how I understood this passage even when the Bible I read translated τηρήσητε keep and τετήρηκα kept. “Jesus promises to love the disciples if they obey his commandments,” reads the sermon notes for John 15:9-17 on Sermon Writer online. Here, and other places like it, I turned from being led by the Holy Spirit, especially if my behavior was too embarrassing too often to confess any longer, to take charge of my own righteousness in my own strength.

See what sort of love the Father has given to us: that we should be called God’s children,^[7] John continued. The note (1) in the NET reads:

The ἵνα (Jina) clause is best understood (1) as epexegetical (or explanatory), clarifying the love (ἀγάπην, agapen) that the Father has given to believers. Although it is possible (2) to regard the ἵνα as indicating result, the use of ποταπήν (potapen, “what sort of”) to modify ἀγάπην suggests that the idea of “love” will be qualified further in the following context, and this qualification is provided by the epexegetical ἵνα clause.

I think option (2) is the better understanding. The sort of love the Father has given to us is not the Father’s feeling for us, but a very practical gift: It is the love that is patient, the love that is kind, the love that bears all things, believes all things, hopes all things, endures all things.^[8] This love may be shared in. It is the fruit of his Spirit, the fulfillment of the law. This love may be remained in or may be left behind. If I leave God’s love behind to run ahead in my own strength God’s love has not and does not change. If I do not remain in his love I strive way too hard to become a highly-skilled hypocrite rather than receiving the love he has given us. He gave us this sort of love in order that we should be called God’s children. Paul concurred with John (Romans 5:5b; 7:6b; 8:3, 4, 14 NET):

…the love of God has been poured out in our hearts through the Holy Spirit who was given to us…

…so that we may serve in the new life of the Spirit and not under the old written code.

For God achieved what the law could not do because it was weakened 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.

For all who are led by the Spirit of God are the sons of God.

“To remain in Jesus’ love,” the entry in SermonWriter reads, “suggests being immersed in Jesus’ love—surrounded by Jesus’ love—comforted by Jesus’ love—empowered by Jesus’ love. Imagine a swimming pool filled, not with water, but with Jesus’ love.” All analogies have their problems but this one isn’t too bad. Ordinarily one tries not to drown in a swimming pool. A pool of Jesus’ love is really only threatening to the old man (Ephesians 4:25-5:5; Colossians 3:12-17). The believer lives and breathes in its environs, in fact, only in its environs. This pool travels with the believer, but the believer can leave the pool. A believer leaving the pool of God’s love does not change God’s love at all. Leaving only changes the believer’s access to, and appreciation of, God’s love. Jesus’ and John’s point was, don’t get out of God’s love.

Here is John again (1 John 3:1-10 NET):

(See what sort of love the Father has given to us: that we should be called God’s children – and indeed we are! For this reason the world does not know us: because it did not know him. Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is. And everyone who has this hope focused on him purifies himself, just as Jesus is pure).

Everyone who practices (ποιῶν, a form of ποιέω) sin also practices (ποιεῖ, another form of ποιέω) lawlessness; indeed, sin is lawlessness. And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins, and in him there is no sin. Everyone who resides (μένων, another form of μένω) in him does not sin; everyone who sins has neither seen him nor known him. Little children, let no one deceive you: The one who practices (ποιῶν, a form of ποιέω) righteousness is righteous, just as Jesus is righteous. The one who practices (ποιῶν, a form of ποιέω) sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil. Everyone who has been fathered (γεγεννημένος, another form of γεννάω) by God does not practice (ποιεῖ, another form of ποιέω) sin, because God’s seed resides (μένει, another form of μένω) in him, and thus he is not able to sin, because he has been fathered (γεγέννηται, a form of γεννάω) by God. By this the children of God and the children of the devil are revealed: Everyone who does not practice (ποιῶν, a form of ποιέω) righteousness – the one who does not love his fellow Christian (ἀδελφὸν, a form of ἀδελφός) – is not of God.

Now if I do what I do (ποιῶ, another form of ποιέω) not want, Paul wrote believers in Rome, it is no longer me doing it but sin that lives in me.^[9] It is better to greet John’s and Paul’s explanations with faith than with fear or mockery. But the Spirit of God relentlessly dragged me back when my default position was to “chuck this whole religion thing.” He was kind and patient when my default position became do-it-myself sanctification, when I said in so many words, “I can’t trust You with something as important as MY righteousness.” Jaco Gericke had a very different testimony. I rationalize this difference with Paul’s conclusion: So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.^[10] Others rationalize it as individual free will.

When I was young righteousness was a matter of good habits developed through willpower because Jesus had saved me. Now I can see this as a childish misunderstanding of potentially good teaching. But at the time I saw Jesus’ salvation only as a reason, why I should do righteousness, never as a cause, how I could do righteousness. My willpower proved to be unequal to the task. I am weak-willed vis-à-vis righteousness. So I tend to minimize the effect of my will and magnify the effect of God’s mercy. Now that I understand that Jesus’ salvation causes righteousness I have replaced willpower with the fruit of the Holy Spirit. Of course, I still don’t recognize any habit in me toward the good apart from that daily infusion of his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

On the other hand, I proved to be quite willful, stubborn, rebellious and stiff-necked regarding my sin. So I tend to see free will as more useful, or more conducive, to sinning. I don’t tend to argue the point because I can see how one who had more success than I did could regard willpower as helpful in the pursuit of righteousness. Still, I keep my mind open to the possibility that the preachers of free will may have taken more credit for that righteousness than they deserve.

Little children, John continued, let us not love with word or with tongue but in deed and truth.^[11] As Jesus tried to teach me about the righteousness of God through the faithfulness of Jesus Christ for all who believe,^[12] I got tripped up here quite often. I thought, especially if my performance was less than perfect when I had attempted to trust Him, that his teaching was not his teaching but me playing word games, loving with word (λόγῳ, a form of λόγος) or with tongue (γλώσσῃ, a form of γλῶσσα). “No, you really have to do it,” I heard many times from my elders if I tried to share what I thought I had been learning. How I ever thought that obeying rules in my own strength might become loving in deed (ἔργῳ, a form of ἔργον) and truth (ἀληθείᾳ, a form of ἀλήθεια), I can’t explain apart from being willful, stubborn, rebellious and stiff-necked. Now I assume that loving with word or with tongue corresponds to my hypocrisy, while loving in deed and truth corresponds to being led by his Holy Spirit.

John continued (1 John 3:19-24 NET):

And by this we will know that we are of the truth (ἀληθείας, another form of ἀλήθεια) and will convince our conscience in his presence, that if (ἐὰν) our conscience condemns us, that God is greater than our conscience and knows all things. Dear friends, if (ἐὰν) our conscience does not condemn us, we have confidence in the presence of God, and whatever (ἐὰν; or if) we ask we receive from him, because we keep his commandments and do the things that are pleasing to him. Now this is his commandment: that we believe in the name of his Son Jesus Christ and love one another, just as he gave us the commandment. And the person who keeps his commandments resides (μένει, another form of μένω) in God, and God in him. Now by this we know that God resides (μένει, another form of μένω) in us: by the Spirit he has given us.

I want to conclude this essay by addressing one of the statements in the entry in Sermon Writer directly:

The emphasis is love. Love begins with the Father and flows through the Son to the disciples (v. 9). It is contingent on obedience…Jesus promises to love the disciples if they obey his commandments.

The demonstrably false statement—“Jesus promises to love the disciples if they obey his commandments”—mischaracterizes God’s love and remaining in his love. First, consider Jesus’ teaching on the nature of the Father’s love (Matthew 5:43-48 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you, 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. For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? So then, be perfect, as your heavenly Father is perfect.

Jesus’ love for me is not equivalent to, or contingent upon, my remaining in his love. Jesus loves me because God is love and Jesus remains in his Father’s love. If and only if I remain in his love I will bear the fruit of his Spirit, the love which is the fulfillment of the law, and obey him thereby. It is not that his love, or even remaining in his love, is contingent upon some open-ended obedience of mine but that my obedience is contingent upon his love and my remaining in his love.

Here the misdirection of translating forms of τηρέω with forms of obey becomes evident. To keep Jesus’ commandments, not to lose or discard them, has much more in common with his words remaining in us than it does with any form of obey. Even as I write this I hear the quibble in my head: “But you have obeyed: you have remained in his love by clinging to his teaching.” I write this quibble off to the religious mind.

I acknowledged the religious mind as nothing more than the carnal mind or the outlook of the flesh, but the term still serves a useful purpose for me. I expect the carnal mind or the outlook of the flesh to be focused directly on sin. The pretense of the religious mind is its focus on righteousness, albeit a righteousness of its own derived from the law with a keen desire to justify itself by law. Consider Jesus’ teaching on the subject (Luke 17:10 NET):

“So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty.’”

As I’ve written before, we have this attitude not because we are in some wretched social condition but because our deeds have been done in (or, by) God^[13]…for the one bringing forth (ἐνεργῶν, a form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.^[14]

Back to Father, Forgive Them, Part 3

Back to To Make Holy, Part 5

Back to Atonement, Part 3

^[1] Revelation 16:15b (NET)

^[2] 1 John 3:24a (NET)

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

^[4] John 15:5b (NET)

^[5] Matthew 5:20 (NET)

^[6] John 15:7, 8 (NET) Table

^[7] 1 John 3:1a (NET)

^[8] 1 Corinthians 13:7 (NET)

^[9] Romans 7:20 (NET)

^[10] Romans 9:18 (NET)

^[11] 1 John 3:18 (NET)

^[12] Romans 3:22a (NET)

^[13] John 3:21b (NET)

^[14] Philippians 2:13 (NET)

Romans, Part 53

Posted on July 23, 2014 by admin

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.

Romans, Part 54

Back to To Make Holy, Part 1

Back to The Lost Son of Perdition, Part 8

^[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)

Romans, Part 23

Posted on October 7, 2012 by admin

Not only [do we rejoice in the hope of God’s glory],¹ but we also rejoice in sufferings (θλίψεσιν, a form of θλίψις),² Paul continued. I’ve already written about the feedback loop that fosters this apparent masochism in believers and won’t do so again. The word translated sufferings in Romans 5:3 (NET) above was translated affliction in 2 Corinthians 1:8 (NET): For we do not want you to be unaware, brothers and sisters, regarding the affliction (θλίψεως, another form of θλίψις) that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living [Table].

I don’t know when Paul’s θλίψεως (θλίψις) began, perhaps as early as his first visit to Ephesus. After he left Corinth he made his way there and went into the synagogue and addressed³ the Jews. When they asked him to stay longer,⁴ he would not consent, but⁵ said farewell⁶ to them⁷ and⁸ added⁹, “I¹⁰ will come back to you again if God wills.” Then¹¹ he set sail from Ephesus…¹² Paul greeted the church in Jerusalem briefly and went home to Antioch. Perhaps he was simply tired and needed a rest. But for Paul who wrote—I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen¹³—to turn his back on his fellow countrymen when they were eager to hear him again seems like something more troubling than exhaustion.

Admittedly, I have little to go on, but the message of Paul’s letter to the Romans steers me toward the dilemma of the πόρνοι (a form of πόρνος) and the Pharisees. The πόρνοι were men who served a pagan god, a demon, sexually, the vilest of the vile from a Pharisee’s point of view. Yet the πόρνοι were granted faith and repentance in Corinth¹⁴ while so many Pharisees were not. Jesus said it (Matthew 21:28-32 NET).

“What do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today [Table].’ The boy answered, ‘I will not.’ But later he had a change of heart (μεταμεληθεὶς, a form of μεταμέλομαι) and went. The father went to the other son and said the same thing. This boy answered, ‘I will, sir,’ but did not go. Which of the two did his father’s will?” They said,¹⁵ “The first.” Jesus said to them, “I tell you the truth, tax collectors and prostitutes (πόρναι, a form of πόρνη) will go ahead of you into the kingdom of God! [Table] For John came to you in the way of righteousness, and you did not believe (ἐπιστεύσατε, a form of πιστεύω) him. But the tax collectors and prostitutes (πόρναι, a form of πόρνη) did believe (ἐπίστευσαν, another form of πιστεύω). Although you saw (ἰδόντες, a form of εἴδω) this, you did not later change your minds (μετεμελήθητε, another form of μεταμέλομαι) and believe (πιστεῦσαι, another form of πιστεύω) him” [Table].

But I think experiencing it was difficult for Paul. Rather than being flippant with the Jews at Ephesus, or using “God’s will” as an excuse, I suspect that Paul was sincerely concerned that God may not will that he return to Ephesus or anywhere else, that Paul despaired even of living the only life he had known since his encounter with Jesus on the road to Damascus. Of course, I can be wrong about this. The affliction happened to us (plural) in the province of Asia, we were burdened excessively, and we despaired even of living. Paul seemed to be alone that first Sabbath day in Ephesus. If his affliction came later, then it is more difficult to pin down. Luke didn’t mention it in Acts.

Paul’s affliction may have continued for a long time. He may have referred to it (and its relation to his previous letter to the Corinthians) in Macedonia after returning home for an unspecified amount of time, strengthening the disciples in Galatia and Phyrgia, and then spending two years at Ephesus (2 Corinthians 7:5, 6 NET).

For even when we came into Macedonia, our body had no rest at all, but we were troubled (θλιβόμενοι, a form of θλίβω) in every way – struggles from the outside, fears from within. But God, who encourages the downhearted, encouraged us by the arrival of Titus.

Far from being debilitating this affliction in the province of Asia was a very productive period for Paul (Acts 19:11, 12 NET):

God was performing extraordinary miracles by Paul’s hands, so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them.¹⁶

Though this seems counterintuitive, the sense of it becomes more apparent when I heed Paul’s own assessment of his affliction (2 Corinthians 1:9 NET):

Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead.

Jesus said to Paul, My grace is enough for you, for my power is made perfect in weakness. And Paul concluded, So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me. Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.¹⁷

Paul probably wrote his letter to the Romans during his two year stay at Ephesus in the province of Asia. And I assume that weaknesses, insults, troubles, persecutions and difficulties along with struggles from the outside, and fears from within is what he meant by θλίψις: we also rejoice in sufferings (θλίψεσιν, a form of θλίψις), knowing that suffering (θλῖψις) produces endurance, and endurance, character, and character, hope.¹⁸

The word translated knowing above is εἰδότες (a form of εἴδω), to see. Paul was an eyewitness to this transformation of suffering into endurance into character into hope. But again, there is nothing intrinsic to suffering that in and of itself produces endurance. Jesus spoke about the person who hears the word and immediately receives it with joy. But he has no root (ρίζαν, a form of ῥίζα) in himself and does not endure; when trouble (θλίψεως, another form of θλίψις) or persecution comes because of the word, immediately he falls away.¹⁹

Though the phrase he has no root in himself might lead one to the conclusion that the solution is to have deep roots in oneself, the actual solution is to be strengthened with power through [the Father’s] Spirit in the inner person [Table], that Christ may dwell in your hearts through faith, so that, because you have been rooted (ἐρριζωμένοι, a form of ῥιζόω) and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth [Table], and thus to know the love of Christ that surpasses knowledge, so that you may be filled up (πληρωθῆτε, a form of πληρόω) to all the fullness (πλήρωμα) of God.²⁰

And hope does not disappoint, Paul continued in Romans, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.²¹ I think love here is a kind of shorthand for all the aspects of the fruit of the Spirit, because it is not too difficult to see that joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]²² would all contribute to turning suffering into endurance into character into hope.

Now the question arises, how can one be strengthened with power through [the Father’s] Spirit? For this reason I kneel before the Father [Table], Paul wrote the Ephesians, from whom every family in heaven and on the earth is named. I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person [Table]…²³ Or as Jesus said (Matthew 7:7-11 NET):

Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. Is there anyone among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? [Table] If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

And Paul concluded (Romans 5:6-8 NET):

For while we were still helpless, at the right time Christ died for the ungodly [Table]. (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Addendum: March 21, 2024
Tables comparing the Greek of Acts 18:19-21 and 19:12 the NET and KJV follow.

Acts 18:19-21 (NET)	Acts 18:19-21 (KJV)
When they reached Ephesus, Paul left Priscilla and Aquila behind there, but he himself went into the synagogue and addressed the Jews.	And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

Acts 18:19 (NET Parallel Greek)	Acts 18:19 (Stephanus Textus Receptus)	Acts 18:19 (Byzantine Majority Text)
κατήντησαν δὲ εἰς Ἔφεσον, κακείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέξατο τοῖς Ἰουδαίοις	κατηντησεν δε εις εφεσον κακεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις	κατηντησεν δε εις εφεσον και εκεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις

When they asked him to stay longer, he would not consent,

When they desired him to tarry longer time with them, he consented not;

Acts 18:20 (NET Parallel Greek)	Acts 18:20 (Stephanus Textus Receptus)	Acts 18:20 (Byzantine Majority Text)
ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι οὐκ ἐπένευσεν	ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν	ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν

but said farewell to them and added, “I will come back to you again if God wills.” Then he set sail from Ephesus,

But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

Acts 18:21 (NET Parallel Greek)	Acts 18:21 (Stephanus Textus Receptus)	Acts 18:21 (Byzantine Majority Text)
ἀλλὰ ἀποταξάμενος καὶ εἰπών· πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος, ἀνήχθη ἀπὸ τῆς Ἐφέσου	αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος και ανηχθη απο της εφεσου	αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος ανηχθη απο της εφεσου

Acts 19:12 (NET)	Acts 19:12 (KJV)
so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them.	So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

Acts 19:12 (NET Parallel Greek)	Acts 19:12 (Stephanus Textus Receptus)	Acts 19:12 (Byzantine Majority Text)
ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπ᾿ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι	ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων	ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων

Romans, Part 24

Back to Romans, Part 86

Back to Atonement, Part 8

¹ Romans 5:2b (NET)

² Romans 5:3a (NET)

³ The NET parallel Greek text and NA²⁸ had διελέξατο here in the middle voice, where the Stephanus Textus Receptus and Byzantine Majority Text had διελεχθη (KJV: and reasoned with) in the passive voice. According to the Koine Greek Lexicon online the meaning of both the middle and passive voices is: “to hold a discussion, to hold a conversation.”

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had παρ αυτοις (KJV: with them) here. The NET parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

⁶ The NET parallel Greek text and NA²⁸ had the participle ἀποταξάμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεταξατο (KJV: bade…farewell). Both are in the middle voice. According to the Koine Greek Lexicon online the middle voice means: “to renounce, give up; to say goodbye, bid farewell, forsake, take leave, send away.”