Who Am I? Part 5

Posted on March 31, 2017 by admin

During my Christmas holiday Grandmother described her simple faith to me: Jesus died to save us from the god of the Old Testament. She didn’t want me or any preacher or any church or the Bible to confuse her simple faith in her simple gospel. It was an eerie inversion of Paul’s admonition to the Galatians: if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell (ἀνάθεμα)!^[1] I reaffirmed my belief that y^ehôvâh/Jesus (John 8:56-59 NET) died and rose again from the dead to save us from sin (1 John 2:1, 2 NET).

Daughter asked me to pray for the fruit of the Spirit for her as she dealt with Mother. I reaffirmed that the fruit of the Spirit was not detachable from the Holy Spirit who is given (John 7:37-39 NET) to those who believe that Jesus is the Christ [Messiah] who has come in the flesh (Matthew 16:15-17 NET). I also told her that the Old Testament never actually questioned the existence of the two goddesses and one god she had chosen to worship instead of Jesus (y^ehôvâh come to earth in human flesh) but referred to them as demons (Deuteronomy 32:16-18 NET) y^ehôvâh opposed. I assured her I would pray that she would turn to Jesus, receive his Holy Spirit and bear the fruit of his Spirit. As I remember she had an ugly encounter with Mother.

Mother lost her job recently. Ever the optimist she consoled herself with the idea that it would be easier to file for bankruptcy. During my business trip as I read Luther’s “Commentary on the Epistle to the Galatians” she texted a question: is pedophilia mentioned in the Bible? I texted back that I was working everyday but wanted to give her question the attention it deserved: “I don’t know exactly what your question is,” I wrote, “but mine is why? Why was an eight-year-old girl sexually assaulted by her father, not just any eight-year-old girl, but you. If it’s okay with you I’ll share my thoughts as they come.”

She texted back: a green heart emoji.

As I studied the law I was reminded of my wife’s words when she wanted a divorce: “I don’t like your [masochistic] sexuality, and when I do I don’t like myself.” I used it as a kind of preface to my remarks to Mother: “It wasn’t malicious, but somewhere I strayed from a desire to love her into a selfish desire to use her to satisfy my own sexual desires. So human (male) selfishness is probably as good an answer to why as any. It doesn’t answer the larger question of why did God allow me, or your father, to carry out those selfish desires, but it’s a start.”

Then I continued with a brief survey of the law: The concept pedophilia doesn’t appear as a class of sins. Skeptics take that to mean that God approves or, more likely, doesn’t exist. I assume that laws were meant to prohibit sins practiced at the time the laws were given, though I find it somewhat difficult to believe that pedophilia never came up. “God’s attitude revealed in the law is that…a man is married to the woman he has sex with – period. This is even true in the case of rape (Deuteronomy 22:28, 29).”

“Women take offense at this because they see it as forcing them to marry their rapists. (Actually a woman’s father could refuse the marriage—Exodus 22:16, 17—and I think he would make that determination according to his daughter’s heart.) Remember the point of Scripture: For if a law had been given that was able to give life, then righteousness would certainly have come by the law (Galatians 3:21b NET). Law gives us knowledge of sin, prohibits and punishes sin and, if possible, inhibits sin. Men rape women. Being married to one’s victim defeats every advantage of rape and might inject a moment’s pause into all but the most heinous acts.”

I quoted Leviticus 18:22 [Table] to cover male on male pedophilia, and men are not “to approach any close relative to have sexual intercourse with her” (Leviticus 18:6 NET Table), especially not a woman and her daughter (Leviticus 18:17 Table). I found no age of consent in the law but quoted y^ehôvâh’s allegory from Ezekiel 16. He raised the people of Jerusalem like an abandoned baby, first as a daughter and “later” as his bride. “Later” was sometime after, Your breasts had formed and your [pubic?] hair had grown (Ezekiel 16:7b NIV). “I assume,” I texted, “that this reflected the ideal of captured female children. Sinful men probably did not live up to this ideal in all cases. So, yes, unequivocally, your father’s actions are sin in God’s eyes.”

Then I got really personal: “Why you? I have some thoughts developing, none of which have anything to do with some defect in you that makes you deserving of such treatment.” (I knew she had gotten some advice like that from a Christian psychologist.) “Give yourself a break. You got a skewed view of life at a very young age.” I promised to continue studying and to share what I discovered.

She was taken aback that I had compared myself to her father. She informed me then that she was getting involved in bringing awareness to the issue of pedophilia and simply wanted some biblical info. She thanked me and wrote that there was no need for any further information. Then I regretted using the word molested for the way I had treated my wife. The only coercion my wife had felt was the compulsion of spouses not to deprive each other. I hadn’t intended to minimize what Mother had suffered as a child, but had recalled my own understanding of masochism (fig. 3) and realized I had become a sadist by my own definition.

fig. 3

As I read her text again something else caught my ear: “I am not sure where that came from but it was not from me.” Mother thought she had triggered some painful memory in me, or that I was accusing her of doing so. “No, you didn’t do anything to cause me to recall these things,” I texted back. “When I think about the law I can’t help but think about where I have fallen short as well. Your Dad and I are different in degree perhaps but as I thought about cause, selfishness seemed readily apparent.”

By the time Mother sought retributive justice^[2] against her father she was a rebellious, promiscuous teen girl; he was an adult male, retired police officer and Sunday school teacher. He and his defenders all but convinced her she had imagined the whole thing. The National Child Traumatic Stress Network quoted a 2005 CDC study, Adverse Childhood Experiences Study: Data and Statistics: “as many as 1 out of 4 girls and 1 out of 6 boys will experience some form of sexual abuse before the age of 18.”^[3] Is it any wonder Mother thinks she might fare better in this world with a more feminine deity?

In “Commentary on the Epistle to the Galatians” Luther/Graebner wrote: “The Law reveals guilt, fills the conscience with terror, and drives men to despair.” I was once alive apart from the law, Paul wrote believers in Rome, but with the coming of the commandment sin became alive and I died.^[4] He wrote this after affirming that the law is lord (κυριεύει, a form of κυριεύω) over a person as long as he lives.^[5] I think Paul meant that he could live and feel fairly good about himself if the law was not foremost in his consciousness but when it became foremost again sin became alive and I died. So I found that the very commandment that was intended to bring life brought death!^[6]

Tempting as it is to speculate how a retired-police-officer-turned-Sunday-school-teacher responded to law when his teenage daughter attempted to prosecute him, I’ll stick to something I know—my own reactions while perusing the law to the memory of abusing my wife. I didn’t feel guilt, terror or despair. Jesus died and rose again from the dead to save me from my sins. I have confessed my sin, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.^[7] I’ve apologized to my ex-wife. Now I feel nothing more or less about it than as a fact.

In the past five years I’ve blogged over a thousand pages about the religious mind. Luther/Graebner dealt with it in one paragraph^[8]:

Those who do not know God in Christ arrive at this erroneous conclusion: “I will serve God in such and such a way. I will join this or that order. I will be active in this or that charitable endeavor. God will sanction my good intentions and reward me with everlasting life. For is He not a merciful and generous Father who gives good things even to the unworthy and ungrateful? How much more will He grant unto me everlasting life as a due payment in return for my many good deeds and merits.” This is the religion of reason. This is the natural religion of the world…There may be a difference of persons, places, rites, religions, ceremonies, but as far as their fundamental beliefs are concerned they are all alike.

In my own defense I’m not trying to base my insights into the religious mind on my own authority or Martin Luther’s or Theodore Graebner’s. Mine is an “attempt to distinguish the mind of Christ from the ordinary religious mind” using “the sharpness and precision of Scripture.”

Historian Yuval Harari described how the religious mind has helped human beings find meaning in their lives^[9]:

You can think about religion simply as a virtual reality game. You invent rules that don’t really exist, but you believe these rules, and for your entire life you try to follow the rules. If you’re Christian, then if you do this, you get points. If you sin, you lose points. If by the time you finish the game when you’re dead, you gained enough points, you get up to the next level. You go to heaven.

People have been playing this virtual reality game for thousands of years, and it made them relatively content and happy with their lives.

Mr. Harari went on to predict the eventual triumph of the religious mind: “In the 21st century, we’ll just have the technology to create far more persuasive virtual reality games than the ones we’ve been playing for the past thousands of years. We’ll have the technology to actually create heavens and hells, not in our minds but using bits and using direct brain-computer interfaces.” But these computer simulations will never grant a continuous infusion of Jesus’ love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and control, the righteousness that fulfills the law, to any player of any virtual reality game.

Again, I’m tempted to speculate whether a retired police officer became a Sunday school teacher to “get points,” hoping “God will sanction [his] good intentions and reward [him] with everlasting life…as a due payment in return for [his] many good deeds and merits.” But I only know that he has never granted his daughter the dignity of acknowledging that she was sexually abused by him. And I’m reminded of Jesus’ distinction between those who have been born from above and those who have not (John 3:19b-21 NET):

…light (e.g., Jesus Himself, God’s one and only Son, John 3:16-18 NET) has come into the world and people loved the darkness rather than the light, because their deeds were evil (πονηρὰ, a form of πονηρός). For everyone who does evil deeds (φαῦλα, a form of φαῦλος) hates the light and does not come to the light, so that their deeds will not be exposed. But 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.

Without a confession everything I’ve written about Mother’s father would be hearsay in a court of law and potentially libelous. Apart from God’s direct intervention (Joshua 7:10-22) law is so weakened by the sinful flesh of human beings (Romans 8:3, 4) it can’t even provide retributive justice for the weakest among us.

Mother attended a rally in Washington, DC recently encouraging lawmakers and law enforcement officials to investigate what is now being called pedogate. I heard the tale of a presidential candidate’s involvement with child sex cults last fall and dismissed it the same day as electioneering. (In the U.S. citizens are asked to distinguish and vote for the lesser of two evils.) Though Mother’s belief in this conspiracy theory surprised me at first, I realize she is one of the 1 in 4 women for whom the unthinkable is also the actual. As I began to look into the tale myself I found only a story^[10] so far, a potboiler of a political thriller but a story all the same. I hope it’s not a true story. If true it is πορνεία,^[11] perpetrated against enslaved children, practiced on a scale inconceivable since Israel’s army entered Canaan.

If I begin to believe this story my persistent prayer for justice may need to change.

Who Am I? Part 6

Back to My Reasons and My Reason, Part 8

Back to Romans, Part 89

^[1] Galatians 1:9b (NET)

^[2] An interesting article by Samantha Schmidt in the Washington Post online highlighted news coverage of an “accomplished, international human rights lawyer” seeking retributive justice for “victims of Islamic State rapes and kidnappings.” The lawyer happened to be female. The news coverage focused on her yellow dress, her baby bump and her famous husband rather than her message. Though Ms. Schmidt’s article does an admirable job of presenting the female lawyer’s accomplishments, her message—retributive justice for “victims of Islamic State rapes and kidnappings”—still gets short shrift and left me to wonder if I would ever have heard about it at all if the accomplished female attorney was anyone other than Amal Clooney, the beautiful wife of George Clooney. Nine days later under the headline “Former ISIS sex slave demands justice for Yazidis” CNN found a way to tell more of the story.

^[3] Child Sexual Abuse Fact Sheet, under the heading “Child Sexual Abuse Myths and Facts.” A CDC site Veto Violence listed child sexual abuse (male and female) as 21% as of March 31, 2017.

^[4] Romans 7:9, 10a (NET)

^[5] Romans 7:1b (NET)

^[6] Romans 7:9b, 10 (NET)

^[7] 1 John 1:9 (NET)

^[8] Commentary on Galatians 4:8, 9

^[9] Yuval Harari on why humans won’t dominate Earth in 300 years

^[10] Here are two other sources for the story: https://steemit.com/pizzagate/@son-of-satire/the-debunking-of-the-new-york-times-debunking-of-pizzagate; http://stateofthenation2012.com/?p=60679

^[11] The development of my own understanding of the meaning of πορνεία in the New Testament can be traced in the following essays: Immorality; Adultery and X; Adultery in the Law, Part 1; Adultery in the Law, Part 2; Adultery in the Law, Part 3; Adultery in the Prophets, Part 1; Adultery in the Prophets, Part 2; Adultery in the Prophets, Part 3

Romans, Part 27

Posted on October 17, 2012 by admin

Or do you not know, brothers and sisters, Paul continued, (for I am speaking to those who know the law [νόμον, a form of νόμος]), that the law (νόμος) is lord over a person as long as he lives?¹ Thus Paul introduced another value of the death of those who were baptized into Christ Jesus’ death.² Then he used a metaphor to describe the life of those who have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so [they] too may live a new life³ (Romans 7:2-4 NET).

For a married woman is bound by law (νόμῳ, another form of νόμος) to her husband as long as he lives, but if her husband dies, she is released from the law (νόμου, another form of νόμος) of the marriage. So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law (νόμου, another form of νόμος), and if she is joined to another man, she is not an adulteress. So, my brothers and sisters, you also died to the law (νόμῳ, another form of νόμος) through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit (καρποφορήσωμεν, a form of καρποφορέω to God.

I have unpacked this metaphor elsewhere and won’t do it again. In the context of this metaphor then the new man born of the Spirit is a new woman bringing forth righteousness, the fruit of the Spirit, as a wife bears her husband’s children. There is a time lag between conception, coming to term and giving birth. But that time lag is no excuse, and certainly not a valid reason, for avoiding intimate relations with the Lord Jesus. On the contrary, the time one spends waiting and hoping for righteousness to come forth is best spent trusting Him, believing things like, For when we were in the flesh, the sinful (παθήματα, a form of πάθημα) desires (ἁμαρτιῶν, a form of ἁμαρτία), aroused by the law (νόμου, another form of νόμος), were active in the members of our body to bear fruit (καρποφορῆσαι, another form of καρποφορέω) for death. But now we have been released from the law (νόμου, another form of νόμος), because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.⁴

What shall we say then? Paul continued. Is the law (νόμος) sin?⁵ Paul had a bad reputation over his comments about the law. When he journeyed back to Jerusalem even the elders of the church said to him (Acts 21:20b-24 NET):

You see, brother, how many thousands of Jews there are who have believed, and they are all ardent observers of the law (νόμου, another form of νόμος). They have been informed about you – that you teach all the Jews now living among the Gentiles to abandon Moses, telling them not to circumcise their children or live according to our customs. What then should we do? They will no doubt hear that you have come [Table]. So do what we tell you: We have four men who have taken a vow; take them and purify yourself along with them and pay their expenses, so that they may have their heads shaved.⁶ Then everyone will know⁷ there is nothing in what they have been told about you, but that you yourself live in conformity with the law (νόμον, a form of νόμος).

Paul, who wrote my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation,⁸ complied with their request. But it didn’t work. Jews from the province of Asia who had seen [Paul] in the temple area stirred up the whole crowd and seized him, shouting, “Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law (νόμου, another form of νόμος), and this sanctuary!”⁹ The mob would have killed Paul if not for the intervention of the Roman commander of a cohort, his centurions and soldiers. Paul asked permission to speak to the crowd (Acts 22:1-21 NET):

“Brothers and fathers, listen to my defense that I now make to you” [Table]. (When they heard that he was addressing them in Aramaic [Ἑβραΐδι, a form of Ἑβραΐς], they became even quieter.) Then Paul said, “I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law (νόμου, another form of νόμος) of our ancestors, and was zealous for God just as all of you are today [Table]. I persecuted this Way even to the point of death, tying up both men and women and putting them in prison, as both the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I was on my way to make arrests there and bring the prisoners to Jerusalem to be punished. As I was en route and near Damascus, about noon a very bright light from heaven suddenly flashed around me. Then I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ [Table] I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ Those who were with me saw the light, but did not understand the voice of the one who was speaking to me [Table]. So I asked, ‘What should I do, Lord?’ The Lord said to me, ‘Get up and go to Damascus; there you will be told about everything that you have been designated to do.’ Since I could not see because of the brilliance of that light, I came to Damascus led by the hand of those who were with me. A man named Ananias, a devout man according to the law (νόμον, a form of νόμος), well spoken of by all the Jews who live there [Table], came to me and stood beside me and said to me, ‘Brother Saul, regain your sight!’ And at that very moment I looked up and saw him. Then he said, ‘The God of our ancestors has already chosen you to know his will (θέλημα), to see the Righteous One, and to hear a command from his mouth, because you will be his witness to all people of what you have seen and heard. And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his¹⁰ name.’ When I returned to Jerusalem and was praying in the temple, I fell into a trance and saw the Lord saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me’ [Table] I replied, ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues who believed in you. And when the blood of your witness Stephen was shed,¹¹ I myself was standing nearby, approving,¹² and guarding the cloaks of those who were killing him.’ Then he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The crowd was listening to him until he said this. Then they raised their voices and shouted, “Away with this man from the earth! For he should not be allowed¹³ to live!”¹⁴

Despite all this calumny, Paul found no fault with the law except that it was weakened through the flesh.¹⁵ If we all were born only of the Spirit, and heard God say, You shall not commit adultery,¹⁶ we would all say, “Thank you, Lord, that’s what I didn’t want to do anyway!” In answer to the question then, Is the law (νόμος) sin? Paul said, Absolutely not! Certainly, I would not have known sin except through the law (νόμου, another form of νόμος).¹⁷

I might feel in myself that it is wrong for you to commit adultery with my wife. But I may not feel that it is wrong for me to commit adultery with your wife apart from the law. After all, I have good reasons. Your wife wants me and loves me, and I her. And she is beautiful, far more beautiful than you can possibly deserve. Look at you. Look at the way you treat her. Would she have any interest in me at all if you deserved her and treated her right? I’m doing you a favor, Pal. Face it! She’s just more woman than you can handle.

For indeed I would not have known what it means to desire something belonging to someone else, Paul continued, if the law (νόμος) had not said, “Do not covet.”¹⁸ There is a darker side to the flesh born of Adam that hears of God’s law, You shall not commit adultery, and denies that there is a god to say such things, or if there is He doesn’t know his place or He wouldn’t dare say such things, or even more directly, “Oh, yeah! Watch this!” But sin, Paul wrote, seizing the opportunity through the commandment, produced in me all kinds of wrong desires.¹⁹ I have a fairly good idea of at least some of the things Paul coveted (1 Corinthians 9:4-7; 2 Corinthians 12:11, 15 NET).

Do we not have the right to financial support? Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas? Or do only Barnabas and I lack the right not²⁰ to work? Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit?²¹ Who tends a flock and does not consume its milk?

I have become a fool. You yourselves forced me to do it, for I should have been commended by you. For I lack nothing in comparison to those “super-apostles,” even though I am nothing [Table]...Now I will most gladly spend and be spent for your lives! If²² I love you more, am I to be loved less?²³

For apart from the law (νόμου, another form of νόμος), sin is dead,²⁴ Paul continued. Then he expounded on that theme from his own experience. And I was once alive apart from the law (νόμου, another form of νόμος), but with the coming of the commandment sin became alive and I died. So I found that the very commandment that was intended to bring life brought death! For sin, seizing the opportunity through the commandment, deceived me and through it I died.²⁵ And again, I think this personification of sin is a reference to the old man that was crucified with Christ.²⁶ This all becomes clearer a bit later in Romans 7.

So then, the law (νόμος) is holy, and the commandment is holy, righteous, and good,²⁷ Paul concluded.

Addendum: April 23, 2024
Tables comparing Acts 21:24; 22:16; 22:20; 22:22; 1 Corinthians 9:6, 7 and 2 Corinthians 12:15 in the KJV and NET follow.

Acts 21:24 (NET)	Acts 21:24 (KJV)
take them and purify yourself along with them and pay their expenses, so that they may have their heads shaved. Then everyone will know there is nothing in what they have been told about you, but that you yourself live in conformity with the law.	Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

Acts 21:24 (NET Parallel Greek)	Acts 21:24 (Stephanus Textus Receptus)	Acts 21:24 (Byzantine Majority Text)
τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπ᾿ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδέν ἐστιν ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον	τουτους παραλαβων αγνισθητι συν αυτοις και δαπανησον επ αυτοις ινα ξυρησωνται την κεφαλην και γνωσιν παντες οτι ων κατηχηνται περι σου ουδεν εστιν αλλα στοιχεις και αυτος τον νομον φυλασσων	τουτους παραλαβων αγνισθητι συν αυτοις και δαπανησον επ αυτοις ινα ξυρησωνται την κεφαλην και γνωσιν παντες οτι ων κατηχηνται περι σου ουδεν εστιν αλλα στοιχεις και αυτος τον νομον φυλασσων

Acts 22:16 (NET)	Acts 22:16 (KJV)
And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his name.’	And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

Acts 22:16 (NET Parallel Greek)	Acts 22:16 (Stephanus Textus Receptus)	Acts 22:16 (Byzantine Majority Text)
καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ	και νυν τι μελλεις αναστας βαπτισαι και απολουσαι τας αμαρτιας σου επικαλεσαμενος το ονομα του κυριου	και νυν τι μελλεις αναστας βαπτισαι και απολουσαι τας αμαρτιας σου επικαλεσαμενος το ονομα του κυριου

Acts 22:20 (NET)	Acts 22:20 (KJV)
And when the blood of your witness Stephen was shed, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.’	And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.

Acts 22:20 (NET Parallel Greek)	Acts 22:20 (Stephanus Textus Receptus)	Acts 22:20 (Byzantine Majority Text)
καὶ ὅτε ἐξεχύννετο τὸ αἷμα Στεφάνου τοῦ μάρτυρος σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων αὐτόν	και οτε εξεχειτο το αιμα στεφανου του μαρτυρος σου και αυτος ημην εφεστως και συνευδοκων τη αναιρεσει αυτου και φυλασσων τα ιματια των αναιρουντων αυτον	και οτε εξεχειτο το αιμα στεφανου του μαρτυρος σου και αυτος ημην εφεστως και συνευδοκων τη αναιρεσει αυτου και φυλασσων τα ιματια των αναιρουντων αυτον

Acts 22:22 (NET)	Acts 22:22 (KJV)
The crowd was listening to him until he said this. Then they raised their voices and shouted, “Away with this man from the earth! For he should not be allowed to live!”	And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.

Acts 22:22 (NET Parallel Greek)	Acts 22:22 (Stephanus Textus Receptus)	Acts 22:22 (Byzantine Majority Text)
῎Ηκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου καὶ ἐπῆραν τὴν φωνὴν αὐτῶν λέγοντες· αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῆν	ηκουον δε αυτου αχρι τουτου του λογου και επηραν την φωνην αυτων λεγοντες αιρε απο της γης τον τοιουτον ου γαρ καθηκον αυτον ζην	ηκουον δε αυτου αχρι τουτου του λογου και επηραν την φωνην αυτων λεγοντες αιρε απο της γης τον τοιουτον ου γαρ καθηκεν αυτον ζην

1 Corinthians 9:6, 7 (NET)	1 Corinthians 9:6, 7 (KJV)
Or do only Barnabas and I lack the right not to work?	Or I only and Barnabas, have not we power to forbear working?

1 Corinthians 9:6 (NET Parallel Greek)	1 Corinthians 9:6 (Stephanus Textus Receptus)	1 Corinthians 9:6 (Byzantine Majority Text)
ἢ μόνος ἐγὼ καὶ Βαρναβᾶς οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι	η μονος εγω και βαρναβας ουκ εχομεν εξουσιαν του μη εργαζεσθαι	η μονος εγω και βαρναβας ουκ εχομεν εξουσιαν του μη εργαζεσθαι

Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk?

Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

1 Corinthians 9:7 (NET Parallel Greek)	1 Corinthians 9:7 (Stephanus Textus Receptus)	1 Corinthians 9:7 (Byzantine Majority Text)
Τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς φυτεύει ἀμπελῶνα καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει; \|ἢ\| τίς ποιμαίνει ποίμνην καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίει	τις στρατευεται ιδιοις οψωνιοις ποτε τις φυτευει αμπελωνα και εκ του καρπου αυτου ουκ εσθιει η τις ποιμαινει ποιμνην και εκ του γαλακτος της ποιμνης ουκ εσθιει	τις στρατευεται ιδιοις οψωνιοις ποτε τις φυτευει αμπελωνα και εκ του καρπου αυτου ουκ εσθιει η τις ποιμαινει ποιμνην και εκ του γαλακτος της ποιμνης ουκ εσθιει

2 Corinthians 12:15 (NET)	2 Corinthians 12:15 (KJV)
Now I will most gladly spend and be spent for your lives! If I love you more, am I to be loved less?	And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

2 Corinthians 12:15 (NET Parallel Greek)	2 Corinthians 12:15 (Stephanus Textus Receptus)	2 Corinthians 12:15 (Byzantine Majority Text)
ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν. εἰ περισσοτέρως ὑμᾶς \|ἀγαπῶ[ν]\|, ἧσσον ἀγαπῶμαι	εγω δε ηδιστα δαπανησω και εκδαπανηθησομαι υπερ των ψυχων υμων ει και περισσοτερως υμας αγαπων ηττον αγαπωμαι	εγω δε ηδιστα δαπανησω και εκδαπανηθησομαι υπερ των ψυχων υμων ει και περισσοτερως υμας αγαπων ηττον αγαπωμαι

Romans, Part 28

Back to Romans, Part 31

Back to Romans, Part 37

Back to Son of God – 1 John, Part 3

Back to The Day of the Lord, Part 8

¹ Romans 7:1 (NET)

² Romans 6:3 (NET)

³ Romans 6:4 (NET)

⁴ Romans 7:5, 6 (NET)

⁵ Romans 7:7a (NET)

⁶ The NET parallel Greek text and NA²⁸ had ξυρήσονται here, a form of ξυράω in the future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ξυρησωνται (KJV: they may shave) in the aorist tense. Both are clearly describing an event that has not yet happened.

⁷ The NET parallel Greek text and NA²⁸ had γνώσονται here, a form of γινώσκω in the future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had γνωσιν (KJV: may know) in the aorist tense. Both are clearly describing an event that has not yet happened.

⁸ Romans 10:1 (NET) Table

⁹ Acts 21:27, 28a (NET) Table

¹⁰ The NET parallel Greek text and NA²⁸ had αὐτοῦ following name, where the Stephanus Textus Receptus and Byzantine Majority Text had του κυριου (KJV: of the Lord).

¹¹ The NET parallel Greek text and NA²⁸ had ἐξεχύννετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξεχειτο.

¹² The Stephanus Textus Receptus and Byzantine Majority Text had τη αναιρεσει αυτου (KJV: unto his death) following approving (KJV: consenting). The NET parallel Greek text and NA²⁸ did not.

¹³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had καθῆκεν here, where the Stephanus Textus Receptus had καθηκον (KJV: fit).

¹⁴ Acts 22:22 (NET)

¹⁵ Romans 8:3 (NET)

¹⁶ Exodus 20:14 (NET) Table

¹⁷ Romans 7:7a (NET)

¹⁸ Romans 7:7b (NET) Table comparing the Greek of Paul’s OT quote to the Septuagint.

¹⁹ Romans 7:8a (NET)

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding not (KJV: to forbear). The NET parallel Greek text and NA²⁸ did not.

²¹ The NET parallel Greek text and NA²⁸ had τὸν καρπὸν in the accusative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ του καρπου (KJV: of the fruit) in the genitive case.

²² The NET parallel Greek text and NA²⁸ had εἰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει και (KJV: though).

²³ The NET parallel Greek text and NA²⁸ had ἧσσον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηττον.

²⁴ Romans 7:8b (NET)

²⁵ Romans 7:9-11 (NET)

²⁶ Romans 6:6 (NET)

²⁷ Romans 7:12 (NET)

The Jerusalem Council

Posted on July 13, 2012 by admin

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

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

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

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

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

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

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

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

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

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

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

Peter

James

Jesus

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

Acts 15:10 (NET)

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

Acts 15:19 (NET)

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

Matthew 5:17-19 (NET)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Romans 7:7b (NET Parallel Greek)	Exodus 20:17a (Septuagint BLB)	Exodus 20:17a (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις
Romans 7:7b (NET)	Exodus 20:17a (NETS)	Exodus 20:17a (English Elpenor)
“Do not covet.”	You shall not covet	Thou shalt not covet

Romans 7:7b (NET Parallel Greek)	Deuteronomy 5:21a (Septuagint BLB)	Deuteronomy 5:21a (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις
Romans 7:7b (NET)	Deuteronomy 5:21a (NETS)	Deuteronomy 5:21a (English Elpenor)
“Do not covet.”	You shall not covet	Thou shalt not covet

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

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

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

Exodus 20:14 (Tanakh)	Exodus 20:17 (KJV)	Exodus 20:17 (NET)
Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.	Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.	“You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.”

Exodus 20:17 (Septuagint BLB)	Exodus 20:17 (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις τὴν γυναῗκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῗδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν	οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου. οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σου ἐστί
Exodus 20:17 (NETS)	Exodus 20:17 (English Elpenor)
You shall not covet your neighbor’s wife; you shall not covet your neighbor’s house or his field or his male slave or his female slave or his ox or his draft animal or any animal of his or whatever belongs to your neighbor.	Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house; nor his field, nor his servant, nor his maid, nor his ox, nor his ass, nor any of his cattle, nor whatever belongs to thy neighbour.

Deuteronomy 5:18 (Tanakh)	Deuteronomy 5:21 (KJV)	Deuteronomy 5:21 (NET)
Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s.	Neither shalt thou desire thy neighbour’s wife, neither shalt thou covet thy neighbour’s house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour’s.	You must not desire another man’s wife, nor should you crave his house, his field, his male and female servants, his ox, his donkey, or anything else he owns.”

Deuteronomy 5:21 (Septuagint BLB)	Deuteronomy 5:21 (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις τὴν γυναῗκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῗδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν	οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου· οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε πάντα ὅσα τῷ πλησίον σού ἐστι
Deuteronomy 5:21 (NETS)	Deuteronomy 5:21 (English Elpenor)
You shall not covet your neighbor’s wife; you shall not covet your neighbor’s house or his field or his male slave or his female slave or his ox or his draft animal, or any animal of his or whatever belongs to your neighbor.	Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house, nor his field, nor his man-servant, nor his maid, nor his ox, nor his ass, nor any beast of his, nor any thing that is thy neighbour’s.

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

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

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

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

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

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκάλουν τε τὸν Βαρναβᾶν Δία, τὸν δὲ Παῦλον Ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου	εκαλουν τε τον μεν βαρναβαν δια τον δε παυλον ερμην επειδη αυτος ην ο ηγουμενος του λογου	εκαλουν τε τον μεν βαρναβαν δια τον δε παυλον ερμην επειδη αυτος ην ο ηγουμενος του λογου

The priest of the temple of Zeus, located just outside the city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them.

Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.

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

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

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

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

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

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

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

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

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γράψαντες διὰ χειρὸς αὐτῶν· Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν	γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν	γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν

Since we have heard that some have gone out from among us with no orders from us and have confused you, upsetting your minds by what they said,

Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν [ἐξελθόντες] ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν οἷς οὐ διεστειλάμεθα	επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις ανασκευαζοντες τας ψυχας υμων λεγοντες περιτεμνεσθαι και τηρειν τον νομον οις ου διεστειλαμεθα	επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις ανασκευαζοντες τας ψυχας υμων λεγοντες περιτεμνεσθαι και τηρειν τον νομον οις ου διεστειλαμεθα

we have unanimously decided to choose men to send to you along with our dear friends Barnabas and Paul,

It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρναβᾷ καὶ Παύλῳ	εδοξεν ημιν γενομενοις ομοθυμαδον εκλεξαμενους ανδρας πεμψαι προς υμας συν τοις αγαπητοις ημων βαρναβα και παυλω	εδοξεν ημιν γενομενοις ομοθυμαδον εκλεξαμενους ανδρας πεμψαι προς υμας συν τοις αγαπητοις ημων βαρναβα και παυλω

who have risked their lives for the name of our Lord Jesus Christ.

Men that have hazarded their lives for the name of our Lord Jesus Christ.

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

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

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες	εδοξεν γαρ τω αγιω πνευματι και ημιν μηδεν πλεον επιτιθεσθαι υμιν βαρος πλην των επαναγκες τουτων	εδοξεν γαρ τω αγιω πνευματι και ημιν μηδεν πλεον επιτιθεσθαι υμιν βαρος πλην των επαναγκες τουτων

that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled and from sexual immorality. If you keep yourselves from doing these things, you will do well. Farewell.

That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

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

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

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μετὰ δέ τινας ἡμέρας εἶπεν πρὸς Βαρναβᾶν Παῦλος· ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς κατὰ πόλιν πᾶσαν ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου πῶς ἔχουσιν	μετα δε τινας ημερας ειπεν παυλος προς βαρναβαν επιστρεψαντες δη επισκεψωμεθα τους αδελφους ημων κατα πασαν πολιν εν αις κατηγγειλαμεν τον λογον του κυριου πως εχουσιν	μετα δε τινας ημερας ειπεν παυλος προς βαρναβαν επιστρεψαντες δη επισκεψωμεθα τους αδελφους ημων κατα πασαν πολιν εν αις κατηγγειλαμεν τον λογον του κυριου πως εχουσιν

Barnabas wanted to bring John called Mark along with them too,

And Barnabas determined to take with them John, whose surname was Mark.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Βαρναβᾶς δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν Ἰωάννην τὸν καλούμενον Μᾶρκον	βαρναβας δε εβουλευσατο συμπαραλαβειν τον ιωαννην τον καλουμενον μαρκον	βαρναβας δε εβουλευσατο συμπαραλαβειν τον ιωαννην τον καλουμενον μαρκον

but Paul insisted that they should not take along this one who had left them in Pamphylia and had not accompanied them in the work.

But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παῦλος δὲ ἠξίου, τὸν ἀποστάντα ἀπ᾿ αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον μὴ συμπαραλαμβάνειν τοῦτον	παυλος δε ηξιου τον αποσταντα απ αυτων απο παμφυλιας και μη συνελθοντα αυτοις εις το εργον μη συμπαραλαβειν τουτον	παυλος δε ηξιου τον αποσταντα απ αυτων απο παμφυλιας και μη συνελθοντα αυτοις εις το εργον μη συμπαραλαβειν τουτον

They had a sharp disagreement, so that they parted company. Barnabas took along Mark and sailed away to Cyprus,

And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγένετο δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ᾿ ἀλλήλων, τόν τε Βαρναβᾶν παραλαβόντα τὸν Μᾶρκον ἐκπλεῦσαι εἰς Κύπρον	εγενετο ουν παροξυσμος ωστε αποχωρισθηναι αυτους απ αλληλων τον τε βαρναβαν παραλαβοντα τον μαρκον εκπλευσαι εις κυπρον	εγενετο ουν παροξυσμος ωστε αποχωρισθηναι αυτους απ αλληλων τον τε βαρναβαν παραλαβοντα τον μαρκον εκπλευσαι εις κυπρον

but Paul chose Silas and set out, commended to the grace of the Lord by the brothers and sisters.

And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παῦλος δὲ ἐπιλεξάμενος Σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν	παυλος δε επιλεξαμενος σιλαν εξηλθεν παραδοθεις τη χαριτι του θεου υπο των αδελφων	παυλος δε επιλεξαμενος σιλαν εξηλθεν παραδοθεις τη χαριτι του θεου υπο των αδελφων

He passed through Syria and Cilicia, strengthening the churches.

And he went through Syria and Cilicia, confirming the churches.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διήρχετο δὲ τὴν Συρίαν καὶ [τὴν] Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας	διηρχετο δε την συριαν και κιλικιαν επιστηριζων τας εκκλησιας	διηρχετο δε την συριαν και κιλικιαν επιστηριζων τας εκκλησιας

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

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

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

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

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

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

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

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Γενομένων δὲ ἡμῶν εἰς Ἱεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί	γενομενων δε ημων εις ιεροσολυμα ασμενως εδεξαντο ημας οι αδελφοι	γενομενων δε ημων εις ιεροσολυμα ασμενως εδεξαντο ημας οι αδελφοι

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

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

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

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

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

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

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

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

Paul in Athens

Back to Romans, Part 3

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Back to Romans, Part 86

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Back to Paul in Corinth

Back to Romans, Part 88

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Back to Paul’s Religious Mind Revisited, Part 2

Back to Paul’s Religious Mind Revisited, Part 3

Back to Romans, Part 55

Back to Romans, Part 46

Back to Romans, Part 27

Back to Antichrist, Part 2

Back to Fear – Deuteronomy, Part 2

Back to A Shadow of the Good Things, Part 2

Back to Isaiah 53:10-12, Part 1

Back to Isaiah 53:10-12, Part 7

Back to Christianity, Part 9

Back to Christ-Centered Preaching, Chapter 1

Back to Luke 8:22-56

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

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

³ The NET parallel Greek text and NA²⁸ had ἀπειθήσαντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had απειθουντες (KJV: unbelieving).

⁴ Acts 14:6 (NET)

⁵ Acts 14:5 (NET)

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

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

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

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

¹⁰ The NET parallel Greek text and NA²⁸ had νομίζοντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had νομισαντες (KJV: supposing).

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

¹² Acts 14:19, 20 (NET)

¹³ The NET parallel Greek text and NA²⁸ had περιτμηθῆτε here, where the Stephanus Textus Receptus and Byzantine Majority Text had περιτεμνησθε (KJV: ye be circumcised).

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

¹⁵ Acts 15:1 (NET)

¹⁶ The NET parallel Greek text and NA²⁸ had παρεδέχθησαν ἀπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεδεχθησαν υπο (KJV: received of).

¹⁷ Acts 15:6 (NET)

¹⁸ Acts 15:12 (NET)

¹⁹ Acts 15:5 (NET)

²⁰ Acts 15:25 (NET)

²¹ Matthew 5:44, 45 (NET) Table

²² Romans 13:8b-10 (NET) Table

²³ Romans 7:7 (NET)

²⁴ Romans 3:20b (NET)

²⁵ Romans 3:20a (NET)

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

²⁷ Romans 7:1 (NET)

²⁸ Romans 7:4-6 (NET)

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

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

³¹ The NET parallel Greek text and NA²⁸ had ἐκλεξαμένοις here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκλεξαμενους (KJV: chosen).

³² The NET parallel Greek text had παραδεδωκόσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had παραδεδωκοσιν (KJV: have hazarded).

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

³⁴ The NET parallel Greek text and NA²⁸ had πνικτῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πνικτου.

³⁵ Acts 15:31 (NET)

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

³⁷ The NET parallel Greek text and NA²⁸ had ἐβούλετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εβουλευσατο (KJV: determined).

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

³⁹ The NET parallel Greek text and NA²⁸ had συμπαραλαμβάνειν here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμπαραλαβειν (KJV: to take).

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

⁴¹ The NET parallel Greek text and NA²⁸ had κυρίου here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεου (KJV: God).

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

⁴³ The NET parallel Greek text and NA²⁸ had παρεδίδοσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρεδιδουν (KJV: they delivered).

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

⁴⁵ The NET parallel Greek text and NA²⁸ had Ἱεροσολύμοις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιερουσαλημ.

⁴⁶ Acts 15:35-41; 16:4, 5 (NET)

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

⁴⁸ Luke 8:40 NETS

⁴⁹ The NET parallel Greek text and NA²⁸ had ἀποδεξάμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεξαμενος (KJV: received).

⁵⁰ Luke 9:11 NET

⁵¹ Acts 2:41 NET

⁵² Acts 18:27, 28 NET

⁵³ The NET parallel Greek text and NA²⁸ had ἀπεδέξαντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδεξαντο (KJV: received).

⁵⁴ Acts 21:17 NET

⁵⁵ The NET parallel Greek text and NA²⁸ had διορθωμάτων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατορθωματων (KJV: very worthy deeds).

⁵⁶ Acts 28:30, 31 NET

⁵⁷ Acts 16:21 NET

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

⁵⁹ Acts 22:18 NET

⁶⁰ The NET parallel Greek text and NA²⁸ had ἐκεῖνοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι.

Is Sin Less Than Sin? Part 4

Posted on July 3, 2012 by admin

To approach the issue of whether such πορνεία as is not so much as named among the Gentiles¹ is of greater consequence than the παραπτώματι (a form of παράπτωμα) addressed in Galatians 6:1 I want to consider Romans 7. But first I want to remind myself of that most forgotten part of the Gospel, the active ingredient, if you will, of the Gospel as a remedy for sin (Romans 6:3-8 NET).

Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. We know that our old man was crucified with him so that the body of sin (ἁμαρτίας, a form of ἁμαρτία) would no longer dominate (καταργηθῇ, a form of καταργέω) us, so that we would no longer be enslaved (δουλεύειν, a form of δουλεύω) to sin (ἁμαρτίᾳ). (For someone who has died has been freed [δεδικαίωται, a form of δικαιόω] from sin [ἁμαρτίας, another form of ἁμαρτία].) Now if we died with Christ, we believe that we will also live with him.

Bearing in mind then that this death is one of the gifts of righteousness contained in the Gospel, I want to turn to chapter 7 where Paul contrasted those who through faith in Jesus Christ have become united with him in the likeness of his death to the person whose lord is the law (Romans 7:1 NET):

Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives?

The word translated lord above is κυριεύει (a form of κυριεύω), to rule in Greek. “The kings of the Gentiles lord (κυριεύουσιν, another form of κυριεύω) it over them,” Jesus told his disciples (Luke 22:25 NET). In his letter to the Romans Paul continued with the following metaphor (Romans 7:2-4 NET):

For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage. So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.

This can seem like a complex mixed metaphor, but I think it’s actually simpler than it first appears. If I start again with verse 1: the law is lord over a person as long as he lives. The Greek word translated person is ἀνθρώπου (a form of ἄνθρωπος), humankind. The metaphor involves ἄνθρωπος as God created us, male and female, ἀνήρ and γυνὴ. The meaning of the metaphor is that the husband (ἀνήρ) represents the law and the wife (γυνή) represents all humanity (ἄνθρωπος). In verse 2 then the married woman (ὕπανδρος γυνὴ) is bound by law to her husband as long as he lives like the law is lord over a person (ἀνθρώπου, a form of ἄνθρωπος) as long as he lives. The word translated married (ὕπανδρος) is a compound of two words: ὑπό meaning under and ἀνδρός (a form of ἀνήρ), man, husband. So I can see the metaphorical relationship between the wife under a man, ὕπανδρος γυνὴ,and the original state of all humankind (ἄνθρωπος), under law (ὑπό νόμος).²

The sexual overtones are real here and shouldn’t be ignored. For instance, the word translated joined in Romans 7:3 is a euphemistic usage of γενέσθαι (a form of γίνομαι): If she be taken (made, done) by another man while her husband is still alive… The same One who inspired Paul to write this metaphor created the hormonal and neuronal responses that make me feel this husband-wife relationship. He made marriage to communicate something to me about my relationship to Him. I don’t want to miss this understanding just because it makes me feel a little gay. I want to know Him, for this is eternal life.³

The second part of verse 2 is where the metaphor seems to become confused: but if her husband dies, she is released from the law of the marriage (literally: τοῦ νόμου τοῦ ἀνδρός, the law of her man). In verse 1 the law is lord over a person as long as he lives, and in verse 4a it was the believer who died not the husband/law. The solution I think is that in everyday life a woman who dies is obviously released from the law of the marriage but she is not free to be taken (made, done) by another. That only happens in everyday life if her husband dies. And to be made free to be taken (made, done) by another was the point of the metaphor.

Since those who believe in Jesus Christ have become united with him in the likeness of his death and in the likeness of his resurrection⁴ they can both die to the law through the body of Christ and are made free to be taken (made, done) by another, to the one who was raised from the dead, to bear fruit to God.⁵ They are no longer under law, ὑπό νόμος, but under Christ, ὑπό Χριστός.

The ladies have the advantage when it comes to understanding what it means to be ὑπό Χριστός without feeling gay. But I—who have known the joy and wonder of a wife who even briefly was willingly, happily, contentedly, eagerly and excitedly ὕπανδρος—have the advantage of understanding how discouraging and distressing it must be to the Lord Jesus when I come to Him with rules and regulations rather than willingly, happily, contentedly, eagerly and excitedly. As I began to grasp the meaning of the metaphor in Romans 7 all my searching the Scripture for rules to obey seemed like a young wife, eager to start her family, studying a sex manual. Her husband calls out amorously. “Not now,” she says, “I have to figure out how to bear fruit!”

As I began to add Paul’s understanding in Galatians to this metaphor in Romans 7 I began to see any turning back to the law on my part, any attempt to justify myself by law, or make myself righteous by my efforts to keep laws, like this: A young wife is eager to start her family. Her husband calls out amorously, but all he hears is the slamming of the door behind her as she hurries off to hook-up with her ex. Paul called it fallen away from grace (Galatians 5:4 NET Table).

You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!

Here I find the meaning of adultery, even of πορνεία, why it is unlawful, why we were made to experience it the way we do. I can grasp now why it would be as distasteful to God for me to simply walk away from the law—apart from the death, burial and resurrection of Jesus Christ shared as my own—as it would be for a wife to simply walk away from her husband to be taken (made, done) by another. And it was in the face of this super πορνεία, if you will, against the Lord Jesus Himself that Paul wrote: if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness.⁶ In my mind that trumps such πορνεία as is not so much as named among the Gentiles⁷ and makes Paul’s earlier response to one man’s sin seem disproportionate by comparison.