Romans, Part 80

Posted on July 14, 2016 by admin

Perhaps every old human (παλαιὸν ἄνθρωπον, translated old man) should come with this warning label, but love says: Now receive the one who is weak in the faith, and do not have disputes over differing opinions.^[1] Paul continued his discussion of love with a then current example (Romans 14:2, 3a NET):

One person believes in eating everything, but the weak (ἀσθενῶν, a form of ἀσθενέω) person eats only vegetables. The one who eats everything must not despise (ἐξουθενείτω, a form of ἐξουθενέω) the one who does not…

Luke introduced Jesus’ parable contrasting religious and righteous prayer this way: Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else.^[2] The Greek word translated looked down is ἐξουθενοῦντας (another form of ἐξουθενέω) like ἐξουθενείτω, translated despise in Romans 14:3. Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders^[3]….This Jesus is the stone that was rejected (ἐξουθενηθεὶς, another form of ἐξουθενέω) by you, the builders, that has become the cornerstone.”^[4] Paul wrote believers in Corinth (1 Corinthians 1:26-31 NET Table):

Think about the circumstances of your call, brothers and sisters. Not many were wise by human standards, not many were powerful, not many were born to a privileged position. But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak (ἀσθενῆ, a form of ἀσθενής) to shame the strong. God chose what is low and despised (ἐξουθενημένα, another form of ἐξουθενέω) in the world, what is regarded as nothing, to set aside what is regarded as something, so that no one can boast in his presence. He is the reason you have a relationship with Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.”

Love doesn’t despise the faith-weak the way the world despises all believers. And love doesn’t judge those who do not adhere to the rules the faith-weak live by. Paul continued (Romans 14:3b NET):

…and the one who abstains must not judge (κρινέτω, a form of κρίνω) the one who eats everything, for God has accepted (προσελάβετο, a form of προσλαμβάνω) him.

Therefore do not let anyone judge (κρινέτω, a form of κρίνω) you with respect to food or drink, Paul wrote believers in Colossae, or in the matter of a feast, new moon, or Sabbath days – these are only the shadow of the things to come, but the reality is Christ!^[5] Yet of love Paul wrote (1 Corinthians 8):

With regard to food sacrificed to idols, we know that “we all have knowledge.” Knowledge puffs up, but love builds up. If someone thinks he knows something, he does not yet know to the degree that he needs to know. But if someone loves God, he is known by God.

With regard then to eating food sacrificed to idols, we know that “an idol in this world is nothing,” and that “there is no God but one.” If after all there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live.

But this knowledge is not shared by all. And some, by being accustomed to idols in former times, eat this food as an idol sacrifice, and their conscience, because it is weak (ἀσθενὴς, another form of ἀσθενής), is defiled. Now food will not bring us close to God. We are no worse if we do not eat and no better if we do. But be careful that this liberty of yours does not become a hindrance to the weak (ἀσθενέσιν, another form of ἀσθενής). For if someone weak (ἀσθενοῦς, another form of ἀσθενής) sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” to eat food offered to idols? So by your knowledge the weak (ἀσθενῶν, a form of ἀσθενέω) brother or sister, for whom Christ died, is destroyed. If you sin against your brothers or sisters in this way and wound their weak (ἀσθενοῦσαν, another form of ἀσθενέω) conscience, you sin against Christ. For this reason, if food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them to sin.

Paul continued for believers in Rome (Romans 14:4a NET):

Who are you to pass judgment (κρίνων, another form of κρίνω) on another’s servant? Before his own master he stands or falls.

Jesus said, there is One who seeks and judges^[6] (ἔστιν ὁ ζητῶν καὶ κρίνων). I quoted the NAS because the NET translation reads, There is one who demands it, and he also judges. This leaves me with the impression that Jesus told the Ἰουδαῖοι (Judeans, NET; Jews, NAS) that his Father demanded glory for Jesus from them and would judge them for failing to deliver it. The latter is simply false, the Father does not judge (κρίνει, another form of κρίνω) anyone, but has assigned all judgment (κρίσιν, a form of κρίσις) to the Son…^[7] What the Father seeks (ζητῶν, a form of ζητέω) was specified earlier in John’s Gospel: But a time is coming – and now is here – when the true worshipers will worship the Father in spirit and truth, for the Father seeks (ζητεῖ, another form of ζητέω) such people to be his worshipers.^[8]

I think Jesus meant what He said: I am not trying to get (ζητῶ, another form of ζητέω) praise (δόξαν, a form of δόξα) for myself.^[9] The person who speaks on his own authority desires (ζητεῖ, a form of ζητέω) to receive honor (δόξαν, a form of δόξα) for himself; the one who desires (ζητῶν, a form of ζητέω) the honor (δόξαν, a form of δόξα) of the one who sent him is a man of integrity (ἀληθής), and there is no unrighteousness in him.^[10] Clearly, the translators of the NET thought of δόξαν as honor, also translated praise, something originating with people. The Father has assigned all judgment to the Son, so that all people will honor (τιμῶσι, a form of τιμάω) the Son just as they honor (τιμῶσι, a form of τιμάω) the Father.^[11]

In that light then since the Father seeks true worshipers who worship…in spirit and truth, then He might also seek honor from those worshippers for his Son. The one who does not honor (τιμῶν, another form of τιμάω) the Son does not honor (τιμᾷ, another form of τιμάω) the Father who sent him.^[12] And granted, Jesus prefaced his remarks with, I honor (τιμῶ, another form of τιμάω) my Father – and yet you dishonor (ἀτιμάζετε, a form of ἀτιμάζω) me.^[13] But I’m still not convinced that made δόξαν a synonym for τιμάω.

I think Jesus meant glory from or of God, his Father. “If I glorify (δοξάσω, a form of δοξάζω) myself, my glory (δόξα) is worthless. The one who glorifies (δοξάζων, another form of δοξάζω) me is my Father, about whom you people say, ‘He is our God.’”^[14] I glorified (ἐδόξασα, another form of δοξάζω) you on earth, Jesus prayed to his Father, by completing the work you gave me to do.^[15] And I think Jesus was focused on that work, both to seek the Father’s true worshiper’s—For whatever the Father does, the Son does likewise^[16]—and to do it in a way that satisfied the Father’s judgment (of Him as opposed to others). I think Jesus expressed a relationship to his Father very similar to the relationship Paul expressed to Jesus (1 Corinthians 4:3, 4 NET):

So for me, it is a minor matter that I am judged (ἀνακριθῶ, a form of ἀνακρίνω) by you or by any human court. In fact, I do not even judge (ἀνακρίνω) myself. For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges (ἀνακρίνων) me is the Lord.

And that relationship answers why He was so impressed with the faith of the centurion: “just say the word and my servant will be healed. For I too am a man under authority, with soldiers under me. I say to this one, ‘Go’ and he goes, and to another ‘Come’ and he comes, and to my slave ‘Do this’ and he does it.”^[17] The servant and the slave honored the centurion but Caesar glorified him.

I consider when Jesus sought his own glory and what He did with it: “Father, the time has come. Glorify (δόξασον, another form of δοξάζω) your Son, so that your Son may glorify (δοξάσῃ, another form of δοξάζω) you…^[18] Now, Father, glorify (δόξασον, another form of δοξάζω) Me together with Yourself, with the glory (δόξῃ, another form of δόξα) which I had with You before the world was.”^[19] Then He took that glory and nailed it naked, bruised and bleeding to a cross; Jesus said (John 10:17, 18; Matthew 26:53, 54 NET):

This is why the Father loves me – because I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.

Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now? [Table] How then would the scriptures that say it must happen this way be fulfilled?

The prophet Isaiah described it this way (Isaiah 53 NET):

Who would have believed what we just heard? When was the Lord’s (y^ehôvâh, יהוה) power revealed through him?

He sprouted up like a twig before God, like a root out of parched soil; he had no stately form or majesty that might catch our attention, no special appearance that we should want to follow him.

He was despised and rejected by people, one who experienced pain and was acquainted with illness; people hid their faces from him; he was despised, and we considered him insignificant.

But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God (ʼĕlôhı̂ym, אלהים), and afflicted for something he had done.

He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.

All of us had wandered off like sheep; each of us had strayed off on his own path, but the Lord (y^ehôvâh, ויהוה) caused the sin of all of us to attack him.

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.

He was led away after an unjust trial – but who even cared? Indeed, he was cut off from the land of the living; because of the rebellion of his own people he was wounded.

They intended to bury him with criminals, but he ended up in a rich man’s tomb, because he had committed no violent deeds, nor had he spoken deceitfully.

Though the Lord (y^ehôvâh, ויהוה) desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s (y^ehôvâh, יהוה) purpose will be accomplished through him.

Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done.

“My servant will acquit many, for he carried their sins. So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.”

Paul described it this way for believers in Rome, For God achieved what the law could not do because it was weakened (ἠσθένει, another form of ἀσθενέω) 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.^[20] And he described it this way for believers in Corinth: God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.^[21]

Who are you to pass judgment on another’s servant? Paul wrote. Before his own master he stands or falls. And he will stand, for the Lord is able to make him stand.^[22] Though it may seem at first that this latter applies only to the less faith-weak, I don’t think that is the case. I as a believer stand not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.^[23] And this confidence in Christ’s faithfulness may be the ultimate meaning of thinking of one another.

Romans, Part 81

Back to Who Am I? Part 4

^[1] Romans 14:1 (NET)

^[2] Luke 18:9 (NET)

^[3] Acts 4:8 (NET)

^[4] Acts 4:11 (NET)

^[5] Colossians 2:16, 17 (NET)

^[6] John 8:50b (NAS)

^[7] John 5:22 (NET)

^[8] John 4:23 (NET)

^[9] John 8:50a (NET)

^[10] John 7:18 (NET)

^[11] John 5:22b, 23a (NET)

^[12] John 5:23b (NET)

^[13] John 8:49b (NET)

^[14] John 8:54 (NET)

^[15] John 17:4 (NET)

^[16] John 5:19b (NET)

^[17] Matthew 8:8b, 9 (NET) Table

^[18] John 17:1b (NET)

^[19] John 17:5 (NAS)

^[20] Romans 8:3, 4 (NET)

^[21] 2 Corinthians 5:21 (NET)

^[22] Romans 14:4 (NET) Table

^[23] Philippians 3:9 (NET)

Condemnation or Judgment? – Part 11

Posted on March 22, 2016 by admin

My bias that—He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked^[1]—prophesies Jesus’ return to earth to preach the Gospel effectively (as opposed to executing people for a thousand years) led me to investigate just who the wicked are. I found a succinct definition of wicked sinners as those who would not Stop trusting in human beings, whose life’s breath is in their nostrils.^[2] Isaiah’s prophecy about the life these wicked sinners lead continued (Isaiah 3:12-15)

NET	NETS	Tanakh
Oppressors treat my people cruelly, creditors rule over them. My people’s leaders mislead them; they give you confusing directions.	O my people, your extractors strip you clean, and your creditors lord it over you. O my people, those who congratulate you mislead you and confuse the path of your feet.	As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
The Lord (y^ehôvâh, יהוה) takes his position to judge; he stands up to pass sentence on his people.	But now the Lord will stand up to judge, and he will make his people stand to judge them.	The LORD standeth up to plead, and standeth to judge the people.
The Lord (y^ehôvâh, יהוה) comes to pronounce judgment on the leaders of his people and their officials. He says, “It is you who have ruined the vineyard! You have stashed in your houses what you have stolen from the poor.	The Lord himself will enter into judgment with the elders of the people and with their rulers. But you, why have you burned my vineyard, and why is the spoil of the poor in your houses?	The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses.
Why do you crush my people and grind the faces of the poor?” The sovereign (ʼădônây, אדני) Lord (y^ehôvâh, יהוה) who commands armies has spoken.	Why do you wrong my people and shame the face of the poor? [In the Septuagint “This is what the Lord says” begins verse 16.]	What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.

The NET translators explained their word choices in verse 12 in a long note (29). Perhaps only the leaders (zâqên, זקני) and officials (śar, ושׁריו) were the wicked sinners, but I’m not hearing it that way. I think the leaders and officials merited special mention because they led and encouraged yehôvâh’s people to become wicked sinners, those who trust in human beings, who rebel (mârâh, למרות) against yehôvâh, both their words (lâshôn, לשונם) and their actions (maʽălâl, ומעלליהם). This definition of wicked sinners more or less applies to all of us. As a case in point I’ll quote from a blog I receive regularly.

John Wesley Reid ended a post with advice from his pastor: “My pastor laid out a pretty solid approach to avoiding sexual temptation, while the model can be used for any form of temptation.” It was essentially a to-do list: refuse, consider the consequences, focus on God and ignore the lies of the enemy, avoid/run, and accountability. I asked Mr. Reid if this was presented as an alternative or adjunct to our death to sin and the fruit of the Spirit, but haven’t received a reply. He may not remember. It is exactly the kind of list I would have fixated on to the exclusion of everything else.

The list follows in detail with my comments:

Refuse
Just say no. Remember that you’re made for more than this.

“Just say no” from the Nancy Reagan anti-drug campaign reminds me of yehôvâh’s words to Cain (Genesis 4:6, 7 NET):

Why are you angry, and why is your expression downcast? [Table] Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it [Table].

This is where sin (chaṭṭâʼâh, חטאת) enters the pages of the Bible, pictured as a four-legged beast about to pounce on its prey, Cain. And this is yehôvâh at his most aloof. He prophesies what is about to happen to Cain and says simply—rule (mâshal, תמשל). As I’ve said before I don’t know Hebrew, but you must subdue it looks and sounds to me like a religious mind trying to turn a word into a law long before the law was given. In fact, knowing what is about to happen and what He is not doing about it, y^ehôvâh seems to be actively not making a specific commandment for Cain to disobey.

Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him.^[3]

Though my religious mind wants to argue that Cain was more wicked than itself, Cain was a fair representative of the descendants of Adam. Seth wasn’t the only one born in Adam’s own likeness, according to his image. On the contrary, though Adam and Eve were made (ʽâśâh, עשׁה) originally in the likeness of God^[4] (ʼĕlôhı̂ym, אלהים) after he violated God’s command Adam had children in his own likeness, according to his image. Look, I was guilty of sin (ʽâvôn, בעוון; Septuagint: ἀνομίαις, a form of ἀνομία) from birth, David confessed, a sinner (chêṭʼ, ובחטא; Septuagint: ἁμαρτίαις, a form of ἁμαρτία) the moment my mother conceived me.^[5] Paul explained (Romans 5:12-19 NET Table):

So then, just as sin (ἁμαρτία) entered the world through one man and death through sin, and so death spread to all people because all sinned – for before the law was given, sin was in the world, but there is no accounting for sin when there is no law. Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed. But the gracious gift is not like the transgression. For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! And the gift is not like the one who sinned. For judgment (κρίμα), resulting from the one transgression, led to condemnation (κατάκριμα), but the gracious gift from the many failures led to justification. For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Consequently, just as condemnation (κατάκριμα) for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people. For just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous.

Again Paul contrasted the image of Adam and the image of Christ (1 Corinthians 15:20-22, 45-49 NET):

But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead also came through a man. For just as in Adam all die, so also in Christ all will be made alive.

So also it is written, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit. However, the spiritual did not come first, but the natural, and then the spiritual. The first man is from the earth, made of dust; the second man is from heaven. Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. And just as we have borne the image of the man of dust, let us also bear the image of the man of heaven.

“I tell you the solemn truth,” Jesus said to Nicodemus, “unless a person is born of water and spirit, he cannot enter the kingdom of God. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’”^[6]

So if I am tempted to sin and the Holy Spirit reminds me—you are more valuable than many sparrows^[7]—or— do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own^[8]—or any other Scripture, and I hear and believe and turn from that sin, that is walking or living by the Spirit. But to turn back then and say—I refused to sin; I just said no; I ruled—is to misunderstand what happened, mislead those who hear me and grieve the Holy Spirit.

Consider the consequences
Sin fosters sin and sexual sin carries implications of insecurity and a lack of self-worth.

This is Old Testament law plain and simple. Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!^[9] And, Then Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll.^[10] We know how this worked out for Israel: not only did they fail to obey yehôvâh’s law, they rejected Him when He came to forgive them for it and fulfill (πληρῶσαι, a form of πληρόω) the law and the prophets.

Is the law therefore opposed to the promises of God? Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. But the scripture imprisoned everything and everyone under sin so that the promise could be given – because of the faithfulness of Jesus Christ – to those who believe.^[11] Through the law comes the knowledge of sin.^[12] God achieved what the law could not do because it was weakened through the flesh,^[13] born in the likeness of Adam, according to his image. If I try to fulfill my desire for righteousness by obeying rules I play to sin’s strength; the power of sin is the law.^[14]

For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me.^[15]

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.^[16]

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.^[17]

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. Those who are in the flesh cannot please God. You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.^[18]

When Olive (Emma Stone) finally confessed her fake prostitution in the movie “Easy A”, her mother (Patricia Clarkson) shocked her daughter, confessing:

“I had a similar situation when I was your age.”

“What?” Olive asks incredulously. “Everyone called you a slut?”

“I had a horrible reputation and people said awful things about me.”

“Why?”

“Because I was a slut. I slept with a whole bunch of people. A slew, a heap, a peck. Mostly Guys.”

“Mom!”

“Sorry, I got around. Before I met Dad, I had incredibly low self-worth.”

I can’t say that I think much about my self-worth. I am not loved because I am worthy but because God is love (1 John 4:7-19). I do consider whether He is getting what He is owed out of me. Jesus said, So you too, when you have done everything you were commanded to do, should say, “We are slaves (δοῦλοι, a form of δοῦλος) undeserving of special praise; we have only done what was our duty.” ^[19] The Greek word translated was our duty is ὠφείλομεν (a form of ὀφείλω), literally “what was owed.” Why is it owed?

Aren’t five sparrows sold for two pennies? Jesus asked. Yet not one of them is forgotten before God. In fact, even the hairs on your head are all numbered. Do not be afraid; you are more valuable than many sparrows.^[20] And my God will supply your every need according to his glorious riches in Christ Jesus,^[21] Paul wrote the Philippians, including the gift of righteousness, the love that is the fulfillment of the law, the fruit of his Spirit. But I say, live by the Spirit and you will not carry out the desires of the flesh.^[22]

I’ll pick this up again next time.

Condemnation or Judgment? – Part 12

Back to Condemnation or Judgment? – Part 13

Back to A Monotonous Cycle Revisited, Part 2

^[1] Isaiah 11:4b (NIV)

^[2] Isaiah 2:22a (NET)

^[3] Genesis 4:8 (NET)

^[4] Genesis 5:1 (NET)

^[5] Psalm 51:5 (NET) Table

^[6] John 3:5-7 (NET) Table

^[7] Matthew 10:31b (NET)

^[8] 1 Corinthians 6:19 (NET)

^[9] Deuteronomy 30:19 (NET)

^[10] Joshua 8:34 (NET)

^[11] Galatians 3:21, 22 (NET)

^[12] Romans 3:20b (NET)

^[13] Romans 8:3a (NET)

^[14] 1 Corinthians 15:56b (NET)

^[15] Romans 7:15-20 (NET)

^[16] Romans 8:3, 4 (NET)

^[17] Romans 7:4-6 (NET)

^[18] Romans 8:5-9a (NET)

^[19] Luke 17:10 (NET)

^[20] Luke 12:6, 7 (NET)

^[21] Philippians 4:19 (NET) Table

^[22] Galatians 5:16 (NET)

Saving Demons, Part 2

Posted on September 16, 2013 by admin

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

But if the ministry (διακονία) that produced death – carved in letters on stone tablets – came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective) [Table], how much more glorious will the ministry (διακονία) of the Spirit be? For if there was glory in the ministry (διακονίᾳ, a form of διακονία) that produced condemnation, how much more does the ministry (διακονία) that produces righteousness excel in glory! [Table]

I can’t help but ask, what if the glory of the ministry (διακονίᾳ, a form of διακονία) that produces righteousness is made ineffective (καταργουμένην, a form of καταργέω) by the religious mind? The note 14 on made ineffective in the NET reads: “Or ‘which was transitory.’ Traditionally this phrase is translated as ‘which was fading away.’ The verb καταργέω in the corpus Paulinum uniformly has the meaning ‘to render inoperative, ineffective’; the same nuance is appropriate here. The glory of Moses’ face was rendered ineffective by the veil Moses wore. For discussion of the meaning of this verb in this context, see S. J. Hafemann, Paul, Moses, and the History of Israel (WUNT 81), 301-13. A similar translation has been adopted in the two other occurrences of the verb in this paragraph in vv. 11 and 13.”

So, if verse 7 means that the “glory of Moses’ face was rendered ineffective by the veil Moses wore,” Paul expanded that meaning in verse 10: For indeed, what had been glorious [the ministry that produced condemnation] now has no glory because of the tremendously greater glory of what replaced it¹ [the ministry that produces righteousness]. Paul continued (2 Corinthians 3:11, 12 NET):

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

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

So it is also easy to see why other translators related what Paul said about the law, the ministry that produced condemnation, and the ministry of the Spirit, the ministry that produces righteousness, to Romans: For God achieved what the law could not do because it was weakened (ἠσθένει, a form of ἀσθενέω) 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.⁴

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

Moses…put a veil over his face to keep the Israelites from staring at the result (τέλος) of the glory that was made ineffective,⁵ Paul wrote. In one sense he referred to the basic facts of Exodus 34:29-33 (NET):

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

So the result that the Israelites were kept from staring at was the glowing skin of Moses’ face. There was another meaning to Paul’s metaphor as well. But their minds were closed, He continued. For to this very day, the same veil remains when they hear the old covenant read.⁶ Here, the result or end that the veil keeps people from staring intently at is the fact that the law is the ministry that produced condemnation. For the law brings wrath…⁷ For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.⁸ [The veil] has not been removed because only in Christ is it taken away (καταργεῖται, another form of καταργέω).⁹ My mind was also closed when I tried to pass myself off as in Christ (ἐν Χριστῷ) while striving to make myself righteous by keeping the law.

[Adendum 6/11/2026: This insight was more profound than I realized at the time. I would now understand ἐν Χριστῷ in the dative case as “by means of Christ.” While my newfound desire for a righteousness of my own that comes from the law was certainly “by means of Christ,” my attempt to satisfy that desire “by keeping the law” missed the point entirely.]

But until this very day, Paul continued, whenever Moses is read, a veil lies over their minds, but when one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom. And we all, with unveiled faces reflecting the glory of the Lord, are being transformed into the same image from one degree of glory to another, which is from the Lord, who is the Spirit.¹⁰

In my case the Lord was faithful even when I was not; If we are unfaithful, he remains faithful, since he cannot deny himself.¹¹ And perhaps I should let it go at that. But I still wonder, if I had remained faithless, or while I persisted in my faithlessness, did I give Him cause to show mercy to demons or fallen angels, since He was and remains faithful to me?

Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off [Table]. And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again [Table]. For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?¹²

For the gifts and the call of God are irrevocable. Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy [Table]. For God has consigned all people [the qualifier “people” is not literally in the text though “these” (τοὺς) is] to disobedience so that he may show mercy to them all.¹³

Addendum: June 16, 2026
Tables comparing Exodus 34:29; 34:30; 34:31; 34:32 and 34:33 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 34:29; 34:30; 34:31; 34:32 and 34:33 in the Septuagint (BLB and Elpenor) follow.

Exodus 34:29 (Tanakh)	Exodus 34:29 (KJV)	Exodus 34:29 (NET)
And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’ hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth beams while He talked with him.	And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.	Now when Moses came down from Mount Sinai with the two tablets of the testimony in his hand—when he came down from the mountain, Moses did not know that the skin of his face shone while he talked with him.

Exodus 34:29 (Septuagint BLB)	Exodus 34:29 (Septuagint Elpenor)
ὡς δὲ κατέβαινεν Μωυσῆς ἐκ τοῦ ὄρους καὶ αἱ δύο πλάκες ἐπὶ τῶν χειρῶν Μωυσῆ καταβαίνοντος δὲ αὐτοῦ ἐκ τοῦ ὄρους Μωυσῆς οὐκ ᾔδει ὅτι δεδόξασται ἡ ὄψις τοῦ χρώματος τοῦ προσώπου αὐτοῦ ἐν τῷ λαλεῖν αὐτὸν αὐτῷ	ὡς δὲ κατέβαινε Μωυσῆς ἐκ τοῦ ὄρους, καὶ αἱ δύο πλάκες ἐπὶ τῶν χειρῶν Μωυσῆ· καταβαίνοντος δὲ αὐτοῦ ἐκ τοῦ ὄρους, Μωυσῆς οὐκ ᾔδει ὅτι δεδόξασται ἡ ὄψις τοῦ χρώματος τοῦ προσώπου αὐτοῦ ἐν τῷ λαλεῖν αὐτὸν αὐτῷ
Exodus 34:29 (NETS)	Exodus 34:29 (English Elpenor)
And as Moyses was descending from the mountain, the two tablets also were in Moyses’ hands. Now as he was descending from the mountain, Moyses did not know that the appearance of the skin of his face was charged with glory while he was speaking to him.	And when Moses went down from the mountain, [there were] the two tables in the hands of Moses,– as then he went down from the mountain, Moses knew not that the appearance of the skin of his face was glorified, when God spoke to him.

Exodus 34:30 (Tanakh)	Exodus 34:30 (KJV)	Exodus 34:30 (NET)
And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him.	And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.	When Aaron and all the Israelites saw Moses, the skin of his face shone, and they were afraid to approach him.

Exodus 34:30 (Septuagint BLB)	Exodus 34:30 (Septuagint Elpenor)
καὶ εἶδεν Ααρων καὶ πάντες οἱ πρεσβύτεροι Ισραηλ τὸν Μωυσῆν καὶ ἦν δεδοξασμένη ἡ ὄψις τοῦ χρώματος τοῦ προσώπου αὐτοῦ καὶ ἐφοβήθησαν ἐγγίσαι αὐτοῦ	καὶ εἶδεν ᾿Ααρὼν καὶ πάντες οἱ πρεσβύτεροι ᾿Ισραὴλ τὸν Μωυσῆν καὶ ἦν δεδοξασμένη ἡ ὄψις τοῦ χρώματος τοῦ προσώπου αὐτοῦ, καὶ ἐφοβήθησαν ἐγγίσαι αὐτῷ
Exodus 34:30 (NETS)	Exodus 34:30 (English Elpenor)
And Aaron and all the elders of Israel saw Moyses, and the appearance of the skin of his face was charged with glory, and they were afraid to come near him.	And Aaron and all the elders of Israel saw Moses, and the appearance of the skin of his face was made glorious, and they feared to approach him.

Exodus 34:31 (Tanakh)	Exodus 34:31 (KJV)	Exodus 34:31 (NET)
And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them.	And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.	But Moses called to them, so Aaron and all the leaders of the community came back to him, and Moses spoke to them.

Exodus 34:31 (Septuagint BLB)	Exodus 34:31 (Septuagint Elpenor)
καὶ ἐκάλεσεν αὐτοὺς Μωυσῆς καὶ ἐπεστράφησαν πρὸς αὐτὸν Ααρων καὶ πάντες οἱ ἄρχοντες τῆς συναγωγῆς καὶ ἐλάλησεν αὐτοῖς Μωυσῆς	καὶ ἐκάλεσεν αὐτοὺς Μωυσῆς, καὶ ἐπεστράφησαν πρὸς αὐτὸν ᾿Ααρὼν καὶ πάντες οἱ ἄρχοντες τῆς συναγωγῆς, καὶ ἐλάλησεν αὐτοῖς Μωυσῆς
Exodus 34:31 (NETS)	Exodus 34:31 (English Elpenor)
And Moyses called them, and Aaron and all the rulers of the congregation turned to him, and Moyses spoke to them.	And Moses called them, and Aaron and all the rulers of the synagogue turned towards him, and Moses spoke to them.

Exodus 34:32 (Tanakh)	Exodus 34:32 (KJV)	Exodus 34:32 (NET)
And afterward all the children of Israel came nigh, and he gave them in commandment all that HaShem had spoken with him in mount Sinai.	And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.	After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai.

Exodus 34:32 (Septuagint BLB)	Exodus 34:32 (Septuagint Elpenor)
καὶ μετὰ ταῦτα προσῆλθον πρὸς αὐτὸν πάντες οἱ υἱοὶ Ισραηλ καὶ ἐνετείλατο αὐτοῖς πάντα ὅσα ἐλάλησεν κύριος πρὸς αὐτὸν ἐν τῷ ὄρει Σινα	καὶ μετὰ ταῦτα προσῆλθον πρὸς αὐτὸν πάντες οἱ υἱοὶ ᾿Ισραήλ, καὶ ἐνετείλατο αὐτοῖς πάντα, ὅσα ἐνετείλατο Κύριος πρὸς αὐτὸν ἐν τῷ ὄρει Σινά
Exodus 34:32 (NETS)	Exodus 34:32 (English Elpenor)
And after these things all the sons of Israel drew near to him, and he commanded them all the things that the Lord said to him on the mountain, Sina.	And afterwards all the children of Israel came to him, and he commanded them all things, whatsoever the Lord had commanded him in the mount of Sina.

Exodus 34:33 (Tanakh)	Exodus 34:33 (KJV)	Exodus 34:33 (NET)
And when Moses had done speaking with them, he put a veil on his face.	And till Moses had done speaking with them, he put a vail on his face.	When Moses finished speaking with them, he would put a veil on his face.

Exodus 34:33 (Septuagint BLB)	Exodus 34:33 (Septuagint Elpenor)
καὶ ἐπειδὴ κατέπαυσεν λαλῶν πρὸς αὐτούς ἐπέθηκεν ἐπὶ τὸ πρόσωπον αὐτοῦ κάλυμμα	καὶ ἐπειδὴ κατέπαυσε λαλῶν πρὸς αὐτούς, ἐπέθηκεν ἐπὶ τὸ πρόσωπον αὐτοῦ κάλυμμα
Exodus 34:33 (NETS)	Exodus 34:33 (English Elpenor)
And when he stopped speaking to them, he placed a covering over his face.	And when he ceased speaking to them, he put a veil on his face.

Back to Fear – Exodus, Part 7

¹ 2 Corinthians 3:10 (NET) Table

² 1 Corinthians 13:13 (NET)

³ John 1:33b (NET)

⁴ Romans 8:3, 4 (NET)

⁵ 2 Corinthians 3:13 (NET) Table

⁶ 2 Corinthians 3:14a (NET) Table

⁷ Romans 4:15 (NET) Table

⁸ Romans 3:20 (NET)

⁹ 2 Corinthians 3:14b (NET) Table

¹⁰ 2 Corinthians 3:15-18 (NET)

¹¹ 2 Timothy 2:13 (NET) Table

¹² Romans 11:22-24 (NET)

¹³ Romans 11:29-32 (NET)

Romans, Part 31

Posted on November 6, 2012 by admin

So then, brothers and sisters, we are under obligation (ὀφειλέται, a form of ὀφειλέτης), not to the flesh (σαρκὶ, a form of σάρξ), to live according to the flesh (σάρκα, another form of σάρξ), Paul continued, (for if you live according to the flesh [σάρκα, another form of σάρξ], you will die [ἀποθνῄσκειν, a form of ἀποθνήσκω])…¹ If I consider myself the old man, the sin condemned in the flesh,² I will die along with the flesh. This truism is equivalent to Jesus’ saying to Martha, The one who believes in me will live even if he dies (ἀποθάνῃ, another form of ἀποθνήσκω),³ or to his disciples, The one who loves his life [i.e., in this world] destroys [or, loses] it.⁴ But no, I didn’t see that for a long time.

I thought Paul was threatening me with eternal damnation if I lived according to the flesh, even though the text said die. I wasn’t happy about it, especially after everything else he had said, but I couldn’t make any other sense of it at the time. And yes, it is embarrassing to keep admitting how stubbornly dull-witted I am.

Paul continued, but if by the Spirit you put to death (θανατοῦτε, a form of θανατόω) the deeds (πράξεις, a form of πρᾶξις) of the body you will live.⁵ If I identify with the new man created in the image of God, I will live. But no, I didn’t see how well this fit with Jesus saying to Martha, and the one who lives and believes in me will never die (ἀποθάνῃ, another form of ἀποθνήσκω).⁶ And I didn’t relate it to Jesus saying to his disciples, and the one who hates his life in this world guards [or, keeps] it for eternal life.⁷

I thought it was best, if I wanted to go to heaven, to keep trying to put the deeds of my body to death by striving to keep the law, or at least by striving to love by keeping the definition of the love that fulfills the law as if it were laws. The idea that I could put to death the deeds of the body by faith, by believing that my old man was crucified with [Christ] so that the body of sin would no longer dominate [me], so that [I] would no longer be enslaved to sin,⁸ because God achieved what the law could not do…By sending his own Son in the likeness of sinful 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,⁹ was a slow train coming.

For all who are led (ἄγονται, a form of ἄγω) by the Spirit of God are the sons of God,¹⁰ Paul continued. Surely I am a byword in heaven. Over and over I was led back to these verses, and over and over I refused to drink them in. But let me recount the word ἄγω as used in the Gospels as a contrast to my Do-It-Yourself religion.

And you will be brought (ἀχθήσεσθε, another form of ἄγω) before governors and kings because of me, as a witness to them and the Gentiles,¹¹ Jesus told his disciples. When¹² they arrest¹³ (ἄγωσιν, another form of ἄγω) you and hand you over for trial, do not worry about what to speak.¹⁴ But say whatever is given you at that time, for it is not you speaking, but the Holy Spirit.¹⁵ Go to the village ahead¹⁶ of you, Jesus said. Right away you will find a donkey tied there, and a colt with her. Untie them and bring (ἀγάγετε, another form of ἄγω) them to me.¹⁷ They brought (ἤγαγον, another form of ἄγω) the donkey and the colt and placed their¹⁸ cloaks on¹⁹ them, and he sat on them.²⁰ Then Jesus, full of the Holy Spirit, returned from the Jordan River and was led (ἤγετο, another form of ἄγω) by the Spirit in the wilderness, where for forty days he endured temptations from the devil.²¹

So here I have Jesus ἤγετο (another form of ἄγω) by the Holy Spirit, and handed over to the devil: Then²² the devil brought (῎Ηγαγεν, another form of ἄγω) him to Jerusalem, had him²³ stand on the highest point of the temple, and said to him, “If you are the²⁴ Son of God, throw yourself down from here…”²⁵ An angry mob got up, forced [Jesus] out of the town, and brought (ἤγαγον, another form of ἄγω) him to the brow of the hill on which their town was built, so that they could throw him down the cliff.²⁶ A mob of duly authorized law enforcement types arrested Jesus, led (ἤγαγον, another form of ἄγω) him away, and brought him²⁷ into the high priest’s house.²⁸ Then the whole group of them rose up and brought²⁹ (ἤγαγον, another form of ἄγω) Jesus before Pilate.³⁰ Two other criminals were also led away (῎Ηγοντο, another form of ἄγω) to be executed with him.³¹

Now I look back at the meaning and usage of ἄγω and ask myself incredulously, “Just exactly what part of being led (ἄγονται, a form of ἄγω) by the Spirit did you think was your doing, Dan?” But I’m not alone, though I might wish that I were. I want to take the movie “Courageous” as my point of departure here.

Actually, a big part of me doesn’t want to do that at all. As an independent filmmaker wannabe I have nothing but admiration for what the Kendrick brothers and Sherwood Baptist Church have done. I can watch their movies without being embarrassed by the quality of the filmmaking, and each film gets better on that score than the one before. I didn’t feel anything I’m about to say while watching the film (and I watched “Courageous” again last night). What I feel is comfort, familiarity and a warm nostalgia for the religion of my childhood, my youth and beyond. I like stirring music. I want to be courageous, too. That’s part of my problem, that I only see a problem in retrospect when I analyze the story in the light of the Gospel and the religious mind.

The storyline of “Courageous,” for those who haven’t seen it, is about a father Adam after his daughter Emily dies in a car crash. She was his favorite, though he was almost as detached from her as from his son, concerned about his work and his appearance to others. After her death he is concerned that he should have been a better father. His wife reminds him that he is still a father. He talks to his Pastor. He studies the Bible. He begins to make a rapprochement with his son. So far so good.

Then he drafts a resolution, a list of rules derived from his Bible study about fatherhood. He passes it out to his friends. Most of them, interestingly enough, are other policemen. He asks these policemen to hold him accountable to his list of rules. They want to sign it, too. Eventually, all the men join in a ceremony, effectively swearing an oath to abide by Adam’s rules. It is all very moving, and courageous. But Adam, a churchgoing man, was ashamed of the Gospel for exactly the same reason that Paul was not.

Paul was not ashamed of the gospel, for it is God’s power for salvation to everyone who believes,³² because the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “The righteous by faith will live.”³³ Anyone might become dissatisfied with the righteousness of God that is showing through him and out into the world at any given moment. It is an excellent time to return to Christ, to be joined to the one who was raised from the dead, like a wife seeking to enlarge her family comes to her husband, to bear fruit to God.³⁴ It is not a time to attempt to have one’s own righteousness derived from the law.³⁵ You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!³⁶

Instead of rebuking and correcting them privately, Adam’s Pastor praises the men publicly for their resolution and their oath to keep it. Then Adam is allowed to speak to the entire congregation. Adam persuades other men to follow him in his defection from Christ. I feel this defection deeply when I get away from the movie and its rousing music, Adam’s tear-filled eyes, his upraised arm and his hand grasping for something elusive. But my anger is restrained for two reasons.

First, I find it extremely interesting that the character’s name is Adam. For all I know there is a “Courageous 2” in the works where Adam (or Shane, but that’s another story) learns to be led by the Spirit rather than by the flesh. And secondly, I know how much remedial help I’ve needed in the sense that the law was our tutor (παιδαγωγὸς) to bring us to Christ.³⁷ The NET has it, the law had become our guardian until Christ.³⁸ Neither word alone is quite right, governess, nanny, just don’t say it. I think of Creasy, Denzel Washington’s character in “Man on Fire,” taking Pita, Dakota Fanning’s character, to school, guarding her, protecting her, and preparing her to learn. He became much more than a bodyguard, but not her teacher. Jesus is the teacher not the law, or living by laws.

Even those born only of the flesh of Adam bind themselves to laws, rules and ethical principles to keep from becoming complete sociopaths. It doesn’t take a prophet to see that if the Kendrick brothers’ resolution fails to bring those born of the flesh and of the Spirit to Christ, Shariah is waiting in the wings. But it must be equally clear that the Kendrick brothers’ resolution derived from the Bible is no more the Gospel than Shariah law is. Both are of the old way, the old written code, and neither is the new life of the Spirit.³⁹

addendum: September 2, 2024
According to a note (38) in the NET, Paul quoted from Habakkuk 2:4 in Romans 1:17. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows

Romans 1:17b (NET Parallel Greek)	Habakkuk 2:4b (Septuagint BLB) Table	Habakkuk 2:4b (Septuagint Elpenor)
ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται
Romans 1:17b (NET)	Habakkuk 2:4b (NETS)	Habakkuk 2:4b (English Elpenor)
The righteous by faith will live	But the just shall live by my faith.	but the just shall live by my faith

Tables comparing Mark 13:11; Matthew 21:2; 21:7; Luke 4:9; 22:54 and 23:1 in the KJV and NET follow.

Mark 13:11 (NET)	Mark 13:11 (KJV)
When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, for it is not you speaking, but the Holy Spirit.	But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

Mark 13:11 (NET Parallel Greek)	Mark 13:11 (Stephanus Textus Receptus)	Mark 13:11 (Byzantine Majority Text)
καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλ᾿ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε· οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον	οταν δε αγαγωσιν υμας παραδιδοντες μη προμεριμνατε τι λαλησητε μηδε μελετατε αλλ ο εαν δοθη υμιν εν εκεινη τη ωρα τουτο λαλειτε ου γαρ εστε υμεις οι λαλουντες αλλα το πνευμα το αγιον	οταν δε αγαγωσιν υμας παραδιδοντες μη προμεριμνατε τι λαλησητε μηδε μελετατε αλλ ο εαν δοθη υμιν εν εκεινη τη ωρα τουτο λαλειτε ου γαρ εστε υμεις οι λαλουντες αλλα το πνευμα το αγιον

Matthew 21:2 (NET)	Matthew 21:2 (KJV)
telling them, “Go to the village ahead of you. Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.	Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.

Matthew 21:2 (NET Parallel Greek)	Matthew 21:2 (Stephanus Textus Receptus)	Matthew 21:2 (Byzantine Majority Text)
λέγων αὐτοῖς· πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ᾿ αὐτῆς· λύσαντες ἀγάγετε μοι	λεγων αυτοις πορευθητε εις την κωμην την απεναντι υμων και ευθεως ευρησετε ονον δεδεμενην και πωλον μετ αυτης λυσαντες αγαγετε μοι	λεγων αυτοις πορευθητε εις την κωμην την απεναντι υμων και ευθεως ευρησετε ονον δεδεμενην και πωλον μετ αυτης λυσαντες αγαγετε μοι

Matthew 21:7 (NET)	Matthew 21:7 (KJV)
They brought the donkey and the colt and placed their cloaks on them, and he sat on them.	And brought the ass, and the colt, and put on them their clothes, and they set him thereon.

Matthew 21:7 (NET Parallel Greek)	Matthew 21:7 (Stephanus Textus Receptus)	Matthew 21:7 (Byzantine Majority Text)
ἤγαγον τὴν ὄνον καὶ τὸν πῶλον καὶ ἐπέθηκαν ἐπ᾿ αὐτῶν τὰ ἱμάτια, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν	ηγαγον την ονον και τον πωλον και επεθηκαν επανω αυτων τα ιματια αυτων και επεκαθισεν επανω αυτων	ηγαγον την ονον και τον πωλον και επεθηκαν επανω αυτων τα ιματια αυτων και επεκαθισεν επανω αυτων

Luke 4:9 (NET)	Luke 4:9 (KJV)
Then the devil brought him to Jerusalem, had him stand on the highest point of the temple, and said to him, “If you are the Son of God, throw yourself down from here,	And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:

Luke 4:9 (NET Parallel Greek)	Luke 4:9 (Stephanus Textus Receptus)	Luke 4:9 (Byzantine Majority Text)
῎Ηγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ καὶ εἶπεν \|αὐτῷ\|· εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω	και ηγαγεν αυτον εις ιερουσαλημ και εστησεν αυτον επι το πτερυγιον του ιερου και ειπεν αυτω ει ο υιος ει του θεου βαλε σεαυτον εντευθεν κατω	και ηγαγεν αυτον εις ιερουσαλημ και εστησεν αυτον επι το πτερυγιον του ιερου και ειπεν αυτω ει υιος ει του θεου βαλε σεαυτον εντευθεν κατω

Luke 22:54 (NET)	Luke 22:54 (KJV)
Then they arrested Jesus, led him away, and brought him into the high priest’s house. But Peter was following at a distance.	Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off.

Luke 22:54 (NET Parallel Greek)	Luke 22:54 (Stephanus Textus Receptus)	Luke 22:54 (Byzantine Majority Text)
Συλλαβόντες δὲ αὐτὸν ἤγαγον καὶ εἰσήγαγον εἰς τὴν οἰκίαν τοῦ ἀρχιερέως· ὁ δὲ Πέτρος ἠκολούθει μακρόθεν	συλλαβοντες δε αυτον ηγαγον και εισηγαγον αυτον εις τον οικον του αρχιερεως ο δε πετρος ηκολουθει μακροθεν	συλλαβοντες δε αυτον ηγαγον και εισηγαγον αυτον εις τον οικον του αρχιερεως ο δε πετρος ηκολουθει μακροθεν

Luke 23:1 (NET)	Luke 23:1 (KJV)
Then the whole group of them rose up and brought Jesus before Pilate.	And the whole multitude of them arose, and led him unto Pilate.

Luke 23:1 (NET Parallel Greek)	Luke 23:1 (Stephanus Textus Receptus)	Luke 23:1 (Byzantine Majority Text)
Καὶ ἀναστὰν ἅπαν τὸ πλῆθος αὐτῶν ἤγαγον αὐτὸν ἐπὶ τὸν Πιλᾶτον	και ανασταν απαν το πληθος αυτων ηγαγεν αυτον επι τον πιλατον	και ανασταν απαν το πληθος αυτων ηγαγον αυτον επι τον πιλατον