Exploration, Part 9

For our freedom Christ has us set free.1 Jesus promised this freedom from slavery to sin: I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth2the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.3 I will not leave you as orphans; I will come to you.4 If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.5 [T]herefore you stand firm and cannot entangle yourselves in a yoke of slavery again.6

Why? The fruit ( καρπὸς) or “result” of this freedom—which is God the Father, God the Son, God the Holy Spirit taking up residence within us—is (Galatians 5:22b, 23 ESV):

…love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].

One who experiences his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control like a spring of water welling up to eternal life,7 recognizes the source of this fruit (result). The Spirit’s result is mine only in that sense that he who is joined to the Lord becomes one spirit with him.8 This is why Jesus could promise (Matthew 5:48 EXP8):

You will be perfect, therefore, as your heavenly Father is perfect [Table].

I quoted the EXP1 translation of Galatians 5:1 above because I choose to understand the verb στήκετε, a form of στήκω, in the indicative mood (EXP1: you stand firm) rather than as an imperative (ESV: stand firm).9 Either is permissible according to the Koine Greek Lexicon online, but the indicative mood jibes better with the freedom for which Christ has us set free. And I am working out [my] own salvation with fear and trembling, for it is God who works in [me], both to will and to work for his good pleasure [Table].10 But why was it even necessary to quote the EXP8 translation of Matthew 5:48?

According to the Koine Greek Lexicon online the verb ἔσεσθε, a form of εἰμί, is in the future tense and indicative mood (EXP8: will be) rather than the imperative mood (ESV: must be). But the ESV translation is (Matthew 5:48 ESV):

You therefore must be perfect, as your heavenly Father is perfect [Table].

According to Arthur Carr in Volume 1 of the Cambridge Greek Testament for Schools and Colleges Commentary online, there is still a choice to make here:

ἔσεσθε τέλειοι. Lit. ‘ye shall be perfect.’ Either (1) in reference to a future state, ‘if ye have this true love or charity ye shall be perfect hereafter’; or (2) the future has an imperative force, and τέλειοι is limited by the preceding words = perfect in respect of love, i.e. ‘love your enemies as well as your neighbours,’ because your Father being perfect in respect of love does this. This use of the future is in accordance with the Hebrew idiom.11

With a bit of decoding I favor option (1): “if ye have this true love or charity ye shall be perfect hereafter.” You have this love or charityBut the fruit of the Spirit is love12—supplied by God through his indwelling Holy Spirit to all who believe Jesus. This love—his own love (as opposed to some emotion I try to conjure out of gratitude)—is the fulfilling of the law.13 You (ὑμεῖς) will be (ἔσεσθε) perfect (τέλειοι, a form of the adjective τέλειος): “mature, complete, perfect, full-grown; morally perfect; impeccable, faultless in beliefs and practice; maximum, utter” (Ephesians 1-3; cf. 3:19).

When? when the Lord brings you to the place of recognizing who you are in Christ: the new self, created after the likeness of God in true righteousness and holiness.14 I have been crucified with Christ, Paul described God’s salvation, and it is no longer I who live, but Christ lives in me. (But he who is joined to the Lord becomes one spirit with him.15) So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me,16 on the cross, yes, but beyond the cross and forever (εἰς τὸν αἰῶνα).

As Jesus prayed to his Father (John 17:20-23 ESV):

I do not ask for these only, but also for those who will believe17 in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me [Table]. The glory that you have given me I18 have given to them, that they may be one even as we are19 one, I in them and you in me, that they may become perfectly one, so20 that the world may know that you sent me and loved them even as you loved me.

The Greek word translated perfectly above was τετελειωμένοι, a middle/passive participle of the verb τελειόω: “to die; to be perfect; to be consecrated to; to be initiated into.”

In the past a statement like—“This use of the future is in accordance with the Hebrew idiom”21—might have hypnotized me into compliance with option (2).

[T]he future has an imperative force, and τέλειοι is limited by the preceding words = perfect in respect of love, i.e. ‘love your enemies as well as your neighbours,’ because your Father being perfect in respect of love does this.22

But Jesus continues to draw me to Himself. Since I began to understand that He (as a human child) learned what He taught (as an adult) from the Holy Spirit’s instruction in the Old Testament Scriptures, and that He expected the teacher of Israel to understand the Scriptures as He did, I’ve become much more critical of this kind of nonspecific assertion. And so I ask: Is the “Hebrew idiom” that seeks to transform a Greek verb in the indicative mood (e.g., a statement of fact) into an imperative (e.g., “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action”23) simply because it is in the future tense, a “Hebrew idiom” as God the Father and Holy Spirit intended and as Jesus understood it? Or is that “Hebrew idiom” the understanding of those in Israel who pursued a law that would lead to righteousness [but] did not succeed in reaching that law? [Table]. Why? [Why did they not succeed in reaching that law?] Paul asked rhetorically, and then answered: Because they did not pursue it by faith, but as if it were based on works [Table].24

A few words about the Cambridge Greek Testament for Schools and Colleges Commentary seem to be in order. In the introduction to Matthew’s Gospel the Preface by the General Editor states: “THE General Editor of The Cambridge Bible for Schools thinks it right to say that he does not hold himself responsible either for the interpretation of particular passages which the Editors of the several Books have adopted, or for any opinion on points of doctrine that they may have expressed.” In the Editor’s Preface which follows that of the General Editor—dated December 21, 1880—Arthur Carr listed the lexicons, grammars and various “works principally consulted,” and he acknowledged “several friends who have helped me with suggestions.” The Cambridge Greek Testament for Schools and Colleges Commentary appears to be a collection of the works of individual authors who were described, and described themselves, as editors.

Since the translators of the ESV seem to have gone with option (2), and in lieu of an answer to my question about that “Hebrew idiom” from the late Mr. Carr, I’ll consider the ESV translations of the other occurrences of ἔσεσθε in the New Testament.

And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward.25

The phrase you must not be was οὐκ ἔσεσθε in the critical text (NET parallel Greek and NA28) or ουκ εση in the received text (Stephanus Textus Receptus and Byzantine Majority Text). Both ἔσεσθε and εση are forms of the verb εἰμί in the future tense and indicative mood: “you will not be.” The former is a 2nd person plural verb; the latter is a 2nd person singular verb. Mr. Carr explained:

προσεύχησθε οὐκ ἔσεσθε, instead of the singular προσεύχῃ οὐκ ἔσῃ, the singular introduced to harmonise with context ὅταν ποίῃς Matthew 6:2, ὅταν προσεύχῃ Matthew 6:6.

Mr. Carr revealed his preference26 for the originality of the critical text by stating that “the singular [was] introduced [later] to harmonise with context.” (The factual content of this assertion is based presumably on the dating of extant manuscripts.) Likewise, the translators of the ESV reveal at least an affinity for the idea that “the future [tense] has an imperative force”27 by rendering “you will not be” (οὐκ ἔσεσθε or οὐκ ἔσῃ) you must not be.

Mr. Carr did not reiterate the two options he presented for understanding ἔσεσθε in Matthew 5:48. He did, however, present further evidence of his preference for the critical text as he hinted that ἔσεσθε created a rule:

5. προσεύχησθε [e.g., προσεύχησθε in Matthew 6:5 rather than the singular προσευχή]. Plural, because here the reference is to public worship. It is a rule for the Church.

So Mr. Carr’s claim, that Καὶ ὅταν προσεύχησθε οὐκ ἔσεσθε ὡς οἱ ὑποκριταί “is a rule for the Church,” seems supported by the ESV translators: And when you pray, you must not be like the hypocrites.28 The Greek words translated the hypocrites were οἱ ὑποκριταί, a form of ὑποκριτής: “hypocrite, pretender, impious person.” According to the Merriam-Webster Dictionary online, however, these are all relatively late meanings of the Greek word:

A number of different things might pop to mind when we hear the word hypocrite. Maybe it’s a politician caught in a scandal; maybe it’s a religious leader doing something counter to their creed; maybe it’s a scheming and conniving character featured in soap operas. But it’s likely that the one thing that doesn’t come to mind is the theater.

The word hypocrite ultimately came into English from the Greek word hypokrites, which means “an actor” or “a stage player.” The Greek word itself is a compound noun: it’s made up of two Greek words that literally translate as “an interpreter from underneath.” That bizarre compound makes more sense when you know that the actors in ancient Greek theater wore large masks to mark which character they were playing, and so they interpreted the story from underneath their masks.

The Greek word took on an extended meaning to refer to any person who was wearing a figurative mask and pretending to be someone or something they were not. This sense was taken into medieval French and then into English, where it showed up with its earlier spelling, ypocrite, in 13th-century religious texts to refer to someone who pretends to be morally good or pious in order to deceive others. (Hypocrite gained its initial h- by the 16th century.)

It took a surprisingly long time for hypocrite to gain its more general meaning that we use today: “a person who acts in contradiction to his or her stated beliefs or feelings.” Our first citations for this use are from the early 1700s, nearly 500 years after hypocrite first stepped onto English’s stage.

Strong’s Concordance still referenced the original meaning: “lit: a stage-player.” But even Strong’s offered meanings for this word that probably didn’t exist for a thousand or more years from the time Jesus spoke, or Matthew recorded, it. Be that as it may, translating an indicative verb ἔσεσθε as if it were an imperative has a dulling effect on Jesus’ commands (Matthew 6:6 ESV):

But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you [Table].

Here, the Greek word translated go into actually is a verb in the imperative mood: εἴσελθε, a form of εἰσέρχομαι. It is completely acceptable to translate εἴσελθε go into; it still means you must go into: “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action”29 Contrasted to you must not be like the hypocrites, however, go into may not quite convey how dramatic a gesture Jesus commanded. “When you pray, you must go into” (not the synagogue of actors nor street corners where actors pray, but into) your room and shut the door and pray to your Father who is in secret.

The Greek word translated will reward in the next clause was ἀποδώσει, a form of ἀποδίδωμι in the future tense and indicative mood, another word like ἔσεσθε, though not translated, “And your Father who sees in secret must reward you.” Neither did Mr. Carr offer “must reward” as another option to will reward. He was more preoccupied with other matters:

ταμεῖον has high authority (אBDE) for ταμιεῖον; cp. the late form ὑγεία for ὑγίεια.

6. ταμιεῖον. A private oratory or place of prayer. These were usually in the upper part of the house; in classical Greek ‘storehouse’ or ‘treasury’, the meaning of the word Luke 12:24. See Matthew 24:26.

Πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ. Christ was the first to enjoin clearly secret and silent prayer. Certainly to pray aloud and in public appears to have been the Jewish practice (see however 1 Samuel 1:13); it is still the practice with the heathen and Mahommedans. The Roman looked with suspicion on private prayer: ‘quod scire hominem nolunt deo narrant’30 (Seneca). Cp. Hor. Ep. I. 16. 59–62, where see Macleane’s note. Cp. also Soph. Electra 638, where Clytemnestra apologises for offering up a secret prayer.31

Here, again, I favor option (1), to treat the indicative mood like the indicative mood, a statement of fact, a promise to Jesus’ hearers/followers. It is true in their near future that Jesus’ hearers/followers will not be like the actors who love to stand and pray in the synagogues and at the street corners, that they may be seen by others,32 because Jesus’ hearers/followers will be actors who obey his commands instead: [you must] go into your room and shut the door and [you must] pray to your Father who is in secret.33 And Jesus’ promise will be true in their not too distant future because his hearers/followers will cease to be actors, portraying a certain character by obeying rules, to actually be those who are joined to the Lord [and become] one spirit with him.34

They will be crucified with Christ. It [will] no longer [be they] who live, but Christ who lives in [them]. And the life [they will then] live in the flesh [they will] live by faith in the Son of God, who loved [them] and gave himself for [them]. [They will] not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.35 They will be those who do what is true [who come] to the light, so that it may be clearly seen that [their] works have been carried out in God.36 They will be those who are released from the law, having died to that which held [them] captive, so that [they] serve in the new way of the Spirit and not in the old way of the written code.37

(This prompts me to wonder how a “Church” governed by “a rule”—you must not be like the hypocrites—relates to the ἐκκλησία of God in Jesus Christ. It sounds as if this “Church,” rather than being free to serve in the new way of the Spirit, is consigned instead to serve in the old way of [a new] written code.)

I’ve lumped the next four occurrences of ἔσεσθε together because of their similarities, but none was translated as an imperative in the ESV (Matthew 10:21, 22; 24:9; Mark 13:13; Luke 21:17).

Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.

Then they will deliver you up to tribulation and put you to death, and you will be (ἔσεσθε) hated by all nations for my name’s sake.

And you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.

You will be (ἔσεσθε) hated by all for my name’s sake.

The only author of the Cambridge Commentary to mention ἔσεσθε specifically in his notes on these verses was Alfred Plummer, Volume 3, in his comments to Mark 13:13.

καὶ ἔσεσθε μισούμενοι. Verbatim the same in all three. The analytical fut. marks the hatred as a process continually going on…

I might ask whether the continuity of this hatred owes more to the present participle μισούμενοι, a form of μισέω in the middle/passive voice: “to hate, despise, detest (esp. to persecute); to strongly dislike; to refuse to have any further interest in.” Surely, the breadth of meaning of μισούμενοι lends credence to the factual content of Jesus’ statement (ἔσεσθε) in the indicative mood well into any humanly foreseeable future. At any rate, Mr. Plummer asserted no “imperative force” for the future tense here: “you must be hated.”

Jesus’ promise that his hearers/followers will be sons of God follows (Luke 6:35 ESV):

But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be (ἔσεσθε) sons of the Most High, for he is kind to the ungrateful and the evil [Table].

Though I may be tempted in isolation like this to think that Jesus held up my works—loving my enemies, doing good, lending, expecting nothing in return—as the cause which effected my becoming a son of the Most High, the rest of Scripture and my own life assure me that I am one of the ungrateful and evil people who has benefited from his kindness.

Here, again, I understand the truth of ἔσεσθε in Jesus’ hearers’/followers’ near future as a demonstration of faith. As they put on the character of God like actors obeying Jesus’ commands, He receives their act as faith in his word. And in their not too distant future—after Jesus’ death, resurrection, ascension and the giving of his Holy Spirit—their reward will be (ἔσται, a singular form of εἰμί in the future tense and indicative mood) great: They will be born from above, not of blood nor of the will of the flesh nor of the will of man, but of God.38 And they will love with his love, do good by his goodness, be kind through his kindness, for the fruit [result] of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].39

F. W. Farrar, the author of Volume 4 of the Cambridge Commentary didn’t mention an imperative option for ἔσεσθε (or any other verb in the future tense and indicative mood) here (e.g., “you must be sons of the most high,” or “your reward must be great”). He simply reiterated the phrase in Greek with an instruction to compare it to Sirach.

Cambridge Greek Testament Commentary

Sirach 4:10 (Elpenor Septuagint)

ἔσεσθε υἱοὶ ὑψίστου. Comp. Sir 4:10.

ἔσῃ ὡς υἱὸς ῾Υψίστου

Luke 6:35 (ESV)

Sirach 4:10 (English Elpenor)

you will be sons of the Most High

shalt thou be as the son of the most High

Aside from the differences of number, the most notable difference is the word ὡς in Sirach: “Deliver him that suffereth wrong from the hand of the oppressor; and be not fainthearted when thou sittest in judgment. Be as a father unto the fatherless, and instead of an husband unto their mother: so shalt thou be as [ὡς] the son of the most High, and he shall love thee more than thy mother doth.”40 This is the work of an actor. By doing xyz the actor becomes as or like the character he or she portrays.

But the Son of the Most High said: love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil.41 Here, again, the works are those of an actor until the promise is fulfilled, but the promise—you will be (ἔσεσθε) sons of the Most High—is not something an actor’s works can achieve. The actor’s works are received by the Most High as a demonstration of the actor’s faith in the Son of the Most High. The fulfillment of the promise—you will be (ἔσεσθε) sons of the Most High—is the work of God. As Jesus prayed: that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.42

The next occurrence is a direct reference to the freedom in Christ which is the overarching theme of these essays (John 8:36 ESV):

So if the Son sets you free, you will be (ἔσεσθε) free indeed.

Alfred Plummer, the author of Volume 5 of the Cambridge Commentary asserted no “imperative force” to the future tense in John 8:36: “you must be free indeed.” He made no direct reference to ἔσεσθε at all here:

ἐὰν οὖν υἱός. As before, any son is meant. ‘If the son emancipates you, your freedom is secured; for he is always on the spot to see that the emancipation is carried out.’ The statement is general, but with special reference to the Son of God, who frees men by granting them a share in His Sonship. If they will abide in His word (John 8:31), He will abide in them (John 6:56), and will take care that the bondage from which He has freed them is not thrust upon them again.

This insight seems particularly interesting in the light of For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.43 Mr. Plummer continued by highlighting the adverb ὄντως (ESV: indeed):

ὄντως. Here only in S. John: comp. Luke 23:47; Luke 24:34; 1 Timothy 5:3; 1 Timothy 5:5; 1 Timothy 5:16. It expresses reality as opposed to appearance; ἀληθῶς (John 8:31; John 4:42; John 6:14; John 7:40) implies that this reality is known.44

The next occurrence of ἔσεσθε is found in Jesus’ promise of the Holy Spirit’s power to perform the works of God through those who are one spirit with Him (Acts 1:8 ESV).

But you will receive45 power when the Holy Spirit has come upon you, and you will be (ἔσεσθε) my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth [Table].

The Greek word translated you will receive was λήμψεσθε, a form of the verb λαμβάνω in the future tense and indicative mood, but J. R. Lumby, the author of Volume 6 of the Cambridge Commentary, didn’t offer an option (2) for interpreting either λήμψεσθε or ἔσεσθε in the imperative mood (e.g., “you must receive,” or “you must be”) because “the future has an imperative force.”46

The next occurrence of ἔσεσθε is found in Paul’s instruction about speech (1 Corinthians 14:9 ESV):

So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be (ἔσεσθε) speaking into the air.

The note addressing ἔσεσθε by J. J. Lias in Volume 8 of the Cambridge Commentary reads:

ἔσεσθελαλοῦντες. Not precisely equivalent to λαλήσετε. The condition of the persons rather than the nature of the action is indicated, ‘Ye shall be as men who are speaking into (or unto) the air.’

Frankly, the “condition of the persons” is a more interesting insight to consider in Matthew 5:48 and 6:5 than transforming “a statement of fact” into “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action”47 For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.48

The next occurrence of ἔσεσθε is in Paul’s paraphrase of some Old Testament promises (2 Corinthians 6:18 ESV).

and I will be a father to you, and you shall be (ἔσεσθε) sons and daughters to me, says the Lord Almighty.

Some tables comparing the Greek of Paul’s paraphrase to that of the Septuagint can be found in Christianity, Part 2. The Greek word translated I will be was ἔσομαι, a 1st person singular form of the verb εἰμί. Like ἔσεσθε, ἔσομαι is in the future tense and indicative mood. Here again, Alfred Plummer, the author of Volume 9 of the Cambridge Commentary, didn’t offer an option (2) for interpreting either ἔσομαι or ἔσεσθε in the imperative mood (e.g., “I must be,” or “you must be”). Mr. Plummer did offer a plausible explanation for Paul’s addition to the Old Testament text: καὶ θυγατέρας, and daughters (ESV).

The recognition of daughters of God as well as sons of God is found in Isaiah 43:6 : but it was the Gospel which first raised woman to her true position in God’s family. At Corinth, where the degradation of women in the name of religion was so conspicuous, it might be specially necessary to point out that women are God’s daughters. Comp. Acts 2:17-18 from Joel 2:28.

The final occurrence of ἔσεσθε is found in Peter’s quotation from Leviticus (1 Peter 1:16 ESV):

since it is written, “You shall be49 (ἔσεσθε) holy, for I am holy.”

The received text (Stephanus Textus Receptus and Byzantine Majority Text) had γενεσθε (KJV: Be ye) here (rather than ἔσεσθε), a form of the verb γίνομαι in the 2nd aorist tense and imperative mood: “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.” G. W. Blenkin, the author of Volume 18 of the Cambridge Commentary, favoring apparently the critical text even as he retained the flavor of the received text, wrote:

Generally in the N.T. the title ἅγιος describes the Christian’s privilege, as one whom God has “set apart” for Himself, rather than the Christian’s character. But such consecration to God demands a corresponding character, and here St Peter emphasizes that demand by quoting the standard laid down in the “Law of Holiness,” “Ye shall be holy, for I am holy,” Leviticus 11:44-45; Leviticus 19:2. In the former passage the words are connected with things which were to be regarded as clean or unclean, but in the latter they are connected with various moral laws.

I’ve quoted some English translations of these verses from Leviticus from both the Hebrew of the Masoretic text and the Greek of the Septuagint in three tables below.

Masoretic Text

Septuagint

Leviticus 11:44 (Tanakh)

Leviticus 11:44 (NET)

Leviticus 11:44 (NETS)

Leviticus 11:44 (English Elpenor)

For I am HaShem your G-d; sanctify yourselves therefore (וְהִתְקַדִּשְׁתֶּם֙), and be ye (וִֽהְיִיתֶ֣ם) holy (קְדשִׁ֔ים); for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.

for I am the Lord your God, and you are to sanctify yourselves (qāḏaš, והתקדשתם) and be (hāyâ, והייתם) holy (qāḏôš, קדשים) because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,

For it is I who am the Lord your God, and you shall be sanctified (καὶ ἁγιασθήσεσθε), and you shall be holy (καὶ ἅγιοι ἔσεσθε), for I am holy, I the Lord your God. And you shall not defile your souls with any of the creeping things that stir on the earth.

For I am the Lord your God; and ye shall be sanctified (καὶ ἁγιασθήσεσθε), and ye shall be holy (καὶ ἅγιοι ἔσεσθε), because I the Lord your God am holy; and ye shall not defile your souls with any of the reptiles creeping upon the earth.

The Hebrew word וְהִתְקַדִּשְׁתֶּם֙ (qāḏaš) was translated sanctify yourselves therefore (Tanakh), and you are to sanctify yourselves (NET) and, Consecrate yourselves therefore (ESV) from the Masoretic text. The Tanakh on chabad.org rendered it and you shall sanctify yourselves, which is interesting since it captures some sense of promise. The rabbis who translated the Septuagint chose καὶ ἁγιασθήσεσθε, a passive form of ἁγιάζω in the future tense and indicative mood, a promise to you from the Lord your God: and you shall be sanctified (NETS), and ye shall be sanctified (English Elpenor).

The Hebrew וִֽהְיִיתֶ֣ם (hāyâ) followed by קְדשִׁ֔ים (qāḏôš) was translated and be ye holy (Tanakh), and be holy (NET, ESV) from the Masoretic text, the result apparently of sanctifying oneself. In the Septuagint, however, this was clearly another promise to you from the Lord your God: καὶ ἅγιοι ἔσεσθε, and you shall be holy (NETS), and ye shall be holy (English Elpenor).

Masoretic Text

Septuagint

Leviticus 11:45 (Tanakh)

Leviticus 11:45 (NET)

Leviticus 11:45 (NETS)

Leviticus 11:45 (English Elpenor)

For I am HaShem that brought you up out of the land of Egypt, to be your G-d; ye shall therefore be (וִֽהְיִיתֶ֣ם) holy (קְדשִׁ֔ים), for I am holy.

for I am the Lord who brought you up from the land of Egypt to be your God, and you are to be (hāyâ, והייתם) holy (qāḏôš, קדשים) because I am holy.

For it is I who am the Lord who brought you up from the land of Egypt to be your God; you shall be holy (καὶ ἔσεσθε ἅγιοι), for I am holy, I, the Lord.

For I am the Lord who brought you up out of the land of Egypt to be your God; and ye shall be holy (καὶ ἔσεσθε ἅγιοι), for I the Lord am holy.

This time, the Hebrew, וִֽהְיִיתֶ֣ם (hāyâ) followed by קְדשִׁ֔ים (qāḏôš), was translated ye shall therefore be holy (Tanakh), You shall therefore be holy (ESV) from the Masoretic text, wafting a scent of promise, rather than the more consistently imperative and you are to be holy (NET). But again, in the Septuagint καὶ ἔσεσθε ἅγιοι, you shall be holy (NETS) and ye shall be holy (English Elpenor), is unequivocally a promise to you from the Lord your God, the result of his own holiness.

Masoretic Text

Septuagint

Leviticus 19:2 (Tanakh)

Leviticus 19:2 (NET)

Leviticus 19:2 (NETS)

Leviticus 19:2 (English Elpenor)

Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be (תִּֽהְי֑וּ) holy (קְדשִׁ֣ים); for I HaShem your G-d am holy.

“Speak to the whole congregation of the Israelites and tell them, ‘You must be (hāyâ, תהיו) holy (qāḏôš, קדשים) because I, the Lord your God, am holy.

Speak to the congregation of the sons of Israel, and you shall say to them; You shall be holy (ἅγιοι ἔσεσθε), for I am holy, the Lord your God.

Speak to the congregation of the children of Israel, and thou shalt say to them, Ye shall be holy (ἅγιοι ἔσεσθε); for I the Lord your God [am] holy.

Here the Hebrew of the Masoretic text, קְדשִׁ֣ים (qāḏôš) followed by תִּֽהְי֑וּ (hāyâ), was translated as a promise, Ye shall be holy (Tanakh), You shall be holy (ESV), except for You must be holy (NET). And again, the Greek translation of the Septuagint was ἅγιοι ἔσεσθε, You shall be holy (NETS), Ye shall be holy (English Elpenor), a promise to you from the Lord your God.

A note (60) in the NET on Matthew 5:48—So then, be perfect, as your heavenly Father is perfect—reads:

This remark echoes OT statements in Lev 11:44-45 and Lev 19:2: “you must be holy as I am holy.”

I’ll continue to quote the EXP8 translation of Matthew 5:48—You will be perfect, therefore, as your heavenly Father is perfect [Table]—Arthur Carr’s contention that “the future has an imperative force”50 notwithstanding. The mere possibility that περιπατεῖτε in the phrase πνεύματι περιπατεῖτε was intended to be understood as a statement of fact (“by the spirit you walk”) rather than as “a command or instruction…charging the hearer to carry out or perform a certain action”51 (“by the spirit you must walk”) has revolutionized my walk these past two months. Everyday since, that little faith has made it so much easier to put on the new self, created after the likeness of God in true righteousness and holiness.52

What marvelous wonders will faith in Jesus’ promise of perfection bring?

A table of the occurrences of ἔσεσθε in the ESV and the corresponding entries from the Cambridge Greek Testament for Schools and Colleges Commentary follows.

Examples of ἔσεσθε in the New Testament

Reference

ESV

Cambridge Greek Testament Commentary

Matthew 5:48, Arthur Carr

You therefore must be (ἔσεσθε) perfect, as your heavenly Father is perfect [Table].

ἔσεσθε τέλειοι. Lit. ‘ye shall be perfect.’ Either (1) in reference to a future state, ‘if ye have this true love or charity ye shall be perfect hereafter’; or (2) the future has an imperative force, and τέλειοι is limited by the preceding words = perfect in respect of love, i.e. ‘love your enemies as well as your neighbours,’ because your Father being perfect in respect of love does this. This use of the future is in accordance with the Hebrew idiom.

Matthew 6:5, Arthur Carr

And when you pray, you must not be (οὐκ ἔσεσθε or ουκ εση) like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward [Table].

προσεύχησθε οὐκ ἔσεσθε, instead of the singular προσεύχῃ οὐκ ἔσῃ, the singular introduced to harmonise with context ὅταν ποίῃς Matthew 6:2, ὅταν προσεύχῃ Matthew 6:6.

5. προσεύχησθε. Plural, because here the reference is to public worship. It is a rule for the Church.

Matthew 10:21, 22, Arthur Carr

Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.

ὁ δὲ ὑπομείνας εἰς τέλος κ.τ.λ. The parallel expression Luke 21:19 is made clear by this verse, ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν, ‘by your patience ye shall win for yourselves your souls,’ i.e. win your true life by enduring to the end. Comp. Romans 5:3-5, καυχῶμεθα ἐν ταῖς θλίψεσιν εἰδότες ὅτι η θλίψις ὑπομονὴν κατεργάζεται ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα ἡ δὲ ἐλπὶς οὐ καταισχύνει.

σωθήσεται. ‘Shall be saved,’ shall win σωτηρία. In classical Greek σωτηρία means, ‘safety,’ ‘welfare,’ i.e. life secure from evil, cp. Luke 1:71; in the Christian sense it is a life of secured happiness, hence ‘salvation’ is the highest sense. So σώζεσθαι = ‘to live securely’ with an additional notion of rescue from surrounding danger, οἱ σωζόμενοι means those who are enjoying this life of blessed security.

Matthew 24:9, Arthur Carr

Then they will deliver you up to tribulation and put you to death, and you will be (ἔσεσθε) hated by all nations for my name’s sake.

θλίψιν. Rare in the classics, the figurative sense is late in the noun but appears in the verb, Aristoph. Vespæ 1289 and elsewhere. In Philippians 1:17 the literal ‘pressure’ of the chain is thought of: θλίψιν ἐγείρειν, ‘to make my chain gall me’ (Bp. Lightfoot). θλίψις is preferable to θλίψις, though the latter is the Attic accentuation. The tendency of later Greek was to shorten the penultimate. See Winer, pp. 56, 57 and Dr Moulton’s note.

Mark 13:13, Alfred Plummer

And you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.

καὶ ἔσεσθε μισούμενοι. Verbatim the same in all three. The analytical fut. marks the hatred as a process continually going on; cf. Mark 13:25. It will have its compensations, τὸ γὰρ ἕνεκεν αὐτοῦ μισεῖσθαι, ἱκανόν ἐστι πάσας ἐπικουφίσαι τὰς συμφοράς (Theoph.). On the causes of this universal hatred of Christians see Plummer, Church of the Early Fathers, pp. 150 f.

ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. Mt. has the same, but Lk. interprets, “In your endurance ye shall win your souls.” Not εἰς τὸ τέλος, the end spoken of in Mark 13:7, but εἰς τέλος, “finally” or “to the uttermost,” which is better here, as in 1 Thessalonians 2:16. See on John 13:1 and Ryle and James on Ps. Song of Solomon 1:1. In the Epp. and in Rev. ὑπομονή is freq. as a special virtue of Christians, and it cannot be won without affliction (Romans 5:3). It means courageous endurance without despondency. See Lightfoot on Colossians 1:11; Trench, Syn. § 53. With this use of οὗτος comp. that in Mark 13:11; Mark 6:16; Mark 12:10; that of ἐκεῖνος in Mark 7:20 is similar. For σωθήσεται in the spiritual sense see Mark 8:35; Mark 10:36.

Luke 6:35, F. W. Farrar

But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be (ἔσεσθε) sons of the Most High, for he is kind to the ungrateful and the evil [Table].

μηδὲν� ABD. μηδένα א.

πολύς. A adds the explanatory gloss ἐν οὐρανῷ.

35. πλήν. ‘However.’ This conjunction is used by St Luke much more frequently than by the other N. T. writers. From this passage we see that ‘interest’ and ‘usury’ are not here contemplated at all.

μηδὲν . Vulg[138] nihil inde sperantes. See Psalms 15:5, with the Rabbinic comment that God counts it as universal obedience if any one lends without interest. The words may also mean ‘despairing in nothing;’ or (if μηδέν’ be read) ‘driving no one to despair.’ The verb only occurs again as the varia lectio of D in Ephesians 4:19. It is a late Greek word and generally means ‘to despair.’ Hence our R. V[139] renders it “never despairing” with the marginal reading “despairing of no man” (μηδέν’). Comp. Romans 4:18, παρ’ ἐλπίδα ἐπ’ ἐλπίδι ἐπίστευσεν.

[138] Vulg. Vulgate.

[139] R. V. Revised Version.

ἔσεσθε υἱοὶ ὑψίστου. Comp. Sir 4:10.

χρηστός ἐστιν ἐπὶ τοὺς . See the exquisite addition in Matthew 5:45.

Luke 21:17, F. W. Farrar

You will be (ἔσεσθε) hated by all for my name’s sake.

ἐπηρώτησαν. The questioners were Peter and James and John and Andrew, Mark 13:3.

πότε … καὶ τί τὸ σημεῖον; Our Lord leaves the former question unanswered (see on Luke 17:20) and only deals with the latter. This was His gentle method of discouraging irrelevant or inadmissible questions (comp. Luke 13:23-24).

John 8:36, Alfred Plummer

So if the Son sets you free, you will be (ἔσεσθε) free indeed.

ἐὰν οὖν ὁ υἱός. As before, any son is meant. ‘If the son emancipates you, your freedom is secured; for he is always on the spot to see that the emancipation is carried out.’ The statement is general, but with special reference to the Son of God, who frees men by granting them a share in His Sonship. If they will abide in His word (John 8:31), He will abide in them (John 6:56), and will take care that the bondage from which He has freed them is not thrust upon them again.

ὄντως. Here only in S. John: comp. Luke 23:47; Luke 24:34; 1 Timothy 5:3; 1 Timothy 5:5; 1 Timothy 5:16. It expresses reality as opposed to appearance; ἀληθῶς (John 8:31; John 4:42; John 6:14; John 7:40) implies that this reality is known.

Acts 1:8, J. R. Lumby

But you will receive power when the Holy Spirit has come upon you, and you will be (ἔσεσθε) my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth [Table].

μου. The Text. recept. is the result of a conformity to the more common construction.

8. δύναμιν. The Vulgate renders ‘virtutem,’ and makes it govern the words in the genitive which immediately follow, ‘Ye shall receive the influence of the Holy Spirit which shall come upon you.’ It is better, with A.V., to render the genitive as genitive absolute, because of the participle included in the expression. The phrases δύναμις τοῦ πνεύματος and δ. πνεύματος ἁγίου do occur (Luke 4:14; Romans 15:13; Romans 15:19), but not constructed as in this verse. The effect of this gift was to be something different from the profitless speculations to which they had just desired an answer, even ‘a mouth and wisdom which their adversaries could neither gainsay nor resist’ (Luke 21:15).

Ἱερουσαλὴμ κ.τ.λ. The order here appointed for the preaching of the Gospel was exactly observed. At Jerusalem (Acts 2-7), Judæa and Samaria (Acts 8:1), and after the conversion of Saul, in all parts of Asia, Greece, and last of all at Rome.

ἕως ἐσχάτου τῆς γῆς. The precise expression occurs several times in the LXX. of Isaiah (Isaiah 48:20; Isaiah 49:6; Isaiah 62:11). See also Acts 13:47.

1 Corinthians 14:9, J. J. Lias

So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be (ἔσεσθε) speaking into the air.

εὔσημον. Related to σῆμα, σημεῖον. Literally, well marked, i.e. intelligible.

ἔσεσθε … λαλοῦντες. Not precisely equivalent to λαλήσετε. The condition of the persons rather than the nature of the action is indicated, ‘Ye shall be as men who are speaking into (or unto) the air.’

2 Corinthians 6:18, Alfred Plummer

and I will be a father to you, and you shall be (ἔσεσθε) sons and daughters to me, says the Lord Almighty.

18. This again seems to be a mosaic of several passages; 2 Samuel 7:14; Isaiah 43:6; 2 Samuel 7:8 : And I will be to you a Father, and ye shall be to Me sons and daughters. For ἔσομαι εἰς = γενήσομαι comp. Ephesians 5:31; Hebrews 8:10 : but the εἰς may = ‘to serve as, for.’ This is probably a Hebraism: comp. Acts 7:21; Acts 13:22; Acts 13:47. Simcox, Language of the N.T., pp. 80, 143. The recognition of daughters of God as well as sons of God is found in Isaiah 43:6 : but it was the Gospel which first raised woman to her true position in God’s family. At Corinth, where the degradation of women in the name of religion was so conspicuous, it might be specially necessary to point out that women are God’s daughters. Comp. Acts 2:17-18 from Joel 2:28.

λέγει Κύριος Παντοκράτωρ. This represents the O.T. formula, ‘saith the Lord of Hosts’ (2 Samuel 7:8; 1 Chronicles 17:7; Haggai 1:2; Haggai 1:5-7; Haggai 1:9; Haggai 1:14, &c.). In the O.T. παντοκράτωρ is frequent; but in the N.T. it is found only here and in Revelation (2 Corinthians 1:8; 2 Corinthians 4:8; 2 Corinthians 11:17, &c.). Westcott (The Historic Faith, pp. 36, 37) points out that παντοκράτωρ is ‘All-sovereign’ rather than ‘Almighty’; the title is descriptive of exercised dominion rather than of abstract power. Scripture speaks of powers of evil as ‘world-sovereign’ (Ephesians 6:12), but it proclaims God as ‘All-sovereign.’ The All-sovereign One can, the Lord will, fulfil his promises, whatever men may do. Si vos ejecerint, si vos parentes abdicaverint infideles, Me patrem habebitis sempiternum (Primasius). See Charles on the Book of Jubilees i. 24.

1 Peter 1:16, G. W. Blenkin

since it is written, “You shall be (ἔσεσθε) holy, for I am holy.”

ατὰ τὸν καλέσαντα ὑμᾶς ἅγιον (cf. Ephesians 1:4; Ephesians 4:1; Ephesians 5:1, etc.). After the model of Him that called you, Who is holy. Here we have the true model (εἰκών) to which men’s lives are to be conformed (σύμμορφοι, cf. Romans 8:29; Colossians 3:10). The original purpose of God in creation was that man made in His image should grow into His likeness. “By divers portions and in divers manners” culminating in the Incarnation the divine likeness has been gradually revealed, and those who are “called” into covenanted relationship with God are bidden to be “imitators of God as beloved children,” Ephesians 5:1.

ἅγιος, like the Hebrew קָדו̇שׁ, meant originally “set apart,” distinct from ordinary things. It was at first applied to persons (e.g. Exodus 22:31), places (Exodus 3:5, etc.) or things (1 Kings 7:51) which were “set apart” for religious use, regarded as being connected with the presence or service of God. It is not easy to decide how the same word came also to be applied to God Himself. Some would suggest that it was because God was regarded as “set apart,” separated from what was common or unclean. Others think that as things set apart for God were required to be without stain or blemish, the word ἅγιος applied to them acquired the meaning of “pure,” “unblemished,” and, as applied to persons, moral purity as well as physical would gradually be understood as being necessary. In this sense (the idea of “set apart” being lost sight of) the word might be applied to God. And in proportion as the conception of God became elevated and purified so the idea of (God’s Holiness would acquire a more awful purity (e.g. Isaiah 6:3). But in either case, when once the word ἅγιος had come to be applied to God, the idea of what “holiness” must mean in God would react upon all the lower applications of the word to men. Those who claimed a special relationship to God would be understood as requiring to have a moral character conformable to that of God.

Generally in the N.T. the title ἅγιος describes the Christian’s privilege, as one whom God has “set apart” for Himself, rather than the Christian’s character. But such consecration to God demands a corresponding character, and here St Peter emphasizes that demand by quoting the standard laid down in the “Law of Holiness,” “Ye shall be holy, for I am holy,” Leviticus 11:44-45; Leviticus 19:2. In the former passage the words are connected with things which were to be regarded as clean or unclean, but in the latter they are connected with various moral laws.

γενήθητε. Shew yourselves to be, prove yourselves worthy of the title which you claim in every detail of your dealings with other men. ἀναστροφή = your converse or intercourse with those around you.

According to the note in the Cambridge Greek Testament for Schools and Colleges Commentary Peter referenced Leviticus 11:44, 45 and Leviticus 19:2, and according to a note (34) in the NET, Peter quoted from Leviticus 19:2 in 1 Peter 1:16. Tables comparing the Greek of that quotation with that of the Septuagint follow.

1 Peter 1:16b (NET Parallel Greek)

Leviticus 11:44b (Septuagint BLB) Table

Leviticus 11:44b (Septuagint Elpenor)

ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι]

ἅγιοι ἔσεσθε ὅτι ἅγιός εἰμι

ἅγιοι ἔσεσθε, ὅτι ἅγιός εἰμι

1 Peter 1:16b (NET)

Leviticus 11:44b (NETS)

Leviticus 11:44b (English Elpenor)

“You shall be holy, because I am holy.”

you shall be holy, for I am holy

ye shall be holy, because I…am holy

1 Peter 1:16b (NET Parallel Greek)

Leviticus 11:45b (Septuagint BLB) Table

Leviticus 11:45b (Septuagint Elpenor)

ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι]

ἔσεσθε ἅγιοι ὅτι ἅγιός εἰμι

ἔσεσθε ἅγιοι, ὅτι ἅγιός εἰμι

1 Peter 1:16b (NET)

Leviticus 11:45b (NETS)

Leviticus 11:45b (English Elpenor)

“You shall be holy, because I am holy.”

you shall be holy, for I am holy

ye shall be holy, for I…am holy

1 Peter 1:16b (NET Parallel Greek)

Leviticus 19:2b (Septuagint BLB) Table

Leviticus 19:2b (Septuagint Elpenor)

ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι]

ἅγιοι ἔσεσθε ὅτι ἐγὼ ἅγιος

ἅγιοι ἔσεσθε, ὅτι ἅγιος ἐγὼ

1 Peter 1:16b (NET)

Leviticus 19:2b (NETS)

Leviticus 19:2b (English Elpenor)

“You shall be holy, because I am holy.”

You shall be holy, for I am holy

Ye shall be holy; for I…[am] holy

Tables comparing Leviticus 11:44; 11:45 and 19:2 in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 11:44; 11:45 and 19:2 in the Septuagint (BLB and Elpenor), and tables comparing 1 Peter 1:16; John 17:20 and 17:22, 23 in the KJV and NET follow.

Leviticus 11:44 (Tanakh)

Leviticus 11:44 (KJV)

Leviticus 11:44 (NET)

For I am HaShem your G-d; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth. For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. for I am the Lord your God, and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,

Leviticus 11:44 (Septuagint BLB)

Leviticus 11:44 (Septuagint Elpenor)

ὅτι ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν καὶ ἁγιασθήσεσθε καὶ ἅγιοι ἔσεσθε ὅτι ἅγιός εἰμι ἐγὼ κύριος ὁ θεὸς ὑμῶν καὶ οὐ μιανεῖτε τὰς ψυχὰς ὑμῶν ἐν πᾶσιν τοῖς ἑρπετοῖς τοῖς κινουμένοις ἐπὶ τῆς γῆς ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν, καὶ ἁγιασθήσεσθε καὶ ἅγιοι ἔσεσθε, ὅτι ἅγιός εἰμι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν, καὶ οὐ μιανεῖτε τὰς ψυχὰς ὑμῶν ἐν πᾶσι τοῖς ἑρπετοῖς τοῖς κινουμένοις ἐπὶ τῆς γῆς

Leviticus 11:44 (NETS)

Leviticus 11:44 (English Elpenor)

For it is I who am the Lord your God, and you shall be sanctified, and you shall be holy, for I am holy, I the Lord your God. And you shall not defile your souls with any of the creeping things that stir on the earth. For I am the Lord your God; and ye shall be sanctified, and ye shall be holy, because I the Lord your God am holy; and ye shall not defile your souls with any of the reptiles creeping upon the earth.

Leviticus 11:45 (Tanakh)

Leviticus 11:45 (KJV)

Leviticus 11:45 (NET)

For I am HaShem that brought you up out of the land of Egypt, to be your G-d; ye shall therefore be holy, for I am holy. For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy. for I am the Lord who brought you up from the land of Egypt to be your God, and you are to be holy because I am holy.

Leviticus 11:45 (Septuagint BLB)

Leviticus 11:45 (Septuagint Elpenor)

ὅτι ἐγώ εἰμι κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου εἶναι ὑμῶν θεός καὶ ἔσεσθε ἅγιοι ὅτι ἅγιός εἰμι ἐγὼ κύριος ὅτι ἐγώ εἰμι Κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ τῆς Αἰγύπτου εἶναι ὑμῶν Θεός, καὶ ἔσεσθε ἅγιοι, ὅτι ἅγιός εἰμι ἐγὼ Κύριος

Leviticus 11:45 (NETS)

Leviticus 11:45 (English Elpenor)

For it is I who am the Lord who brought you up from the land of Egypt to be your God; you shall be holy, for I am holy, I, the Lord. For I am the Lord who brought you up out of the land of Egypt to be your God; and ye shall be holy, for I the Lord am holy.

Leviticus 19:2 (Tanakh)

Leviticus 19:2 (KJV)

Leviticus 19:2 (NET)

Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I HaShem your G-d am holy. Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy. “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Leviticus 19:2 (Septuagint BLB)

Leviticus 19:2 (Septuagint Elpenor)

λάλησον τῇ συναγωγῇ τῶν υἱῶν Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς ἅγιοι ἔσεσθε ὅτι ἐγὼ ἅγιος κύριος ὁ θεὸς ὑμῶν λάλησον τῇ συναγωγῇ τῶν υἱῶν ᾿Ισραὴλ καὶ ἐρεῖς πρὸς αὐτούς· ἅγιοι ἔσεσθε, ὅτι ἅγιος ἐγὼ Κύριος ὁ Θεὸς ὑμῶν

Leviticus 19:2 (NETS)

Leviticus 19:2 (English Elpenor)

Speak to the congregation of the sons of Israel, and you shall say to them; You shall be holy, for I am holy, the Lord your God. Speak to the congregation of the children of Israel, and thou shalt say to them, Ye shall be holy; for I the Lord your God [am] holy.

1 Peter 1:16 (NET)

1 Peter 1:16 (KJV)

for it is written, “You shall be holy, because I am holy.” Because it is written, Be ye holy; for I am holy.

1 Peter 1:16 (NET Parallel Greek)

1 Peter 1:16 (Stephanus Textus Receptus)

1 Peter 1:16 (Byzantine Majority Text)

διότι γέγραπται [ὅτι] ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι] διοτι γεγραπται αγιοι γενεσθε οτι εγω αγιος ειμι διοτι γεγραπται αγιοι γινεσθε οτι εγω αγιος ειμι

John 17:20 (NET)

John 17:20 (KJV)

“I am not praying only on their behalf, but also on behalf of those who believe in me through their testimony, Neither pray I for these alone, but for them also which shall believe on me through their word;

John 17:20 (NET Parallel Greek)

John 17:20 (Stephanus Textus Receptus)

John 17:20 (Byzantine Majority Text)

Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ ου περι τουτων δε ερωτω μονον αλλα και περι των πιστευσοντων δια του λογου αυτων εις εμε ου περι τουτων δε ερωτω μονον αλλα και περι των πιστευοντων δια του λογου αυτων εις εμε

John 17:22, 23 (NET)

John 17:22, 23 (KJV)

The glory you gave to me I have given to them, that they may be one just as we are one— And the glory which thou gavest me I have given them; that they may be one, even as we are one:

John 17:22 (NET Parallel Greek)

John 17:22 (Stephanus Textus Receptus)

John 17:22 (Byzantine Majority Text)

καγὼ τὴν δόξαν ἣν δέδωκας μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν και εγω την δοξαν ην δεδωκας μοι δεδωκα αυτοις ινα ωσιν εν καθως ημεις εν εσμεν και εγω την δοξαν ην δεδωκας μοι δεδωκα αυτοις ινα ωσιν εν καθως ημεις εν εσμεν
I in them and you in me—that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me. I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

John 17:23 (NET Parallel Greek)

John 17:23 (Stephanus Textus Receptus)

John 17:23 (Byzantine Majority Text)

ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας εγω εν αυτοις και συ εν εμοι ινα ωσιν τετελειωμενοι εις εν και ινα γινωσκη ο κοσμος οτι συ με απεστειλας και ηγαπησας αυτους καθως εμε ηγαπησας εγω εν αυτοις και συ εν εμοι ινα ωσιν τετελειωμενοι εις εν και ινα γινωσκη ο κοσμος οτι συ με απεστειλας και ηγαπησας αυτους καθως εμε ηγαπησας

1 Galatians 5:1a (EXP1) Table

2 John 14:16, 17a (ESV) Table

3 John 14:26 (ESV) Table

4 John 14:18 (ESV)

5 John 14:23b (ESV) Table

6 Galatians 5:1b (EXP1) Table

7 John 4:14b (ESV) Table

8 1 Corinthians 6:17 (ESV)

9 Some of my reasons are found in Exploration, Part 1, with more explanation in Exploration, Part 2.

10 Philippians 2:12b, 13 (ESV)

12 Galatians 5:22a (ESV)

13 Romans 13:10b (ESV)

14 Ephesians 4:24b (ESV)

15 1 Corinthians 6:17 (ESV)

16 Galatians 2:20 (NET)

17 The NET parallel Greek text, NA28 and Byzantine Majority Text had πιστευόντων here, a participle of the verb πιστεύω in the present tense (NET: believe), where the Stephanus Textus Receptus had πιστευσοντων (KJV: shall believe) in the future tense.

19 The Stephanus Textus Receptus and Byzantine Majority Text had εσμεν, a 1st person plural form of the verb εἰμί here. The NET parallel Greek text and NA28 did not.

20 The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: and) joining these clauses. The NET parallel Greek text and NA28 did not.

22 Ibid.

24 Romans 9:31b, 32a (ESV)

25 Matthew 6:5 (ESV) Table

26 This preference for the critical text was stated explicitly in Matthew’s Introduction – On the Greek Text: “IN undertaking an edition of the Greek text of the New Testament with English notes for the use of Schools, the Syndics of the Cambridge University Press have not thought it desirable to reprint the text in common use*[1]. To have done this would have been to set aside all the materials that have since been accumulated towards the formation of a correct text, and to disregard the results of textual criticism in its application to MSS., Versions and Fathers.”

28 Matthew 6:5a (ESV) Table

30 From X. Seneca Says His Health to Lucilius [5], translated into English by Google: “But as I am wont to send a letter with some small gift, it is true what I found in Athenodorus: ‘Then know that you are free from all desires, when you have come to the point of asking nothing of the gods except what you can ask openly.’ For now, what madness is there in men! They whisper the most shameful vows to the gods; if anyone puts his ear to them, they will be silent, and what they do not wish a man to know they tell a god. See, therefore, that this cannot be prescribed healthily: live with men as if a god were to see, speak with a god as if men were to hear. Farewell.”

32 Matthew 6:5b (ESV) Table

33 Matthew 6:6b (ESV) Table

34 1 Corinthians 6:17b (ESV)

35 Galatians 2:20, 21 (ESV)

36 John 3:21 (ESV)

37 Romans 7:6 (ESV)

38 John 1:13b (ESV)

39 Galatians 5:22, 23 (ESV)

40 Sirach 4:9, 10 (English Elpenor)

41 Luke 6:35 (ESV) Table

42 John 17:22b, 23 (ESV)

43 Galatians 5:1 (EXP1) Table

45 The NET parallel Greek text and NA28 had λήμψεσθε here, a form of the verb λαμβάνω, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεσθε. These appear to be alternate spellings for the same part of speech.

48 Galatians 5:1 (EXP1) Table

49 The NET parallel Greek text and NA28 had ἔσεσθε here, a form of the verb εἰμί in the future tense and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had γενεσθε (KJV: Be ye), a form of the verb γίνομαι in the 2nd aorist tense and imperative mood.

52 Ephesians 4:24 (ESV)

A Monotonous Cycle Revisited, Part 2

Moses wrote (Genesis 3:22-24 Tanakh):

And HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever’ [Table].  Therefore HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) sent him forth from the garden of Eden, to till the ground from whence he was taken [Table].  So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.

John wrote in the revelation of Jesus Christ, which God gave him to show his servants what must happen very soon.  He made it clear by sending his angel to his servant John, who then testified to everything that he saw[1] concerning the word of God and the testimony about Jesus Christ[2] (Revelation 22:1, 2 NET):

Then the angel showed me the river[3] of the water of life – water as clear as crystal – pouring out from the throne of God and of the Lamb, flowing down the middle of the city’s main street.  On each side[4] of the river is the tree of life producing twelve kinds of fruit, yielding[5] its fruit every[6] month of the year.  Its leaves are for the healing of the nations.

Placing the cherubim and the flaming sword to keep (shâmar, לשמר; Septuagint: φυλάσσειν, a form of φυλάσσω) the way to the tree of life from Adam and Eve was never about withholding life from humanity.  Though Adam and Eve knew (yedaʽ, וידעו; Septuagint: ἔγνωσαν, a form of γινώσκω) that they were naked,[7] yehôvâh ʼĕlôhı̂ym knew what it meant when sin entered the world through one man.[8]  Consider Jesus’ teaching (John 8:31, 32 NET):

Then Jesus said to those Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples and you will know the truth, and the truth will set you free.”

Jesus addressed those Judeans (KJV: Jews) who had believed him, arguably the best of the best.  Though they were hardened they were among the most spiritually cultivated (Romans 9-11) people to have walked the earth to that time, and they had begun to believe Jesus, and Jesus told them to continue to follow his teaching (μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ).  Now hear with faith how He described these most spiritually cultivated people who had believed Him (John 8:44 NET):

You people are from your father[9] the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not[10] uphold the truth, because there is no truth in him.  Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.

Spiritually cultivated they were and they had begun to believe Jesus but they were not yet born from above, not yet led by the Spirit of God, not yet the sons of God: For all who are led by the Spirit of God are the sons of God.[11]  No one born of Adam, whether confessing some sin or not, wants to hear, you people are from your father the devil, or you want (θέλετε, a form of θέλω) to do what your father desires (ἐπιθυμίας, a form of ἐπιθυμία).  But I’ll consider the story of Abel, a keeper of sheep and his elder brother Cain, a tiller of the ground in this light (Genesis 4:2b-5 Tanakh).

And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem [Table].  And Abel, he also brought of the firstlings of his flock and of the fat thereof.  And HaShem had respect unto Abel and to his offering [Table]; but unto Cain and to his offering He had not respect.  And Cain was very wroth, and his countenance fell [Table].

It seems that Cain got the bright idea to bring yehôvâh an offering.  His little brother Abel just tagged along.  Each brought the fruit of his labor.  Who does yehôvâh think he is, discriminating this way between them?  After all, it’s the thought that counts![12]  That, by the way, was not my thought.

Oh, I wrote it.  Yes, I heard the thought in my mind.  But by faith I no longer recognize such thoughts as me (Galatians 2:20, 21) or mine.  I recognize—again, by faith in the word of God—that there is something in me—call it what you will, sin in the flesh, the old man—something that hates yehôvâh, everything He says, everything He does.  He can do nothing right.  Paul described this phenomenon in his letter to believers in Rome (Romans 7:21-25 NET Table1 Table2).

So, I find the law that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me.  For I delight in the law of God in my inner being (ἄνθρωπον, a form of ἄνθρωπος).  But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.  Wretched man (ἄνθρωπος) that I am!  Who will rescue me from this body of death?  Thanks[13] be to God through Jesus Christ our Lord!  So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Then the Lord (yehôvâh, יהוה) said to Cain, “Why are you angry, and why is your expression downcast?[14]  I’ve approached the next verse incidentally, tangentially, judgmentally and, curiously enough in retrospect, lawfully in other essays.  Here, I wanted to approach it directly.

Genesis 4:7 (Tanakh)

Genesis 4:7 (NET)

If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ 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.”

Another version of the Tanakh reads: Is it not so that if you improve, it will be forgiven you?  If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it.[15]  In another essay I wrote, “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.”  That wasn’t quite fair.

Hebrew Tanakh (Jewish Virtual Library) Tanakh (Chabad.org)

NET

לפתח (pethach) at the door at the entrance at the door
חטאת (chaṭṭâʼâh) sin sin sin
רבץ (râbats) coucheth is lying is crouching
ואליך (ʼêl) and unto thee and to you to dominate you
תשוקתו (teshûqâh) is its desire is its longing It desires
ואתה (ʼattâh) but thou but you but you
תמשל (mâshal) mayest rule can rule must subdue
בו (bōw)[16] over it over it it

I was surprised that תמשל (mâshal)—translated mayest rule, can rule (Tanakh), must subdue (NET), BibleHub.com offers should rule—was so uncertain.  It makes sense to me that knowing good and evil makes each of us individually responsible for choosing good, but mayest rule and especially can rule imply the ability to do so as well.  Struggling with this I perused the commentariesAlexander MacLaren pointed out the similarity here to what yehôvâh had said to Eve after she had led Adam astray (Genesis 3:1-6): and thy desire shall be to thy husband, and he shall rule over thee.[17]

Hebrew

Tanakh (Jewish Virtual Library) Tanakh (Chabad.org)

NET

ואל (ʼêl) and…to And to to control
אישך (ʼı̂ysh) thy husband your husband your husband
תשוקתך (teshûqâh) thy desire shall be will be your desire You will want
והוא (hûʼ) and he and he but he
ימשל (mâshal) shall rule will rule will dominate
בך (bāḵ)[18] over thee over you you

There was no equivocation here, no wiggle room in the translation of ימשל (mâshal).  Surely man’s experience ruling over a wife has been at least as perplexing as ruling over sin.  Of course, male Bible expositors present the latter part of yehôvâh’s word to Eve as a rule for women to obey.  I haven’t heard the latter part of his word to Cain abstracted that way.   The translations divide here along party lines: those who have accepted Jesus as the Christ hear responsibility (must subdue, should rule), those who have not hear a promise of ability (mayest rule, can rule).

I thought at first that the rabbis who translated the Septuagint eschewed any personification of sin lying, crouching, desiring or longing.

Genesis 4:7 (Septuagint BLB)

Genesis 4:7 (Septuagint Elpenor)

οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.

Genesis 4:7 (NETS)

Genesis 4:7 (English Elpenor)

If you offer correctly but do not divide correctly, have you not sinned?  Be still; his recourse is to you, and you will rule over him.” Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

I had rejected the Septuagint here because it seemed to refer back to AbelCharles Ellicott offered a similar interpretation in his commentary:

“At present thou art vexed and envious because thy younger brother is rich and prosperous, while thy tillage yields thee but scanty returns.  Do well, and the Divine blessing will rest on thee, and thou wilt recover thy rights of primogeniture, and thy brother will look up to thee in loving obedience.”

I can’t assume that Abel was “rich and prosperous” while Cain’s “tillage yields…but scanty returns,” or that yehôvâh was concerned with Cain’s “rights of primogeniture” from what is written in the text.  I’ve assumed that HaShem had respect unto Abel and to his offering because yehôvâh foreknew that a Passover lamb would become important to his people rather than a Passover kumquat.  (No, I have no idea what kind of produce Cain offered Him.)  But if I consider now that the referent of his and him was sin rather than Abel, I get a different picture.

The rabbis understood רבץ (râbats) as an imperative ἡσύχασον (Be still) directed to Cain rather than as a description of sin lying or crouching.  Had Cain believed yehôvâh’s command to be still, he would have realized yehôvâh’s promise—you will rule (NETS), thou shalt rule (Elpenor) over sin—without equivocation.  I called this “yehôvâh at his most aloof,”[19] relative to the time and attention He lavishes on me.  (The philosophical bent of my mind still longs for a thousand page discourse where yehôvâh sits down with Cain and explains his understanding of sin, righteousness and redemption.)  Be still as yehôvâh’s command to Cain reminds me of Peter (Matthew 14:28 NET).

Peter said to [Jesus], “Lord, if it is you, order me to come to you on the water.”

Here is an example of what I meant by the spiritual cultivation of Israel.  Peter wasn’t a priest, a scribe or a religious professional of any sort.  He was a fisherman.  But he believed that if Jesus the Christ ordered or commanded him to come to Him on the water it would be so.  But this is probably too facile an explanation.  Peter’s lack of religious sophistication may have enhanced his spiritual cultivation.  Of his more religiously sophisticated (Philippians 3:5-7) brethren, Paul wrote (Romans 10:2, 3; 9:31, 32 NET Table):

…I can testify that [my fellow Israelites] are zealous for God, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις).  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

Israel even though pursuing a law of righteousness did not attain it.[20]  Why not?  Because they pursued it not by faith but (as if it were possible) by works.[21]  They stumbled over the stumbling stone…

In my zeal for God,[22] Paul wrote of his own religious sophistication, I persecuted the church.[23]

I wondered if be still here had any relationship to, Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.[24]  But the Hebrew word translated Be still there was הרפו (râphâh), translated σχολάσατε (a form of σχολάζω) in the Septuagint.  As I contemplated the definition of σχολάζω in the Greek Lexicon online I was lifted out of the weeds, so to speak, fussing over the meaning of word strings in the Bible, and into that eternal life of knowing the only true God, and Jesus Christ.  The definition of σχολάζω reads:

to devote oneself; to have leisure; to devote, have spare time, be at leisure, take a vacation; to take it easy; to have time to be busy with one’s interests apart from work; to take time to devote to study

This accurately describes the life I’ve received from Him, received in that same active sense that Jesus’ disciples accepted the words He gave them.  And, yes, σχολάσατε is an active form of σχολάζω.  This active stillness is how I pursue (ζητεῖτε, a form of ζητέω) his kingdom and righteousness: But above all, Jesus commanded, pursue his kingdom and righteousness, and all these things [food, drink, clothing] will be given to you as well.[25]  The definition of ζητέω in the Greek Lexicon online reads:

to seek, search, look for; to inquire, investigate, examine, consider, deliberate; to try to obtain, desire to possess; to strive for, aim for, desire, wish; to ask for, request, demand (something); to claim (as entitlement); to appeal to someone for guidance

Back again in the weeds, the rabbis who translated the Septuagint offered no Greek counterpart for לפתח (pethach; translated at the door, at the entrance [Tanakh], at the door [NET]).  Why would they ignore לפתח (pethach) before Jesus was revealed to Israel?  Why would Masoretes add it afterward?  Frankly, I can’t imagine any plausible scenarios at the moment.  So as far as understanding what yehôvâh said to Cain, I’m more uncertain now than when I began this study.  I have, however, encountered many provocative ideas ripe for further study.  And what He said hardly mattered to the narrative.  Cain ignored it (Genesis 4:8 Tanakh).

And Cain spoke unto Abel his brother.  And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.[26]

Cain was from [his] father the devil, and wanted to do what [his] father desires.  As Jesus said to those Judeans who had believed him…[the devil] was a murderer from the beginning, and does not uphold the truth (ἀληθείᾳ), because there is no truth (ἀλήθεια) in him.  There was no ritual or intentionality required for Cain to be from his father the devil.  It is the natural condition of those born of the flesh of Adam and Eve.  “What is born of the flesh is flesh,” Jesus told Nicodemus, “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.’”[27] 

Those who are in the flesh cannot please God,[28] Paul wrote to believers in Rome (Romans 8:5-7 NET).

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.

You, however, are not in the flesh but in the Spirit, Paul continued, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him.  But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.  Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you.[29]

As a child trusting Jesus for a place in heaven I comforted myself and fell asleep many nights planning the perfect murders of my neighbor and his entire family.  My plan was never quite perfect.  I feared I would be caught.  Then people would misunderstand and call me names like “murderer” when I was the hapless victim balancing the scales of justice.  So I never murdered my neighbor or his entire family.

My fear—that I would be caught and my motives would be misunderstood—was not the righteousness of Godrevealed in the gospel.[30]  It was not the love that does no wrong to a neighbor, not the love that is the fulfillment of the law.[31]  It was not the love that is the fruit of his Spirit (Galatians 5:22, 23).  Not murdering my neighbor and his entire family was indisputably better than murdering them would have been.  And clearly, it was possible for me to avoid committing murder apart from the righteousness of God.  But imagine standing face to face with Jesus and offering Him the fact that I did not murder my neighbor and his entire family as a righteousness of my own derived from the law after having rejected the gift He offered, the gift of God Himself (Acts 2:36-41).

It is inevitable, I suppose, that a reader wonders what my neighbor did to me: It was nothing in particular.  He was a year younger than I and didn’t treat me with the deference I felt I deserved.  And he got away with it.  My god failed to punish him for his sin.  This was not a singularly low point in my childhood, certainly not a turning point.  My darkness deepened into my teens until atheism became my only “rational” choice.

This kind of self-awareness might crush the spirit in any other form of life.  In this eternal life of yehôvâh’s Holy Spirit it encouraged me to stay the course when I had begun to waver.  I had begun to judge some as undeserving of “my persistent prayer for justice.”  At least I had confessed in prayer that I was embarrassed to bring them before the Lord again.  But now in the light of his utmost patience and mercy toward the boy who consoled himself with murder, I pray with renewed vigor:

My persistent prayer for justice (Luke 18:1-8) is for the mercy on which everything depends, for it does not depend on human desire or exertion, but on [You] who shows mercy.[32]  And You have consigned all people to disobedience so that [You] may show mercy to them all.[33]

The love of Christ that surpasses knowledge[34] is not some vague affection (1 Corinthians 13:4-13) He hoards for us but the omnipotent engine of righteousness He gives to us in the person of his own Holy Spirit.  No one is good except God alone.[35]

The tables I made to write this essay comparing Genesis 3:22-24; 4:2b-5; 4:6, 7; 3:16; Psalm 46:10 and Genesis 4:8 in the Tanakh and NET, and the tables comparing Genesis 3:22; 3:23; 3:24; 4:2b; 4:3; 4:4; 4:5; 4:6; 4:7; 3:16; Psalm 46:10 and Genesis 4:8 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Revelation 1:2; 22:1, 2; John 8:44; Romans 9:31; Philippians 3:6 and Romans 8:9 in the NET and KJV.

Genesis 3:22-24 (Tanakh)

Genesis 3:22-24 (NET)

And HaShem G-d said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ And the Lord (yehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.”
Therefore HaShem G-d sent him forth from the garden of Eden, to till the ground from whence he was taken. So the Lord (yehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) expelled him from the orchard in Eden to cultivate the ground from which he had been taken.
So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life. When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard the way to the tree of life.

Genesis 3:22 (Septuagint BLB)

Genesis 3:22 (Septuagint Elpenor)

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

Genesis 3:22 (NETS)

Genesis 3:22 (English Elpenor)

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

Genesis 3:23 (Septuagint BLB)

Genesis 3:23 (Septuagint Elpenor)

καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη καὶ ἐξαπέστειλεν αὐτὸν Κύριος ὁ Θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήφθη.

Genesis 3:23 (NETS)

Genesis 3:23 (English Elpenor)

And the Lord God sent him forth from the orchard of delight to till the earth from which he was taken. So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.

Genesis 3:24 (Septuagint BLB)

Genesis 3:24 (Septuagint Elpenor)

καὶ ἐξέβαλεν τὸν Αδαμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξεν τὰ χερουβιμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς καὶ ἐξέβαλε τὸν ᾿Αδὰμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξε τὰ Χερουβὶμ καὶ τὴν φλογίνην ρομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς.

Genesis 3:24 (NETS)

Genesis 3:24 (English Elpenor)

And he drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cherubim and the flaming sword that turns, to guard the way of the tree of life. And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life.
Genesis 4:2b-5 (Tanakh)

Genesis 4:2b-5 (NET)

And Abel was a keeper of sheep, but Cain was a tiller of the ground. Abel took care of the flocks, while Cain cultivated the ground.
And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem. At the designated time Cain brought some of the fruit of the ground for an offering to the Lord (yehôvâh, ליהוה).
And Abel, he also brought of the firstlings of his flock and of the fat thereof.  And HaShem had respect unto Abel and to his offering; But Abel brought some of the firstborn of his flock – even the fattest of them.  And the Lord (yehôvâh, יהוה) was pleased with Abel and his offering,
but unto Cain and to his offering He had not respect.  And Cain was very wroth, and his countenance fell. but with Cain and his offering he was not pleased.  So Cain became very angry, and his expression was downcast.

Genesis 4:2b (Septuagint BLB)

Genesis 4:2b (Septuagint Elpenor)

καὶ ἐγένετο Αβελ ποιμὴν προβάτων Καιν δὲ ἦν ἐργαζόμενος τὴν γῆν καὶ ἐγένετο ῎Αβελ ποιμὴν προβάτων, Κάϊν δὲ ἦν ἐργαζόμενος τὴν γῆν.

Genesis 4:2b (NETS)

Genesis 4:2b (English Elpenor)

And Habel became a herder of sheep, but Kain was tilling the earth. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

Genesis 4:3 (Septuagint BLB)

Genesis 4:3 (Septuagint Elpenor)

καὶ ἐγένετο μεθ᾽ ἡμέρας ἤνεγκεν Καιν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ κυρίῳ καὶ ἐγένετο μεθ᾿ ἡμέρας ἤνεγκε Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ Κυρίῳ,

Genesis 4:3 (NETS)

Genesis 4:3 (English Elpenor)

And it came about after some days that Kain brought to the Lord an offering of the fruits of the earth, And it was so after some time that Cain brought of the fruits of the earth a sacrifice to the Lord.

Genesis 4:4 (Septuagint BLB)

Genesis 4:4 (Septuagint Elpenor)

καὶ Αβελ ἤνεγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν καὶ ἐπεῗδεν ὁ θεὸς ἐπὶ Αβελ καὶ ἐπὶ τοῗς δώροις αὐτοῦ καὶ Ἄβελ ἤνεγκε καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν. καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ ῎Αβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ,

Genesis 4:4 (NETS)

Genesis 4:4 (English Elpenor)

And Habel, he also brought of the firstlings of his sheep and of their fat portions.  And God looked upon Habel and upon his gifts, And Abel also brought of the first born of his sheep and of his fatlings, and God looked upon Abel and his gifts,

Genesis 4:5 (Septuagint BLB)

Genesis 4:5 (Septuagint Elpenor)

ἐπὶ δὲ Καιν καὶ ἐπὶ ταῗς θυσίαις αὐτοῦ οὐ προσέσχεν καὶ ἐλύπησεν τὸν Καιν λίαν καὶ συνέπεσεν τῷ προσώπῳ ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχε. καὶ ἐλυπήθη Κάϊν λίαν, καὶ συνέπεσε τῷ προσώπῳ αὐτοῦ.

Genesis 4:5 (NETS)

Genesis 4:5 (English Elpenor)

but on Kain and on his offerings he was not intent.  And it distressed Kain exceedingly, and he collapsed in countenance. but Cain and his sacrifices he regarded not, and Cain was exceedingly sorrowful and his countenance fell.

Genesis 4:6, 7 (Tanakh)

Genesis 4:6, 7 (NET)

And HaShem said unto Cain: ‘Why art thou wroth? and why is thy countenance fallen? Then the Lord (yehôvâh, יהוה) said to Cain, “Why are you angry, and why is your expression downcast?
If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ 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.”

Genesis 4:6 (Septuagint BLB)

Genesis 4:6 (Septuagint Elpenor)

καὶ εἶπεν κύριος ὁ θεὸς τῷ Καιν ἵνα τί περίλυπος ἐγένου καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου καὶ εἶπε Κύριος ὁ Θεὸς τῷ Κάϊν· ἵνα τί περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσε τὸ πρόσωπόν σου;

Genesis 4:6 (NETS)

Genesis 4:6 (English Elpenor)

And the Lord God said to Kain, “Why have you become deeply grieved, and why has your countenance collapsed? And the Lord God said to Cain, Why art thou become very sorrowful and why is thy countenance fallen?

Genesis 4:7 (Septuagint BLB)

Genesis 4:7 (Septuagint Elpenor)

οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.

Genesis 4:7 (NETS)

Genesis 4:7 (English Elpenor)

If you offer correctly but do not divide correctly, have you not sinned?  Be still; his recourse is to you, and you will rule over him.” Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

Genesis 3:16 (Tanakh)

Genesis 3:16 (NET)

Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ To the woman he said, “I will greatly increase your labor pains; with pain you will give birth to children.  You will want to control your husband, but he will dominate you.”

Genesis 3:16 (Septuagint BLB)

Genesis 3:16 (Septuagint Elpenor)

καὶ τῇ γυναικὶ εἶπεν πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου ἐν λύπαις τέξῃ τέκνα καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου καὶ αὐτός σου κυριεύσει καὶ τῇ γυναικὶ εἶπε· πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει.

Genesis 3:16 (NETS)

Genesis 3:16 (English Elpenor)

And to the woman he said, “I will increasingly increase your pains and your groaning; with pains you will bring forth children.  And your recourse will be to your husband, and he will dominate you.” And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shalt bring forth children, and thy submission shall be to thy husband, and he shall rule over thee.

Psalm 46:10 (Tanakh)

Psalm 46:10 (NET)

Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. He says, “Stop your striving and recognize that I am God (ʼĕlôhı̂ym, אלהים)!  I will be exalted over the nations!  I will be exalted over the earth!”

Psalm 46:10 (Septuagint BLB)

Psalm 45:11 (Septuagint Elpenor)

σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός ὑψωθήσομαι ἐν τοῗς ἔθνεσιν ὑψωθήσομαι ἐν τῇ γῇ σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ Θεός· ὑψωθήσομαι ἐν τοῖς ἔθνεσιν, ὑψωθήσομαι ἐν τῇ γῇ.

Psalm 45:11 (NETS)

Psalm 45:11 (English Elpenor)

“Relax, and know that I am God!  I will be exalted among the nations; I will be exalted in the earth.” Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth.

Genesis 4:8 (Tanakh)

Genesis 4:8 (NET)

And Cain spoke unto Abel his brother.  And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 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.

Genesis 4:8 (Septuagint BLB)

Genesis 4:8 (Septuagint Elpenor)

καὶ εἶπεν Καιν πρὸς Αβελ τὸν ἀδελφὸν αὐτοῦ διέλθωμεν εἰς τὸ πεδίον καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ καὶ ἀνέστη Καιν ἐπὶ Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν καὶ εἶπε Κάϊν πρὸς ῎Αβελ τὸν ἀδελφὸν αὐτοῦ· διέλθωμεν εἰς τὸ πεδίον. καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ, ἀνέστη Κάϊν ἐπὶ ῎Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν.

Genesis 4:8 (NETS)

Genesis 4:8 (English Elpenor)

And Kain said to his brother Habel, “Let us go through into the plain.”  And it came about when they were in the plain, that then Kain rose up against his brother Habel and killed him. And Cain said to Abel his brother, Let us go out into the plain; and it came to pass that when they were in the plain Cain rose up against Abel his brother, and slew him.

Revelation 1:2 (NET)

Revelation 1:2 (KJV)

who then testified to everything that he saw concerning the word of God and the testimony about Jesus Christ. Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ ὅσα εἶδεν ος εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα τε ειδεν ος εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα ειδεν
Revelation 22:1, 2 (NET)

Revelation 22:1, 2 (KJV)

Then the angel showed me the river of the water of life – water as clear as crystal – pouring out from the throne of God and of the Lamb, And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ἔδειξεν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ὡς κρύσταλλον, ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου και εδειξεν μοι καθαρον ποταμον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου και εδειξεν μοι ποταμον καθαρον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου
flowing down the middle of the city’s main street.  On each side of the river is the tree of life producing twelve kinds of fruit, yielding its fruit every month of the year.  Its leaves are for the healing of the nations. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα ενα εκαστον αποδιδουν τον καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα εκαστον αποδιδους τον καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων

John 8:44 (NET)

John 8:44 (KJV)

You people are from your father the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him.  Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies. Ye are of your father the devil, and the lusts of your father ye will do.  He was a murderer from the beginning, and abode not in the truth, because there is no truth in him.  When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾿ ἀρχῆς καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ υμεις εκ πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου υμεις εκ του πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου

Romans 9:31 (NET)

Romans 9:31 (KJV)

but Israel even though pursuing a law of righteousness did not attain it. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν

Philippians 3:6 (NET)

Philippians 3:6 (KJV)

In my zeal for God I persecuted the church.  According to the righteousness stipulated in the law I was blameless. Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος κατα ζηλον διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος κατα ζηλον διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος
Romans 8:9 (NET)

Romans 8:9 (KJV)

You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.  Now if any man have not the Spirit of Christ, he is none of his.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ υμεις δε ουκ εστε εν σαρκι αλλ εν πνευματι ειπερ πνευμα θεου οικει εν υμιν ει δε τις πνευμα χριστου ουκ εχει ουτος ουκ εστιν αυτου υμεις δε ουκ εστε εν σαρκι αλλ εν πνευματι ειπερ πνευμα θεου οικει εν υμιν ει δε τις πνευμα χριστου ουκ εχει ουτος ουκ εστιν αυτου

[1] The Stephanus Textus Receptus had τε (KJV: and) preceding he saw.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[2] Revelation 1:1, 2 (NET)

[3] The Stephanus Textus Receptus had καθαρον (KJV: pure) preceding river.  The Byzantine Majority Text had καθαρον following river.  The NET parallel Greek text and NA28 did not.

[4] The NET parallel Greek text and NA28 had ἐντεῦθεν καὶ ἐκεῖθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εντευθεν και εντευθεν (KJV: on either side).

[5] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἀποδιδοῦν here, where the Byzantine Majority Text had αποδιδους.

[6] The Stephanus Textus Receptus had ενα preceding every.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[7] Genesis 3:7b (Tanakh) Table

[8] Romans 5:12a (NET)

[9] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοῦ preceding father.  The Stephanus Textus Receptus did not.

[10] The NET parallel Greek text and NA28 had οὐκ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ.

[11] Romans 8:14 (NET)

[12] “Even when people do things for you and give you things that you don’t actually want, you must always remember that it’s the thought that counts.” Cambridge Dictionary

[13] The NET parallel Greek text and NA28 had χάρις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευχαριστω (KJV: I thank).

[14] Genesis 4:6 (NET) Table

[15] Genesis 4:7 (Tanakh) Table

[16] Genesis 4:7 Hebrew Table

[17] Genesis 3:16b (Tanakh)

[18] Genesis 3:16 Hebrew

[19] Condemnation or Judgment? – Part 11

[20] The Stephanus Textus Receptus and Byzantine Majority Text had νομον δικαιοσυνης (KJV: the law of righteousness) here, where the NET parallel Greek text and NA28 had νόμον.

[21] The Stephanus Textus Receptus and Byzantine Majority Text had νομου (KJV: of the law) following works.  The NET parallel Greek text and NA28 did not.

[22] The NET parallel Greek text and NA28 had ζῆλος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζηλον (KJV: zeal).

[23] Philippians 3:6a (NET)

[24] Psalm 46:10 (Tanakh)

[25] Matthew 6:33 (NET) Table

[26] The NET had “Let’s go out to the field” here, as did the Septuagint [Table of Genesis 4:8 in this essay].

[27] John 3:6, 7 (NET)

[28] Romans 8:8 (NET)

[29] Romans 8:9-11 (NET) Table

[30] Romans 1:17a (NET)

[31] Romans 13:10 (NET)

[32] Romans 9:16 (NET) Table

[33] Romans 11:32 (NET)

[34] Ephesians 3:19b (NET)

[35] Luke 18:19b (NET)

Romans, Part 37

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

MERCY

WRATH

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

Romans 9:18 (NET)

…and he hardens whom he chooses to harden.

Romans 9:18 (NET)

[God] is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory

Romans 9:23 (NET)

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

Romans 9:22 (NET)

[Those] who did not pursue righteousness obtained it, that is, a righteousness that is by faith

Romans 9:30 (NET)

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

Romans 9:31, 32 (NET)

[The] Lord of heaven and earth…[has] revealed [these things] to little children [KJV, babes]

Matthew 11:25 (NET)

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

Matthew 11:25 (NET)

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

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

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

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

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

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

Romans, Part 38

Back to Romans, Part 39

Back to Fear – Exodus, Part 1

Back to Son of God – John, Part 4

Back to Romans, Part 46

Back to Saving Demons, Part 2


[2] Romans 10:1 (NET) Table

[3] Luke 18:1 (NET)

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

[8] Romans 10:2 (NET)

[9] Colossians 1:9 (NET)

[12] Matthew 11:27 (NET)

[14] Romans 10:3 (NET)

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

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

[19] Matthew 11:30 (NET)

[20] Matthew 23:2 (NET)

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

[22] Matthew 23:4 (NET)

[23] Luke 11:46 (NET)

[25] Romans 10:4 (NET)

[26] Matthew 5:18 (NET)

[27] Romans 7:12 (NET)

[28] Romans 7:7 (NET)

[29] Romans 3:20 (NET)

[30] Romans 3:31 (NET)