The Day of the Lord, Part 7

Posted on December 28, 2023 by admin

This is a continuation of my consideration whether my assumption that Jesus called Judas Iscariot ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having no bread¹ after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”² In another essay I began to look at John’s description of antichrist and many antichrists because Meyer’s NT Commentary stated that many of the Church Fathers had understood Paul’s description of the man of lawlessness, the son of destruction, as the Antichrist.

I highlighted two things he wrote about their insights:³

They correctly agree in considering that by the advent (2 Thessalonians 2:1; 2 Thessalonians 2:8), or the day of the Lord (2 Thessalonians 2:2), is to be understood the personal advent of Christ for the last judgment and for the completion of the Messianic kingdom. Also it is correctly regarded as proved, that the Antichrist here described is to be considered as an individual person, in whom sin will embody itself.

Meyer’s NT Commentary continued to elaborate on the “view of the Fathers” regarding “the Antichrist…considered as an individual person” with the following caveat:

Meyer’s NT Commentary	Google Translate
Yet Augustin already remarks, that “nonnulli non ipsum principem, sed universum quodam modo corpus ejus i. e. ad eum pertinentem hominum multitudinem simul cum ipso suo principe hoc loco intelligi Antichristum volunt.”	Yet Augustin already remarks, that “some, not the prince himself, but the whole world, in a certain way, his body i. e. The multitude of men belonging to him, together with their own leader, want to be understood in this place as Antichrist.”

Mr. Meyer cataloged many evolving views: “[T]he view, first in the eleventh century, that the establishment and growing power of the Papacy is to be considered as the Antichrist predicted by Paul,”⁴ is a familiar one. “Yet even before the reference of Antichrist to Popery was maintained, Mohammed[55] was already regarded by the divines of the Greek church…as the Antichrist predicted by Paul.”⁵

The power which restrained Antichrist evolved as well.

The restraining power by which the appearance of Antichrist is delayed, is usually considered [by the Church Fathers] to be the continuance of the Roman Empire (τὸ κατέχον) and its representative the Roman emperor (ὁ κατέχων). Some, however, as Theodorus Mopsuestius and Theodoret, understand by it τοῦ Θεοῦ τὸν ὅρον, i.e. more exactly, the counsel of God to keep back the appearance of Antichrist until the gospel is proclaimed throughout the earth…Chrysostom chooses a third interpretation, that by the restraining power is meant the continuance of the extraordinary gifts of the Spirit…

In recent times it has often been considered as objectionable to determine exactly the individual traits of the imagery used by Paul. Accordingly the representation of the apostle has been interpreted in a general, ideal, or symbolical sense. To this class of interpreters belongs Koppe, according to whom Paul, founding on an old national Jewish oracle, supported especially by Daniel, would describe the ungodliness preceding the last day, which already worked, but whose full outbreak was only to take place after the death of the apostle; so that Paul himself was the κατέχων.[57]⁶

Meyer’s NT Commentary continued:

Meyer’s NT Commentary	Google Translate
Similarly Storr (l.c.), who understands by the ἄνθρωπος τῆς ἁμαρτίας [man of sin] “potestas aliqua, deo omnique religioni adversaria, quae penitus incognita et futuro demum tempore se proditura sit,” and by the preventing power the “copia hominum verissimo amore inflammatorum in christianam religionem.”	Similarly Storr (l.c.), who understands by the ἄνθρωπος τῆς ἁμαρτίας [man of sin] “some power, hostile to God and to all religion, which is completely unknown and will betray itself in the future at the last time,” and by the preventing power the “a multitude of men inflamed with true love into the Christian religion.”

Other opinions were cited: “Nitzsch (l.c.) thinks on the power of atheism first come to have public authority, or the contempt of all religion generally.”⁷ “Pelt…sums up his views in the following words”:⁸

Meyer’s NT Commentary	Google Translate
Mihi … adversarius illi principium esse videtur sive vis spiritualis evangelio contraria, quae huc usque tamen in Pontificiorum Romanorum operibus ac serie luculentissime sese prodidit, ita tamen, ut omnia etiam mala, quae in ecclesia compareant, ad eandem Antichristi ἐνέργειαν sint referenda.	To me… it seems that the opposite principle is a spiritual force contrary to the gospel, which until now has revealed itself most clearly in the works and series of the Roman Pontiffs, so that even all the evils that appear in the church are to be referred to the same Antichrist ἐνέργειαν.
Ejus vero ΠΑΡΟΥΣΊΑ i. e. summum fastigium, quod Christi reditum qui nihil aliud est, nisi regni divini victoria,[59] antecedet, futurum adhuc esse videtur, quum illud tempus procul etiamnum abesse putemus, ubi omnes terrae incolae in eo erunt, ut ad Christi sacra transeant. Κατέχον vero cum Theodoreto putarim esse dei voluntatem illud Satanae regnum cohibentem, ne erumpat, et, si mediae spectantur causae, apostolorum tempore maxime imperii Romani vis, et quovis aevo illa resistentia, quam malis artibus, quae religionem subvertere student, privati commodi et honoris augendorum cupiditas opponere solet.	But his ΠΑΡΟΥΣΊΑ i. e. the highest climax, which precedes the return of Christ, which is nothing else but the victory of the divine kingdom, [59] seems to be yet to come, since we think that time is still far off, when all the inhabitants of the earth will be there, to pass to the sacraments of Christ. Κατέχον, with Theodoretus, I think that it is the will of God restraining that kingdom of Satan, lest it break out, and, if we look at the middle causes, in the time of the apostles the power of the Roman government was especially strong, and in every age that resistance, which is usually opposed to the evil arts which seek to subvert religion, the desire to increase private advantage and honor.

According to [Pelt], the chief stress lies on ΤῸ ΜΥΣΤΉΡΙΟΝ ἬΔΗ ἘΝΕΡΓΕῖΤΑΙ Τῆς ἈΝΟΜΊΑς [literally: the mystery already working of lawlessness]. Antichrist is a union of the individuality and spiritual tendency in masses of individuals. The revolt of the Jews from the Romans, and the fearful divine punishment in the destruction of Jerusalem, Nero, Mohammed and his spiritual devastating power, the development of the Papacy in the Middle Ages, the French Revolution of 1789, with the abrogation of Christianity, and the setting up of prostitutes on altars for worship, in the external world, as well as the constantly spreading denial of the fundamentals of all religious truth and morality, of the doctrines of God, freedom, and immortality, and likewise the self-deification of the ego in the internal world,—all these phenomena are the real precursors of Antichrist; but they contain only some of his characteristics, not all; it is the union of all these characteristics which shall make the full Antichrist.⁹

Ultimately, though I found some of them illuminating, Heinrich August Wilhelm Meyer rejected the views developed in recent times:

It is evident that all these explanations are arbitrary. The Pauline description is so definitely and sharply marked, and has for its whole compass so much the idea of nearness for its supposition, that it can by no means be taken generally, and in this manner explained away.

While I’m grateful to Mr. Meyer for painstakingly collecting all of these opinions in one place, I don’t intend to play guess the identity of Antichrist as an individual person. That game scatters in my opinion, rather than gathering with the Lord Jesus: and whoever does not gather (συνάγων, a form of συνέχω) with me scatters (σκορπίζει, a form of σκορπίζω),¹⁰ Jesus said. So, I want to approach it differently.

Matthew Poole’s summation from his Commentary of the difficulty of knowing “what whithholdeth” the revelation of the man of lawlessness was very accessible:

And now ye know what withholdeth: the apostle it seems had told them, as of his coming, so of what at present withheld the revealing of him. And what this was is difficult to know now, though it seems these Thessalonians knew it: there are many conjectures about it. This I shall say in general:
1. It was something that the apostle thought not safe openly to declare in writing; else he would not have written of it so obscurely.
2. It was both a thing, and a person; a thing, to katecon, in this verse, that which withholdeth; and a person, as in the next verse, o katecwn, he who letteth.
3. It was also such a thing and such a person as were to be removed out of the way, not totally, but as they were hinderances [sic] of this revelation.

Barnes’ Notes on the Bible echoed Mr. Poole’s first point:

It is not known precisely what is referred to by the phrase “what withholdeth,” τὸ κατέχον to katechon. The phrase means properly, something that “holds back,” or “restrains”….Of this, the apostle says, they had had full information; but we can only conjecture what it was.

This seems to be a natural consequence of the assumption that Antichrist is an unknown individual from the future. Rather than assuming that Paul, the Holy Spirit and the New Testament are keeping something from us, I prefer to experiment with the idea that ὁ ἄνθρωπος τῆς ἀνομίας or αμαρτιας (NET: the man of lawlessness; KJV: that man of sin [Table])¹¹ and ὁ υἱὸς τῆς ἀπωλείας (NET: the son of destruction; KJV: the son of perdition)¹² are other words for ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία (NET: sin that lives in me; KJV: sin that dwelleth in me),¹³ τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης (NET: the old man who is being corrupted in accordance with deceitful desires; KJV: the old man, which is corrupt according to the deceitful lusts),¹⁴ ἐμοὶ τὸ κακὸν παράκειται (NET/KJV: evil…present with me)¹⁵ and ἡ…σὰρξ (NET/KJV: the flesh).¹⁶ I’ll work backwards through this.

The spirit is willing, but the flesh (σὰρξ) is weak,¹⁷ Jesus said of disciples who both believed and followed Him. The Greek word translated willing was πρόθυμον (a form of πρόθυμος): “ready, willing, eager, predisposed.” The Greek word translated weak was ἀσθενής: “weak, powerless; weak and easily defeated; sick, ill, unhealthy; disabled, physically weak, feeble, miserable; morally weak; weak in influence, without influence; structurally weak (e.g., weak stones unable to support).” What is born of the flesh (σαρκὸς, a form of σὰρξ) is flesh (σάρξ),¹⁸ He told Nicodemus; in other words, it is weak (ἀσθενής). And again, Jesus said to his disciples, The Spirit is the one who gives life; human nature (σὰρξ) is of no help!¹⁹

Flesh (σὰρξ) and blood cannot inherit the kingdom of God,²⁰ Paul wrote the Corinthians. He elaborated on this point in his letter to the Romans (Romans 8:1-8 NET):

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death [Table]. For God achieved what the law could not do because it was weakened (ἠσθένει, a form of ἀσθενέω) through the flesh (σαρκός, a form of σὰρξ). By sending his own Son in the likeness of sinful flesh (σαρκὸς, a form of σὰρξ) and concerning sin, he condemned sin in the flesh (σαρκί, another form of σὰρξ), so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh (σάρκα, another form of σὰρξ) but according to the Spirit.

For those who live according to the flesh (σάρκα) have their outlook shaped by the things of the flesh (σαρκὸς), but those who live according to the Spirit have their outlook shaped by the things of the Spirit. For the outlook of the flesh (σαρκὸς) is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh (σαρκὸς) is hostile to God, for it does not submit to the law of God, nor is it able to do so. Those who are in the flesh (σαρκὶ) cannot please God.

Prior to this, Paul had written, with my flesh (σαρκὶ, another form of σὰρξ) I serve the law of sin.²¹ [W]hen I want to do good, evil is present with me,²² he lamented as he characterized that evil as 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.²³ For the flesh (σὰρξ) has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh (σαρκός, another form of σὰρξ),²⁴ he wrote to the Galatians. To the Ephesians he characterized this flesh as the old man who is being corrupted in accordance with deceitful desires.²⁵ He also called this old man simply, sin that lives in me.²⁶ And to the Thessalonians he described all of this as the man of lawlessness…the son of destruction.²⁷

I’ll continue with this in another essay.

The Day of the Lord, Part 8

¹ Mark 8:16b (NET) Table

² Mark 8:15b (NET)

³ From Meyer’s NT Commentary 2 Thessalonians 2:12, Bible Commentaries on Bible Hub online.

⁴ Ibid.

⁵ Ibid.

⁶ Ibid.

⁷ Ibid.

⁸ Ibid.

⁹ Ibid.

¹⁰ Matthew 12:30b (NET)

¹¹ 2 Thessalonians 2:3 Table

¹² Ibid.

¹³ Romans 7:19 Table

¹⁴ Ephesians 4:22

¹⁵ Romans 7:21

¹⁶ Galatians 5:17 Table

¹⁷ Matthew 26:41b (NET)

¹⁸ John 3:6a (NET)

¹⁹ John 6:63a (NET) Table

²⁰ 1 Corinthians 15:50b (NET) Table

²¹ Romans 7:25b (NET) Table

²² Romans 7:21b (NET)

²³ Romans 7:23b (NET) Table

²⁴ Galatians 5:17a (NET) Table

²⁵ Ephesians 4:22b (NET)

²⁶ Romans 7:17b (NET) Table, and 7:20b (NET) Table

²⁷ 2 Thessalonians 2:3b (NET) Table

The Book of Life, Part 1

Posted on April 29, 2022 by admin

If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.¹

This verse follows the one I quoted in another essay: Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire.² This is the main reason I thought Death and Hades were euphemisms for “those who had died.”

If this is a prophecy of future unalterable events, then this knowledge makes the Lord’s wish…for all to come to repentance (2 Peter 3:9b) seem like sentiment. It gives me pause and another opportunity to consider my options if I stood before the judgment seat of Christ and He determined that it was best that I should be thrown into the lake of fire.

First, I believe his judgments are true and just.³ He does not judge by appearances, but…with right judgment.⁴ I can’t imagine all that might run through my mind at that moment, but one thing is certain because it is my practice: I would resolve to face the lake of fire one moment at a time in the strength of his Spirit, relying on God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.⁵

I doubt, however, that Jesus would throw his own Holy Spirit into the lake of fire. So, plan B would be to do everything in my power to cling to Him, to go wherever He is taken, at the moment the Lord withdrew his Holy Spirit. Failing that, well, frankly, I care very little for any residue of me apart from his Holy Spirit. He can dispose of it as He pleases.

None of this was of any concern to me in the beginning, after I prayed to know God. No matter what Jesus had done on the cross I knew the last mile was mine to walk alone. My salvation was ultimately in my hands. My faith differentiated me from all those who would be thrown into the lake of fire. As I wrote before, “I was still pretty cocky.”

“Whosoever will may come” seemed fair to me. It was a popular saying derived from Revelation 22:17 (KJV):

And the Spirit and the bride say, Come.⁶ And let him that heareth say, Come.⁷ And let him that is athirst come.⁸ And⁹ whosoever will, let him take¹⁰ the¹¹ water of life freely.

Eternal life is available to all who will (θέλων, a form of θέλω) or want it. Those who do not want eternal life prefer the second death—the lake of fire.¹² Everyone should be smart enough to prefer eternal life to the lake of fire.

So in my early twenties my theology was little changed from that of my five-year-old self. The difference was that my twenty-something self read the Bible more than my five-year-old self. So my twenty-something self was both troubled and intrigued by Jesus’ words (John 6:44, 45 NET):

No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day [Table]. It is written in the prophets, ‘And they will all be taught by God’ [See Table below]. Everyone who hears and learns from the Father comes to me [Table].

So Jesus taught that the Father’s drawing and teaching preceded my will, my desire, to come to Him for eternal life. Looking back at my own life I had to agree that this was true. But my hearing and my learning could still differentiate me from all those who would be thrown into the lake of fire.

There was another related stream (John 6:28, 29 NET):

So then they said to him, “What must we do to accomplish the deeds God requires?” Jesus replied, “This is the deed God requires—to believe in the one whom he sent” [Table].

I didn’t have the NET at my disposal in my early twenties. I read the KJV or the NASB:

John 6:29 (KJV)	John 6:29 (NASB)
Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.	Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.”

But I understood this passage as translated in the NET: that believing in Jesus was my work, the deed that would differentiate me from all those who would be thrown into the lake of fire. I heard Jesus’ response then as if He answered the question directly: What must we do (NET/Parallel Greek: τί ποιῶμεν)? Or What shall we do (KJV/Stephanus Textus Receptus: τι ποιουμεν)? Now, I assume that his answer was correcting the basic premise of the question (John 6:29b KJV/NASB):

This is the work of God (τοῦτο ἐστιν τὸ ἔργον τοῦ θεοῦ)…

I sat in the airport recently after seven very long days of work, waiting for my flight home. It was delayed four hours. Every sound everyone around me made annoyed me. I was ready to go off on someone, anyone, but the fruit of the Holy Spirit flooded into me—God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control¹³—against my will, contrary to my desire to lash out at someone.

Whether πιστεύητε (NET: believe) or πιστευσητε (KJV: ye believe) was original, both are in the subjunctive mood: “in order that you may [might] believe in the one whom he sent” is a very fair translation of ἵνα πιστεύητε [πιστευσητε] εἰς ὃν ἀπέστειλεν ἐκεῖνος once the idea that faith is my work is purged from my thinking. And as the result clause of This is the work of God it is fair to understand this as you will believe: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”

In my twenties, though all of this was unknown to me, I did begin to hear Paul’s words as my own (Romans 7:15-25a NET):

For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me (ἡ |οἰκοῦσα| ἐν ἐμοὶ ἁμαρτία) [Table]. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me (ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία) [Table].

So, I find the law that when I want to do good, evil is present with me. For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to¹⁴ the law of sin that is in my members. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! [Table]

So it may be more accurate to describe my experience at the airport as the sin that lives in me wanted to go off on someone. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.¹⁵ But when I’m tired and crabby, it feels like me.

I was like a wife who thinks she is too tired for sex but acquiesces to her husband’s desire anyway. After a while she begins to think to herself, “Okay, that’s not so bad.” A while later she thinks, “Yes, you can do that as long as you like.” And sometime after that she thinks, “Please, never stop doing that.”

I don’t want to carry this comparison too far. An orgasm as a sensation seems to have a definite endpoint with a hypersensitive discomfort whenever I’ve pushed through it. I’ve never actually experienced any endpoint to the fruit of the Spirit. The Holy Spirit is more constant, more continuous, more eternal, if you will.

In my twenties and then through my thirties, the more I believed that the one bringing forth in [me] both the desire and the effort—for the sake of his good pleasure—is God,¹⁶ the better my behavior became. For it does not depend on human desire or exertion, but on God who shows mercy.¹⁷ The more I relied on the fruit of his Spirit, the more I realized that faith, even my faithfulness (πίστις), is an aspect of his fruit.

But what does that leave me to differentiate myself from all those who will be thrown into the lake of fire? It’s one thing to say, “but for the grace of God…” It’s another thing entirely to come face-to-face with the fact that the only thing that differentiates me from all those who will be thrown into the lake of fire is God: his mercy, his patient instruction, his grace through Jesus Christ, his indwelling Spirit.

“Then who can be saved?”¹⁸ Jesus’ astonished disciples asked when He told them it was hard for those they had thought the best (at least, the blessed) among them to enter the kingdom of heaven. And here, I think Jesus answered their question directly in the context in which they had asked it (Matthew 19:26 ESV):

But Jesus looked at them and said, “With man (ἀνθρώποις, a form of ἄνθρωπος; e.g., people, humankind) this is impossible, but with God all things are possible.”

So now, it’s more difficult for me to gainsay the Lord’s wish…for all to come to repentance (2 Peter 3:9b) over some knowledge I think I have. I’ll look more seriously at the Book of Life (τῇ βίβλῳ τῆς ζωῆς) instead.

According to a note (68) in the NET Jesus quoted from Isaiah 54:13. The table below compares Jesus’ Greek to that of the Septuagint.

John 6:45 (NET Parallel Greek)	Isaiah 54:13a (Septuagint BLB)	Isaiah 54:13a (Septuagint Elpenor)
καὶ ἔσονται πάντες διδακτοὶ θεοῦ	καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ	καὶ πάντας τοὺς υἱούς σου διδακτοὺς Θεοῦ
John 6:45 (NET)	Isaiah 54:13a (NETS)	Isaiah 54:13a (English Elpenor)
And they will all be taught by God.	And I will make all your sons taught by God	And [I will cause] all thy sons [to be] taught of God

Where the passage in Isaiah had limited all (πάντας) to your sons (τοὺς υἱούς σου), Jesus expanded it to they will all (ἔσονται πάντες).

Tables comparing Isaiah 54:13 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 54:13 in the Septuagint (BLB and Elpenor), and tables comparing Revelation 19:2; 22:17 and Romans 7:23 in the NET and KJV follow.

Isaiah 54:13 (Tanakh)	Isaiah 54:13 (KJV)	Isaiah 54:13 (NET)
And all thy children shall be taught of the LORD; and great shall be the peace of thy children.	And all thy children shall be taught of the LORD; and great shall be the peace of thy children.	All your children will be followers of the Lord, and your children will enjoy great prosperity.

Isaiah 54:13 (Septuagint BLB)	Isaiah 54:13 (Septuagint Elpenor)
καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ καὶ ἐν πολλῇ εἰρήνῃ τὰ τέκνα σου	καὶ πάντας τοὺς υἱούς σου διδακτοὺς Θεοῦ καὶ ἐν πολλῇ εἰρήνῃ τὰ τέκνα σου
Isaiah 54:13 (NETS)	Isaiah 54:13 (English Elpenor)
And I will make all your sons taught by God and your children to be in great peace.	And [I will cause] all thy sons [to be] taught of God, and thy children [to be] in great peace.

Revelation 19:2 (NET)	Revelation 19:2 (KJV)
because his judgments are true and just. For he has judged the great prostitute who corrupted the earth with her sexual immorality, and has avenged the blood of his servants poured out by her own hands!”	For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς	οτι αληθιναι και δικαιαι αι κρισεις αυτου οτι εκρινεν την πορνην την μεγαλην ητις εφθειρεν την γην εν τη πορνεια αυτης και εξεδικησεν το αιμα των δουλων αυτου εκ της χειρος αυτης	οτι αληθιναι και δικαιαι αι κρισεις αυτου οτι εκρινεν την πορνην την μεγαλην ητις διεφθειρεν την γην εν τη πορνεια αυτης και εξεδικησεν το αιμα των δουλων αυτου εκ της χειρος αυτης

Revelation 22:17 (NET)	Revelation 22:17 (KJV)
And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.	And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν· ἔρχου. καὶ ὁ ἀκούων εἰπάτω· ἔρχου. καὶ ὁ διψῶν ἐρχέσθω, ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν	και το πνευμα και η νυμφη λεγουσιν ελθε και ο ακουων ειπατω ελθε και ο διψων ελθετω και ο θελων λαμβανετω το υδωρ ζωης δωρεαν	και το πνευμα και η νυμφη λεγουσιν ερχου και ο ακουων ειπατω ερχου και ο διψων ερχεσθω ο θελων λαβετω υδωρ ζωης δωρεαν

Romans 7:23 (NET)	Romans 7:23 (KJV)
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.	But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσιν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντα με \|ἐν\| τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσιν μου	βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου	βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με εν τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου

The Book of Life, Part 2

Back to Christianity, Part 2

Back to Who Am I? Part 14

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

Back to Keep Yourselves from Idols, Part 1

Back to Who Am I? Part 16

Back to Who Am I? Part 17

¹ Revelation 20:15 (NET)

² Revelation 20:14 (NET) Table

³ Revelation 19:2a (NET)

⁴ John 7:24 (ESV) Table

⁵ Galatians 5:22b, 23a (NET) Table

⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἔρχου in the present tense here, where the Stephanus Textus Receptus had ελθε in the 2^nd aorist tense.

⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἔρχου in the present tense here, where the Stephanus Textus Receptus had ελθε in the 2^nd aorist tense.

⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐρχέσθω in the present tense here, where the Stephanus Textus Receptus had ελθετω in the 2^nd aorist tense.

⁹ The Stephanus Textus Receptus had και here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had λαβέτω in the 2^nd aorist tense here, where the Stephanus Textus Receptus had λαμβανετω in the present tense.

¹¹ The Stephanus Textus Receptus had the article το here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹² Revelation 20:14b (NET) Table

¹³ Galatians 5:22b, 23a (NET) Table

¹⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐν here. The Stephanus Textus Receptus did not.

¹⁵ Galatians 5:17 (NET) Table

¹⁶ Philippians 2:13 (NET) Table

¹⁷ Romans 9:16 (NET) Table

¹⁸ Matthew 19:25b (NET) Table

To Make Holy, Part 9

Posted on March 11, 2021 by admin

The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.^[1] But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here. In another essay I considered your word (τὸν λόγον σου) from the continuation of Jesus’ prayer (John 17:14, 15 NET):

I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world. I am not asking you to take them out of the world, but that you keep them safe from the evil one.

Here I want to begin to consider world (κόσμος). Jesus told a parable (Matthew 13:24b-30 NET):

“The kingdom of heaven is like a person who sowed^[2] good seed in his field. But while everyone was sleeping, an enemy came and sowed^[3] darnel among the wheat and went away. When the plants sprouted and produced grain, then the darnel also appeared. So the slaves of the landowner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the darnel come from?’ He said, ‘An enemy has done this!’ So the slaves replied, ‘Do you want us to go and gather it?’ [Table] But he said,^[4] ‘No, since in gathering the darnel you may uproot the wheat along with it [Table]. Let both grow together until^[5] the harvest. At harvest time I will tell the reapers, “First collect the darnel and tie it in bundles to be burned, but then gather the wheat into my barn.”’”

Jesus explained the parable (Matthew 13:37b-39 NET):

The one who sowed the good seed is the Son of Man. The field is the world (κόσμος) and the good seed are the people of the kingdom. The poisonous weeds are the people of the evil one, and the enemy who sows them is the devil. The harvest is the end of age, and the reapers are angels [Table].

This is probably not exactly what Jesus meant when He prayed καὶ ὁ κόσμος ἐμίσησεν αὐτούς (and the world has hated them). It does provide a sense of his worldview as background: This world is populated currently (assuming the end of the age has not yet come) by the people of the kingdom and the people of the evil one. This is probably just about what Jesus’ audience heard:

people of the kingdom	people of the evil one
The descendants of Israel in good standing more or less…	Everyone else, with the possible exception of those Gentiles who made some move toward Israel’s religion and/or the law of Moses…

But is that what Jesus meant? You people are from your father the devil, and you want to do what your father desires,^[6] He said to his hearers in Israel. It highlights the fact that the word translated people in people of the kingdom and people of the evil one is actually υἱοὶ (a plural form of υἱός) in Greek—children, sons. So we tend to think:

children of the kingdom	children of the evil one
Those who believe in Jesus, good standing may or may not be essential…	Everyone else, with the possible exception of children…

But who did Jesus address as children of the devil? 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.”^[7] Were the children of the kingdom (υἱοὶ τῆς βασιλείας) synonymous in Jesus’ mind with the sons of God (υἱοὶ θεοῦ)? For all who are led by the Spirit of God are the sons of God.^[8]

We tend to analyze Jesus’ sayings according to our own perceptions of the world. Let’s add another perspective of his worldview: And I, when I am lifted up from the earth, will draw all people to myself.^[9] For the moment, it matters very little whether I believe this or not. He does, and its his view of the world (κόσμος) I seek to understand.

Despite all He has taught me about being led by the Spirit, I am not 100% led by the Spirit 100% of the time.^[10] The slightest deviations from my routine can throw me out of kilter. Other times it seems the monotony of my routine does it. I appreciated the study on free will.^[11] It helped me realize how often I still have a knee-jerk reaction that God is punishing me or has forsaken or abandoned me when things aren’t going according to my will. Recalling Jesus’ prayer—not what I will, but what you will^[12]—has helped to alleviate some unnecessary concern.

Paul wrote (Ephesians 4:22-24 NET):

You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on the new man who has been created in God’s image—in righteousness and holiness that comes from truth.

I will ask the Father, Jesus said, and he will give you another Advocate to be with you forever—the Spirit of truth, whom the world (κόσμος) cannot accept because it does not see him or know him. But you know him because he resides with you and will be in you.^[13]

This may be more like the world (κόσμος) that has hated Jesus’ disciples: the world (κόσμος) of the old man (τὸν παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires and cannot (οὐ δύναται, a form of δύναμαι) accept (λαβεῖν, a form of λαμβάνω) the Spirit of truth. For the flesh has desires that are opposed to the Spirit, Paul wrote, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.^[14]

And this may be more like the opposition Jesus had in mind in the world (κόσμος) of his parable: that opposition of the old human and the new, the flesh and the Spirit, within everyone being drawn to Jesus. I’m taking my clue from the landowner’s response to his slaves’ question: Do you want us to go and gather it?

No, since in gathering the darnel you may uproot the wheat along with it. Let both grow together until the harvest.

It would be easy enough for Jews to kill Gentiles or Christians to kill those who refuse to confess Christ if that is what Jesus had in mind. It is much more difficult to uproot the sin in one’s own flesh, not to mention someone else’s flesh, without doing damage to the good seed, the new man (τὸν καινὸν ἄνθρωπον), that Christ has sown. Of course, at any given place at any given moment before all have been drawn to Jesus people somewhat to mostly led by the Holy Spirit might be confronted by people following their own flesh.

Jesus had elaborated some on this topic previously (John 15:18-27 NET):

“If the world (κόσμος) hates you, be aware that it hated me first. If you belonged to the world (κόσμου, a form of κόσμος), the world (κόσμος) would love you as its own. However, because you do not belong to the world (κόσμου, a form of κόσμος), but I chose you out of the world (κόσμου, a form of κόσμος), for this reason the world (κόσμος) hates you. Remember what I told you, ‘A slave is not greater than his master.’ If they persecuted me, they will also persecute you. If they obeyed my word, they will obey yours too. But they will do all these things to you^[15] on account of my name because they do not know the one who sent me. If I had not come and spoken to them, they would not be guilty^[16] of sin. But they no longer have any excuse for their sin. The one who hates me hates my Father too. If I had not performed among them the miraculous deeds that no one else did,^[17] they would not be guilty^[18] of sin. But now they have seen the deeds and have hated both me and my Father. Now this happened to fulfill the word that is written in their law, ‘They hated me without reason.’ When^[19] the Advocate comes, whom I will send you from the Father—the Spirit of truth who goes out from the Father—he will testify about me, and you also will testify because you have been with me from the beginning.

This has me thinking a little differently about a very familiar passage: For God so loved the world (κόσμον, another form of κόσμος), that He left it exactly as it is, might be the silent hope of the old human following after the flesh. It is not what the Holy Spirit said through the inspired apostle: For God so loved the world, that hated Him, hated Jesus and his apostles, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.^[20]

Jesus elaborated how the old human following after the flesh will be separated from the new human led by the Holy Spirit at the end of the [KJV: this] age (Matthew 13:40-43 NET):

As the poisonous weeds are collected and burned with fire, so it will be at the end of the age [Table]. The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father. The one who has ears^[21] had better listen!

Paul wrote something similar to those who consider themselves God’s coworkers (συνεργοί, a form of συνεργός) in contrast to those who consider themselves God’s field (γεώργιον), God’s building (οἰκοδομή) (1 Corinthians 3:10-17 NET):

According to the grace of God given to me, like a skilled master-builder I laid^[22] a foundation, but someone else builds on it. And each one must be careful how he builds. For no one can lay any foundation other than what is being laid, which is Jesus Christ.^[23] If anyone builds on the^[24] foundation with gold, silver, precious stones, wood, hay, or straw, each builder’s work will be plainly seen, for the Day will make it clear, because it will be revealed by fire. And the fire will test what kind of work each has done. If what someone has built^[25] survives, he will receive^[26] a reward. If someone’s work is burned up, he will suffer loss. He himself will be saved, but only as through fire.

Do you not know that you are God’s temple and that God’s Spirit lives in you? If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.

If someone’s work, as a coworker with God building God’s temple, is burned up (κατακαήσεται, a form of κατακαίω), he will suffer loss (ζημιωθήσεται, a form of ζημιόω). While ζημιωθήσεται might have been translated he will be punished, the argument in the note (16) in the NET seems sound to me:

The translation “[will] be punished” is given here by BDAG 428 s.v. ζημιόω 2. But the next clause says “he will be delivered” and so “suffering loss” is more likely to refer to the destruction of the “work” by fire or the loss of the reward that could have been gained.

This reasoning should be carried forward into an understanding of the “destruction” Paul reiterated thereafter. I assume the coworkers building with wood, hay or straw worked in their own strength according to the flesh at cross-purposes with the Holy Spirit. When their work is tested by fire and burns up, they suffer loss. God will destroy (φθερεῖ, a form of φθείρω) the one who destroys (φθείρει, a form of φθείρω), ruins, spoils, ravages, disfigures, damages, disables, seduces, corrupts or cheats God’s field, God’s buiding, God’s temple: he will suffer loss. He himself will be saved (σωθήσεται, a form of σώζω), but only as through fire.

Peter addressed God’s field, God’s building, God’s temple somewhat less ambiguously (2 Peter 3:10-13 NET):

But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare. Since all these things are to melt away in this manner, what sort of people must you be, conducting your lives in holiness and godliness [Table], while waiting for and hastening the coming of the day of God? Because of this day, the heavens will be burned up and dissolve, and the celestial bodies will melt away in a blaze! But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides.

I’ll pick this up in another essay.

Note 67 in the NET claimed that Jesus quoted Psalm 35:19. A table comparing the Greek of Jesus’ quotation to the Septuagint follows.

John 15:25b (NET Parallel Greek)	Psalm 35:19b (Septuagint BLB)	Psalm 34:19b (Septuagint Elpenor)
ἐμίσησαν με δωρεάν	οἱ μισοῦντές με δωρεὰν	οἱ μισοῦντες με δωρεὰν
John 15:25b (NET)	Psalm 34:19b (NETS)	Psalm 34:19b (English Elpenor)
They hated me without reason	those who hate me without cause	who hate me for nothing

It is interesting to hear this as Jesus’ prayer:

Masoretic Text		Septuagint
Psalm 35:19 (Tanakh)	Psalm 35:19 (NET)	Psalm 34:19 (NETS)	Psalm 34:19 (English Elpenor)
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.	Do not let those who are my enemies for no reason gloat over me. Do not let those who hate me without cause carry out their wicked schemes.	May those who unjustly are my enemies not be happy over me, those who hate me without cause and wink with the eyes,	Let not them that are mine enemies without a cause rejoice against me; who hate me for nothing, and wink with their eyes.

Note 67 in the NET also claimed that Jesus quoted Psalm 69:4. A table comparing the Greek of Jesus’ quotation to the Septuagint follows.

John 15:25b (NET Parallel Greek)	Psalm 69:4b (Septuagint BLB)	Psalm 68:5b (Septuagint Elpenor)
ἐμίσησαν με δωρεάν	οἱ μισοῦντές με δωρεάν	οἱ μισοῦντές με δωρεάν
John 15:25b (NET)	Psalm 68:5b (NETS)	Psalm 68:5b (English Elpenor)
They hated me without reason	those who hate me without cause	They that hate me without a cause

If He did quote the Septuagint I find it interesting that He changed the present tense μισοῦντές (a form of μισέω), which was certainly true, to the aorist tense ἐμίσησαν (another form of μισέω). “The aorist is said to be ‘simple occurrence’ or ‘summary occurrence,’ without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a ‘one-point-in-time’ action, although it may actually take place over a period of time.”^[27] Has Jesus used Greek grammar to prophesy another point-in-time when this hatred will no longer be true?

Gary Gagliardi on Christ’s Words — The Mysteries of Jesus’s Greek Revealed online took a different tack. He heard Jesus quoting from the Hebrew of Psalm 109:3. The Greek verb is quite different.

John 15:25b (NET Parallel Greek)	Psalm 109:3b (Septuagint BLB)	Psalm 108:3b (Septuagint Elpenor)
ἐμίσησαν με δωρεάν	καὶ ἐπολέμησάν με δωρεάν	καὶ ἐπολέμησάν με δωρεάν
John 15:25b (NET)	Psalm 108:3b (NETS)	Psalm 108:3b (English Elpenor)
They hated me without reason	and made war on me without cause	and fought against me without a cause

Though ἐπολέμησάν (a form of πολεμέω) is different from ἐμίσησαν, it is in the aorist tense. And I do take Mr. Gagliardi’s point to heart—“Jesus often seems much more light-hearted in the Greek.” Jesus doesn’t seem as whiny about being hated or polemicized against as I have heard in my own mind reading any of these Psalms.

Note 64 in the NET claimed that Jesus quoted Daniel 3:6. A table comparing the Greek of Jesus’ quotation to the Septuagint follows.

Matthew 13:42a (NET Parallel Greek)	Daniel 3:6 (Septuagint BLB)	Daniel 3:6 (Septuagint Elpenor)
βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός	ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην	ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην
Matthew 13:42a (NET)	Daniel 3:6 (NETS)	Daniel 3:6 (English Elpenor)
They will throw them into the fiery furnace	will be thrown into the furnace blazing with fire	he shall be cast into the burning fiery furnace

At first this seemed so startling I searched the Septuagint for another possibility. But as I considered the entire story (Daniel 3:1-4:3) it began to seem like Jesus’ wink to those in the know. Shadrach, Meshach, and Abednego (Daniel 3:12) refused to honor the king’s edict out of respect for the one true living God:

Masoretic Text		Septuagint
Daniel 3:17, 18 (Tanakh)	Daniel 3:17, 18 (NET)	Daniel 3:17, 18 (NETS)	Daniel 3:17, 18 (English Elpenor)
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king.	If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.	for there is a god whom we serve, able to deliver us from the furnace blazing with fire, and out of your hands, O king, he will rescue us.	For our God whom we serve is in the heavens, able to deliver us from the burning fiery furnace, and he will rescue us from thy hands, O king.
But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.	But if he does not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”	And if not, let it be known to you, O king, that we will not serve your gods, and we will not do obeisance to the image, which you have set up.”	But if not, be it known to thee, O king, that we will not serve thy gods, nor worship the image which thou hast set up.

Their insolence had the intended effect. Enraged, the king ordered that the fire be made seven times hotter. It was so hot it killed the men who threw Shadrach, Meshach, and Abednego into it, yet they were unharmed by its flames.

Masoretic Text		Septuagint
Daniel 3:26, 27 (Tanakh)	Daniel 3:26, 27 (NET)	Daniel 3:93, 94 (NETS)	Daniel 3:26, 27 (English Elpenor)
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.	Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!” Then Shadrach, Meshach, and Abednego emerged from the fire.	Then Nabouchodonosor approached the door of the furnace blazing with fire and said, “Sedrach, Misach, Abdenago, slaves of the Most High God, come out and come here!” And Sedrach, Misach, Abdenago came out from the middle of the fire.	Then Nabuchodonosor drew near to the door of the burning fiery furnace, and said, Sedrach, Misach, and Abdenago, ye servants of the most high God, proceed forth, and come hither. So Sedrach, Misach, and Abdenago, came forth out of the midst of the fire.
And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.	Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically unharmed by the fire. The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!	And the satraps and the generals and the local rulers and the dynasts of the king gathered together and looked at the men, that the fire had not had any power over their body; the hair of their heads was not singed, and their trousers were not changed, and a smell of fire was not on them.	Then were assembled the satraps, and captains, and heads of provinces, and the royal princes; and they saw the men, and perceived that the fire had not had power against their bodies, and the hair of their head was not burnt, and their coats were not scorched, nor was the smell of fire upon them.

Note 65 in the NET claimed that Jesus alluded to Daniel 12:3. A table comparing the Greek of Jesus’ allusion to the Septuagint follows.

Matthew 13:43a (NET Parallel Greek)	Daniel 12:3 (Septuagint BLB)	Daniel 12:3 (Septuagint Elpenor)
οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν	οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι	οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι
Matthew 13:43a (NET)	Daniel 12:3 (NETS)	Daniel 12:3 (English Elpenor)
the righteous will shine like the sun in the kingdom of their Father	those who are intelligent will shine like the splendor of the firmament, and some of the many righteous, like the stars forever and anon.	the wise shall shine as the brightness of the firmament, and [some] of the many righteous as the stars for ever and ever.

Tables comparing Psalm 35:19; 69:4; 109:3; Daniel 3:6; 3:17; 3:18; 3:26; 3:27 and 12:3 in the Tanakh, KJV and NET, and tables comparing Psalm 35:19 (34:19); 69:4 (68:5); 109:3 (108:3); Daniel 3:6; 3:17; 3:18; 3:26 (3:93); 3:27 (3:94) and 12:3 the Greek of in the Septuagint (BLB and Elpenor), and tables comparing Matthew 13:24, 25; 13:30; 13:37; John 15:21, 22; 15:24; 15:26; Matthew 13:43; 1 Corinthians 3:10-12 and 3:14 in the NET and KJV follow.

Psalm 35:19 (Tanakh)	Psalm 35:19 (KJV)	Psalm 35:19 (NET)
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.	Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.	Do not let those who are my enemies for no reason gloat over me. Do not let those who hate me without cause carry out their wicked schemes.

Psalm 35:19 (Septuagint BLB)	Psalm 34:19 (Septuagint Elpenor)
μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ἀδίκως οἱ μισοῦντές με δωρεὰν καὶ διανεύοντες ὀφθαλμοῗς	μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ἀδίκως, οἱ μισοῦντες με δωρεὰν καὶ διανεύοντες ὀφθαλμοῖς
Psalm 34:19 (NETS)	Psalm 34:19 (English Elpenor)
May those who unjustly are my enemies not be happy over me, those who hate me without cause and wink with the eyes,	Let not them that are mine enemies without a cause rejoice against me; who hate me for nothing, and wink with their eyes.

Psalm 69:4 (Tanakh)	Psalm 69:4 (KJV)	Psalm 69:4 (NET)
They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.	They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.	Those who hate me without cause are more numerous than the hairs of my head. Those who want to destroy me, my enemies for no reason, outnumber me. They make me repay what I did not steal.

Psalm 69:4 (Septuagint BLB)	Psalm 68:5 (Septuagint Elpenor)
ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου οἱ μισοῦντές με δωρεάν ἐκραταιώθησαν οἱ ἐχθροί μου οἱ ἐκδιώκοντές με ἀδίκως ἃ οὐχ ἥρπασα τότε ἀπετίννυον	ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου οἱ μισοῦντές με δωρεάν, ἐκραταιώθησαν οἱ ἐχθροί μου οἱ ἐκδιώκοντές με ἀδίκως· ἃ οὐχ ἥρπαζον, τότε ἀπετίννυον
Psalm 68:5 (NETS)	Psalm 68:5 (English Elpenor)
They multiplied beyond the hairs of my head, those who hate me without cause; my enemies who persecuted me unjustly became strong. What I did not seize I would then repay.	They that hate me without a cause are more than the hairs of my head: my enemies that persecute me unrighteously are strengthened: then I restored that which I took not away.

Psalm 109:3 (Tanakh)	Psalm 109:3 (KJV)	Psalm 109:3 (NET)
They compassed me about also with words of hatred; and fought against me without a cause.	They compassed me about also with words of hatred; and fought against me without a cause.	They surround me and say hateful things; they attack me for no reason.

Psalm 109:3 (Septuagint BLB)	Psalm 108:3 (Septuagint Elpenor)
καὶ λόγοις μίσους ἐκύκλωσάν με καὶ ἐπολέμησάν με δωρεάν	καὶ λόγοις μίσους ἐκύκλωσάν με καὶ ἐπολέμησάν με δωρεάν
Psalm 108:3 (NETS)	Psalm 108:3 (English Elpenor)
And they surrounded me with words of hate and made war on me without cause.	And they have compassed me with words of hatred; and fought against me without a cause.

Daniel 3:6 (Tanakh)	Daniel 3:6 (KJV)	Daniel 3:6 (NET)
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.	And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.	Whoever does not bow down and pay homage will immediately be thrown into the midst of a furnace of blazing fire!”

Daniel 3:6 (Septuagint BLB)	Daniel 3:6 (Septuagint Elpenor)
καὶ ὃς ἂν μὴ πεσὼν προσκυνήσῃ αὐτῇ τῇ ὥρᾳ ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην	καὶ ὃς ἂν μὴ πεσὼν προσκυνήσῃ, αὐτῇ τῇ ὥρᾳ ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην
Daniel 3:6 (NETS)	Daniel 3:6 (English Elpenor)
And whoever does not fall down and do obeisance, at that very hour will be thrown into the furnace blazing with fire.”	And whosoever shall not fall down and worship, in the same hour he shall be cast into the burning fiery furnace.

Daniel 3:17 (Tanakh)	Daniel 3:17 (KJV)	Daniel 3:17 (NET)
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king.	If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king.	If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 3:17 (Septuagint BLB)	Daniel 3:17 (Septuagint Elpenor)
ἔστιν γὰρ θεός ᾧ ἡμεῗς λατρεύομεν δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ ἐκ τῶν χειρῶν σου βασιλεῦ ῥύσεται ἡμᾶς	ἔστι γὰρ Θεὸς ἡμῶν ἐν οὐρανοῖς, ᾧ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης, καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, ρύσεται ἡμᾶς
Daniel 3:17 (NETS)	Daniel 3:17 (English Elpenor)
for there is a god whom we serve, able to deliver us from the furnace blazing with fire, and out of your hands, O king, he will rescue us.	For our God whom we serve is in the heavens, able to deliver us from the burning fiery furnace, and he will rescue us from thy hands, O king.

Daniel 3:18 (Tanakh)	Daniel 3:18 (KJV)	Daniel 3:18 (NET)
But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.	But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.	But if he does not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Daniel 3:18 (Septuagint BLB)	Daniel 3:18 (Septuagint Elpenor)
καὶ ἐὰν μή γνωστὸν ἔστω σοι βασιλεῦ ὅτι τοῗς θεοῗς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ ᾗ ἔστησας οὐ προσκυνοῦμεν	καὶ ἐὰν μή, γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι, ᾗ ἔστησας, οὐ προσκυνοῦμεν
Daniel 3:18 (NETS)	Daniel 3:18 (English Elpenor)
And if not, let it be known to you, O king, that we will not serve your gods, and we will not do obeisance to the image, which you have set up.”	But if not, be it known to thee, O king, that we will not serve thy gods, nor worship the image which thou hast set up.

Daniel 3:26 (Tanakh)	Daniel 3:26 (KJV)	Daniel 3:26 (NET)
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.	Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.	Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!” Then Shadrach, Meshach, and Abednego emerged from the fire.

Daniel 3:26 (Septuagint BLB)	Daniel 3:26 (Septuagint Elpenor)
τότε προσῆλθεν Ναβουχοδονοσορ πρὸς τὴν θύραν τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ εἶπεν Σεδραχ Μισαχ Αβδεναγω οἱ δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου ἐξέλθετε καὶ δεῦτε καὶ ἐξῆλθον Σεδραχ Μισαχ Αβδεναγω ἐκ μέσου τοῦ πυρός	τότε προσῆλθε Ναβουχοδονόσορ πρὸς τὴν θύραν τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ εἶπε· Σεδράχ, Μισάχ, ᾿Αβδεναγώ, οἱ δοῦλοι τοῦ Θεοῦ τοῦ ῾Υψίστου, ἐξέλθετε καὶ δεῦτε. καὶ ἐξῆλθον Σεδράχ, Μισάχ, ᾿Αβδεναγὼ ἐκ μέσου τοῦ πυρός
Daniel 3:93 (NETS)	Daniel 3:26 (English Elpenor)
Then Nabouchodonosor approached the door of the furnace blazing with fire and said, “Sedrach, Misach, Abdenago, slaves of the Most High God, come out and come here!” And Sedrach, Misach, Abdenago came out from the middle of the fire.	Then Nabuchodonosor drew near to the door of the burning fiery furnace, and said, Sedrach, Misach, and Abdenago, ye servants of the most high God, proceed forth, and come hither. So Sedrach, Misach, and Abdenago, came forth out of the midst of the fire.

Daniel 3:27 (Tanakh)	Daniel 3:27 (KJV)	Daniel 3:27 (NET)
And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.	And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.	Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically unharmed by the fire. The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!

Daniel 3:27 (Septuagint BLB)	Daniel 3:27 (Septuagint Elpenor)
καὶ συνάγονται οἱ σατράπαι καὶ οἱ στρατηγοὶ καὶ οἱ τοπάρχαι καὶ οἱ δυνάσται τοῦ βασιλέως καὶ ἐθεώρουν τοὺς ἄνδρας ὅτι οὐκ ἐκυρίευσεν τὸ πῦρ τοῦ σώματος αὐτῶν καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη καὶ τὰ σαράβαρα αὐτῶν οὐκ ἠλλοιώθη καὶ ὀσμὴ πυρὸς οὐκ ἦν ἐν αὐτοῗς	καὶ συνάγονται οἱ σατράπαι καὶ οἱ στρατηγοὶ καὶ οἱ τοπάρχαι καὶ οἱ δυνάσται τοῦ βασιλέως καὶ ἐθεώρουν τοὺς ἄνδρας ὅτι οὐκ ἐκυρίευσε τὸ πῦρ τοῦ σώματος αὐτῶν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη, καὶ τὰ σαράβαρα αὐτῶν οὐκ ἠλλοιώθη, καὶ ὀσμὴ πυρὸς οὐκ ἦν ἐν αὐτοῖς
Daniel 3:94 (NETS)	Daniel 3:27 (English Elpenor)
And the satraps and the generals and the local rulers and the dynasts of the king gathered together and looked at the men, that the fire had not had any power over their body; the hair of their heads was not singed, and their trousers were not changed, and a smell of fire was not on them.	Then were assembled the satraps, and captains, and heads of provinces, and the royal princes; and they saw the men, and perceived that the fire had not had power against their bodies, and the hair of their head was not burnt, and their coats were not scorched, nor was the smell of fire upon them.

Daniel 12:3 (Tanakh)	Daniel 12:3 (KJV)	Daniel 12:3 (NET)
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.	And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.	But the wise will shine like the brightness of the heavenly expanse. And those bringing many to righteousness will be like the stars forever and ever.

Daniel 12:3 (Septuagint BLB)	Daniel 12:3 (Septuagint Elpenor)
καὶ οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι	καὶ οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι
Daniel 12:3 (NETS)	Daniel 12:3 (English Elpenor)
And those who are intelligent will shine like the splendor of the firmament, and some of the many righteous, like the stars forever and anon.	And the wise shall shine as the brightness of the firmament, and [some] of the many righteous as the stars for ever and ever.

Matthew 13:24, 25 (NET)	Matthew 13:24, 25 (KJV)
He presented them with another parable: “The kingdom of heaven is like a person who sowed good seed in his field.	Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῎Αλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων· ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ	αλλην παραβολην παρεθηκεν αυτοις λεγων ωμοιωθη η βασιλεια των ουρανων ανθρωπω σπειροντι καλον σπερμα εν τω αγρω αυτου	αλλην παραβολην παρεθηκεν αυτοις λεγων ωμοιωθη η βασιλεια των ουρανων ανθρωπω σπειροντι καλον σπερμα εν τω αγρω αυτου

But while everyone was sleeping, an enemy came and sowed darnel among the wheat and went away.

But while men slept, his enemy came and sowed tares among the wheat, and went his way.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν	εν δε τω καθευδειν τους ανθρωπους ηλθεν αυτου ο εχθρος και εσπειρεν ζιζανια ανα μεσον του σιτου και απηλθεν	εν δε τω καθευδειν τους ανθρωπους ηλθεν αυτου ο εχθρος και εσπειρεν ζιζανια ανα μεσον του σιτου και απηλθεν

Matthew 13:30 (NET)	Matthew 13:30 (KJV)
Let both grow together until the harvest. At harvest time I will tell the reapers, “First collect the darnel and tie it in bundles to be burned, but then gather the wheat into my barn.”’”	Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ, καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ \|εἰς\| δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον \|συναγάγετε\| εἰς τὴν ἀποθήκην μου	αφετε συναυξανεσθαι αμφοτερα μεχρι του θερισμου και εν τω καιρω του θερισμου ερω τοις θερισταις συλλεξατε πρωτον τα ζιζανια και δησατε αυτα εις δεσμας προς το κατακαυσαι αυτα τον δε σιτον συναγαγετε εις την αποθηκην μου	αφετε συναυξανεσθαι αμφοτερα μεχρι του θερισμου και εν καιρω του θερισμου ερω τοις θερισταις συλλεξατε πρωτον τα ζιζανια και δησατε αυτα εις δεσμας προς το κατακαυσαι αυτα τον δε σιτον συναγαγετε εις την αποθηκην μου

Matthew 13:37 (NET)	Matthew 13:37 (KJV)
He answered, “The one who sowed the good seed is the Son of Man.	He answered and said unto them, He that soweth the good seed is the Son of man;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἀποκριθεὶς εἶπεν· ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου	ο δε αποκριθεις ειπεν αυτοις ο σπειρων το καλον σπερμα εστιν ο υιος του ανθρωπου	ο δε αποκριθεις ειπεν αυτοις ο σπειρων το καλον σπερμα εστιν ο υιος του ανθρωπου

John 15:21, 22 (NET)	John 15:21, 22 (KJV)
But they will do all these things to you on account of my name because they do not know the one who sent me.	But all these things will they do unto you for my name’s sake, because they know not him that sent me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς διὰ τὸ ὄνομα μου, ὅτι οὐκ οἴδασιν τὸν πέμψαντα με	αλλα ταυτα παντα ποιησουσιν υμιν δια το ονομα μου οτι ουκ οιδασιν τον πεμψαντα με	αλλα ταυτα παντα ποιησουσιν υμιν δια το ονομα μου οτι ουκ οιδασιν τον πεμψαντα με

If I had not come and spoken to them, they would not be guilty of sin. But they no longer have any excuse for their sin.

If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν	ει μη ηλθον και ελαλησα αυτοις αμαρτιαν ουκ ειχον νυν δε προφασιν ουκ εχουσιν περι της αμαρτιας αυτων	ει μη ηλθον και ελαλησα αυτοις αμαρτιαν ουκ ειχον νυν δε προφασιν ουκ εχουσιν περι της αμαρτιας αυτων

John 15:24 (NET)	John 15:24 (KJV)
If I had not performed among them the miraculous deeds that no one else did, they would not be guilty of sin. But now they have seen the deeds and have hated both me and my Father.	If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ οὐδεὶς ἄλλος ἐποίησεν, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ καὶ ἑωράκασιν καὶ μεμισήκασιν καὶ ἐμὲ καὶ τὸν πατέρα μου.	ει τα εργα μη εποιησα εν αυτοις α ουδεις αλλος πεποιηκεν αμαρτιαν ουκ ειχον νυν δε και εωρακασιν και μεμισηκασιν και εμε και τον πατερα μου	ει τα εργα μη εποιησα εν αυτοις α ουδεις αλλος πεποιηκεν αμαρτιαν ουκ ειχον νυν δε και εωρακασιν και μεμισηκασιν και εμε και τον πατερα μου

John 15:26 (NET)	John 15:26 (KJV)
When the Advocate comes, whom I will send you from the Father—the Spirit of truth who goes out from the Father—he will testify about me,	But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ	οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου	οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου

Matthew 13:43 (NET)	Matthew 13:43 (KJV)
Then the righteous will shine like the sun in the kingdom of their Father. The one who has ears had better listen!	Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. ὁ ἔχων ὦτα ἀκουέτω	τοτε οι δικαιοι εκλαμψουσιν ως ο ηλιος εν τη βασιλεια του πατρος αυτων ο εχων ωτα ακουειν ακουετω	τοτε οι δικαιοι εκλαμψουσιν ως ο ηλιος εν τη βασιλεια του πατρος αυτων ο εχων ωτα ακουειν ακουετω

1 Corinthians 3:10-12 (NET)	1 Corinthians 3:10-12 (KJV)
According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it. And each one must be careful how he builds.	According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσαν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ	κατα την χαριν του θεου την δοθεισαν μοι ως σοφος αρχιτεκτων θεμελιον τεθεικα αλλος δε εποικοδομει εκαστος δε βλεπετω πως εποικοδομει	κατα την χαριν του θεου την δοθεισαν μοι ως σοφος αρχιτεκτων θεμελιον τεθεικα αλλος δε εποικοδομει εκαστος δε βλεπετω πως εποικοδομει

For no one can lay any foundation other than what is being laid, which is Jesus Christ.

For other foundation can no man lay than that is laid, which is Jesus Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός	θεμελιον γαρ αλλον ουδεις δυναται θειναι παρα τον κειμενον ος εστιν ιησους ο χριστος	θεμελιον γαρ αλλον ουδεις δυναται θειναι παρα τον κειμενον ος εστιν ιησους χριστος

If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw,

Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον \|χρυσόν, ἄργυρον\|, λίθους τιμίους, ξύλα, χόρτον, καλάμην,	ει δε τις εποικοδομει επι τον θεμελιον τουτον χρυσον αργυρον λιθους τιμιους ξυλα χορτον καλαμην	ει δε τις εποικοδομει επι τον θεμελιον τουτον χρυσον αργυρον λιθους τιμιους ξυλα χορτον καλαμην

1 Corinthians 3:14 (NET)	1 Corinthians 3:14 (KJV)
If what someone has built survives, he will receive a reward.	If any man’s work abide which he hath built thereupon, he shall receive a reward.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται	ει τινος το εργον μενει ο επωκοδομησεν μισθον ληψεται	ει τινος το εργον μενει ο εποικοδομησεν μισθον ληψεται

^[1] John 17:17 (NET)

^[2] The NET parallel Greek text and NA²⁸ had σπείραντι here, where the Stephanus Textus Receptus and Byzantine Majority Text had σπειροντι (KJV: which sowed).

^[3] The NET parallel Greek text and NA²⁸ had ἐπέσπειρεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εσπειρεν.

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

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

^[6] John 8:44a (NET) Table

^[7] John 8:31, 32 (NET)

^[8] Romans 8:14 (NET)

^[9] John 12:32 (NET)

^[10] I’m thinking here of live by the Spirit and you will not carry out (τελέσητε, a form of τελέω) the desires of the flesh (Galatians 5:16). Apart from my petty outbursts of anger, I recall a more troubling lapse. It began as a thought, then I spoke it aloud: “It may be time to take out Antifa and BLM while they’re still bringing ball bats to a gunfight.” They were idle words. I didn’t follow through to carry out the desire to shoot members of Antifa and BLM with a gun I don’t even have. And if that’s the best I can hope for this side of the fire, I’ll take it! But I still want to be more loving, joyful, peaceful, patient, kind, good, faithful, gentle and self-controlled than that.

^[11] Who Am I? Part 11 ; Who Am I? Part 12 ; Who Am I? Part 13

^[12] Matthew 26:39b (NET)

^[13] John 14:16, 17 (NET) Table

^[14] Galatians 5:17 (NET) Table

^[15] The NET parallel Geek text and NA²⁸ had εἰς ὑμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμιν (KJV: unto them).

^[16] The NET parallel Geek text and NA²⁸ had εἴχοσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειχον (KJV: they had…had).

^[17] The NET parallel Geek text and NA²⁸ had ἐποίησεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεποιηκεν.

^[18] The NET parallel Geek text and NA²⁸ had εἴχοσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειχον (KJV: had).

^[19] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But) here. The NET parallel Geek text and NA²⁸ did not.

^[20] John 3:16 (KJV) Table

^[21] The Stephanus Textus Receptus and Byzantine Majority Text had ακουειν (KJV: to hear) following ears. The NET parallel Greek text and NA²⁸ did not.

^[22] The NET parallel Greek text and NA²⁸ had ἔθηκα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τεθεικα (KJV: I have laid).

^[23] The Stephanus Textus Receptus had the article ο preceding Christ. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[24] The Stephanus Textus Receptus and Byzantine Majority Text had τουτον (KJV: this) here. The NET parallel Greek text and NA²⁸ did not.

^[25] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐποικοδόμησεν here, where the Stephanus Textus Receptus had επωκοδομησεν (KJV: he hath built).

^[26] The NET parallel Greek text and NA²⁸ had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: he shall receive).

^[27] Verb Tenses, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

He Takes Away, Part 2

Posted on May 27, 2020 by admin

A gnat of a notion that takes away may not be the best translation of αἴρει (a form of αἴρω) in, He takes away every branch that does not bear fruit in me,^[1] became important enough to address directly. Here is a table of possible translations.

Meanings of αἴρω	Possible Translations of αἴρει in John 15:2a
to lift up, take up, pick up	He lifts up every branch that does not bear fruit in me.
to look up (in prayer)	He looks up (in prayer) every branch that does not bear fruit in me.
to move upward, raise vertically	He moves every branch that does not bear fruit in me upward.
to raise to a higher level	He raises every branch that does not bear fruit in me to a higher level.
to take up and carry along	He takes up and carries along every branch that does not bear fruit in me.
to lift up and carry away, remove	He lifts up and carries away every branch that does not bear fruit in me.
to take away, remove (no suggestion of lifting up)	He takes away every branch that does not bear fruit in me.
to bear with, endure	He bears with every branch that does not bear fruit in me.
to carry, transport	He carries every branch that does not bear fruit in me.
to bear and uphold	He bears and upholds every branch that does not bear fruit in me.
to be dressed as an office-bearer	He dresses every branch that does not bear fruit in me as an office-bearer.
to cause to emerge	He causes every branch that does not bear fruit in me to emerge.

The previous essay went in a direction I didn’t expect. Though I enjoyed diagramming sentences in elementary school, I had no idea I could begin to do it in Greek. Comparing the Greek construction of the clauses of John 15:2a to Mark 4:15b and Luke 8:12b I realized that Every branch in me that beareth not fruit he taketh away^[2] was structurally more like with their hands they will lift you up^[3] than either immediately Satan comes and snatches the word that was sown in them,^[4] or then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.^[5]

Here I want to consider Paul’s usage of a similar metaphor. I realize this can be frustrating. I’m well past the point where at other times in my life I’ve abandoned Jesus and done whatever I wanted instead. But ever since I prayed my slightly insulting prayer of miniscule faith—“If you’re really out there, I really want to know you”—something has changed. “Whatever I wanted instead” has never turned out to be exactly what I wanted then or now. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.^[6] I eventually wound up back with Jesus studying the Bible.

With this history between us, we laugh at my frustration now, go to bed, get up and do it again the next morning. Now^[7] I am speaking to you Gentiles, Paul wrote believers in Rome (Romans 11:13-21 NET).

Seeing that^[8] I am an apostle to the Gentiles, I magnify my ministry, if somehow I could provoke my people to jealousy and save some of them. For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? [Table] If the first portion of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches.

Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root,^[9] do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you. Then you will say, “The branches were broken off so that I could be grafted in” [Table]. Granted! They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear! For if God did not spare the natural branches, perhaps he will not spare you.

The Greek words translated perhaps above in the NET parallel Greek text and NA²⁸ were μή πως, and μήπως in the Stephanus Textus Receptus and Byzantine Majority Text. The former were in brackets indicating a suspicion that μή πως may not be original. For all I know that is a suspicion that μήπως is more original. I’m not studying the manuscripts. From a logical perspective, however, I could argue that perhaps is not original to Paul.

For if God did not spare the natural branches (those in Israel who did not believe Jesus), he will not spare you (Gentiles who do not believe Jesus). Gentiles (ἔθνεσιν and ἐθνῶν, both forms of ἔθνος) do not comprise a special favored class with potentially unique rights and privileges in Paul’s theology. And will…spare you (σοῦ φείσεται) here means to spare one from being broken off in the future as some were broken off (ἐξεκλάσθησαν, a form of ἐκκλάω) in the past from participation in the richness of the olive root (NET) or partaking in the root and fatness of the olive tree (KJV).

Viewed from the perspective Paul revealed in this passage the question was not: is this the time when you are restoring the kingdom to Israel?^[10] Rather, the question was: “is this the time you are restoring Israel to the kingdom?” But Jesus didn’t correct his disciples’ question (Acts 1:7, 8 NET).

He told them, “You are not permitted to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth” [Table].

So how does this relate to He takes away every branch that does not bear fruit in me? I made the connection initially through the English word branches. I got in trouble for that kind of thinking once.

I had written an essay much like one of these, comparing/contrasting various passages from the Bible, but had made my linkages in English translation only. I showed it to my brother. He was not very far into it before he got red in the face and tore it up. This wasn’t something stored on disc somewhere that I could easily reprint. It was my only copy laboriously typed. But I don’t want to make it sound worse than it was. I was a musician, an athlete and a sinner. I was used to being yelled at, didn’t necessarily like it, but very accustomed to it.

What hurt the most was that I had been sincerely excited about what I thought I was learning in my new NASB Bible. When my brother calmed down, he showed me how to use Strong’s Concordance. It was a big book only keyed to the KJV at the time. So I began the habit of reading the NASB, checking with the KJV, looking up words in the concordance and writing out lists of verses which contained the Greek or Hebrew word in question. When I looked back at my lists of verses and couldn’t recall the sense they had made to me, I copied longer passages. Eventually I got a Commodore 64 and started typing verses and passages. Different computers and more notes later, I looked back at my lists of Bible passages. When I couldn’t remember what I was thinking at the time I had compiled them, I began to write essays again.

Here are some of the differences between the two passages in question.

Romans 11:16, 17 (NET)			John 15:1, 2 (NET)
11:16	root	ρίζα	15:1	vine	ἄμπελος
	branches	κλάδοι, a form of κλάδος	15:2	branch	κλῆμα
11:17		κλάδων, another form of κλάδος
	broken off	ἐξεκλάσθησαν, a form of ἐκκλάω		takes away	αἴρει, a form of αἴρω

A Greek reader wouldn’t necessarily make any connection between these metaphors based on these words. The only potential connection is the imagery conjured by the words. I took the following for comparison: If anyone does not remain^[11] in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the^[12] fire, and are burned up.^[13] Jesus is trying to get me to slow down and pay particular attention to the Greek. So here goes.

Romans 11:21		John 15:6
NET Parallel Greek	Stephanus Textus Receptus	NET Parallel Greek	Stephanus Textus Receptus
εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, [μή πως] οὐδὲ σοῦ φείσεται	ει γαρ ο θεος των κατα φυσιν κλαδων ουκ εφεισατο μηπως ουδε σου φεισηται	ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν καὶ καίεται	εαν μη τις μεινη εν εμοι εβληθη εξω ως το κλημα και εξηρανθη και συναγουσιν αυτα και εις πυρ βαλλουσιν και καιεται
NET	KJV	NET	KJV
For if God did not spare the natural branches, perhaps he will not spare you.	For if God spared not the natural branches, take heed^[14] lest he also spare not thee.	If anyone does not remain in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.	If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.

There is a factual statement in Romans 11:21 indicated by the negation οὐκ and the verb it negates: God did not spare the natural branches. Or if I put the words back closer to their order in Greek: God the natural branches did not spare. The phrase did…spare was the way the NET translators rendered ἐφείσατο, a form of φείδομαι in the aorist tense and the indicative mood.

Then he used that fact (εἰ γὰρ, translated For if) to deduce another: he will not spare you. Or if I put the words back closer to their order in Greek: neither you will he spare. The phrase will…spare was the way the NET translators rendered φείσεται, another form of φείδομαι in the future tense and the indicative mood. The negation οὐδὲ is a negation of fact as well.

So, if Paul actually felt the necessity to place μή πως or μηπως in the midst of this deductively valid if-then statement, it says something extraordinary, not about Gentiles but about being in Christ. And though the originality of μή πως is questioned in the NA²⁸ and NET parallel Greek text, it still stands.

Jesus proposed a hypothetical situation. This is indicated by the qualified negation μή and the verb μένῃ.^[15] Justin Alfred in a posting on the BLB Blog, “EMPHATIC NEGATIONS IN BIBLICAL GREEK,” quoted from Thayer’s Greek Lexicon:

µή, the Septuagint for אַל , אַיִן , אֵין, a particle of negation, which differs from οὐ (which is always an adverb) in that οὐ denies the thing itself (or to speak technically, denies simply, absolutely, categorically, directly, objectively), but µή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of someone (hence, as we say technically, indirectly, hypothetically, subjectively).

The Greek verb translated does…remain (NET) is μένῃ, a form of μένω in the present tense and subjunctive mood. “It is an important distinction to understand…that the only place in which ‘time’ comes to bear directly upon the tense of a verb is when the verb is in the indicative mood. In all other moods and uses the aktionsart of the verb tense should be seen as primary.”^[16]

What is the aktionsart?

In English, we think of the tense of a verb as denoting the “time” of the action. In Greek also time is indicated by tense, but only absolutely so in the Indicative mood. And time is not the primary significance of Greek tenses. Fundamentally, Kind of Action, rather than Time of Action, is indicated by tense…

The kind of action indicated by the use of the present tense is durative…

The durative (linear or progressive) in the present stem: the action is represented as durative (in progress) and either as timeless (ἔστιν ὁ θεός) or as taking place in present time (including, of course, duration on one side or the other of the present moment: γράφω ‘I am writing [now]’;…The present stem may also be iterative: ἔβαλλεν ‘threw repeatedly (or each time)’. (Blass & DeBrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, p. 166.)^[17]

So a word like μένῃ is durative (in progress). I can grasp that. Except for tense If anyone does not remain in me (present tense) was translated as if the Greek was identical to if God did not spare the natural branches (past tense). It gives me the impression that one has remained in Jesus at some point in the past but presently does not. The qualified negation μή does not immediately precede the verb μένῃ, however, as the absolute negation does (οὐκ ἐφείσατο) in Paul’s factual statement. In Jesus’ hypothetical statement μή immediately precedes the pronoun and creates something more like a logical category, μή τις μένῃ (if not one remaining in me). Granted, remaining may not be the best translation of the present tense, but I’m trying to avoid adding the helper verb to do.

The translators assumed that the verb ἐβλήθη (a form of βάλλω) had no subject, so they supplied he: ἐβλήθη ἔξω, he is thrown out. The aorist tense is so weird I’m sure a clever translator can justify the present tense here. But the main reason ἐβλήθη ἔξω was translated he is thrown out rather than “he was thrown out” is the assumption that it has no subject. The supplied subject he seems to refer back to the first clause, so the aorist verb must be conformed to the present tense because the verb μένῃ is in the present tense.

A table of the verbs in John 15:6, excluding μένῃ, follows.

Verb	A Form Of…	Syntactical Classification	NET	KJV
ἐβλήθη	βάλλω	Aorist Tense, Passive Voice, Indicative Mood, 3rd Person Singular	is thrown	is cast
ἐξηράνθη	ξηραίνω	Aorist Tense, Passive Voice, Indicative Mood, 3rd Person Singular	dries up	is withered
συνάγουσιν	συνέχω	Present Tense, Active Voice, Indicative Mood, 3rd Person Plural	are gathered up	gather
βάλλουσιν	βάλλω	Present Tense, Active Voice, Indicative Mood, 3rd Person Plural	thrown	cast
καίεται	καίω	Present Tense, Middle/Passive Voice, Indicative Mood, 3rd Person Singular	are burned up	are burned

I think I can do more justice to these verbs by assuming that τὸ κλῆμα was the intended subject of at least the singular verbs: “If not one remaining in me, like a branch was thrown out and dried up.” (The NIV translators did this for the first two singular verbs.)

The next two plural verbs are tricky. The KJV translators supplied men as the subject. A note (21) in the NET acknowledged that “they gather them up and throw them into the fire” is an appropriate translation of the Greek. But I think the NET translators were onto something (despite translating the two active verbs in a passive voice) treating αὐτὰ as an implied subject/object of this sudden intrusion of plural branches, such branches: “If not one remaining in me, like a branch was thrown out and dried up, such branches are gathered up and thrown into the fire.”

The final verb is singular again and refers back to the singular branch, τὸ κλῆμα: “If not one remaining in me, like a branch was thrown out and dried up, such branches are gathered up and thrown into the fire, and it burns.” Or if I want to be a stickler about the active voice: “If not one remaining in me, like a branch was thrown out and dried up, they gather them up and throw them into the fire, and it burns.” I need to add some words to make this anything like an English sentence: “If [he is] not one remaining in me, [he is] like a branch [that] was thrown out and dried up, they gather them up and throw them into the fire, and it burns.”

About this time it dawned on me that maybe that was the translators’ intent all along and my own tendency to read a sin/punishment motif into things prevented me from understanding it that way. Another note (20) in the NET makes this supposition doubtful as far as the NET translators are concerned. But then, that‘s what I’ve grown to appreciate about the NET, the sense that the translators and I are from the same socially constructed reality, the same religious milieu, unlike the KJV translators.

So, just about the time I began to feel like I was straining out a gnat, I was reminded of the camel I was compelled to swallow if I didn’t entertain this particular one.

The Greek words translated thrown out are ἐβλήθη (a form of βάλλω) ἔξω. It is not, “If anyone does not remain in me, he throws himself out;” ἐβλήθη is in the passive voice. The implication is that the one who does not remain in me (ἐν ἐμοί) is thrown out by someone else. The gardener, Jesus’ father, is the most likely referent in this metaphor. This gardener (our Father to all who believe) would do two things then: 1) He takes away every branch in Jesus that bears no fruit; and, 2) He throws out every branch that does not remain in Jesus.

Everyone whom the Father gives me will come to me, Jesus said, and the one who comes to me I will never send away^[18]…(but the gardener, my Father, might).

I’ll pick this up in another essay. Tables comparing Luke 8:12; Romans 11:13; 11:17 and John 15:6 in the NET and KJV follow.

Luke 8:12 (NET)	Luke 8:12 (KJV)
Those along the path are the ones who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.	Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν	οι δε παρα την οδον εισιν οι ακουοντες ειτα ερχεται ο διαβολος και αιρει τον λογον απο της καρδιας αυτων ινα μη πιστευσαντες σωθωσιν	οι δε παρα την οδον εισιν οι ακουοντες ειτα ερχεται ο διαβολος και αιρει τον λογον απο της καρδιας αυτων ινα μη πιστευσαντες σωθωσιν

Romans 11:13 (NET)	Romans 11:13 (KJV)
Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry,	For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμῖν δὲ λέγω τοῖς ἔθνεσιν· ἐφ᾿ ὅσον μὲν οὖν εἰμι ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω	υμιν γαρ λεγω τοις εθνεσιν εφ οσον μεν ειμι εγω εθνων αποστολος την διακονιαν μου δοξαζω	υμιν γαρ λεγω τοις εθνεσιν εφ οσον μεν ειμι εγω εθνων αποστολος την διακονιαν μου δοξαζω

Romans 11:17 (NET)	Romans 11:17 (KJV)
Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root,	And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συγκοινωνὸς τῆς ρίζης τῆς πιότητος τῆς ἐλαίας ἐγένου	ει δε τινες των κλαδων εξεκλασθησαν συ δε αγριελαιος ων ενεκεντρισθης εν αυτοις και συγκοινωνος της ριζης και της πιοτητος της ελαιας εγενου	ει δε τινες των κλαδων εξεκλασθησαν συ δε αγριελαιος ων ενεκεντρισθης εν αυτοις και συγκοινωνος της ριζης και της πιοτητος της ελαιας εγενου

John 15:6 (NET)	John 15:6 (KJV)
If anyone does not remain in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.	If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν καὶ καίεται	εαν μη τις μεινη εν εμοι εβληθη εξω ως το κλημα και εξηρανθη και συναγουσιν αυτα και εις πυρ βαλλουσιν και καιεται	εαν μη τις μεινη εν εμοι εβληθη εξω ως το κλημα και εξηρανθη και συναγουσιν αυτα και εις το πυρ βαλλουσιν και καιεται

He Takes Away, Part 3

Back to He Takes Away, Part 1

Back to Peter’s Second Gospel Proclamation, Part 3

Back to Christianity, Part 7

Back to Nothing True, Part 3

^[1] John 15:2a (NET)

^[2] John 15:2a (KJV)

^[3] Matthew 4:6b (NET)

^[4] Mark 4:15b (NET) Table

^[5] Luke 8:12b (NET)

^[6] Galatians 5:17 (NET) Table

^[7] The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).

^[8] The NET parallel Greek text and NA²⁸ had οὖν (not translated in the NET) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had της ριζης και της πιοτητος της ελαιας εγενου (KJV: of the root and fatness of the olive tree) here, where the NET parallel Greek text and NA²⁸ had τῆς ρίζης τῆς πιότητος τῆς ἐλαίας ἐγένου (NET: in the richness of the olive root).

^[10] Acts 1:6b (NET) Table

^[11] The NET parallel Greek text and NA²⁸ had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

^[12] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τὸ here. The Stephanus Textus Receptus did not.

^[13] John 15:6 (NET)

^[14] The Stephanus Textus Receptus is the closest Greek text that I have found online to serve as parallel Greek for the KJV. Here is one of the places it falls short. According to Strong’s Concordance circa 1890 a form of ὁράω (ὁρᾶτε possibly) occurred somewhere in this verse, translated take heed.

^[15] The verb was μεινη (another form of μένω) in the Stephanus Textus Receptus and Byzantine Majority Text. I don’t think that would alter what I’m saying here about a “hypothetical situation” but I am struggling with both the qualified negation and aorist tense.

^[16] Greek Verbs (Shorter Definitions), Verb Tenses, Time & “Kind of Action” in Greek Verbs

^[17] Aktionsart & the Present Tense

^[18] John 6:37 (NET) Table

Conclusion

Posted on May 13, 2017 by admin

“Satan deceives people with the Progressive Sanctification heresy, which means that sinners gradually become holy after they believe in Jesus…

The crux of this theory is gradual sanctification. It sounds great that man can believe in Jesus and gradually become a holier Christian. This theory has deceived many Christians over the years, making them feel secure. It sounds almost like we work our way to heaven. That’s one reason why there are so many Pharisaical, holier-than-thou Christians in Christendom.”^[1]

I stumbled across this quote on “Denny’s Christian Writings” blog late into writing an essay partially about being deceived by a progressive sanctification heresy. I believed progressive sanctification was entirely up to me—with Jesus’ help, of course. But it never made me feel secure because I sucked at it wholesale. I was definitely Pharisaical but holier-than-no-one. And I hungered and thirsted for righteousness.

I didn’t feel very blessed. In fact, it reminded me of the pagan myth of the punishment of Tantalus. I’ve spent as much time, I suppose, as anyone trying to deny or anesthetize that hunger and thirst. I even wished it away with thoughts like “Denny’s” abandon-hope-all-ye-who-enter-here attitude toward 1 Peter 1:15, 16 (KJV):

“But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.” We are told here to be holy, to be Christ-like, but is anyone really Christ-like? Not in this life in the flesh. We should endeavor to be holy as Christ is holy, but Romans 3:12-18 is still in the Bible…

“Denny’s” premise: “Is it possible to have eternal salvation and not be sanctified? Of course not. Eternal salvation and eternal sanctification go together, one mandates the other. If sanctification required any effort on [our] part, then salvation would not be of grace.” But how should I “endeavor to be holy as Christ is holy” without hope of success and without doing it by my own efforts? “We should endeavor to be Christ-like and do good works. However, we are not sanctified by our good works or clean living. Jesus sanctified us.”^[2]

Frankly, this sounds like we have moved from a created cosmos where it is hard…to enter the kingdom of God^[3] to one where it is grammatically impossible. It doesn’t lead me to faith in Jesus Christ or reliance on the power and presence of his Holy Spirit. “Denny” quoted Philippians 1:6 (KJV) and Ephesians 3:20 (KJV) and commented on each:

“Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:” This is a very good verse but it has nothing to do with Progressive Sanctification. This verse pertains to our salvation, and our glorious inheritance.

This next verse pertains to the same thing: Ephesians 3:20, “Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.” We have Holy Spirit power working in us, convicting us of sin, but Jesus has already sanctified us once for all.

But I didn’t become holy in practice “once for all” the moment I believed in Jesus. I need something more than “convicting us of sin” because I still hunger and thirst for righteousness.

I believe wholeheartedly that the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other.^[4] I also believe that—so that you cannot do what you want^[5]—cuts both ways, whether I want sin or righteousness. But I don’t believe for a moment that a grudge-match between the Holy Spirit and my flesh is a fair fight. My flesh is going to lose. I can count on it.

I am much less confident, however, in a “church” surrounded by people who don’t believe that righteousness is a basic and urgent need, a hunger and thirst. I am weak in faith. In that environment I find it much more difficult to hear the Holy Spirit and much easier to ignore Him. In many ways traveling for a living and working many weekends has spared me from being overcome by that kind of groupthink. Jesus promised that those who hunger and thirst for righteousness…will be satisfied (χορτασθήσονται, a form of χορτάζω).^[6]

I may never be fully satisfied until I can leave this cursed flesh behind and see Him face to face, but that doesn’t stop me from hungering and thirsting for every taste and scrap I can get here and now. And I really don’t care whether we call that satisfaction progressive sanctification (spiritual progress in the Catholic catechism) or not. I want that satisfaction. And as I’ve written before,^[7] I don’t believe the hunger and thirst for righteousness originates with me. It is the perseverance of the saints.

And, yes, of course, perseverance of the saints is a terribly misleading phrase. It’s all an illusion. Saints don’t persevere in their own strength. They get sidetracked, confused, give up and quit as often as anyone else, but the Holy Spirit of Almighty God picks them up fills them again with a hunger and thirst for his righteousness and leads them onward.

The word gradual has always bothered me in the context of sanctification. My experiences of being in the Spirit or in the flesh have seemed more like instantaneous leaps back and forth with truly dizzying effect. But my desire has been to spend more time in the Spirit than in the flesh, and any success at that over time might be considered gradual or progressive. Here’s the issue as I see it.

The Greek words translated sanctified, sanctify, or sanctifieth nine times in the King James translation of the New Testament are forms of ἁγιάζω, to make holy.

Reference	Greek	NET	KJV
Hebrews 10:10	ἡγιασμένοι	made holy	sanctified
Hebrews 13:12	ἁγιάσῃ	sanctify	sanctify
Hebrews 2:11	ἁγιάζων	makes holy	sanctifieth
Hebrews 2:11	ἁγιαζόμενοι	being made holy	sanctified
Hebrews 10:14	ἁγιαζομένους	are made holy	sanctified
Hebrews 10:29	ἡγιάσθη	made…holy	sanctified
Romans 15:16	ἡγιασμένη	sanctified	sanctified
1 Corinthians 1:2	ἡγιασμένοις	sanctified	sanctified
1 Corinthians 6:11	ἡγιάσθητε	sanctified	sanctified

If I were to graph the change over time, God’s holiness would not change. It’s my resistance to his holiness that changes. Here I’m picturing the Holy Spirit—that fountain of water springing up to eternal life—more like a water cannon used in surface mining operations, except that this water canon erodes away my ungodliness (ἀσέβεια) from the inside out. But I think we might choke on calling this satisfaction progressive godliness. Besides, the process feels more like progressive un-ungodliness to me.

My plan was to use “Denny’s” Scripture references as an outline for one brief essay and move on. As I began to study the words translated sanctified, sanctify and sanctifieth I decided to slow down and get real pedantic again. I’ll start with ἁγιάσαι (a form of ἁγιάζω) in another essay for no other reason than it is first in alphabetical order.

To Make Holy, Part 1

Back to Sowing to the Flesh, Part 2

Back to To Make Holy, Part 2

^[1] The Progressive Sanctification Heresy, Denny’s Christian Writings

^[2] ibid.

^[3] Mark 10:24b (NET)

^[4] Galatians 5:17a (NET)

^[5] Galatians 5:17 (NET)

^[6] Matthew 5:6 (NET)

^[7] Fear – Deuteronomy, Part 6; Saul and Barnabas, Part 3; Jedidiah, Part 5; Paul in Corinth; Son of God – 1 John, Part 3; Fear – Exodus, Part 8

Fear – Genesis, Part 7

Posted on February 16, 2013 by admin

The grain Joseph’s brothers brought back from Egypt didn’t outlast the famine. “Return, buy us a little more food,” their father said. But Judah said to him, “The man solemnly warned us, ‘You will not see my face unless your brother is with you.’ If you send our brother [Joseph’s younger brother Benjamin] with us, we’ll go down and buy food for you. But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”^[1]

At first Jacob (also called Israel by God) remained reluctant. When Judah reminded him how the Egyptian [their brother Joseph] had questioned them, and promised to be surety for Benjamin, their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds. Take double the money with you; you must take back the money that was returned in the mouths of your sacks – perhaps it was an oversight.”^[2] This reminds me of the strategy Jacob employed when he returned home and met his estranged brother Esau.^[3]

But Israel continued, “Take your brother too, and go right away to the man. May the sovereign God grant you mercy before the man so that he may release your other brother and Benjamin! As for me, if I lose my children I lose them.”^[4]

You are making me childless! Jacob had complained to his sons. Joseph is gone. Simeon is gone. And now you want to take Benjamin! Everything is against me.^[5] But Israel was willing to trust the sovereign God with the outcome. Yes, they are the same man, but it reminds me of those born of the flesh of Adam and born from above of the Spirit of God. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, Paul wrote the Galatians, for these are in opposition to each other, so that you cannot do what you want.^[6]

Joseph’s brothers returned with Benjamin to Egypt. When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.” The man did just as Joseph said; he brought the men into Joseph’s house.^[7] Joseph invited his brothers to a meal, but the men were afraid (yârêʼ)^[8] when they were brought to Joseph’s house. They said, “We are being brought in because of the money that was returned in our sacks last time. He wants to capture us, make us slaves, and take our donkeys!”^[9] As far as I can tell the rabbis who translated the Septuagint left this particular fear out of their Greek translation.

Joseph’s brothers approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house. They said, “My lord, we did indeed come down the first time to buy food. But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount – in the mouth of his sack. So we have returned it. We have brought additional money with us to buy food. We do not know who put the money in our sacks!”^[10]

“Everything is fine,” the man in charge of Joseph’s household told them. “Don’t be afraid (yârêʼ). Your God and the God of your father has given you treasure in your sacks. I had your money.” Then he brought Simeon out to them.^[11] In Greek in the Septuagint afraid was φοβεῖσθε (a form of φοβέω).^[12] Do not be afraid (φοβεῖσθε) of those who kill the body but cannot kill the soul, Jesus told his disciples. Instead, fear (φοβεῖσθε) the one who is able to destroy both soul and body in hell.^[13] Jesus was sending them to their deaths. That sounds ominous, but Jesus is sending all of us to our deaths whether we believe Him or not. One may die a martyr serving the Savior, another may choke out his last breath from advanced emphysema or heart failure or a brain tumor, but (with the possible exception of those alive and trusting Christ at the time of His return) we are all going to die, or sleep as the New Testament writers seemed to prefer to call it.

The one who is able to destroy both soul and body in hell is either God the Father, or the Lord Jesus Himself if I take his teaching literally: For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. For just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes. Furthermore, the Father does not judge anyone, but has assigned all judgment to the Son, so that all people will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.^[14] All authority in heaven and on earth has been given to me, Jesus said. Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age.^[15]

So Matthew 10:28 contains a New Testament occurrence of the fear of the Lord. It’s also a no-win scenario for Bible translators. The first part of Jesus’ statement is fairly clear: Do not be afraid of those who kill the body but cannot kill the soul. Jesus doesn’t want his followers to be terrified into fleeing from, or struck with fear by, those who kill the body but cannot kill the soul. He doesn’t want that fear to stop one from believing or even professing faith in Him.

Still there are other definitions of φοβεῖσθε listed in the NET online Bible. There may be plenty of good reason to be “startled by strange sights or occurrences,” “struck with amazement,” even “to fear” or “be afraid of one” posing some irrational threat of violence. It is wise at times “to fear (i.e. hesitate) to do something (for fear of harm).” It is necessary for conscience’ sake “to reverence, venerate, to treat with deference or reverential obedience” those in authority, even those who would kill the body for professing faith in Jesus Christ. And the negation in this quotation is μὴ,^[16] the qualified as opposed to the absolute negation according to Strong’s Concordance.

Instead, fear the one who is able to destroy both soul and body in hell,^[17] Jesus continued. It is fairly obvious that Jesus was not telling his disciples to flee in terror from Him, but to “reverence, venerate, to treat [Him] with deference or reverential obedience.” Of course if the translators had translated φοβεῖσθε reverence here, I might have complained that they were obscuring the fact that both words were φοβεῖσθε. Jesus made his point perfectly clear as He continued, Aren’t two sparrows sold for a penny? Yet not one of them falls to the ground apart from your Father’s will. Even all the hairs on your head are numbered. So do not be afraid (φοβεῖσθε); you are more valuable than many sparrows.^[18] And again, the negation is μὴ, the qualified as opposed to the absolute negation so as not to conflict with the command to fear or reverence Him.

Up to this point in the story Joseph’s brothers feared God’s punishment: Surely we’re being punished because of our brother, they had said to one another, because we saw how distressed he was when he cried to us for mercy, but we refused to listen. That is why this distress has come on us!^[19] But I think something changed in them after everything they’d been through, when Joseph’s steward said: Don’t be afraid. Your God and the God of your father has given you treasure in your sacks.^[20]

So that day they ate and drank with Joseph until they all became drunk.^[21] But Joseph still didn’t reveal his identity. In fact, he tormented them again. He had his servant return all their money in their sacks, and hide the cup he used for divination in Benjamin’s sack. They had not gone very far from the city when Joseph said to the servant who was over his household, “Pursue the men at once! When you overtake them, say to them, ‘Why have you repaid good with evil?’”^[22] This time, however, the brothers were indignant rather than fearful.

“Why does my lord say such things? Far be it from your servants to do such a thing! Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house? If one of us has it, he will die, and the rest of us will become my lord’s slaves!”^[23]

“You have suggested your own punishment!” Joseph’s servant replied. “The one who has it will become my slave, but the rest of you will go free.”^[24] This, I think, is the tipoff to Joseph’s plan. His servant knew Joseph wanted Benjamin alive even though he had no suspicion why. Joseph, after seeing Benjamin, had to leave the room again, for he was overcome by affection for his brother and was at the point of tears.^[25] And Joseph knew the famine would continue, for five more years there will be neither plowing nor harvesting,^[26] he said. By arresting Benjamin Joseph could both spend time with him and guarantee his brothers’ return for more grain. But his brothers upended his scheme.

When Joseph’s servant found the divination cup exactly where he had placed it in Benjamin’s sack, his brothers did not abandon their younger sibling to his fate. They all tore their clothes! [a sign of mourning or repentance] Then each man loaded his donkey, and they returned to the city.^[27]

Fear – Genesis, Part 8

Back to Son of God – John, Part 3

Back to Fear – Numbers, Part 4

^[1] Genesis 43:2b-5 (NET)

^[2] Genesis 43:11, 12 (NET)

^[3] Genesis 32-33 (NET)

^[4] Genesis 43:13, 14 (NET)

^[5] Genesis 42:36 (NET)

^[6] Galatians 5:17 (NET)

^[7] Genesis 43:16, 17 (NET)

^[9] Genesis 43:18 (NET)

^[10] Genesis 43:19-22 (NET)

^[11] Genesis 43:23 (NET)

^[13] Matthew 10:28 (NET)

^[14] John 5:20-23 (NET)

^[15] Matthew 28:18-20 (NET)

^[17] Matthew 10:28b (NET)

^[18] Matthew 10:29-31 (NET)

^[19] Genesis 42:21 (NET)

^[20] Genesis 43:23a (NET)

^[21] Genesis 43:34b (NET)

^[22] Genesis 44:4 (NET)

^[23] Genesis 44:7-9 (NET)

^[24] Genesis 44:10 (NET)

^[25] Genesis 43:30 (NET)

^[26] Genesis 45:6 (NET)

^[27] Genesis 44:13 (NET)

Romans, Part 32

Posted on November 21, 2012 by admin

For you did not receive the spirit of slavery leading again to fear (φόβον, a form of φόβος),^[1] Paul continued, but you received the Spirit of adoption, by whom we cry, “Abba, Father.”^[2] Human beings have been afraid of God ever since Adam died and hid from Him, saying, and I was afraid because I was naked.^[3] That is καὶ ἐφοβήθην (a form of φοβέω) ὅτι γυμνός εἰμι^[4] in the Septuagint, literally, and I was afraid because naked I am And naked we still are, because no creature is hidden from God, but everything is naked (γυμνὰ, a form of γυμνός)^[5] and exposed to the eyes of him to whom we must render an account (λόγος).^[6] It is fitting that the fear that came upon us when Adam sinned is banished in Christ.

The word Abba is the childish word for father. It reminds me of the picture of John John Kennedy peeking out from under his father’s desk in the oval office at the White House. In October of 1962 President Kennedy was the most feared man on the planet, with the power to plunge the world into nuclear war. But to John John, he was Daddy. The Spirit himself bears witness to our spirit that we are God’s children. And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) – if indeed we suffer with (συμπάσχομεν, a form of συμπάσχω)^[7] him so we may also be glorified with (συνδοξασθῶμεν, a form of συνδοξάζω)^[8] him.^[9]

There are many things someone might suffer, but this linkage of suffer with him so we may also be glorified with him leads me back to chapter 6: Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory (δόξης, a form of δόξα)^[10] of the Father, so we too may live a new life.^[11] Once Jesus’ disciples knew that He was the Christ, the Son of the living God^[12] he instructed them not to tell anyone.^[13]

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer (παθεῖν, a form of πάθω)^[14] many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.^[15]

So Peter took him aside and began to rebuke him: “God forbid, Lord! This must not happen to you!”^[16] Mark emphasized that Jesus spoke openly about this. So Peter took him aside and began to rebuke him.^[17] But [Jesus] turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” Then Jesus said to his disciples, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me.^[18] And Paul wrote, For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection.^[19]

So the suffering Paul had in mind I think was primarily the frustration and inner confusion associated with this death and resurrection experience, particularly that neither I (old man born of the flesh nor new man born of the Spirit) can do what I want: For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.^[20] I’ve written in another essay in more detail that I think the essence of taking up one’s cross to follow Jesus in this death is not my will but yours be done,^[21] and a few more ideas about this suffering of death in another. For I consider that our present sufferings (παθήματα, a form of πάθημα)^[22] cannot even be compared to the glory that will be revealed to us,^[23] Paul continued (Romans 8:19-21 NET).

For the creation eagerly waits for the revelation of the sons of God [e.g., all who are led by the Spirit of God^[24]]. For the creation was subjected to futility – not willingly but because of God who subjected it – in hope that the creation itself will also be set free from the bondage (δουλείας, a form of δουλεία)^[25] of decay (φθορᾶς, a form of φθορά)^[26] into the glorious freedom of God’s children.

In school I learned about evolution, that marvelous creative force that made everything we see today. In my real life I travel from medical conference to medical conference where I hear about genetic defects and diseases, the bondage of decay, the actual observable results of evolution. The palliation of genetic defects and diseases is one of our last locally produced products and a mainspring of our economy. While medical researchers may intend to find “cures” for genetic defects and diseases good economic sense would argue against that. But there is another more pressing problem to consider, more long range and more far reaching.

Those who are faithful to their creator evolution, what I will call the evolutionary mind, face a daunting problem when it comes to “cures” for the products of evolution. To my mind a cure would be found along the lines of investigation leading to an understanding of God’s original design of the genetic code for humankind. This would not be conceivable to the evolutionary mind. There was no grand design, no right way for the code to be written. It was all happenstance that happened to produce life-forms that survived under given conditions. For the evolutionary mind a “cure” must come from one’s own mind, evaluating the conditions people must thrive under and “Imagineering” so to speak how the code should read to accommodate those conditions.

Just as an aside, it occurs to me that back-breeding (e.g., inter-racial marriage) is still quite effective to overcoming some of the genetic burden that continues to accumulate over time. When I was young such marriage was a curiosity. Now inter-racial marriage seems to be a positive symptom of enlightened thinking among many young people. If that trend continues and becomes standard practice it may well alleviate the necessity for any more Draconian measures forbidding intra-racial marriage. And to my way of thinking it is the religious mind that would stand in the way of inter-racial marriage much like it would have bridled at God’s decrees against intra-familial marriage when genetic burden made that necessary.

Paul’s point, however, was that those who trust in Christ, or more specifically those led by the Spirit of God, wait for God’s solution, that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. While the children don’t know exactly how this will take place, they assume it is along the lines of death and resurrection that they are experiencing, a destruction by fire and a creation of new heavens and a new earth (2 Peter 3:8-13 NET). Ultimately, the children trust that Abba, Daddy has everything under control. The scorn and ridicule that elicits from those with an evolutionary mind may also be part of the suffering Paul wrote about.

For we know that the whole creation groans and suffers together (συνωδίνει, a form of συνωδίνω)^[27] until now. Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?^[28]

This is what convinced me that for Paul, So then, with the mind I myself serve the law of God, but with the flesh the law of sin,^[29] and, For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want,^[30] were normative for the believer’s experience here on earth. They are the suffering to which he referred. Even being led by the Spirit is but a foretaste of the glory that will be revealed to us. It is the foretaste that prompts us to pray, Our Father in heaven, may your name be honored, may your kingdom come, may your will be done on earth as it is in heaven.^[31]

But if we hope for what we do not see, Paul concluded, we eagerly wait for it with endurance (ὑπομονῆς, a form of ὑπομονή).^[32]

Romans, Part 33

Fear – Genesis, Part 1

Twilight Revisited

Back to Fear – Genesis, Part 2

Back to You Must Be Gentle, Part 3

^[2] Romans 8:15 (NET)

^[3] Genesis 3:10 (NET)

^[4] Genesis 3:10 Septuagint

^[6] Hebrews 4:13 (NET)

^[9] Romans 8:16, 17 (NET)

^[11] Romans 6:4 (NET)

^[12] Matthew 16:16 (NET)

^[13] Matthew 16:20 (NET)

^[15] Matthew 16:21 (NET)

^[16] Matthew 16:22 (NET)

^[17] Mark 8:32 (NET)

^[18] Matthew 16:23, 24 (NET)

^[19] Romans 6:5 (NET)

^[20] Galatians 5:17 (NET)

^[21] Luke 22:42b (NET)

^[23] Romans 8:18 (NET)

^[24] Romans 8:14 (NET)

^[28] Romans 8:22-24 (NET)

^[29] Romans 7:25b (NKJV)

^[30] Galatians 5:17 (NET)

^[31] Matthew 6:9, 10 (NET)

^[32] Romans 8:25 (NET)

Romans, Part 29

Posted on October 19, 2012 by admin

There is therefore now no condemnation (κατάκριμα)^[1] for those who are in Christ Jesus (ἐν Χριστῷ Ἰησοῦ),^[2] Paul continued. I want to list some of the things that are true for those in Christ Jesus:

In Christ Jesus…
1) …born of water and spirit…What is born of the flesh is flesh, and what is born of the Spirit is spirit.	John 3:5, 6 (NET)
2) …the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.	Galatians 5:17 (NET)
3) I delight in the law of God in my inner being.	Romans 7:22 (NET)
4) I know that nothing good lives…in my flesh.	Romans 7:18a (NET)
5) I want to do the good, but I cannot do it.	Romans 7:18b (NET)
6) I do not do the good I want, but I do the very evil I do not want!	Romans 7:19 (NET)
7) Now if I do what I do not want, it is no longer me doing it but sin that lives in me.	Romans 7:20 (NET)
8) So then, with the mind I myself serve the law of God, but with the flesh the law of sin.	Romans 7:25b (NKJV)
9) There is therefore now no condemnation…	Romans 8:1a (NET)

For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.^[3] All of this was achieved by God. For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned (κατέκρινεν, a form of κατακρίνω)^[4] sin in the flesh…^[5]

Only God knows how much sin is condemned in my flesh. I have a general sense that while I’m preoccupied (and frustrated) with the opposition of the flesh that keeps me from the perfection I want (and think I should demonstrate by the righteousness of God through the faithfulness of Jesus Christ)^[6] less and less of the sin (that is the desire of the flesh) sees the light of day. It is not expressed in the world. It is confined, trapped, condemned in dead and dying flesh.

I am the resurrection and the life, Jesus said. The one who believes in me will live even if he dies, and the one who lives and believes in me will never die.^[7] This was a difficult saying for Martha to believe, many years before Paul wrote to the Romans. Jesus asked her, Do you believe this?^[8] Martha’s answer was a model of tactful diplomacy, Yes, Lord, I believe that you are the Christ, the Son of God who comes into the world.^[9]

Jesus knew Martha’s brother was sick, but deliberately waited two more days until he died.^[10] Our friend, He told his disciples, has fallen asleep. But I am going there to awaken him.^[11] His disciples were not eager to return to Judea. Rabbi, they said, the Jewish leaders were just now trying to stone you to death! [Jesus had claimed to be Yahweh, John 8:58, 59 NET] Are you going there again?^[12] Lord, if he has fallen asleep, he will recover.^[13] So Jesus told them plainly that he was dead, and said, I am glad for your sake that I was not there, so that you may believe.^[14]

Jesus had deliberately contrived this situation as an object lesson for his disciples, but then Mary, Martha’s sister, came and fell at his feet and said to him, “Lord, if you had been here, my brother would not have died:”^[15]

When Jesus saw her weeping, and the people who had come with her weeping, he was intensely moved in spirit and greatly distressed. He asked, “Where have you laid him?” They replied, “Lord, come and see.” Jesus wept.^[16]

It was a profound moment. Only He knows how many people He killed as Yahweh, sinners, yes, but people. He planned the death of Martha’s and Mary’s brother. He knew what He intended to do in the next few moments. And yet He wept. To say that Yahweh was not empathetic with human death would be false. I’m particularly affected by the implications of Genesis 18, that before the omniscient, omnipresent Yahweh decided to destroy Sodom and Gomorrah he took physical form and walked its streets. But there is something even more affecting about Yahweh, born of the flesh of Adam as Jesus, standing before the tomb of a friend weeping human tears from human eyes.

Take away the stone,^[17] Jesus said. Martha, ever the proper hostess, protested, Lord, by this time the body will have a bad smell, because he has been buried four days.^[18] Jesus responded (John 11:40-44 NET):

“Didn’t I tell you that if you believe, you would see the glory of God?” So they took away the stone. Jesus looked upward and said, “Father, I thank you that you have listened to me. I knew that you always listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me.” When he had said this, he shouted in a loud voice, “Lazarus, come out!” The one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face. Jesus said to them, “Unwrap him and let him go.”

Thanks be to God through Jesus Christ our Lord^[19]…who will rescue me from this body of death.^[20] The ultimate condemnation of sin in the flesh is the death of the body. The one who believes in me will live even if he dies,^[21] Jesus promised everyone born of the flesh and of the Spirit. To those who already consider themselves dead to sin, but alive to God in Christ Jesus,^[22] who accept their new identities, with the mind [they themselves] serve the law of God, but with the flesh the law of sin,^[23] Jesus promised, the one who lives and believes in me will never die.^[24] To them the well-deserved demise of the body of death is a welcome relief, not a cause of apprehension.

Therefore, since the children share in flesh and blood, [Jesus] likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), and set free those who were held in slavery all their lives by their fear of death,^[25] is the way the writer of Hebrews put it. Paul concluded, so that the righteous requirement of the law may be fulfilled (πληρωθῇ, a form of πληρόω)^[26] in us, who do not walk according to the flesh but according to the Spirit.^[27] The righteous requirement of the law is fulfilled by the righteousness of God [apart from the law^[28]] through the faithfulness of Jesus Christ for all who believe,^[29] the love that is the fulfillment (πλήρωμα)^[30] of the law,^[31] the fruit of the Spirit^[32] of God, in other words, to walk according…to the Spirit. As Jesus said, Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill (πληρῶσαι, another form of πληρόω) them.^[33]

Paul continued (Romans 8:5-11 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. Those who are in the flesh cannot please God. You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you. 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.

Peter’s Way?

Romans, Part 30

Back to Romans, Part 31

Back to Romans, Part 32

Back to Romans, Part 35

Back to Son of God – John, Part 5

Back to Saving Demons, Part 1

Back to Romans, Part 45

^[2] Romans 8:1 (NET)

^[3] Romans 8:2 (NET)

^[5] Romans 8:3 (NET)

^[6] Romans 3:22 (NET)

^[7] John 11:25, 26a (NET)

^[8] John 11:26b (NET)

^[9] John 11:27 (NET)

^[10] John 11:6 (NET)

^[11] John 11:11 (NET)

^[12] John 11:8 (NET)

^[13] John 11:12 (NET)

^[14] John 11:15 (NET)

^[15] John 11:32 (NET)

^[16] John 11:33-35 (NET)

^[17] John 11:39a (NET)

^[18] John 11:39b (NET)

^[19] Romans 7:25a (NET)

^[20] Romans 7:24b (NET)

^[21] John 11:25b (NET)

^[22] Romans 6:11 (NET)

^[23] Romans 7:25b (NET)

^[24] John 11:26a (NET)

^[25] Hebrews 2:14, 15 (NET)

^[27] Romans 8:4 (NET)

^[28] Romans 3:21 (NET)

^[29] Romans 3:22 (NET)

^[31] Romans 13:10 (NET)

^[32] Galatians 5:22, 23 (NET)

^[33] Matthew 5:17 (NET)

Romans, Part 26

Posted on October 16, 2012 by admin

Therefore, Paul continued, do not let sin reign in your mortal body so that you obey¹ (ὑπακούειν, a form of ὑπακούω) its desires (ἐπιθυμίαις, a form of ἐπιθυμία).² This is clearly Step #2 how to experience the credited righteousness of God apart from the law,³ namely, the righteousness of God through the faithfulness (πίστεως, a form of πίστις) of Jesus Christ for all who believe (πιστεύοντας, a form of πιστεύω).⁴ I think the next verse amplifies how one goes about not letting sin reign in one’s mortal body, and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as⁵ those who are alive from the dead and your members to God as instruments to be used for righteousness.⁶ So I am picturing something like this:

Step #2 to experience the righteousness of God through the faithfulness of Jesus Christ for all who believe.

…do not let sin reign in your mortal body so that you obey its desires.

Romans 6:12 (NET)

By…

…not present(ing) your members to sin as instruments to be used for unrighteousness…

Romans 6:13a (NET)

…present(ing) yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness.

Romans 6:13b (NET)

It sounds so simple, but there is no door marked “sin” beside a door marked “God” where I might present myself for service. This transaction, if you will, takes place in the deepest, darkest places of an individual born from above, born of flesh and born of the Spirit,⁷ moment by moment. In fact, Paul described this individual as a house divided, For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.⁸ So then, Paul concluded in Romans 7, with the mind I myself serve the law of God, but with the flesh the law of sin.⁹

There is a cartoon image of a human being with a little devil i on one shoulder whispering in one ear and a little angel i whispering in the other. In the center between them am I, writ large, the Master of My Fate, choosing sin or righteousness. With this self-image I discounted the value of Step #1—to consider (λογίζεσθε, a form of λογίζομαι) [myself] dead (νεκροὺς, a form of νεκρός) to sin, but alive to God in Christ Jesus¹⁰—as I magnified the importance of Step #2, not to let sin reign in [my] mortal body so that [I] obey[ed] its desires. So I set out not to break, or to keep, the laws that define sin, and unwittingly played directly into sin’s strength: the power (δύναμις) of sin is the law.¹¹ Had I paid more attention to faith I might have grasped Paul’s next point sooner. For sin will have no mastery over you, because you are not under law (ὑπὸ νόμον) but¹² under grace (ὑπὸ χάριν).¹³

This personification of sin was not magical thinking on Paul’s part. What he was writing about actually becomes clearer in Romans 7. The sin that will not master the one who believes in Jesus is nothing other than the old man that was crucified with him so that the body (σῶμα) of sin would no longer dominate us.¹⁴ I am not refereeing a battle of wills between a little devil i and a little angel i. I am the old man of sin, or I am the new man of the Spirit. Both are in this body (σῶμα). Both want control. The old man was crucified by faith in Jesus Christ. The new man was created out of nothing through faith in Jesus Christ. Believing in Jesus Christ is far more important than anything either I, the dead and dying old man or the initially alien new man, might do. [Addendum April 15, 2024: While I don’t want to minimize the importance of faith in Christ, recognizing the union between Christ and this new man causes me to wonder if I have overstated this a bit.] And I am persuaded that the illusion that I am a third something choosing between them is nothing more than the pride of life (1 John 2:15-17 NKJV).

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but¹⁵ is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever.

What then? Paul continued. Shall we sin¹⁶ because we are not under law (ὑπὸ νόμον) but¹⁷ under grace (ὑπὸ χάριν)? Absolutely not!¹⁸ Paul’s reasoning here was a truism, a simple matter of definition. Do you not know (οἴδατε, a form of εἴδω; i.e., know by seeing) that if you present yourselves as obedient (ὑπακοήν, a form of ὑπακοή) slaves, you are slaves of the one you obey (ὑπακούετε, another form of ὑπακούω), either of sin [the desire of the old man] resulting in death, or obedience (ὑπακοῆς, another form of ὑπακοή) [the desire of the new man] resulting in righteousness?¹⁹

I am convinced that words like obey, obedient, and obedience with their insistent emphasis on doing are part of the things of this world, the pride of life where I am the Master of My Fate, choosing to do the good or to do the evil. In Greek the word translated obey is ὑπακούω, to hear under, in other words to trust. The word translated obedient or obedience is ὑπακοή, attentive hearkening, in other words to believe. These are other words, perhaps even better words, for faith and believe than πίστις and πιστεύω, for no one could mistake them for πίστεως μόνον (faith alone), or dead faith. And again, this makes perfect sense if one is interested in experiencing the righteousness of God…revealed in the gospel from faith (πίστεως, a form of πίστις) to faith (πίστιν, another form of πίστις), just as it is written, “The righteous by faith (πίστεως, a form of πίστις) will live.”²⁰

But thanks be to God that though you were slaves to sin, you obeyed (ὑπηκούσατε, another form of ὑπακούω) from the heart that pattern of teaching you were entrusted to, and having been freed from sin, you became enslaved to righteousness.²¹ So I ὑπακούω, hear under, trust, the word of God rather than becoming ὑπακοή to, hearkening attentively to, believing, the promptings and desires of the old man, the man of sin created in the image of Adam. Of course I will do things. But now those things, rather than being the acts of an actor, will flow naturally from who I hear under (trust, hearken attentively to, believe) through who I am (the new man born of the Spirit in the image and likeness of God) and then out into the world.

The writer of Hebrews described it this way: Consequently a Sabbath rest remains for the people of God. For the one who enters God’s rest has also rested from his works, just as God did from his own works.²² Even the law comes into sharper focus: Remember the Sabbath day, to keep it holy,²³ not for a day of the week but for the remainder of a lifetime. And Jesus’ word is fulfilled: But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.²⁴ It also explains Jesus’ rather obstinate insistence on doing good on the Sabbath day, despite the bitterness and resentment it aroused: So it is lawful to do good on the Sabbath.²⁵

The writer of Hebrews continued with the following warning (Hebrews 4:11-13 NET):

Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience [i.e., fearfully refusing to enter the promised land]. For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart [Table]. And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

Paul realized he had not yet explained what would be explained in the next chapter. He recognized that his readers may misunderstand his words (Romans 6:19-23 NET).

(I am speaking in human terms because of the weakness of your flesh.) For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. For when you were slaves of sin, you were free with regard to righteousness. So what benefit did you then reap from those things that you are now ashamed of? For the end of those things is death. But now, freed from sin and enslaved to God, you have your benefit leading to sanctification, and the end is eternal life. For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Addendum: April 15, 2024
Tables comparing Romans 6:12; 6:13; 6:14; 1 John 2:16 and Romans 6:15 in the NET and KJV follow.

Romans 6:12 (NET)	Romans 6:12 (KJV)
Therefore do not let sin reign in your mortal body so that you obey its desires,	Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

Romans 6:12 (NET Parallel Greek)	Romans 6:12 (Stephanus Textus Receptus)	Romans 6:12 (Byzantine Majority Text)
Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ	μη ουν βασιλευετω η αμαρτια εν τω θνητω υμων σωματι εις το υπακουειν αυτη εν ταις επιθυμιαις αυτου	μη ουν βασιλευετω η αμαρτια εν τω θνητω υμων σωματι εις το υπακουειν αυτη εν ταις επιθυμιαις αυτου

Romans 6:13 (NET)	Romans 6:13 (KJV)
and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness.	Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

Romans 6:13 (NET Parallel Greek)	Romans 6:13 (Stephanus Textus Receptus)	Romans 6:13 (Byzantine Majority Text)
μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ	μηδε παριστανετε τα μελη υμων οπλα αδικιας τη αμαρτια αλλα παραστησατε εαυτους τω θεω ως εκ νεκρων ζωντας και τα μελη υμων οπλα δικαιοσυνης τω θεω	μηδε παριστανετε τα μελη υμων οπλα αδικιας τη αμαρτια αλλα παραστησατε εαυτους τω θεω ως εκ νεκρων ζωντας και τα μελη υμων οπλα δικαιοσυνης τω θεω

Romans 6:14 (NET)	Romans 6:14 (KJV)
For sin will have no mastery over you, because you are not under law but under grace.	The sting of death is sin; and the strength of sin is the law.

Romans 6:14 (NET Parallel Greek)	Romans 6:14 (Stephanus Textus Receptus)	Romans 6:14 (Byzantine Majority Text)
ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν	αμαρτια γαρ υμων ου κυριευσει ου γαρ εστε υπο νομον αλλ υπο χαριν	αμαρτια γαρ υμων ου κυριευσει ου γαρ εστε υπο νομον αλλ υπο χαριν

1 John 2:16 (NET)	1 John 2:16 (KJV)
because all that is in the world (the desire of the flesh and the desire of the eyes and the arrogance produced by material possessions) is not from the Father, but is from the world.	For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

1 John 2:16 (NET Parallel Greek)	1 John 2:16 (Stephanus Textus Receptus)	1 John 2:16 (Byzantine Majority Text)
ὅτι πᾶν τὸ ἐν τῷ κόσμῳ (ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου) οὐκ ἔστιν ἐκ τοῦ πατρὸς ἀλλὰ ἐκ τοῦ κόσμου ἐστίν	οτι παν το εν τω κοσμω η επιθυμια της σαρκος και η επιθυμια των οφθαλμων και η αλαζονεια του βιου ουκ εστιν εκ του πατρος αλλ εκ του κοσμου εστιν	οτι παν το εν τω κοσμω η επιθυμια της σαρκος και η επιθυμια των οφθαλμων και η αλαζονεια του βιου ουκ εστιν εκ του πατρος αλλ εκ του κοσμου εστιν

Romans 6:15 (NET)	Romans 6:15 (KJV)
What then? Shall we sin because we are not under law but under grace? Absolutely not!	What then? shall we sin, because we are not under the law, but under grace? God forbid.

Romans 6:15 (NET Parallel Greek)	Romans 6:15 (Stephanus Textus Receptus)	Romans 6:15 (Byzantine Majority Text)
Τί οὖν; ἁμαρτήσωμεν, ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο	τι ουν αμαρτησομεν οτι ουκ εσμεν υπο νομον αλλ υπο χαριν μη γενοιτο	τι ουν αμαρτησομεν οτι ουκ εσμεν υπο νομον αλλ υπο χαριν μη γενοιτο