Who Am I? Part 12

Jesus said, I always do those things that please him[1] (literally: “I the pleasing things do always”).

“How?” I ask.  I couldn’t even say, “I always lie.”

The Father that dwelleth in me, he doeth the works,[2] Jesus replied.

But I say, Paul wrote, live by the Spirit and you will not carry out the desires of the flesh.[3]

I’ve written that I became an atheist during my prodigal years.  That is technically correct according to the definition that pops up in Google: “a person who disbelieves or lacks belief in the existence of God or gods.”  I stopped believing in my god of punishment for a few years, and I certainly didn’t believe in the existence of any other gods.  But I was by no means a practicing atheist.

To become a practicing atheist is at least as difficult as becoming a do-it-yourself-Christian.  Atheists exist in a world where God the Father is making Jesus’ enemies a footstool for [his] feet;[4] God the Holy Spirit is proving the world wrong concerning sin and righteousness and judgment;[5] and God the Son promised to draw allto myself.[6]  The practicing atheist must be ever-vigilant to withstand his relentless love while striving to make this world the place where the omnipresent God is not.  The atheist philosopher Friedrich Nietzsche lamented, “I am afraid we are not rid of God because we still have faith in grammar.”[7]

It’s probably more meaningful to say that my free will became relatively unfettered from God for a time.  Since I didn’t study the Bible in English, much less in Greek, I didn’t know anything about ἀπ᾿ ἐμαυτοῦ.  I didn’t see the connection between ἀπ᾿ ἐμαυτοῦ and θέλημα.  I was clueless that the noun θέλημα related to the verb θέλω: “I want.”  But with my own free will relatively unfettered from God I was about to get a crash course in I want.

The following Gospel harmony provides a glimpse into Jesus’ free will as I want:

Matthew 26:36-39a (NET)

Mark 14:32-35 (NET) Luke 22:39-41 (NET)

John 18:1 (NET)

When he had said these things (John 13:31-17:26),
Then Jesus went with them Then they went Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the[8] disciples followed him. Jesus went out with his disciples
across the[9] Kidron Valley.   There was an orchard there,
to a place called Gethsemane,[10] to a place called Gethsemane,[11]
When he came to the place,
and he and his disciples went into it.
and he said to the disciples, and Jesus said to his disciples, he said to them,
“Sit here while I go over there and pray.” “Sit here while I pray.”
“Pray that you will not fall into temptation.”
He took with him Peter and the two sons of Zebedee, and he became anguished and distressed.  Then he[12] said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay awake with me.” He took Peter, James,[13] and John[14] with him,[15] and became very troubled and distressed.  He said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay alert.”
Going a little farther, he threw himself down with his face to the ground and prayed, Going a little farther, he threw[16] himself to the ground and prayed He went away from them about a stone’s throw, knelt down, and prayed,
that if it were possible the hour would pass from him.

Jesus’ will here, what He wanted, was not to be tortured to death.  My Father, if possible, let this cup pass[17] from me![18] He prayed according to Matthew’s Gospel narrative.  Abba, Father, all things are possible for you, Mark’s Gospel narrative clarified.  Take this cup away from me.[19]  This is perfectly intelligible to me.

I want to live, not to die.  If I must die, I want that death to be as easy as possible.  Viewed this way Jesus’ expressed a fundamental aspect of the human will.  But viewed in the context of his own life and words, I get a very different picture.  He had already stated quite publicly (John 12:27, 28a NET):

“Now my soul is greatly distressed.  And what should I say? ‘Father, deliver me from this hour’?  No, but for this very reason I have come to this hour.  Father, glorify your name.”

And then privately, alone in prayer with his Father, He did exactly that: He prayed that if it were possible the hour would pass from him.[20]  This is so pathetically human I can hear the pre-echo of Paul’s lament: Wretched man that I am!  Who will rescue me from this body of death?[21]  Jesus’ prayer was more nuanced, however, than I’ve made it seem.  His free will was more constrained by the will of his Father.

Matthew 26:39b (NET)

Mark 14:36 (NET)

Luke 22:42 (NET)

He said,
“My Father, if possible, “Abba, Father, all things are possible for you.
“Father, if you are willing,
let this cup pass from me!  Yet not what I will, but what you will.” Take this cup away from me.  Yet not what I will, but what you will.” take this cup away[22] from me.  Yet not my will but yours be done.”

Jesus’ will was subordinate to his Father’s will (letter C of the throne diagram).  Father, if you are willing (εἰ βούλει), He prayed before his request in Luke’s Gospel narrative.  Yet not my will (πλὴν μὴ τὸ θέλημα μου), followed his request, but yours be done (ἀλλὰ τὸ σὸν γινέσθω).  Matthew’s and Mark’s Gospel narratives had the following after Jesus’ request:

Matthew 26:39c (NET)

Mark 14:36c (NET)

Yet not what I will, but what you will. Yet not what I will, but what you will.

Matthew 26:39c (NET Parallel Greek)

Mark 14:36c (NET Parallel Greek)

πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ ἀλλ᾿ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ

Though I didn’t study the Bible, this story was unavoidable as Easter approached.  I don’t recall it being presented as a Gospel harmony.  We were Protestant.  Visual aids were not generally used upstairs in gownup church.  I do remember flipping back and forth between Gospel accounts during sermons.  That’s how I knew they “needed” harmonizing.

As a boy I found it embarrassing, even a little disconcerting, how much Jesus feared death.  I’m sure preachers tried to explain how it wasn’t a fear of death, but that just seemed like a cover for their own embarrassment over Jesus’ lack of machismo.  Besides, Jesus was so perfect, it was all going to work out okay in the end—for Him.  What follows always seemed like the point of the story to me.

Matthew 26:40, 41 (NET)

Mark 14:37, 38 (NET)

Then he came to the disciples and found them sleeping.  He said to Peter, Then he came and found them sleeping, and said to Peter,
“Simon, are you sleeping?
“So, couldn’t you stay awake with me for one hour?  Stay awake and pray that you will not fall into temptation.  The spirit is willing, but the flesh is weak.” Couldn’t you stay awake for one hour?  Stay awake and pray that you will not fall[23] into temptation.  The spirit is willing, but the flesh is weak.”

I thought I needed to be stronger than Peter and the other disciples, stronger even than Jesus perhaps:

If you can force your heart and nerve and sinew

   To serve your turn long after they are gone,

And so hold on when there is nothing in you

   Except the Will which says to them: “Hold on”;[24]

[Jesus] did not need anyone to testify about man, for he knew what was in man.[25]  For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.[26]  But I missed completely that when Jesus said, The spirit is willing, but the flesh is weak, He referred primarily to Himself.  He wasn’t chiding his disciples so much as empathizing with them, as he continued to wrestle in prayer with the weakness of his own flesh.

Matthew 26:42 (NET)

Mark 14:39 (NET)

Luke 22:43 ,44 (NET)

He went away a second time and prayed, He went away again and prayed the same thing.
Then an angel from heaven appeared to him and strengthened him.  And in his anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground.
“My Father, if this cup[27] cannot be taken away[28] unless I drink it, your will must be done.”

An argument could be made that the angel from heaven didn’t appear until Jesus’ third prayer session.  I placed this appearance in the second because I know what comes next.  We are taken from a scene of Jesus in anguish praying more earnestly with sweatlike drops of blood to a scene where Jesus is terrifyingly calm.  These scenes are separated not by decades, nor years, not months, nor weeks, not even days: It was only a matter of moments before Jesus asked Peter and the other disciples: How then would the scriptures that say it must happen this way be fulfilled?[29]

Despite my attempt to add a few moments here the angel may not have appeared before Jesus prayed: My Father, if this cup cannot be taken away unless I drink it, your will must be done.  The clause your will must be done (γενηθήτω τὸ θέλημα σου) struck me as I consider free will in general and Jesus’ free will in particular.  The subject, your will, is τὸ θέλημα σου.  The NET translators chose must be done for the verb γενηθήτω, a passive imperative form of γίνομαι.  I laughed out loud at a passive imperative.

It was clear that must was intended to convey the imperative aspect and be done the passive aspect.  But I couldn’t grasp whether the imperative aspect should hold sway (your will must be done by me), or the passive aspect (your will must be done to me).  Gary Gagliardi’s insight on Christ’s Words — The Mysteries of Jesus’s Greek Revealed was helpful here:

The word translated as “be” means “to become,” that is, to enter into a new state. In Greek, especially as used by Jesus, it is the opposite of “being,” which is existence in the current state. It is in a form that doesn’t exist in English, the 3rd person command in the passive. In translation a 3rd person command is usually translated with a leading “let”, so “let your.”

Mr. Gagliardi’s translation, “let your desire come into being,” seemed like a perfect solution until I tried to make it more concrete with a simpler command: one in authority says, “I want you to wash the dishes.”  “Let your desire come into being,” rings true if the one under authority says it on the way to washing the dishes.  But if the one under authority simply stands there, or sits there, and says, “Let your desire come into being,” I have a fairly practical demonstration of James’ maxim (James 2:17 KJV):

Even so faith, if it hath not works, is dead, being alone.

The translation alone for the Greek word ἑαυτήν (NET: itself) seems to strengthen the connection to a later statement: You see[30] that a person is justified by works and not by faith alone (μόνον, a form of μόνος; KJV: only).[31]  Jesus presented this same issue to the chief priests and elders of the people as a question (Matthew 21:28-31a NET):

What do you think?  A man had two sons.  He went to the first and said, ‘Son, go and work in the vineyard today’ [Table].  The boy answered, ‘I will (θέλω) not.’  But later he had a change of heart and went.  The father went to the other son and said the same thing.  This boy answered, ‘I will, sir (ἐγώ, κύριε),’ but did not go.  Which of the two did (ἐποίησεν, a form of ποιέω) his father’s will (θέλημα) [Table]?

The works are so integrated into the faith we would probably call it faithworks if we were physicists.  But who does these faithworks?  Do I do them as continuous acts of my own free will or do they come from God?  I expressed my current bias clearly at the beginning of this essay: The Father that dwelleth in me, Jesus said, he doeth the works.[32]

The scene of Jesus’ anguish in prayer continued:

Matthew 26:43-46 (NET)

Mark 14:40-42 (NET)

Luke 22:45, 46 (NET)

When he got up from prayer,
He came again and found[33] them sleeping; When he came[34] again he found them sleeping; he came to the disciples and found them sleeping,
exhausted from grief.
they could not keep their eyes open. they could not keep their eyes open.[35]
. And they did not know what to tell him.
So he said to them, “Why are you sleeping?  Get up and pray that you will not fall into temptation!”
So leaving them again, he went away and prayed for the third time, saying the same thing once more.[36]
Then he came to the[37] disciples and said to them, “Are you still sleeping and resting? He came a third time and said to them, “Are you still sleeping and resting?
Enough of that!
Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.  Get up, let us go.  Look!  My betrayer is approaching!” The hour has come.  Look, the Son of Man is betrayed into the hands of sinners.  Get up, let us go.  Look!  My betrayer is approaching!”

And that abruptly we are in a new scene: Jesus is back, large and in charge, and terrifyingly calm.  It is probably time to call terrifyingly calm what it actually is: the peace (εἰρήνη) of God that surpasses all understanding,[38] an aspect of the fruit of the Spirit.  Jesus, strengthened by an angel from heaven, prayed in anguish as the human response exemplified by his disciples was to sleep.  Jesus exhibited the peace of God that surpasses all understanding when the human response exemplified by his disciples was fight (Matthew 26:51-54; Mark 14:47-49; Luke 22:49-52; John 18:10, 11) or flight (Matthew 26:56; Mark 14:50-52).

It becomes more and more impossible for me to believe that Jesus subordinated his will—“I want not to be tortured to death”—to his Father’s will by an act of his own free will, which was—“I want not to be tortured to death” at that moment. The apparent choices, willpower or the indwelling Spirit of God, are listed in a tabular form:

Willpower

The Indwelling Spirit of God

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: “Hold on”;

The Father that dwelleth in me, he doeth the works.

But that’s Jesus.  What about me?  For it is God which worketh in you, Paul wrote to those who believe Jesus, both to will and to do of his good pleasure.[39]

The Greek word translated worketh is ἐνεργῶν (a form of ἐνεργέω).  The word translated to will is θέλειν (a form of θέλω).  And the word translated to do is ἐνεργεῖν (another form of ἐνεργέω).

To conclude I’ll consider the passive imperative γενηθήτω again, not as a bad joke but as a source of real insight.  I’m more confident that your will must be done by the Father that dwelleth in me, he doeth the works.  But there is an aspect of your will must be done to me as well here:

Matthew 26:45b, 46 (NET)

Mark 14:41b, 42 (NET)

Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!” The hour has come.  Look, the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!”

The Greek word translated betrayed is παραδίδοται (a form of παραδίδωμι).  The same word was translated will be handed over when Jesus told his disciples, You know that after two days the Passover is coming, and the Son of Man will be handed over (παραδίδοται) to be crucified.[40]  It was translated is delivered in the KJV when Jesus taught his disciples, and said unto them, The Son of man is delivered (παραδίδοται) into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third[41] day.[42]

Though the emphasis above may be on the betrayer (παραδιδούς, another form of παραδίδωμι) Judas Iscariot, Jesus was handed over and delivered by God the Father long before Judas was born: How then would the scriptures that say it must happen this way be fulfilled?[43]  For God so loved the world, that he gave his only begotten (μονογενῆ, a form of μονογενής) Son, that whosoever believeth in him should not perish, but have everlasting life.[44]  Yet none of this was contrary to Jesus’ own free will (John 10:17, 18 NET).

This is why the Father loves me—because I lay down my life, so that I may take it back again.  No one takes it away from me, but I lay it down of my own free will. [45]  I have the authority to lay it down, and I have the authority to take it back again.  This commandment I received from my Father.

This leads me to a third aspect: your will must be done through me.  Whether this aspect is implicit in the passive imperative γενηθήτω or not, it is revealed in this story.  These three aspects are difficult for me to hold in my mind simultaneously as one whole (not unlike the nine aspects of the fruit of the Spirit).  Those who believe have God’s promise to guide us through this and every faithwork.

Masoretic Text

Septuagint
Isaiah 55:10, 11 (Tanakh) Isaiah 55:10, 11 (NET) Isaiah 55:10, 11 (NETS)

Isaiah 55:10, 11 (English Elpenor)

For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat. For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food, For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. In the same way, the promise that I make does not return to me, having accomplished nothing.  No, it is realized as I desire and is fulfilled as I intend.” so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed (ἠθέλησα) is fulfilled, and I will prosper your ways and my commandments. so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed (ἠθέλησα) shall have been accomplished; and I will make thy[46] ways prosperous, and [will effect] my commands.

Tables comparing Isaiah 55:10 and 55:11 in the Tanakh, KJV and NET, and comparing Isaiah 55:10 and 55:11 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:36; 26:38, 39; Mark 14:32, 33; 14:35; Luke 22:39; John 18:1; Luke 22:42; Mark 14:38; Matthew 26:42; James 2:24; Matthew 26:43-45; Mark 14:40 and 9:31 in the NET and KJV follow.

Isaiah 55:10 (Tanakh)

Isaiah 55:10 (KJV)

Isaiah 55:10 (NET)

For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat.

Isaiah 55:10 (Septuagint BLB)

Isaiah 55:10 (Septuagint Elpenor)

ὡς γὰρ ἐὰν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ ἕως ἂν μεθύσῃ τὴν γῆν καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν ὡς γὰρ ἂν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ, ἕως ἂν μεθύσῃ τὴν γῆν, καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείραντι καὶ ἄρτον εἰς βρῶσιν

Isaiah 55:10 (NETS)

Isaiah 55:10 (English Elpenor)

For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food, For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:

Isaiah 55:11 (Tanakh)

Isaiah 55:11 (KJV)

Isaiah 55:11 (NET)

So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. In the same way, the promise that I make does not return to me, having accomplished nothing.  No, it is realized as I desire and is fulfilled as I intend.”

Isaiah 55:11 (Septuagint BLB)

Isaiah 55:11 (Septuagint Elpenor)

οὕτως ἔσται τὸ ῥῆμά μου ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου οὐ μὴ ἀποστραφῇ ἕως ἂν συντελεσθῇ ὅσα ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς σου καὶ τὰ ἐντάλματά μου οὕτως ἔσται τὸ ῥῆμά μου, ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου, οὐ μὴ ἀποστραφῇ, ἕως ἂν τελεσθῇ ὅσα ἂν ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς μου καὶ τὰ ἐντάλματά μου

Isaiah 55:11 (NETS)

Isaiah 55:11 (English Elpenor)

so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed is fulfilled, and I will prosper your ways and my commandments. so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed shall have been accomplished; and I will make thy ways prosperous, and [will effect] my commands.

Matthew 26:36 (NET)

Matthew 26:36 (KJV)

Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Τότε ἔρχεται μετ᾿ αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς· καθίσατε αὐτοῦ ἕως [οὗ] ἀπελθὼν ἐκεῖ προσεύξωμαι τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει

Matthew 26:38, 39 (NET)

Matthew 26:38, 39 (KJV)

Then he said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay awake with me.” Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τότε λέγει αὐτοῖς· περίλυπος ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετ᾿ ἐμοῦ τοτε λεγει αυτοις περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου τοτε λεγει αυτοις ο ιησους περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου
Going a little farther, he threw himself down with his face to the ground and prayed, “My Father, if possible, let this cup pass from me!  Yet not what I will, but what you will.” And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων· πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ᾿ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ και προελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ και προσελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ

Mark 14:32, 33 (NET)

Mark 14:32, 33 (KJV)

Then they went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.” And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς αὐτοῦ· καθίσατε ὧδε ἕως προσεύξωμαι και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι
He took Peter, James, and John with him, and became very troubled and distressed. And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ παραλαμβάνει τὸν Πέτρον καὶ [τὸν] Ἰάκωβον καὶ [τὸν] Ἰωάννην μετ᾿ αὐτοῦ καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν και παραλαμβανει τον πετρον και τον ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν και παραλαμβανει τον πετρον και ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν

Mark 14:35 (NET)

Mark 14:35 (KJV)

Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ᾿ αὐτοῦ ἡ ὥρα και προελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα και προσελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα

Luke 22:39 (NET)

Luke 22:39 (KJV)

Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the disciples followed him. And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ ὄρος τῶν ἐλαιῶν, ἠκολούθησαν δὲ αὐτῷ |καὶ| οἱ μαθηταί και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου

John 18:1 (NET)

John 18:1 (KJV)

When he had said these things, Jesus went out with his disciples across the Kidron Valley.  There was an orchard there, and he and his disciples went into it. When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ταῦτα εἰπὼν Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου |τοῦ| Κεδρὼν ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου

Luke 22:42 (NET)

Luke 22:42 (KJV)

“Father, if you are willing, take this cup away from me.  Yet not my will but yours be done.” Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγων· πάτερ, εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπ᾿ ἐμοῦ· πλὴν μὴ τὸ θέλημα μου ἀλλὰ τὸ σὸν γινέσθω λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω

Mark 14:38 (NET)

Mark 14:38 (KJV)

Stay awake and pray that you will not fall into temptation.  The spirit is willing, but the flesh is weak.” Watch ye and pray, lest ye enter into temptation.  The spirit truly is ready, but the flesh is weak.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης

Matthew 26:42 (NET)

Matthew 26:42 (KJV)

He went away a second time and prayed, “My Father, if this cup cannot be taken away unless I drink it, your will must be done.” He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο |λέγων|· πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημα σου παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου

James 2:24 (NET)

James 2:24 (KJV)

You see that a person is justified by works and not by faith alone. Ye see then how that by works a man is justified, and not by faith only.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον

Matthew 26:43-45 (NET)

Matthew 26:43-45 (KJV)

He came again and found them sleeping; they could not keep their eyes open. And he came and found them asleep again: for their eyes were heavy.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἐλθὼν πάλιν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι
So leaving them again, he went away and prayed for the third time, saying the same thing once more. And he left them, and went away again, and prayed the third time, saying the same words.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν πάλιν και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων
Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς· καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε· ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων

Mark 14:40 (NET)

Mark 14:40 (KJV)

When he came again he found them sleeping; they could not keep their eyes open.  And they did not know what to tell him. And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ πάλιν ἐλθὼν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῷ και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν

Mark 9:31 (NET)

Mark 9:31 (KJV)

for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men.  They will kill him, and after three days he will rise.” For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν |αὐτοῖς| ὅτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται

[1] John 8:29b (NET)

[2] John 14:10b (KJV)

[3] Galatians 5:16 (NET)

[4] Hebrews 1:13; Luke 20:43; Acts 2:35 (NET)

[5] John 16:8 (NET)

[6] John 12:32 (NET)

[7] Quoted from “Nietzsche, Grammar & God,” by Timothy T.C. McGhee, on Timothy T. C. McGhee online.

[8] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here.  The NET parallel Geek text and NA28 did not.

[9] The NET parallel Greek text and NA28 had the article τοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had των.

[10] In the NET parallel Greek text and NA28 Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.

[11] In the NET parallel Greek text and NA28 Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.

[12] The Byzantine Majority Text had ο ιησους here.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[13] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article τὸν preceding James.  The Byzantine Majority Text did not.

[14] The NET parallel Greek text and NA28 had the article τὸν preceding John.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[15] The NET parallel Greek text and NA28 had μετ᾿ αὐτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεθ εαυτου.

[16] The NET parallel Greek text and NA28 had ἔπιπτεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επεσεν (KJV: fell).

[17] The NET parallel Greek text and NA28 had παρελθάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρελθετω.

[18] Matthew 26:39b (NET)

[19] Mark 14:36a (NET)

[20] Mark 14:35b (NET)

[21] Romans 7:24 (NET)

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

[23] The NET parallel Greek text and NA28 had ἔλθητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθητε (KJV: ye enter).

[24] If, Rudyard Kipling.  This poem was a favorite admonition of my Dad’s.

[25] John 2:25 (NET)

[26] Hebrews 4:15 (NET)

[27] The Stephanus Textus Receptus and Byzantine Majority Text had το ποτηριον here.  The NET parallel Greek text and NA28 did not.

[28] The Stephanus Textus Receptus and Byzantine Majority Text had απ εμου (KJV: from me) following be taken away (KJV: pass away).  The NET parallel Greek text and NA28 did not.

[29] Matthew 26:54 (NET)

[30] The Stephanus Textus Receptus and Byzantine Majority Text had τοινυν (KJV: then) here.  The NET parallel Greek text and NA28 did not.

[31] James 2:24 (NET)

[32] John 14:10b (KJV)

[33] The NET parallel Greek text and NA28 had εὗρεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευρισκει.

[34] The NET parallel Greek text and NA28 had ἐλθὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποστρεψας (KJV: when he returned).

[35] The NET parallel Greek text and NA28 had καταβαρυνόμενοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had βεβαρημενοι (KJV: heavy).

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

[37] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here.  The NET parallel Greek text and NA28 did not.

[38] Philippians 4:7 (NET)

[39] Philippians 2:13 (KJV) Table

[40] Matthew 26:2 (NET)

[41] The Stephanus Textus Receptus and Byzantine Majority Text had τη τριτη here, where the NET parallel Greek text and NA28 had μετὰ τρεῖς (NET: after three).

[42] Mark 9:31 (KJV)

[43] Matthew 26:54 (NET)

[44] John 3:16 (KJV) Table

[45] Who Am I? Part 11

[46] The Greek is μου here though the parallel English is thy.

Romans, Part 36

What shall we say then? Paul continued, that the Gentiles who did not pursue (διώκοντα, a form of διώκω)[1] righteousness (δικαιοσύνην, a form of δικαιοσύνη)[2] obtained it (δικαιοσύνην, a form of δικαιοσύνη), that is, a righteousness (δικαιοσύνην, a form of δικαιοσύνη) that is by faith, but Israel even though pursuing (διώκων, another form of διώκω) a law of righteousness (δικαιοσύνης, another form of δικαιοσύνη) did not attain it.[3]  In other words, people who really worked at achieving righteousness by pursuing God’s law did not attain that righteousness, while people who did not pursue righteousness at all did attain it.

Isolated from any context, this sounds extraordinarily unfair.  But this decision was made so far beyond any judgment of mine regarding what is fair, it does not depend on human desire or exertion, but on God who shows mercy.[4]

When Rebekah had conceived children by one man, Paul had written earlier, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works [ἔργων, a form of ἔργον][5] but by his calling [καλοῦντος, a form of καλέω][6]) – it was said to her, “The older will serve the younger,” just as it is written:Jacob I loved, but Esau I hated.”[7]  Complaining about this is about as productive as complaining about who my parents were.  But just as God knows my parents and my upbringing, what advantages or debilities that afforded me, He knows who has received mercy and who He has hardened: God has mercy on whom he chooses to have mercy, and he hardens (σκληρύνει, a form of σκληρύνω)[8] whom he chooses to harden.[9]

Why not? Paul continued.  Why didn’t Israel attain the righteousness they pursued by law?  Because they pursued it not by faith but (as if it were possible) by works (ἔργων, a form of ἔργον).[10]  Paul wasn’t writing about faith alone, dead faith that produces no works: So also faith, if it does not have works (ἔργα, another form of ἔργον), is dead being by itself.[11]  Instead he wrote of deeds that have been done in God through faith in His credited righteousness: For everyone who does evil deeds (φαῦλα, a form of φαῦλος),[12] Jesus said, hates the light and does not come to the light, so that their deeds (ἔργα, another form of ἔργον) will not be exposed.  But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds (ἔργα, another form of ἔργον) have been done in God.[13]

Israel did not attain righteousness because they pursued it by dead works, if you will, apart from faith in the righteousness that comes from God:  For ignoring the righteousness (δικαιοσύνην, a form of δικαιοσύνη) that comes from God, Paul wrote early in the next chapter, and seeking instead to establish their own righteousness, (δικαιοσύνην, a form of δικαιοσύνη) they did not submit to God’s righteousness (δικαιοσύνῃ, another form of δικαιοσύνη).[14]

One more point of clarification before moving on:  The Gentiles who did not pursue (διώκοντα, a form of διώκω) righteousness (δικαιοσύνην, a form of δικαιοσύνη) before Paul preached the Gospel to them, did pursue it afterward, but not a law of righteousness (except those he wrote to at Galatia and Colossae in order to correct that very error).  Paul’s instructions to the young Gospel preacher Timothy are helpful here: pursue (δίωκε, another form of διώκω) righteousness (δικαιοσύνη, a form of δικαιοσύνη) (e.g., the righteousness that comes from God), godliness, faithfulness (πίστιν, a form of πίστις),[15] love (ἀγάπην, a form of ἀγάπη),[16] endurance,[17] and gentleness (πραϋπαθίαν, a form of πρᾳότης);[18] and again, pursue (δίωκε, another form of διώκω) righteousness (δικαιοσύνην, a form of δικαιοσύνη), faithfulness (πίστιν, a form of πίστις), love (ἀγάπην, a form of ἀγάπη), and peace (εἰρήνην, a form of εἰρήνη),[19] in company with others who call on the Lord from a pure heart.[20]  I note again how much of this flows directly from the Holy Spirit: the fruit of the Spirit is love (ἀγάπη), joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness (πίστις), gentleness (πραΰτης, a form of πραΰτης), and self-control.  Against such things there is no law.[21]

They stumbled over the stumbling stone, Paul wrote of those who pursued a law of righteousness, just as it is written,Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.[22]  I think it is worthwhile to unpack this a bit.  The first phrase is very reminiscent of Isaiah 28:16.

#

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

1

Look, I am laying in Zion a stone…

Romans 9:33

ἰδοὺ ἐγὼ ἐμβαλῶ[23] εἰς τὰ θεμέλια[24] Σιων λίθον

Isaiah 28:16

ἰδοὺ τίθημι[25] ἐν Σιὼν λίθον

Romans 9:33

Look, I am laying a stone in Zion, Isaiah wrote, an approved stone, set in place as a precious cornerstone for the foundation…I will make justice the measuring line, fairness the plumb line…[26]  The rabbis who translated the Septuagint chose ἐγὼ ἐμβαλῶ (I throw) a stone, which is quite evocative of Moses and the stone tablets of the law: When he approached the camp and saw the calf and the dancing, Moses became extremely angry.  He threw the tablets from his hands and broke them to pieces at the bottom of the mountain.[27]  Paul did not believe that the cornerstone for the foundation (θεμέλια) stone (λίθον, a form of λίθος) of Zion was the law.  He chose the word τίθημι (I will lay) instead.

For no one can lay (θεῖναι, a form of τίθημι) any foundation (θεμέλιον, another form of θεμέλιος) other than what is being laid, Paul wrote the Corinthians, which is Jesus Christ.[28]  And Jesus said, I am the good shepherd.  I know my own and my own know me – just as the Father knows me and I know the Father – and I lay down (τίθημι) my life for the sheep…This is why the Father loves me – because I lay down (τίθημι) my life, so that I may take it back again.  No one takes it away from me, but I lay it down (τίθημι) of my own free will. I have the authority to lay it down (θεῖναι, a form of τίθημι), and I have the authority to take it back again.[29]

Then Paul alluded to Isaiah 8:14—a stone that will cause people to stumble and a rock that will make them fall—but he didn’t quote from the Septuagint.  Indeed this is what the Lord told me, Isaiah wrote.  He took hold of me firmly and warned me not to act like these people (Isaiah 8:11-16 NET):

“Do not say, ‘Conspiracy,’ every time these people say the word.  Don’t be afraid of what scares them; don’t be terrified.  You must recognize the authority of the Lord who commands armies.  He is the one you must respect; he is the one you must fear.  He will become a sanctuary, but a stone that makes a person trip, and a rock that makes one stumble – to the two houses of Israel.  He will become a trap and a snare to the residents of Jerusalem.  Many will stumble over the stone and the rock, and will fall and be seriously injured, and will be ensnared and captured.”  Tie up the scroll as legal evidence, seal the official record of God’s instructions and give it to my followers.

So Paul equated the stone the Lord would lay and the stone He would become to Jacob (the two houses of Israel).  Did the translators of the Septuagint make this connection?  It’s hard to say.  They amended the text apparently to read, “and you shall not come against him as against a stumbling-stone, neither as against the falling of a rock.”[30]

Finally Paul concluded with, yet the one who believes in him will not be put to shame, which is quite similar to the end of Isaiah 28:16 in the Septuagint.

#

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

2

…yet the one who believes in him will not be put to shame

Romans 9:33

καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ[31]

Isaiah 28:16

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται

Romans 9:33

The differences here are subtle.  The Septuagint “uses the stronger negation, οὐ μὴ, whereas the NT uses the more normal weaker negation of merely, ‘οὐ’.”[32]  The words καταισχυνθῇ and καταισχυνθήσεται are different forms of the same verb.  “Thus, the difference here is only in regards to the mood and tense of the verb, having the aorist form and subjunctive mood in the LXX [Septuagint] and the future form and indicative mood in the NT.  In the end since the subjunctive can be said to represent the verbal action (or state) as uncertain but probable (GGBB, 461), both Greek texts look forward to a future pleasant fulfillment for those who trust in him.  While the LXX’s subjunctive may be a bit weaker in force, do not forget the strong οὐ μὴ which precedes the subjunctive, thus putting away any doubt as to its completion.  Both Greek texts follow the MT equally as well, and the sense is not changed by this variation.”[33]

 

Addendum (6/20/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ.  “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…”  His contention is that the “King James Version is the infallible Word of God.”  So, I’ll re-examine the quotations above with the KJV.

#

Paul (KJV)

KJV

NET Bible (Greek parallel text)

1

Behold, I lay in Sion a stumblingstone…

Romans 9:33

Behold, I lay in Zion for a foundation a stone…

Isaiah 28:16

ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος

Romans 9:33

I’ll leave it to others to reason why Origen or Eusebius changed τίθημι (I lay) to ἐμβαλῶ (I throw) in their false Septuagint rather than copying Paul here.

#

Paul (KJV)

KJV

NET Bible (Greek parallel text)

2

…and whosoever believeth on him shall not be ashamed.

Romans 9:33

…he that believeth shall not make haste.

Isaiah 28:16

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται

Romans 9:33

The KJV here is similar to the NET: The one who maintains his faith will not panic.[34] If the original Hebrew read make haste or panic rather than be ashamed (καταισχυνθήσεται), I leave it to Mr Searcy or others to understand why Paul changed it and why Origen or Eusebius almost (καταισχυνθῇ) but not quite copied Paul.

Romans, Part 37

Paul’s OT Quotes – Romans 9:25-33

Back to Justice, Vengeance and Punishment

Back to Fear – Exodus, Part 3

Back to Romans, Part 43


[3] Romans 9:30, 31 (NET)

[4] Romans 9:16 (NET)

[7] Romans 9:10-12 (NET)

[9] Romans 9:18 (NET)

[10] Romans 9:32a (NET)

[11] James 2:17 (NET)

[13] John 3:20, 21 (NET)

[14] Romans 10:3 (NET)

[18] 1 Timothy 6:11b (NET)

[20] 2 Timothy 2:22 (NET)

[21] Galatians 5:22, 23 (NET)

[22] Romans 9:32b, 33 (NET)

[24] Suddenly a great earthquake occurred, so that the foundations (θεμέλια, a form of θεμέλιος) of the prison were shaken (Acts 16:26 NET).

[26] Isaiah 28:16a, 17a (NET)

[27] Exodus 32:19 (NET)

[28] 1 Corinthians 3:11 (NET)

[29] John 10:14, 15, 17, 18a (NET)

[34] Isaiah 28:16b (NET)

Romans, Part 17

Where, then, is boasting?  Paul continued in Romans.  It is excluded!  By what principle (νόμου, a form of νόμος)?  Of works (ἔργων, a form of ἔργον)?  No, but by the principle (νόμου, a form of νόμος) of faith (πίστεως, a form of πίστις)!  For1 we consider (λογιζόμεθα, a form of λογίζομαι) that a person is declared righteous (δικαιοῦσθαι, a form of δικαιόω) by faith (πίστει, another form of πίστις) apart from the works (ἔργων, a form of ἔργον) of the law (νόμου, a form of νόμος).2  The NET translators chose principle for the first two occurrences of νόμου (a form of νόμος) in this passage to help the reader distinguish between the “law of faith” that excludes boasting and the works of the law, one’s own efforts to keep God’s law.

It is virtually impossible for me to quote the above passage without recalling James’ letter, a person is justified (δικαιοῦται, another form of δικαιόω) by works (ἔργων, a form of ἔργον) and not by faith (πίστεως, a form of πίστις) alone (μόνον, a form of μόνος).3  I’ve often wondered if James intended to refute or correct Paul.  But James didn’t write enough that I can know his intent.  So I content myself with attempting to understand the Holy Spirit’s intent.  He wrote quite a bit about this subject.

Or is God the God of the Jews only? Paul asked.  Is he not the God of the Gentiles too?4 Yes, of the Gentiles too!  Since God is one, he will justify (δικαιώσει, another form of δικαιόω) the circumcised by faith (πίστεως, a form of πίστις) and the uncircumcised through faith (πίστεως, a form of πίστις) [Table].5  It seemed to me that the Holy Spirit’s intent would of necessity be something that both Paul and James described truthfully and accurately.  Paul continued to preach justification by and through faith, James stressed works and that one was not justified by faith alone (πιστεως μονον).

I recalled a story when Peter saw, what he thought was, a ghost walking on the water.  Have courage!  It is I.  Do not be afraid,6 Jesus said.  Peter said to him, “Lord, if it is you, order me to come to you on the water.”7  I had heard the story since childhood, but for some reason as I was striving to obey God’s law in my own strength it struck me what a dumb thing that was to say.  Why would anyone in his right mind set himself up for that kind of failure?  And just as I asked the question, the answer was right in front of me.  Peter believed that Jesus’ command would come to pass.  If Jesus ordered him to walk on water, he would walk on water.  It was a wonderful insight.  I could turn back to Exodus 20 and read The Ten Promises as opposed to the ten commandments I was trying so hard to obey on my own, not to mention all of Jesus’ other commandments.

I went off sure that I understood everything now, found out again that I didn’t, and then came back to this story.  So [Jesus] said, “Come.”  Peter got out of the boat, walked on the water, and came8 toward Jesus.9  Peter may have had that kind of faith, I thought, obviously I did not.  But even Peter didn’t fare all that well, when he saw the strong wind he became afraid.  And starting to sink, he cried out, “Lord, save me!”10  So Peter, just like me, got all excited about faith and then made a fool out of himself.

Jesus wouldn’t let me get away with that for very long.  I heard a sermon about this story, not a sermon browbeating me to have more faith and stop doubting, a good one.  When the preacher read the text—Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”11—this preacher’s attention wasn’t focused on Peter’s failure but on Jesus’ immediate help.  Then he said the most revolutionary, life-changing thing I had heard to date, “Jesus had the faith to stand on the water and hold Peter up as well.”

The preacher kept talking but I didn’t hear any more that day.  The sermon wasn’t over for me, however.  It had only just begun.  “You weren’t making fun of Peter, were you?” I prayed.  Then Jesus’ question— why did you doubt?—became a real question, my question—Why do I doubt?—and it deserved a real answer.  I don’t recall how long it took to get to the bottom of that question, but finally the answer was fairly simple and obvious.  I doubted because I was depending on my faith.  My faith was pretty good at changing what I thought, but not so good at changing what I did, much less having any effect on the world beyond my mind.

That sounded pretty much like James’ faith alone (πιστεως μονον).  So also faith (πίστις), if it does not have works (ἔργα, another form of ἔργον), is dead (νεκρά, a form of νεκρός) being by itself.12  But Paul didn’t write the Romans about that kind of faith, Do we then nullify (καταργοῦμεν, a form of καταργέω) the law (νόμον, another form of νόμος) through faith (πίστεως, a form of πίστις)?  Absolutely not!  Instead we uphold (ἱστάνομεν, a form of ἵστημι or ἱστάνω) [See Addendum below] the law (νόμον, another form of νόμος).13  Clearly, my faith was dead, being by itself alone.  My efforts to obey the law, my works of the law, by my dead faith were meaningless.

I danced around that conclusion for a long time because my religious mind had me convinced that if I acknowledged its truth I would be condemned, rather than that I would have learned something extremely valuable.  It is no idle word that Paul proclaimed, There is therefore now no condemnation (κατάκριμα) for those who are in Christ Jesus.14  I want to call this the absolute baseline of faith in Jesus Christ.  Apart from this faith no one can be honest enough to learn anything from the Lord or the Bible.

So if I can’t depend on my faith, whose faith can I depend on?  I hope the answer is obvious.  I want to depend on Jesus’ faith.  He has the faith to stand on the water and hold Peter up as well.  How can I have Jesus’ faith?  But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις)…15  And that is exactly what Paul wrote about in Romans, the righteousness (δικαιοσύνη) of God through the faithfulness (πίστεως, a form of πίστις) of Jesus Christ for all who believe (πιστεύοντας, a form of πιστεύω).16

 

Addendum: May 23, 2021
According to the NET ἱστάνομεν (NET: uphold) is a form of ἵστημι.  According to the Koine Greek Lexicon online it is a form of ἱστάνω.  The Stephanus Textus Receptus and Byzantine Majority Text had ιστωμεν (KJV: establish) here.

Tables comparing Romans 3:28; 3:29 and Matthew 14:29 in the NET and KJV follow.

Romans 3:28 (NET)

Romans 3:28 (KJV)

For we consider that a person is declared righteous by faith apart from the works of the law. Therefore we conclude that a man is justified by faith without the deeds of the law.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου

Romans 3:29 (NET)

Romans 3:29 (KJV)

Or is God the God of the Jews only?  Is he not the God of the Gentiles too? Yes, of the Gentiles too! Is he the God of the Jews only? is he not also of the Gentiles?  Yes, of the Gentiles also:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων

Matthew 14:29 (NET)

Matthew 14:29 (KJV)

So he said, “Come.”  Peter got out of the boat, walked on the water, and came toward Jesus. And he said, Come.  And when Peter was come down out of the ship, he walked on the water, to go to Jesus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁ δὲ εἶπεν· ἐλθέ. καὶ καταβὰς ἀπὸ τοῦ πλοίου [ὁ] Πέτρος περιεπάτησεν ἐπὶ τὰ ὕδατα καὶ ἦλθεν πρὸς τὸν Ἰησοῦν ο δε ειπεν ελθε και καταβας απο του πλοιου ο πετρος περιεπατησεν επι τα υδατα ελθειν προς τον ιησουν ο δε ειπεν ελθε και καταβας απο του πλοιου ο πετρος περιεπατησεν επι τα υδατα ελθειν προς τον ιησουν

1 The NET parallel Greek text and NA28 had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Therefore).

2 Romans 3:27, 28 (NET)

3 James 2:24 (NET) Table

4 The Stephanus Textus Receptus and Byzantine Majority Text had δε και (KJV: also) here, where the NET parallel Greek text and NA28 had simply καὶ.

5 Romans 3:29, 30 (NET)

6 Matthew 14:27 (NET)

7 Matthew 14:28 (NET)

8 The NET parallel Greek text and NA28 had ἦλθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ελθειν (KJV: to go).

9 Matthew 14:29 (NET)

10 Matthew 14:30 (NET)

11 Matthew 14:31 (NET)

12 James 2:17 (NET)

13 Romans 3:31 (NET) Table

14 Romans 8:1 (NET) Table

15 Galatians 5:22 (NET)

16 Romans 3:22 (NET) Table