Psalm 22, Part 13

Posted on July 30, 2022 by admin

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross. The tone of the psalm seems to change abruptly.

Masoretic Text		Septuagint
Psalm 22:22 (Tanakh/KJV)	Psalm 22:22 (NET)	Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will declare thy name unto my brethren (לְאֶחָ֑י): in the midst of the congregation will I praise thee.	I will declare your name to my countrymen (‘āḥ, לאחי). In the middle of the assembly I will praise you.	I will tell of your name to my kindred (τοῗς ἀδελφοῗς μου); in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren (τοῖς ἀδελφοῖς μου): in the midst of the church will I sing praise to thee.

The Hebrew word translated my brethren (Tanakh, KJV) and my countrymen (NET) was לְאֶחָ֑י (‘āḥ). It was translated τοῗς ἀδελφοῗς μου (BLB) and τοῖς ἀδελφοῖς μου (Elpenor) in the Septuagint.

For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer of their salvation perfect through sufferings. For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters (ἀδελφοὺς, a form of ἀδελφός), saying, “I will proclaim your name to my brothers (ἀδελφοῖς, another form of ἀδελφός); in the midst of the assembly I will praise you.”¹

Paul wrote (Romans 8:28, 29 NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters (ἀδελφοῖς, another form of ἀδελφός).

And Matthew wrote (Matthew 28:1-10 NET):

Now after the Sabbath, at dawn on the first day of the week, Mary² Magdalene and the other Mary went to look at the tomb. Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and³ rolled away the stone⁴ and sat on it. His appearance⁵ was like lightning, and his clothes were white as⁶ snow. The guards were shaken and became⁷ like⁸ dead men because they were so afraid of him. But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus, who was crucified. He is not here, for he has been raised, just as he said. Come and see the place where he⁹ was lying. Then go quickly and tell his disciples, ‘He has been raised from the dead. He is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” So they left¹⁰ the tomb quickly, with fear and great joy, and ran to tell his disciples. But¹¹ Jesus¹² met¹³ them, saying, “Greetings!” They came to him, held on to his feet and worshiped him. Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”¹⁴

Then go quickly and tell his disciples (τοῖς μαθηταῖς αὐτοῦ), the angel said. It was accurate and descriptive. The women knew who he meant. They ran to tell his disciples (τοῖς μαθηταῖς αὐτοῦ), Matthew wrote. In the Stephanus Textus Receptus and Byzantine Majority Text Matthew repeated one more time: And as they went to tell his disciples (τοῖς μαθηταῖς αὐτοῦ), behold, Jesus met them.¹⁵ But Jesus said, Go and tell my brothers (τοῖς ἀδελφοῖς μου).

This was before the Holy Spirit was given at Pentecost. This is when I might have imagined some kind of reprimand or rebuke. Granted, Jesus actually believed the Scripture that said, “‘I will strike the shepherd, and the sheep of the flock will be scattered.’”¹⁶ He was probably less likely to reprove his disciples for their “failure” to man up and disobey this Scripture than my misplaced pride and ego would be.

Of course, He didn’t call his disciples my brothers (τοῖς ἀδελφοῖς μου) because of anything they had done, but because of what He had faithfully accomplished for them on the cross. There appears to have been some confusion about what happened that morning (Mark 16:8-11 NET):

Then [Mary Magdalene, Mary the mother of James, and Salome] went out and ran from the tomb, for¹⁷ terror and bewilderment had seized them. And they said¹⁸ nothing to anyone, because they were afraid.

Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons. She went out and told those who were with him, while they were mourning¹⁹ and weeping. And when they heard that he was alive and had been seen by her, they did not believe.

Luke added (Luke 24:8-12 NET):

Then the women remembered [Jesus’] words, and when they returned from the tomb, they told all these things to the eleven and to all the rest. Now it was Mary Magdalene, Joanna, Mary the²⁰ mother of James, and the other women with them who²¹ told these things to the apostles. But these words seemed like pure nonsense to them, and they did not believe them. But Peter got up and ran to the tomb. He bent down and saw only the strips of linen cloth; then he went home, wondering what had happened [Table].

John filled in many of the details (John 20:1-17 NET):

Now very early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been moved away from the entrance. So she went running to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” Then Peter and the other disciple set out to go to the tomb. The two were running together, but the other disciple ran faster than Peter and reached the tomb first. He bent down and saw the strips of linen cloth lying there, but he did not go in. Then Simon²² Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there, and the face cloth, which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. Then the other disciple, who had reached the tomb first, came in, and he saw and believed. (For they did not yet understand the scripture that Jesus must rise from the dead.)

So the disciples went back to their homes.²³ But Mary stood outside the tomb²⁴ weeping. As she wept, she bent down and looked into the tomb. And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. They said to her, “Woman, why are you weeping?” Mary replied, “They have taken my Lord away, and I do not know where they have put him!” When²⁵ she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.²⁶

Jesus²⁷ said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” Jesus²⁸ said to her, “Mary.”²⁹ She turned and said to him in Aramaic,³⁰ “Rabboni” (which means “Teacher”). Jesus³¹ replied, “Do not touch me, for I have not yet ascended to my³² Father. Go to my brothers (τοὺς ἀδελφούς μου ) and tell them, ‘I am ascending to my Father (τὸν πατέρα μου) and your Father (πατέρα ὑμῶν), to my God and your God.’”

I pause here to highlight that Jesus called his disciples my brothers (τοὺς ἀδελφούς μου). Beyond this he called God my Father (τὸν πατέρα μου) and your Father (πατέρα ὑμῶν). This is quite different from what He said to those Judeans who had believed him:³³ You people are from your father the devil (ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου), and you want to do what your father (τοῦ πατρὸς ὑμῶν) desires.³⁴ Here, too, it is not because of anything his disciples had done but what Jesus had accomplished for them on the cross.

John continued (John 20:18-22 NET):

Mary³⁵ Magdalene came and informed the disciples, “I have seen³⁶ the Lord!” And she told them what Jesus had said to her.

On the evening of that day, the first day of the week, the disciples had gathered together and locked the doors of the place because they were afraid of the Jewish leaders. Jesus came and stood among them and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord [Table]. So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” And after he said this, he breathed on them and said, “Receive the Holy Spirit.

I pause here to highlight how Jesus reprised the scene from creation when the Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.³⁷ So also it is written, Paul contrasted these events, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit.³⁸

John continued, quoting Jesus (John 20:23 NET):

If you forgive (ἀφῆτε, a form of ἀφίημι) anyone’s sins, they are forgiven (ἀφέωνται); if you retain anyone’s sins, they are retained.”

Jesus taught us to pray: and forgive (ἄφες) us our debts, as we ourselves have forgiven (ἀφήκαμεν, another form of ἀφίημι) our debtors.³⁹ Then He explained: For if you forgive (ἀφῆτε, a form of ἀφίημι) others their sins, your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you. But if you do not forgive (ἀφῆτε, a form of ἀφίημι) others, your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins [Table].⁴⁰

John continued (John 20:24-29 NET):

Now Thomas (called Didymus), one of the Twelve, was not with them when Jesus came [Table]. The other disciples told him, “We have seen the Lord!” But he replied, “Unless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!”

Eight days later the disciples were again together in the house, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here, and examine my hands. Extend your hand and put it into my side. Do not continue in your unbelief, but believe.” Thomas⁴¹ replied to him, “My Lord and my God!” Jesus said to him, “Have you believed because you have seen me?⁴² Blessed are the people who have not seen and yet have believed.”

Mark wrote (Mark 16:14 NET):

Then⁴³ he appeared to the Eleven themselves, while they were eating, and he rebuked (ὠνείδισεν, a form of ὀνειδίζω) them for their unbelief and hardness of heart because they did not believe those who had seen him resurrected.

I’ve heard that Peter was the source for Mark’s Gospel account. It is interesting to consider that Peter, who did not make any mental connection to Jesus’ teaching when he entered the empty tomb, recalled Jesus’ rebuke for unbelief while John, who believed when he entered the empty tomb, illustrated the love of Christ that surpasses knowledge,⁴⁴ showing how often Jesus intervened with personal appearances to cause his unbelieving brothers to believe.

Likewise, only Mark’s Gospel reveals that the women said nothing to anyone, because they were afraid.⁴⁵ This was presumably before they encountered Jesus and left the tomb quickly, with fear and great joy, and ran to tell his disciples.⁴⁶ Putting these accounts together helps me see that Jesus’ love for his female brothers who came early that Sunday morning to the tomb was the same. He didn’t wait around for his brothers to meet Him in Galilee: “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”⁴⁷ Going to Galilee to meet Jesus was not the act that defined Jesus’ brothers.

Jesus spoke the words, “my brothers,” and made it so, overwhelming their unbelief (even Mary Magdalene came at the appointed time seeking a corpse rather than a living God) with his presence. And we know that all things work together for good for those who love God, who are called according to his purpose,⁴⁸ Paul wrote. And I, when I am lifted up from the earth, Jesus promised, will draw all people to myself.⁴⁹

Paul wrote (1 Corinthians 15:1-11 NET):

Now I want to make clear for you, brothers and sisters (ἀδελφοί, another form of ἀδελφός), the gospel that I preached to you, that you received and on which you stand, and by which you are being saved, if you hold firmly to the message I preached to you—unless you believed in vain. For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures [Table], and that he appeared to Cephas, then to the twelve. Then he appeared to more than 500 of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep [Table]. Then he appeared to James, then to all the apostles. Last of all, as though to one born at the wrong time, he appeared to me also. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but⁵⁰ the grace of God with me. Whether then it was I or they, this is the way we preach and this is the way you believed.

A table comparing the Greek of Hebrews 2:12 and that of Psalm 22:22 (21:23) in the Septuagint follows:

Hebrews 2:12 (NET Parallel Greek)	Psalm 22:22 (Septuagint BLB)	Psalm 21:23 (Septuagint Elpenor)
ἀπαγγελῶ τὸ ὄνομα σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῗς ἀδελφοῗς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε
Hebrews 2:12 (NET)	Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will proclaim your name to my brothers; in the midst of the assembly I will praise you.	I will tell of your name to my kindred; in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren: in the midst of the church will I sing praise to thee.

A table comparing the Greek of Matthew 26:31b and that of Zechariah 13:7 in the Septuagint follows:

Matthew 26:31b (NET Parallel Greek)	Zechariah 13:7b (Septuagint BLB)	Zechariah 13:7b (Septuagint Elpenor)
πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης	πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα	πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα
Matthew 26:31b (NET)	Zechariah 13:7b (NETS)	Zechariah 13:7b (English Elpenor)
I will strike the shepherd, and the sheep of the flock will be scattered.	Smite the shepherds, and remove the sheep	smite the shepherds, and draw out the sheep

Tables comparing Psalm 22:22 and Zechariah 13:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:22 (21:23) and Zechariah 13:7 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 28:1-4; 28:6; 28:8-10; Mark 16:8; 16:10; Luke 24:10; John 20:6; 20:10, 11; 20:14-17; 20:18; 20:28, 29; Mark 16:14 and 1 Corinthians 15:10 in the NET and KJV follow.

Psalm 22:22 (Tanakh)	Psalm 22:22 (KJV)	Psalm 22:22 (NET)
I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.	I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.	I will declare your name to my countrymen. In the middle of the assembly I will praise you.

Psalm 22:22 (Septuagint BLB)	Psalm 21:23 (Septuagint Elpenor)
διηγήσομαι τὸ ὄνομά σου τοῗς ἀδελφοῗς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε
Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will tell of your name to my kindred; in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren: in the midst of the church will I sing praise to thee.

Zechariah 13:7 (Tanakh)	Zechariah 13:7 (KJV)	Zechariah 13:7 (NET)
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.	Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.	“Awake, sword, against my shepherd, against the man who is my associate,” says the Lord of Heaven’s Armies. “Strike the shepherd that the flock may be scattered; I will turn my hand against the insignificant ones.

Zechariah 13:7 (Septuagint BLB)	Zechariah 13:7 (Septuagint Elpenor)
ῥομφαία ἐξεγέρθητι ἐπὶ τοὺς ποιμένας μου καὶ ἐπ᾽ ἄνδρα πολίτην μου λέγει κύριος παντοκράτωρ πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα καὶ ἐπάξω τὴν χεῗρά μου ἐπὶ τοὺς ποιμένας	Ῥομφαία ἐξεγέρθητι ἐπὶ τοὺς ποιμένας μου καὶ ἐπὶ ἄνδρα πολίτην μου, λέγει Κύριος παντοκράτωρ· πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα, καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ τοὺς ποιμένας
Zechariah 13:7 (NETS)	Zechariah 13:7 (English Elpenor)
“Awake, O sword, against my shepherds and against his fellow citizen,” says the Lord Almighty. Smite the shepherds, and remove the sheep, and I will bring my hand against the shepherds.	Awake, O sword, against my shepherds, and against the man [who is] my citizen, saith the Lord Almighty: smite the shepherds, and draw out the sheep: and I will bring mine hand upon the little ones.

Matthew 28:1-4 (NET)	Matthew 28:1-4 (KJV)
Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.	In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν \|Μαριὰμ\| ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον	οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον	οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον

Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and rolled away the stone and sat on it.

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ	και ιδου σεισμος εγενετο μεγας αγγελος γαρ κυριου καταβας εξ ουρανου προσελθων απεκυλισεν τον λιθον απο της θυρας και εκαθητο επανω αυτου	και ιδου σεισμος εγενετο μεγας αγγελος γαρ κυριου καταβας εξ ουρανου προσελθων απεκυλισεν τον λιθον απο της θυρας και εκαθητο επανω αυτου

His appearance was like lightning, and his clothes were white as snow.

His countenance was like lightning, and his raiment white as snow:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών	ην δε η ιδεα αυτου ως αστραπη και το ενδυμα αυτου λευκον ωσει χιων	ην δε η ιδεα αυτου ως αστραπη και το ενδυμα αυτου λευκον ωσει χιων

The guards were shaken and became like dead men because they were so afraid of him.

And for fear of him the keepers did shake, and became as dead men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί	απο δε του φοβου αυτου εσεισθησαν οι τηρουντες και εγενοντο ωσει νεκροι	απο δε του φοβου αυτου εσεισθησαν οι τηρουντες και εγενοντο ωσει νεκροι

Matthew 28:6 (NET)	Matthew 28:6 (KJV)
He is not here, for he has been raised, just as he said. Come and see the place where he was lying.	He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο	ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος	ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος

Matthew 28:8-10 (NET)	Matthew 28:8-10 (KJV)
So they left the tomb quickly, with fear and great joy, and ran to tell his disciples.	And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ	και εξελθουσαι ταχυ απο του μνημειου μετα φοβου και χαρας μεγαλης εδραμον απαγγειλαι τοις μαθηταις αυτου	και εξελθουσαι ταχυ απο του μνημειου μετα φοβου και χαρας μεγαλης εδραμον απαγγειλαι τοις μαθηταις αυτου

But Jesus met them, saying, “Greetings!” They came to him, held on to his feet and worshiped him.

And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων· χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ	ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου ο ιησους απηντησεν αυταις λεγων χαιρετε αι δε προσελθουσαι εκρατησαν αυτου τους ποδας και προσεκυνησαν αυτω	ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου ιησους απηντησεν αυταις λεγων χαιρετε αι δε προσελθουσαι εκρατησαν αυτου τους ποδας και προσεκυνησαν αυτω

Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐταῖς ὁ Ἰησοῦς· μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κακεῖ με ὄψονται	τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν κακει με οψονται	τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν και εκει με οψονται

Mark 16:8 (NET)	Mark 16:8 (KJV)
Then they went out and ran from the tomb, for terror and bewilderment had seized them. And they said nothing to anyone, because they were afraid.	And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν· ἐφοβοῦντο γάρ	και εξελθουσαι ταχυ εφυγον απο του μνημειου ειχεν δε αυτας τρομος και εκστασις και ουδενι ουδεν ειπον εφοβουντο γαρ	και εξελθουσαι εφυγον απο του μνημειου ειχεν δε αυτας τρομος και εκστασις και ουδενι ουδεν ειπον εφοβουντο γαρ

Mark 16:10 (NET)	Mark 16:10 (KJV)
She went out and told those who were with him, while they were mourning and weeping.	And she went and told them that had been with him, as they mourned and wept.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ᾿ αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν

Luke 24:10 (NET)	Luke 24:10 (KJV)
Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told these things to the apostles.	It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάννα καὶ Μαρία ἡ Ἰακώβου καὶ αἱ λοιπαὶ σὺν αὐταῖς. ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα	ησαν δε η μαγδαληνη μαρια και ιωαννα και μαρια ιακωβου και αι λοιπαι συν αυταις αι ελεγον προς τους αποστολους ταυτα	ησαν δε η μαγδαληνη μαρια και ιωαννα και μαρια η ιακωβου και αι λοιπαι συν αυταις αι ελεγον προς τους αποστολους ταυτα

John 20:6 (NET)	John 20:6 (KJV)
Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there,	Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ καὶ εἰσῆλθεν εἰς τὸ μνημεῖον, καὶ θεωρεῖ τὰ ὀθόνια κείμενα	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα

John 20:10, 11 (NET)	John 20:10, 11 (KJV)
So the disciples went back to their homes.	Then the disciples went away again unto their own home.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπῆλθον οὖν πάλιν πρὸς αὐτοὺς οἱ μαθηταί	απηλθον ουν παλιν προς εαυτους οι μαθηται	απηλθον ουν παλιν προς εαυτους οι μαθηται

But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μαρία δὲ εἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν, παρέκυψεν εἰς τὸ μνημεῖον	μαρια δε ειστηκει προς το μνημειον κλαιουσα εξω ως ουν εκλαιεν παρεκυψεν εις το μνημειον	μαρια δε ειστηκει προς το μνημειον κλαιουσα εξω ως ουν εκλαιεν παρεκυψεν εις το μνημειον

John 20:14-17 (NET)	John 20:14-17 (KJV)
When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.	And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστιν	και ταυτα ειπουσα εστραφη εις τα οπισω και θεωρει τον ιησουν εστωτα και ουκ ηδει οτι ο ιησους εστιν	και ταυτα ειπουσα εστραφη εις τα οπισω και θεωρει τον ιησουν εστωτα και ουκ ηδει οτι ιησους εστιν

Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”

Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ· κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, καγὼ αὐτὸν ἀρῶ	λεγει αυτη ο ιησους γυναι τι κλαιεις τινα ζητεις εκεινη δοκουσα οτι ο κηπουρος εστιν λεγει αυτω κυριε ει συ εβαστασας αυτον ειπε μοι που αυτον εθηκας καγω αυτον αρω	λεγει αυτη ο ιησους γυναι τι κλαιεις τινα ζητεις εκεινη δοκουσα οτι ο κηπουρος εστιν λεγει αυτω κυριε ει συ εβαστασας αυτον ειπε μοι που εθηκας αυτον καγω αυτον αρω

Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni” (which means “Teacher”).

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἑβραϊστί· ραββουνι (ὃ λέγεται διδάσκαλε).	λεγει αυτη ο ιησους μαρια στραφεισα εκεινη λεγει αυτω ραββουνι ο λεγεται διδασκαλε	λεγει αυτη ο ιησους μαρια στραφεισα εκεινη λεγει αυτω ραββουνι ο λεγεται διδασκαλε

Jesus replied, “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς· ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν	λεγει αυτη ο ιησους μη μου απτου ουπω γαρ αναβεβηκα προς τον πατερα μου πορευου δε προς τους αδελφους μου και ειπε αυτοις αναβαινω προς τον πατερα μου και πατερα υμων και θεον μου και θεον υμων	λεγει αυτη ο ιησους μη μου απτου ουπω γαρ αναβεβηκα προς τον πατερα μου πορευου δε προς τους αδελφους μου και ειπε αυτοις αναβαινω προς τον πατερα μου και πατερα υμων και θεον μου και θεον υμων

John 20:18 (NET)	John 20:18 (KJV)
Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them what Jesus had said to her.	Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι ἑώρακα τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ	ερχεται μαρια η μαγδαληνη απαγγελλουσα τοις μαθηταις οτι εωρακεν τον κυριον και ταυτα ειπεν αυτη	ερχεται μαρια η μαγδαληνη απαγγελλουσα τοις μαθηταις οτι εωρακεν τον κυριον και ταυτα ειπεν αυτη

John 20:28, 29 (NET)	John 20:28, 29 (KJV)
Thomas replied to him, “My Lord and my God!”	And Thomas answered and said unto him, My Lord and my God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ· ὁ κύριος μου καὶ ὁ θεός μου	και απεκριθη ο θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου	και απεκριθη θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου

Jesus said to him, “Have you believed because you have seen me? Blessed are the people who have not seen and yet have believed.”

Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῷ \|ὁ\| Ἰησοῦς· ὅτι ἑώρακας με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες	λεγει αυτω ο ιησους οτι εωρακας με θωμα πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες	λεγει αυτω ο ιησους οτι εωρακας με πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες

Mark 16:14 (NET)	Mark 16:14 (KJV)
Then he appeared to the Eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart because they did not believe those who had seen him resurrected.	Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῞Υστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν

1 Corinthians 15:10 (NET)	1 Corinthians 15:10 (KJV)
But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me.	But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί	χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλ η χαρις του θεου η συν εμοι	χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλ η χαρις του θεου η συν εμοι

Psalm 22, Part 14

Back to Forgiveness and my Religious Mind

Back to Wonders and False Wonders, Part 1

¹ Hebrews 2:10-12 (NET)

² The NET parallel Greek text and NA²⁸ had Μαριὰμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³ The NET parallel Greek text and NA²⁸ had καὶ preceding came. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had απο της θυρας (KJV: from the door) here. The NET parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text and NA²⁸ had εἰδέα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιδεα (KJV: countenance).

⁶ The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσει.

⁷ The NET parallel Greek text and NA²⁸ had ἐγενήθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενοντο.

⁸ The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσει (KJV: as).

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had ο κυριος (KJV: the Lord) here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had ἀπελθοῦσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξελθουσαι (KJV: they departed).

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου (KJV: And as they went to tell his disciples) preceding but (KJV: behold). The NET parallel Greek text and NA²⁸ did not.

¹² The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹³ The NET parallel Greek text and NA²⁸ had ὑπήντησεν (a form of ὑπαντάω) here, where the Stephanus Textus Receptus and Byzantine Majority Text had απηντησεν.

¹⁴ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κακεῖ here, where the Byzantine Majority Text had και εκει.

¹⁵ Matthew 28:9a (KJV)

¹⁶ Matthew 26:31b (NET) Table

¹⁷ The NET parallel Greek text and NA²⁸ had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

¹⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹⁹ The NET parallel Greek text had πενθοῦσι here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had πενθοῦσιν (KJV: they mourned).

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ἡ preceding mother of James. The Stephanus Textus Receptus did not.

²¹ The Stephanus Textus Receptus and Byzantine Majority Text had αι (KJV: which) here. The NET parallel Greek text and NA²⁸ did not.

²² The NET parallel Greek text and NA²⁸ had καὶ (not translated in the NET) preceding Simon. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²³ The NET parallel Greek text and NA²⁸ had αὐτοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτους (KJV: their own home).

²⁴ The NET parallel Greek text and NA²⁸ had τῷ μνημείῳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had το μνημειον (KJV: at the sepulchre) in the accusative case.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁶ The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁹ The NET parallel Greek text and NA²⁸ had Μαριάμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³⁰ The NET parallel Greek text and NA²⁸ had Ἑβραϊστί here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³¹ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

³² The Stephanus Textus Receptus and Byzantine Majority Text had μου here. The NET parallel Greek text and NA²⁸ did not.

³³ John 8:31a (NET)

³⁴ John 8:44a (NET) Table

³⁵ The NET parallel Greek text and NA²⁸ had Μαριὰμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³⁶ The NET parallel Greek text and NA²⁸ had ἑώρακα in the 1^st person here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρακεν (KJV: she had seen) in the 3^rd person. The conjunction ὅτι, which preceded both ἑώρακα and εωρακεν, was treated as an introduction to “a direct speech (In English, it is not translated except by quotation marks)” in the NET and was translated that in the KJV.

³⁷ Genesis 2:7 (NET) Table

³⁸ 1 Corinthians 15:45 (NET)

³⁹ Matthew 6:12 (NET) Table

⁴⁰ Matthew 6:14, 15 (NET)

⁴¹ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not. The Stephanus Textus Receptus had the article ο preceding Thomas. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴² The Stephanus Textus Receptus had θωμα (KJV: Thomas) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴³ The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴⁴ Ephesians 3:19 (NET)

⁴⁵ Mark 16:8b (NET)

⁴⁶ Matthew 28:8 (NET)

⁴⁷ Matthew 28:10 (NET)

⁴⁸ Romans 8:28 (NET)

⁴⁹ John 12:32 (NET)

⁵⁰ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

Funeral, Part 3

Posted on September 4, 2021 by admin

A friend asked for the transcript of the prayer I prayed at my mother’s funeral. I should apologize to my sister. She asked for the same thing many months ago and I never got around to it. So, finally, here it is.

It is a prayer that Jesus has taught, and continues to teach, me. I pray it back to Him every day. It alludes to, paraphrases or quotes from various Scriptures. It changes from time to time as He teaches me more.

After I prayed it at Mom’s funeral a man commented on it and invited me to his church. His church has become my church. This version is slightly altered from the prayer I prayed at the funeral because the Pastor has been teaching Matthew 6:9-15 for the past three weeks.

Our Father in heaven, may your name be honored^[1] as holy by me, by all who believe and by all. [M]ay your kingdom come, may your will be done on earth as it is in heaven^[2] in and through me, in and through all who believe and in and through all. Give us this day our daily bread.^[3] [F]orgive us our debts, as we…have forgiven our debtors.^[4] Lead us not into temptation,^[5] but deliver us from the evil…^[6] For…the kingdom and the power and the glory [are Yours] forever.^[7]

My persistent prayer for justice^[8] is for the mercy on which everything depends, for it does not depend on human desire or exertion, but on [You] who shows mercy.^[9] And You have consigned all to disobedience, [so] that [You] may have mercy on all.^[10]

Grant us according to the wealth of [your] glory…to be strengthened with power [by the Holy] Spirit in the inner person,^[11] that Christ [dwells] in [our] hearts through faith, [that we being] rooted and grounded in love,^[12] comprehend with all the saints^[13] the height, the depth, the length, the breadth, and…know the love of Christ that surpasses knowledge…that [we] will be filled up to all the fullness of God.^[14]

Thank you for this eternal life.

Thank you for people. I pray for all people, especially those in authority, from the least to the greatest across every field of human endeavor all over the world, that we lead quiet, peaceful lives with all dignity and godliness.^[15] I ask that we know by faith^[16] your love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control^[17] [Table] springing up within us to eternal life from your Holy Spirit.^[18]

I ask on behalf of those who have not yet received^[19] you, or have wandered off,^[20] please open the eyes blinded^[21] by the prince of the power of the air.^[22] Please send laborers into your harvest.^[23] Thank you for those who are already there. Please convince,^[24] convict,^[25] prove the world wrong concerning sin, righteousness and judgment.^[26] Please return, Lord Jesus.^[27]

I am believing you. Thank you. Please continue to help my unbelief.^[28] Thank you.

Back to Psalm 22, Part 11

Back to Westworld, Part 3

Back to Christianity, Part 2

Back to Christianity, Part 9

^[1] Matthew 6:9b (NET)

^[2] Matthew 6:10 (NET) Table

^[3] Matthew 6:11 (KJV)

^[4] Matthew 6:12 (NET) Table

^[5] Matthew 6:13a (ESV)

^[6] Matthew 6:13b (NET) Table

^[7] Matthew 6:13c (NKJV) The Stephanus Textus Receptus and Byzantine Majority Text had οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην (KJV: For thine is the kingdom, and the power, and the glory, for ever. Amen.) here. The NET parallel Greek text and NA²⁸ did not.

^[8] Luke 18:1-8

^[9] Romans 9:16 (NET) Table

^[10] Romans 11:32 (ESV)

^[11] Ephesians 3:16 (NET) Table

^[12] Ephesians 3:17 (NET)

^[13] Ephesians 3:18b (NET) Table

^[14] Ephesians 3:19 (NET)

^[15] 1 Timothy 2:1-6

^[16] Hebrews 11

^[17] Galatians 5:22b, 23a (NET)

^[18] John 4:14

^[19] John 1:12, 13

^[20] 1 Timothy 6:10, 20-21

^[21] 2 Corinthians 4:3, 4

^[22] Ephesians 2:1-3

^[23] Matthew 9:37, 38

^[24] John 16:7, 8 (Douay-Rheims)

^[25] John 16:7, 8 (ESV)

^[26] John 16:8 (NET)

^[27] Revelation 22:20

^[28] Mark 9:14-24

Forgiven or Passed Over? Part 6

Posted on July 8, 2018 by admin

In another essay I considered occurrences of sâlach (ונסלח) in Leviticus, translated will be forgiven. The rabbis’ translation ἀφεθήσεται (a form of ἀφίημι) in the Septuagint (See Table1 below) impressed me and I compared those same passages of Leviticus to occurrences of ἀφεθήσεται in the New Testament as outlined below:

Will Be Forgiven
Leviticus 4:13-21	For the Whole Congregation	sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι	Matthew 12:31
Leviticus 4:22-26	For the Leader		Matthew 12:32
Leviticus 4:27-31	For the Common Person		Mark 3:28
Leviticus 4:32-35	For the Common Person		Luke 12:10

I was surprised, however, by kâphar (וכפר), translated atonement in English and ἐξιλάσεται (a form of ἐξιλάσκομαι) in the Septuagint (See Table2 below). None of the writers of the New Testament was led by the Holy Spirit to use any form of ἐξιλάσκομαι in any descriptions of Jesus’ ministry or of new life in Christ. My surprise reminds me where I began this trajectory, believing that the differences between one who has received (John 1:11-13) Jesus and the Judeans who had believed him (John 8:31-45) was primarily cosmetic rather than organic (John 3:7; Romans 8:14; Galatians 5:22-26). This is another area where I haven’t fully appreciated the new covenant (Jeremiah 31:31, 32a NET):

“Indeed, a time is coming,” says the Lord, “when I will make a new covenant with the people of Israel and Judah. It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt.”

To highlight how the new covenant is not…like the old covenant I’ll contrast old and new covenant forgiveness. Under the old covenant forgiveness (sâlach, ונסלח: Septuagint: ἀφεθήσεται, a form of ἀφίημι) was the end result of an exacting procedure of atonement (kâphar, וכפר; Septuagint: ἐξιλάσεται, a form of ἐξιλάσκομαι) officiated by priests performing rituals ordained in the law. And I call it exacting because death was a very real possibility for priests who didn’t follow the rituals to the letter (Exodus 28:42, 43; Leviticus 10:1-3).^[1] New covenant forgiveness is more in keeping with Jesus’ Spirit: Freely you received, freely give.^[2]

Under the new covenant the Son of Man (ἀνθρώπου, a form of ἄνθρωπος) [and, presumably, the daughter of humanity, too] has authority (ἐξουσίαν, a form of ἐξουσία) on earth to forgive (ἀφιέναι, another form of ἀφίημι) sins (ἁμαρτίας, a form of ἁμαρτία)…^[3] So Jesus said to them again (John 20:21-23 NET):

“Peace be with you. Just as the Father has sent me, I also send you.” And after he said this, he breathed on them and said, “Receive the Holy Spirit. If you forgive (ἀφῆτε, another form of ἀφίημι) anyone’s sins (ἁμαρτίας, a form of ἁμαρτία), they are forgiven (ἀφέωνται,^[4] another form of ἀφίημι); if you retain (κρατῆτε, a form of κρατέω) anyone’s sins, they are retained (κεκράτηνται, another form of κρατέω).”^[5]

Anyone who prays as Jesus instructed links his or her own forgiveness, not to priests and rituals but, to the forgiveness of others: and forgive (ἄφες, another form of ἀφίημι) us our debts (ὀφειλήματα, a form of ὀφείλημα), as we ourselves have forgiven (ἀφήκαμεν,^[6] another form of ἀφίημι) our debtors (ὀφειλέταις, a form of ὀφειλέτης).^[7] Jesus was explicit in his explanation: For if you forgive (ἀφῆτε, another form of ἀφίημι) others (ἀνθρώποις, another form of ἄνθρωπος) their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you. But if you do not forgive (ἀφῆτε, another form of ἀφίημι) others (ἀνθρώποις, another form of ἄνθρωπος),^[8] your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).^[9]

I was socialized among people who, though we would never say we reject Jesus’ teaching we, have encumbered this particular teaching with so many caveats it only means that one should forgive a fellow believer in good standing with one’s local church who comes to formally seek forgiveness through repentance. Granted, at the end of the parable of the unforgiving slave (Matthew 18:23-35) Jesus said ἀδελφῷ, brother: And in anger his lord turned him over to the prison guards to torture (βασανισταῖς, a form of βασανιστής) him until he repaid all he owed.^[10] So also my heavenly^[11] Father will do to you, if each of you does not forgive (ἀφῆτε, another form of ἀφίημι) your brother (ἀδελφῷ, a form of ἀδελφός) from your heart.^[12]

In his essay, “Should I Forgive Those Who Don’t Ask for Forgiveness?” Julian Freeman wrote an interesting response to my socialization:

When we view ourselves as the ‘God’ figure in the relationship, we’re missing something. The reality is that we are servants, compelled by the mercy we’ve been shown, to forgive other (equal) servants. That’s different than God’s forgiveness. Our forgiveness displays the reality and power of God’s forgiveness, but it’s different. We are commanded to forgive; God does so of his own character. When God forgives it is a superior showing mercy on an inferior; when we forgive it is servant to servant. The connection between God forgiving us and us forgiving each other is a little more nuanced than some like to admit…

All things considered, I think that what Christ is calling us to is a stance, a posture of forgiveness. He’s calling us to a readiness to forgive in a moment. I think he is calling us to treat people with love and mercy, with humility and compassion. He is calling us to remember that if someone has sinned against me, I should be quicker to identify with them (‘I have sinned this way too…’) than to identify with God (‘I have been offended without cause…’). When we realize that it could have just as easily been me offending as me offended, I’m much slower to hold offences against other people.

To forgive others for being less than Christlike is a natural expression of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control^[13] springing up to eternal life^[14] I take some issue with the assertion that, “Offering forgiveness really means next to nothing if the offender doesn’t believe they need forgiveness in the first place.” Mr. Freeman stated obliquely that the purpose of our forgiveness of others is reconciliation with them—“how can there be true reconciliation in relationships if the offending party doesn’t admit wrong?”—and implied that forgiveness is just another tool to manipulate others’ behavior.

The Holy Spirit (John 14:16, 17; John 14:26) convinces, convicts, reproves, proves the world wrong concerning sin and righteousness and judgment, as Jesus taught (John 16:7-11 NET):

But I tell you the truth, it is to your advantage that I am going away. For if I^[15] do not go away, the Advocate will not come to you, but if I go, I will send him to you. And when he comes, he will prove the world wrong concerning sin and righteousness and judgment – concerning sin, because they do not believe in me; concerning righteousness, because I am going to the Father^[16] and you will see me no longer; and concerning judgment, because the ruler of this world has been condemned (κέκριται, a form of κρίνω).

Forgiving others demonstrates faith in Jesus’ word, as does linking our own forgiveness to forgiving others when we pray. To my mind whether we forgive humanity (ἀνθρώποις, another form of ἄνθρωπος; translated others) in general or only repentant believers comes down to one’s interpretation of: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.^[17]

I think one who believes that πάντας here means all will be more open to forgiving all than those who believe that πάντας (and any other form of πᾶς) is “generally used to signify that Christ has redeemed some of all sorts — some Jews, some Gentiles, some rich, some poor, and has not restricted His redemption to either Jew or Gentile…”^[18] Paul wrote believers in Colossae that God was pleased to have all (πᾶν, another form of πᾶς) his fullness dwell in the Son and through him to reconcile all things (πάντα, another form of πᾶς) to himself by making peace through the blood of his cross – through him, whether things on earth or things in heaven.^[19] But, admittedly, my acceptance of forms of πᾶς as all, when there is no obvious limit in the text, is a strategy.

With no offense intended to C.H. Spurgeon I would rather that Jesus ask me, “Why did you believe that I would draw all to myself?” I can defend that with a lifetime of mistakes made by under-valuing the truth of Jesus’ words. The alternative—“Why did you believe that πάντας meant I would draw some (τινες, a form of τίς) to myself?”—is harder to defend. “Well, C.H. Spurgeon said…” would not have worked on my mother. I don’t expect it to be a reasonable defense before Jesus Christ. I tend to think more about what to forgive than who to forgive (Matthew 12:30-32 NET):

Whoever is not with me is against me, and whoever does not gather with me scatters. For this reason (Διὰ τοῦτο) I tell you, people (ἀνθρώποις, another form of ἄνθρωπος) will be forgiven (ἀφεθήσεται, a form of ἀφίημι) for every (πᾶσα, another form of πᾶς) sin (ἁμαρτία) and blasphemy (βλασφημία), but the blasphemy against the Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι) [Table].^[20] Whoever^[21] speaks a word against the Son of Man (ἀνθρώπου, a form of ἄνθρωπος) will be forgiven (ἀφεθήσεται, a form of ἀφίημι). But whoever speaks against the Holy Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι), either in this^[22] age or in the age to come.

I try to interpret blasphemy against the Holy Spirit narrowly enough that it doesn’t become another loophole for my judgmental hatred^[23] of others. Since May^[24] I’ve added Ephesians 3:14-19 back into my daily prayers. I prayed it years ago for myself, desperately, selfishly. Now I can pray it for all who believe, have believed and will believe in Jesus for eternal life. Following Romans 9:16 and 11:32, my persistent prayer for justice (Luke 18:1-8), and preceding 1 Timothy 2:1-4, it has given me both the place and the presence to laugh at myself when that judgmental hatred rears its ugly head in my consciousness. I’m like Crocodile Dundee (Paul Hogan) scarcely missing a beat as he wrings the snake’s neck. Regardless of my personal strategy I concede that forgiving even fellow believers in faithfulness to Jesus’ teaching is a positive step toward the new covenant.

Now I want to turn briefly to a potential error. In another essay I included Leviticus 5:1 together with verses 2-6. Here is the entire passage (Leviticus 5:1-6 NET):

“‘When a person sins in that he hears a public curse against one who fails to testify and he is a witness (he either saw or knew what had happened) and he does not make it known, then he will bear (nâśâʼ, ונשׁא; Septuagint: λήμψεται, a form of λαμβάνω) his punishment for iniquity (ʽâvôn, עונו; Septuagint: ἁμαρτίαν, a form of ἁμαρτία). Or when there is a person who touches anything ceremonially unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, but he himself has become unclean and is guilty; or when he touches human uncleanness with regard to anything by which he can become unclean, even if he did not realize it, but he himself has later come to know it and is guilty; or when a person swears an oath, speaking thoughtlessly with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths – when an individual becomes guilty with regard to one of these things he must confess how he has sinned, and he must bring his penalty for guilt to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement (kâphar, וכפר) on his behalf for his sin.

In the NET עונו (ʽâvôn) was translated his punishment for iniquity. Aaron and his sons were commanded to wear linen undergarments when they enter to the tent of meeting, or when they approach the altar to minister in the Holy Place, so that they bear (nâśâʼ, ישׁאו; Septuagint: ἐπάξονται, a form of ἐπάγω) no iniquity (ʽâvôn, עון; Septuagint: ἁμαρτίαν, a form of ἁμαρτία) and die.^[25] I acknowledged that “I would consider death an extreme punishment for bearing iniquity.” The punishment for a witness who fails to testify and thus bears iniquity would, I assume, be the public curse. Here is an example of a public curse (Ezra 10:7, 8 NET):

A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [Table]. Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders. Furthermore, he himself would be excluded from the assembly of the exiles [Table].

So the punishments for noncompliance would be to forfeit all his property and to be excluded from the assembly of the exiles.

I’m not sure whether the person who failed to testify could still receive atonement (though the curse penalty would still be paid) or was completely exempt from the possibility of atonement. In other words, I’m willing to consider whether this was one of the offenses from which the law of Moses could not justify: Therefore let it be known to you, brothers, Paul preached in the synagogue in Pisidian Antioch, that through this one forgiveness (ἄφεσις, a form of ἄφεσις) of sins (ἁμαρτιῶν, another form of ἁμαρτία) is proclaimed to you, and by this one everyone who believes is justified from everything from which the law of Moses could not justify you.^[26] Even One of the criminals (Luke 23:39-43) on the cross, justified by grace through faith in Jesus, still died (John 19:31-37) for his crimes.

I want to compare/contrast this to the person who violates any of the Lord’s commandments but did not know it at the time (Leviticus 5:17-19 NET):

“If a person sins and violates any of the Lord’s commandments which must not be violated (although he did not know it at the time, but later realizes he is guilty [ʼâsham, ואשם]), then he will bear (nâśâʼ, ונשׁא; Septuagint: λάβῃ, another form of λαμβάνω) his punishment for iniquity (ʽâvôn, עונו; Septuagint: ἁμαρτίαν, a form of ἁμαρτία) and must bring a flawless ram from the flock, convertible into silver shekels, for a guilt offering to the priest. So the priest will make atonement (kâphar, וכפר; Septuagint: ἐξιλάσεται, another form of ἐξιλάσκομαι) on his behalf for his error which he committed (although he himself had not known it) and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι). It is a guilt offering; he was surely (ʼâsham, אשם) guilty (ʼâsham, אשם) before the Lord.”

So did the translators consider bringing a flawless ram from the flock a punishment for iniquity? And I ask this because they also translated אשמו (ʼâshâm) his penalty for guilt in Leviticus 5:15.

Form of ʼâshâm	Reference	KJV	NET	Septuagint
אשמו	Leviticus 5:15	…then he shall bring for his trespass unto the LORD…	…then he must bring his penalty for guilt to the Lord…	πλημμελείας, a form of πλημμέλεια^[27]
לאשם	Leviticus 5:15	…after the shekel of the sanctuary, for a trespass offering…	…according to the standard of the sanctuary shekel, for a guilt offering.	ἐπλημμέλησεν, a form of πλημμελέω^[28]
לאשם	Leviticus 5:18	…with thy estimation, for a trespass offering…	…convertible into silver shekels, for a guilt offering…	πλημμέλειαν, another form of πλημμέλεια
האשם	Leviticus 5:16	…an atonement for him with the ram of the trespass offering…	…make atonement on his behalf with the guilt offering ram…	πλημμελείας, a form of πλημμέλεια
אשם	Leviticus 5:19	It is a trespass offering:	It is a guilt offering…	ἐπλημμέλησεν, a form of πλημμελέω

Or is it simply an assertion that ignorance of the law or of one’s own violation of the law is no excuse? Or is it an example of some unspecified punishment added to atonement? I’m glad that my responsibility is to forgive our ὀφειλέταις (debtors), both ἁμαρτία (sin) and παράπτωμα (sin), because I have been forgiven, rather than to act as a priest adjudicating these laws. And here I’m reminded to keep the stakes in focus (Matthew 5:18, 19 NET):

I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place. So anyone who breaks one of the least of these commands and teaches others (ἀνθρώπους, another form of ἄνθρωπος) to do so will be called least in the kingdom of heaven, but whoever obeys^[29] (ποιήσῃ, a form of ποιέω; e.g., the doers [ποιηταὶ, a form of ποιητής] of the law shall be justified) them and teaches others to do so will be called great in the kingdom of heaven.

Love does no wrong to a neighbor, Paul wrote believers in Rome. Therefore love is the fulfillment of the law.^[30] Two tables of occurrences of forms of sâlach and kâphar in Leviticus follow.

Form of sâlach	Reference	KJV	NET	Septuagint
ונסלח	Leviticus 4:20	…make an atonement for them, and it shall be forgiven them.	…make atonement on their behalf and they will be forgiven.	ἀφεθήσεται, a form of ἀφίημι
	Leviticus 4:26	…make an atonement for him as concerning his sin, and it shall be forgiven him.	…make atonement on his behalf for his sin and he will be forgiven.
	Leviticus 4:31	…make an atonement for him, and it shall be forgiven him.	…make atonement on his behalf and he will be forgiven.
	Leviticus 4:35	…his sin that he hath committed, and it shall be forgiven him.	…his sin which he has committed and he will be forgiven.
	Leviticus 5:10	…his sin which he hath sinned, and it shall be forgiven him.	…his sin which he has committed, and he will be forgiven.
	Leviticus 5:13	…in one of these, and it shall be forgiven him:	…by doing one of these things, and he will be forgiven.
	Leviticus 5:16	…with the ram of the trespass offering, and it shall be forgiven him.	…with the guilt offering ram and he will be forgiven.
	Leviticus 5:18	…and wist it not, and it shall be forgiven him.	…(although he himself had not known it) and he will be forgiven.
	Leviticus 6:7	…for him before the LORD: and it shall be forgiven him…	…on his behalf before the Lord and he will be forgiven…
	Leviticus 19:22	…and the sin which he hath done shall be forgiven him.	…his sin that he has committed, and he will be forgiven…

Form of kâphar	Reference	KJV	NET	Septuagint
יכפר	Leviticus 5:16	…and the priest shall make an atonement for him…	So the priest will make atonement on his behalf…	ἐξιλάσεται, another form of ἐξιλάσκομαι^[31]
	Leviticus 7:7	…the priest that maketh atonement therewith shall have it.	…it belongs to the priest who makes atonement with it.
	Leviticus 16:30	For on that day shall the priest make an atonement for you…	…for on this day atonement is to be made for you…
	Leviticus 16:33	…and he shall make an atonement for the tabernacle of the congregation, and for the altar…	…he is to purify the Meeting Tent and the altar…	ἐξιλάσεται, another form of ἐξιλάσκομαι; “ritually acceptable”
	Leviticus 16:33	…and he shall make an atonement for the priests…	…and he is to make atonement for the priests…	ἐξιλάσεται, another form of ἐξιλάσκομαι
	Leviticus 17:11	…for it is the blood that maketh an atonement for the soul.	…for the blood makes atonement by means of the life.	ἐξιλάσεται, another form of ἐξιλάσκομαι
וכפר	Leviticus 4:20	…and the priest shall make an atonement for them…	So the priest will make atonement on their behalf…	ἐξιλάσεται, another form of ἐξιλάσκομαι
	Leviticus 4:26	…and the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 4:31	…and the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 4:35	…and the priest shall make an atonement for his sin…	So the priest will make atonement on his behalf…
	Leviticus 5:6	…and the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 5:10	…and the priest shall make an atonement for him…	So the priest will make atonement on behalf of this person…
	Leviticus 5:13	And the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 5:18	…and the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 6:7	And the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 9:7	…thy burnt offering, and make an atonement for thyself…	…your burnt offering, and make atonement on behalf of yourself…	ἐξίλασαι, another form of ἐξιλάσκομαι
	Leviticus 9:7	…the offering of the people, and make an atonement for them…	…the people’s offering and make atonement on behalf of them…	ἐξίλασαι, another form of ἐξιλάσκομαι
	Leviticus 12:7	…offer it before the LORD, and make an atonement for her…	…present it before the Lord and make atonement on her behalf…	ἐξιλάσεται, another form of ἐξιλάσκομαι
	Leviticus 12:8	…and the priest shall make an atonement for her…	…and the priest is to make atonement on her behalf…
	Leviticus 14:18	…and the priest shall make an atonement for him…	So the priest is to make atonement for him…
	Leviticus 14:19	…the sin offering, and make an atonement for him that is to be cleansed…	…the sin offering and make atonement for the one being cleansed…
	Leviticus 14:20	…and the priest shall make an atonement for him…	So the priest is to make atonement for him…
	Leviticus 14:31	…and the priest shall make an atonement for him that is to be cleansed…	So the priest is to make atonement for the one being cleansed…
	Leviticus 14:53	…and make an atonement for the house:	So he is to make atonement for the house…
	Leviticus 15:15	…and the priest shall make an atonement for him…	So the priest is to make atonement for him…
	Leviticus 15:30	…and the priest shall make an atonement for her…	So the priest is to make atonement for her…
	Leviticus 16:6	…sin offering, which is for himself, and make an atonement for himself…	…bull which is for himself and is to make atonement on behalf of himself…
	Leviticus 16:11	…offering, which is for himself, and shall make an atonement for himself…	…bull which is for himself, and he is to make atonement on behalf of himself…
	Leviticus 16:16	And he shall make an atonement for the holy place…	So he is to make atonement for the holy place…	ἐξιλάσεται, another form of ἐξιλάσκομαι; “ritually acceptable”
	Leviticus 16:17	…and have made an atonement for himself…	…and he has made atonement on his behalf…	ἐξιλάσεται, another form of ἐξιλάσκομαι
	Leviticus 16:18	…the altar that is before the LORD, and make an atonement for it…	…the altar which is before the Lord and make atonement for it.
	Leviticus 16:24	…and make an atonement for himself…	So he is to make atonement on behalf of himself…
	Leviticus 16:32	…to minister in the priest’s office in his father’s stead, shall make the atonement…	…to act as high priest in place of his father is to make atonement.
	Leviticus 16:33	And he shall make an atonement for the holy sanctuary…	…and he is to purify the Most Holy Place…	ἐξιλάσεται, another form of ἐξιλάσκομαι; “ritually acceptable”
	Leviticus 19:22	And the priest shall make an atonement for him…	…and the priest is to make atonement for him…	ἐξιλάσεται, another form of ἐξιλάσκομαι
לכפר	Leviticus 1:4	…and it shall be accepted for him to make atonement for him.	…and it will be accepted for him to make atonement on his behalf.	ἐξιλάσασθαι, another form of ἐξιλάσκομαι
	Leviticus 6:30	…brought into the tabernacle of the congregation to reconcile withal…	…brought into the Meeting Tent to make atonement in the sanctuary…
	Leviticus 8:15	…and sanctified it, to make reconciliation upon it.	…and so consecrated it to make atonement on it.
	Leviticus 8:34	…commanded to do, to make an atonement for you.	…commanded to be done to make atonement for you.
	Leviticus 10:17	…to bear the iniquity of the congregation, to make atonement for them…	…to bear the iniquity of the congregation, to make atonement on their behalf…	ἐξιλάσησθε, another form of ἐξιλάσκομαι
	Leviticus 14:21	…a trespass offering to be waved, to make an atonement for him…	…a wave offering to make atonement for himself…	ἐξιλάσασθαι, another form of ἐξιλάσκομαι
	Leviticus 14:29	…that is to be cleansed, to make an atonement for him…	…the one being cleansed to make atonement for him…	ἐξιλάσεται, another form of ἐξιλάσκομαι
	Leviticus 16:10	…to make an atonement with him, and to let him go for a scapegoat…	…to make atonement on it by sending it away to Azazel…	ἐξιλάσασθαι, another form of ἐξιλάσκομαι
	Leviticus 16:17	…when he goeth in to make an atonement in the holy place…	…when he enters to make atonement in the holy place…
	Leviticus 16:27	…whose blood was brought in to make atonement in the holy place…	…whose blood was brought to make atonement in the holy place…
	Leviticus 16:34	And this shall be an everlasting statute unto you, to make an atonement for the children of…	This is to be a perpetual statute for you to make atonement for the Israelites…
	Leviticus 17:11	I have given it to you upon the altar to make an atonement for your souls…	I myself have assigned it to you on the altar to make atonement for your lives…	ἐξιλάσκεσθαι, another form of ἐξιλάσκομαι
	Leviticus 23:28	…a day of atonement, to make an atonement for you…	…a day of atonement^[32] to make atonement for yourselves…	ἐξιλάσασθαι, another form of ἐξιλάσκομαι
מכפר	Leviticus 16:20	And when he hath made an end of reconciling the holy place…	When he has finished purifying the holy place…	ἐξιλασκόμενος, another form of ἐξιλάσκομαι; “ritually acceptable”

Back to Atonement, Part 4

Back to Fear – Deuteronomy, Part 13

Back to Isaiah 53:10-12, Part 4

^[1] Leviticus 10:16-20 is an interesting exception which offers a model for a λόγον (a form of λόγος) made to God (Romans 14:12; 2 Corinthians 5:10).

^[2] Matthew 10:8b (NET)

^[3] Matthew 9:6a (NET)

^[4] This verb is a perfect tense in the indicative mood. In the Stephanus Textus Receptus and the Byzantine Majority Text the word is αφιενται, still in the indicative mood but present tense.

^[5] Here are some other interpretations: Commentary on John 20:19-23; What is the correct interpretation of John 20:23?; Bible Hub

^[6] The verb is singular; ἀφῆκαν is the plural form according to the Koine Greek Lexicon. Both the Stephanus Textus Receptus and the Byzantine Majority Text have αφιεμεν here. It is plural but in the present tense rather than aorist as ἀφήκαμεν and ἀφῆκαν are. And forgive us our debts, as we forgive our debtors (Matthew 6:12 KJV).

^[7] Matthew 6:12 (NET) Table

^[8] The Stephanus Textus Receptus and the Byzantine Majority Text include the words τα παραπτωματα αυτων here: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses (Matthew 6:15 KJV).

^[9] Matthew 6:14, 15 (NET) Table

^[10] The Stephanus Textus Receptus and the Byzantine Majority Text include the word αυτω here: And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him (Matthew 18:34 KJV).

^[11] Where the NET parallel Greek has οὐράνιος the Stephanus Textus Receptus and the Byzantine Majority Text have επουρανιος.

^[12] Matthew 18:34, 35 (NET) The Stephanus Textus Receptus and the Byzantine Majority Text include the words τα παραπτωματα αυτων here: So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses (Matthew 18:35 KJV). Table

^[13] Galatians 5:22, 23 (NET)

^[14] John 4:14b (NET)

^[15] The Byzantine Majority Text includes another εγω here. In the NET parallel Greek text and the Stephanus Textus Receptus the I is understood from the verb απελθω which is 1^st person singular.

^[16] The Stephanus Textus Receptus and the Byzantine Majority Text include the word μου here: Of righteousness, because I go to my Father, and ye see me no more (John 16:10 KJV).

^[17] John 12:32 (NET)

^[18] From a C.H. Spurgeon quote included in the NET definition of πᾶς [select “Grk/Heb” at the top of the right column, then highlight and click all people in verse 32 in the left column and scroll down to “Definition:”].

^[19] Colossians 1:19, 20 (NET)

^[20] The Stephanus Textus Receptus and the Byzantine Majority Text include the words τοις ανθρωποις here: Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men (Matthew 12:31 KJV).

^[21] The NET parallel Greek Text and the Byzantine Majority Text have ἐὰν here where the Stephanus Textus Receptus has αν.

^[22] The NET parallel Greek Text and the Stephanus Textus Receptus have τούτῳ here where the Byzantine Majority Text has νυν; literally, “the now (present) age.”

^[23] I use hatred specifically here. Jacob’s sexual preference for Rachel was described as Leah being שׁנואה (śânêʼ; KJV: hated; NET: unloved). That had a profound impact on me since I doubt that Jacob consciously intended to hurt Leah. Sleeping with the beautiful Rachel was kind of a no-brainer.

^[24] Romans, Part 90; Believers; Cobwebs

^[25] Exodus 28:43 (NET)

^[26] Acts 13:38, 39 (NET) Table

^[27] https://greekdoc.github.io/lexicon/plh.html#plhmmeleia

^[28] https://greekdoc.github.io/lexicon/plh.html#plhmmelew

^[29] Jedidiah, Part 5; Romans, Part 9; Romans, Part 12; Fear – Leviticus; Fear – Exodus, Part 5; Romans, Part 22; Romans, Part 49; Condemnation or Judgment? Part 7; Romans, Part 70; Romans, Part 82

^[30] Romanas 13:10 (NET)

^[31] https://greekdoc.github.io/lexicon/exi.html#exilaskomai

^[32] kippûr, כפרים

Sirach: Pro and Con

Posted on October 11, 2016 by admin

What follows are pro and con comments from two websites. I set the texts side by side in Greek and English translation for comparison/contrast and offer them here without comment.

“There are a number of references to the book of Sirach in the New Testament. James 1:19 seems to quote Sirach 5:11.”^[1]

James 1:19b (NET)	Parallel Greek	Sirach 5:11	Parallel Greek
Let every person be quick to listen, slow to speak, slow to anger.	ἔστω δὲ πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν	Be swift to hear; and let thy life be sincere; and with patience give answer.	γίνου ταχὺς ἐν ἀκροάσει σου καὶ ἐν μακροθυμίᾳ φθέγγου ἀπόκρισιν

“The Blessed Virgin Mary alludes to Sirach 10:14 in Luke 1:52.”

Luke 1:52 (NET)	Parallel Greek	Sirach 10:14	Parallel Greek
He has brought down the mighty from their thrones, and has lifted up those of lowly position…	καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς	The Lord hath cast down the thrones of proud princes, and set up the meek in their stead.	θρόνους ἀρχόντων καθεῖλεν ὁ Κύριος καὶ ἐκάθισε πρᾳεῖς ἀντ᾿ αὐτῶν.

“There are four well known quotes from Christ that relate to Sirach. Most well known is Christ’s statement in Matthew 7:16-20 which draws from Sirach 27:6.”

Matthew 7:16-20 (NET)	Parallel Greek	Sirach 27:6	Parallel Greek
You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they? In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will recognize them by their fruit.	ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα; οὕτως πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ. οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς \|ποιεῖν\| οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν. πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. ἄρα γε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς.	The fruit declareth if the tree have been dressed; so is the utterance of a conceit in the heart of man.	γεώργιον ξύλου ἐκφαίνει ὁ καρπὸς αὐτοῦ, οὕτως λόγος ἐνθυμήματος καρδίας ἀνθρώπου.

“Also Matthew 6:12, ‘And forgive us our debts, as we forgive our debtors,’ mirrors Sirach 28:2 ‘Forgive your neighbor a wrong, and then, when you petition, your sins will be pardoned.’”

Matthew 6:12 (NET)	Parallel Greek	Sirach 28:2	Parallel Greek
…and forgive us our debts, as we ourselves have forgiven our debtors.	καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν	Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest.	ἄφες ἀδίκημα τῷ πλησίον σου, καὶ τότε δεηθέντος σου αἱ ἁμαρτίαι σου λυθήσονται.

“Mark 4:5,16-17 also resembles Sirach 40:15.”

Mark 4:5, 16, 17 (NET)	Parallel Greek	Sirach 40:15	Parallel Greek
Other seed fell on rocky ground where it did not have much soil. It sprang up at once because the soil was not deep….These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. But they have no root in themselves and do not endure. Then, when trouble or persecution comes because of the word, immediately they fall away.	καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς….καὶ οὗτοι εἰσιν οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν, καὶ οὐκ ἔχουσιν ρίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροι εἰσιν, εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται.	The children of the ungodly shall not bring forth many branches: but are as unclean roots upon a hard rock.	ἔκγονα ἀσεβῶν οὐ πληθύνει κλάδους, καὶ ρίζαι ἀκάθαρτοι ἐπ᾿ ἀκροτόμου πέτρας·

“Moreover, Patristic scholar Henry Chadwick claimed that in Matthew 11:28 Jesus directly quoted Sirach 51:27.”

Matthew 11:28 (NET)	Parallel Greek	Sirach 51:27	Parallel Greek
Come to me, all you who are weary and burdened, and I will give you rest.	Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, καγὼ ἀναπαύσω ὑμᾶς	Behold with your eyes, how that I have but little labour, and have gotten unto me much rest.	ἴδετε ἐν ὀφθαλμοῖς ὑμῶν ὅτι ὀλίγον ἐκοπίασα καὶ εὗρον ἐμαυτῷ πολλὴν ἀνάπαυσιν.

From Comment 8: “It’s also possible that Luke 11:41 ‘But give alms of such things as you possess, and behold, all things are clean unto you’ was influenced by Sirach 3:30 ‘Water will quench a flaming fire; and alms maketh an atonement for sins.’”

Luke 11:41 (NET)	Parallel Greek	Sirach 3:30	Parallel Greek
But give from your heart to those in need, and then everything will be clean for you.	πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστιν	Water will quench a flaming fire; and alms maketh an atonement for sins.	πῦρ φλογιζόμενον ἀποσβέσει ὕδωρ, καὶ ἐλεημοσύνη ἐξιλάσεται ἁμαρτίας

The “apocrypha teach doctrines that contradicts Scripture (see, for instance, Sirach 3:3,30, in contrast with Galatians 2:16, 21; 3:10-14…”^[2]

Galatians 2:16, 21 (NET)	Parallel Greek	Sirach 3:3, 30	Parallel Greek
…yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified….I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!	εἰδότες [δὲ] ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως \|Ἰησοῦ\| Χριστοῦ , καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ….Οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν.	Whoso honoureth his father maketh an atonement for his sins….Water will quench a flaming fire; and alms maketh an atonement for sins.	ὁ τιμῶν πατέρα ἐξιλάσεται^[3] ἁμαρτίας….πῦρ φλογιζόμενον ἀποσβέσει ὕδωρ, καὶ ἐλεημοσύνη ἐξιλάσεται ἁμαρτίας.

Galatians 3:10-14 (NET)	Parallel Greek	Sirach 3:3, 30	Parallel Greek
For all who rely on doing the works of the law are under a curse, because it is written, “*Cursed is everyone who does not keep on doing everything written in the book of the law.” Now it is clear no one is justified before God by the law, because the righteous one will live by faith. But the law is not based on faith, but the one who does* the works of the law *will live by them. Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree*”) in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we could receive the promise of the Spirit by faith.	Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσίν, ὑπὸ κατάραν εἰσίν· γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται· ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾿ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς. Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα (ὅτι γέγραπται· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου), ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Χριστῷ \|Ἰησοῦ\|, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως.	Whoso honoureth his father maketh an atonement for his sins….Water will quench a flaming fire; and alms maketh an atonement for sins.	ὁ τιμῶν πατέρα ἐξιλάσεται ἁμαρτίας….πῦρ φλογιζόμενον ἀποσβέσει ὕδωρ, καὶ ἐλεημοσύνη ἐξιλάσεται ἁμαρτίας.

“Sirach 12:4-7 disagrees with Luke 6:27-38 and Matthew 5:43-48.”

Luke 6:27-38 (NET)

Parallel Greek

Sirach 12:4-7

Parallel Greek

“But I say to you who are listening: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on the cheek, offer the other as well, and from the person who takes away your coat, do not withhold your tunic either. Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away. Treat others in the same way that you would want them to treat you.

“If you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? Even sinners do the same. And if you lend to those from whom you hope to be repaid, what credit is that to you? Even sinners lend to sinners, so that they may be repaid in full. But love your enemies, and do good, and lend, expecting nothing back. Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people. Be merciful, just as your Father is merciful.

Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven. Give, and it will be given to you: A good measure, pressed down, shaken together, running over, will be poured into your lap. For the measure you use will be the measure you receive.”

Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς. τῷ τύπτοντι σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντος σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς. παντὶ αἰτοῦντι σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. Καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι ποιεῖτε αὐτοῖς ὁμοίως. καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν. καὶ ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν. καὶ ἐὰν δανίσητε παρ᾿ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα. πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. Γίνεσθε οἰκτίρμονες καθὼς [καὶ] ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν. Καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε· δίδοτε, καὶ δοθήσεται ὑμῖν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν· ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν.

Give to the godly man, and help not a sinner. Do well unto him that is lowly, but give not to the ungodly: hold back thy bread, and give it not unto him, lest he overmaster thee thereby: for else thou shalt receive twice as much evil for all the good thou shalt have done unto him. For the most High hateth sinners, and will repay vengeance unto the ungodly, and keepeth them against the mighty day of their punishment. Give unto the good, and help not the sinner.

δὸς τῷ εὐσεβεῖ καὶ μὴ ἀντιλάβῃ τοῦ ἁμαρτωλοῦ. εὖ ποίησον τῷ ταπεινῷ καὶ μὴ δῷς ἀσεβεῖ· ἐμπόδισον τοὺς ἄρτους αὐτοῦ καὶ μὴ δῷς αὐτῷ, ἵνα μὴ ἐν αὐτοῖς σε δυναστεύσῃ· διπλάσια γὰρ κακὰ εὑρήσεις ἐν πᾶσιν ἀγαθοῖς, οἷς ἂν ποιήσῃς αὐτῷ. ὅτι καὶ ὁ ῞Υψιστος ἐμίσησεν ἁμαρτωλοὺς καὶ τοῖς ἀσεβέσιν ἀποδώσει ἐκδίκησιν. δὸς τῷ ἀγαθῷ καὶ μὴ ἀντιλάβου τοῦ ἁμαρτωλοῦ.

Matthew 5:43-48 (NET)	Parallel Greek	Sirach 12:4-7	Parallel Greek
“You have heard that it was said, ‘*Love your neighbor*’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? So then, be perfect, as your heavenly Father is perfect.	Ἠκούσατε ὅτι ἐρρέθη· ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. ἐγὼ δὲ λέγω ὑμῖν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειος ἐστιν.	Give to the godly man, and help not a sinner. Do well unto him that is lowly, but give not to the ungodly: hold back thy bread, and give it not unto him, lest he overmaster thee thereby: for else thou shalt receive twice as much evil for all the good thou shalt have done unto him. For the most High hateth sinners, and will repay vengeance unto the ungodly, and keepeth them against the mighty day of their punishment. Give unto the good, and help not the sinner.	δὸς τῷ εὐσεβεῖ καὶ μὴ ἀντιλάβῃ τοῦ ἁμαρτωλοῦ. εὖ ποίησον τῷ ταπεινῷ καὶ μὴ δῷς ἀσεβεῖ· ἐμπόδισον τοὺς ἄρτους αὐτοῦ καὶ μὴ δῷς αὐτῷ, ἵνα μὴ ἐν αὐτοῖς σε δυναστεύσῃ· διπλάσια γὰρ κακὰ εὑρήσεις ἐν πᾶσιν ἀγαθοῖς, οἷς ἂν ποιήσῃς αὐτῷ. ὅτι καὶ ὁ ῞Υψιστος ἐμίσησεν ἁμαρτωλοὺς καὶ τοῖς ἀσεβέσιν ἀποδώσει ἐκδίκησιν. δὸς τῷ ἀγαθῷ καὶ μὴ ἀντιλάβου τοῦ ἁμαρτωλοῦ.

I think Sirach is exactly what the author claimed, the writing of a man who sought wisdom from God (Sirach 51:13-22).

When I was yet young, or ever I went abroad, I desired wisdom openly in my prayer. I prayed for her before the temple, and will seek her out even to the end. Even from the flower till the grape was ripe hath my heart delighted in her: my foot went the right way, from my youth up sought I after her. I bowed down mine ear a little, and received her, and gat much learning. I profited therein, therefore will I ascribe glory unto him that giveth me wisdom. For I purposed to do after her, and earnestly I followed that which is good; so shall I not be confounded. My soul hath wrestled with her, and in my doings I was exact: I stretched forth my hands to the heaven above, and bewailed my ignorances of her. I directed my soul unto her, and I found her in pureness: I have had my heart joined with her from the beginning, therefore shall I not be forsaken. My heart was troubled in seeking her: therefore have I gotten a good possession. The Lord hath given me a tongue for my reward, and I will praise him therewith.

^[1] http://www.calledtocommunion.com/2010/11/sirach-about-a-biblical-book-rejected-by-the-reformation/

^[2] http://www.justforcatholics.org/a48.htm

^[3] Aaron is to make atonement (Septuagint: ἐξιλάσεται) on its horns once in the year with some of the blood of the sin offering for atonement; once in the year he is to make atonement on it throughout your generations. It is most holy to the Lord. (Exodus 30:10 NET)

Forgiven or Passed Over? Part 1

Posted on January 15, 2015 by admin

Revisiting an essay—David’s Forgiveness, Part 1—I realized I had put an inordinate emphasis on the word forgiven without looking into the meaning of the original Hebrew word. My suspicion of Bible translators feels at times like a paranoid schizophrenic’s fear of the CIA. Lapses like this one renew my appreciation for the maxim, “Just because you’re paranoid doesn’t mean they aren’t after you.”^[1]

This essay could be very short. I could simply say that Nathan actually responded to David’s confession with the words, Yes, and the Lord has passed over^[2] (ʽâbar) your sin. You are not going to die.^[3] Such a translation would agree with Paul’s assessment of God’s past actions: God in his forbearance had passed over (πάρεσιν, a form of πάρεσις) the sins previously committed.^[4] I could simply accept the text at face value, that ʽâbar is not forgiveness and God is free to exact whatever penalty He chooses.

It seems like an ironclad argument. But five of the twelve Bibles I checked translate ʽâbar in 2 Samuel 12:13 forgiven or forgives. Of the remaining seven four have it put away, two are taken away, and one, Jehovah hath caused thy sin to pass away. How different is that from forgiven really?

ʽâbar 2 Samuel 12:13	Bible Versions
forgiven	NET, CEV, NAB
put away	ASV, DNT, KJV, NKJV
taken away	GWT, NIV
forgives	TEV, TMSG
pass away	YLT

Do the translators believe that this is all I should expect from the forgiveness God exalted Jesus to give to Israel? God exalted him to his right hand as Leader and Savior, to give repentance to Israel and forgiveness (ἄφεσιν, a form of ἄφεσις) of sins.^[5] Apparently a primary verb to forgive is as absent from holy Hebrew as it is from pagan Greek. The concept to forgive is either shoehorned into, or extrapolated from, other verbs in both languages. [Addendum 2/14/2018: This is wrong regarding Hebrew: sâlach (סלח).] That gives me cause to study ʽâbar in more detail to get a feel for its capacity to carry forgiveness.

I had the opportunity to go home for a month at Christmas. Home is a relative concept. I alternated between my mother’s house visiting her, my sister and her husband, and my ex-mother-in-law’s house about a hundred miles north visiting her, my kids, my ex-wife and her husband. The day after I arrived I attended my son’s wedding.

We all sat in the front row. I offered the seat next to our ex-wife to my son’s biological father. He declined the offer and sat next to me. (Her current husband sat on her other side.) He is about two years from a painful break-up with his significant other. He leaned over and whispered to me, “I don’t know how you do it. I don’t think I could sit next to my ex, smiling, at her son’s wedding.” He gave me the opportunity to say that I couldn’t take the credit, that it is not my doing so much as my getting out of the way of the Lord’s doing: his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and firm control. He received it well and acknowledged that he was seeking a similar peace.

Later, in a phone conversation with another friend who questioned me more specifically about the fruit of the Spirit, I acknowledged that sadly the Lord’s love, joy, peace, patience, kindness, goodness, faithfulness, and gentleness aren’t always my first impulse. Sometimes letting the fruit of his Spirit shine through me is a matter of waiting in that firm control until the second, third or fourth impulse holds sway. But as I think of it now there is something else that makes friendship with my ex-wife possible.

I forgave her for divorcing me. I forgive her every night I go to bed alone and every morning I wake up. And I will forgive her for as long as we both shall live. “I hate divorce,” says the Lord God of Israel…^[6] I don’t forgive her because I am so righteous.

Jesus taught us to pray, forgive (ἄφες, a form of ἀφίημι) us our debts, as we ourselves have forgiven (ἀφήκαμεν, another form of ἀφίημι) our debtors.^[7] I, a sinful man in need of the Father’s forgiveness, pray this daily, and I believe Jesus’ saying: For if you forgive (ἀφῆτε, another form of ἀφίημι) others their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you. But if you do not forgive (ἀφῆτε, another form of ἀφίημι) others, your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).^[8]

And here I probably give myself too much credit for rational consistency. I forgive because I am schooled in this teaching by the Holy Spirit and filled continuously with his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and firm control. It occurs to me, however, that one who feels more righteous than I, might feel less need of the Father’s forgiveness and less compulsion to forgive others. The fault in this logic is that the most righteous man of all prayed, Father, forgive (ἄφες, a form of ἀφίημι) them, for they don’t know what they are doing^[9] as He surrendered^[10] to his Father’s will.

The Father’s answer to his beloved Son’s request is the hope of all us sinners if it does not depend on human desire or exertion, but on God who shows mercy^[11] (ἐλεῶντος, a form of ἐλεέω). For God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy (ἐλεήσῃ, another form of ἐλεέω) to them all.^[12] What shall we say then? Is there injustice with God? Absolutely not! For he says to Moses: “I will have mercy (ἐλεήσω, another form of ἐλεέω) on whom I have mercy (ἐλεῶ, another form of ἐλεέω), and I will have compassion on whom I have compassion.”^[13]

The Greek word ὡς persuades me that forgiveness is, and will be perceived as, a relative as opposed to an absolute concept. So then, be perfect, as (ὡς) your heavenly Father is perfect.^[14] Whenever you pray, do not be like (ὡς) the hypocrites…^[15] …may your will be done on earth as (ὡς) it is in heaven.^[16] …and forgive us our debts, as (ὡς) we ourselves have forgiven our debtors.^[17] The absolute on/off positions are clear.^[18] But some form of continuum from none to full pardon seems to be indicated by ὡς, contingent upon that quality of forgiveness we extend to others.

Still, I would suggest that we will be inclined to extend the same forgiveness to others that we believe we receive from God. If that forgiveness seems to include punishment we are more likely to believe that some form of punishment should be meted out with our forgiveness as well. Or if the one extending such forgiveness has no authority to punish, conditions may be attached, making forgiveness something that must be earned as opposed to something graciously given and received. I take the interaction between David and Shimei as a case in point.

As David fled from Jerusalem during the events that fulfilled the Lord’s promise to bring disaster (raʽ ) on you from inside your own household,^[19] Shimei threw stones and yelled, “Leave! Leave! You man of bloodshed, you wicked man! The Lord has punished (shûb) you for all the spilled blood of the house of Saul, in whose place you rule. Now the Lord has given the kingdom into the hand of your son Absalom. Disaster (raʽ ) has overtaken you, for you are a man of bloodshed [Table]!”^[20] Clearly, Shimei’s assessment does not agree with Nathan the prophet’s assessment.

Nathan the Prophet’s Assessment

This is what the Lord God of Israel says:

2 Samuel 12:7b (NET) Table

Why have you shown contempt for the word of the Lord by doing evil in my sight?

2 Samuel 12:9a (NET) Table

You have struck down Uriah the Hittite with the sword…

2 Samuel 12:9b (NET)

…and you have taken his wife as your own!

2 Samuel 2:9c (NET)

You have killed him with the sword of the Ammonites. So now the sword will never depart from your house.

2 Samuel 12:9d, 10a (NET)

For you have despised me by taking the wife of Uriah the Hittite as your own!

2 Samuel 12:10b (NET) Table

I am about to bring disaster on you from inside your own household! Right before your eyes I will take your wives and hand them over to your companion. He will have sexual relations with your wives in broad daylight! Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.

2 Samuel 12:11, 12 (NET) Table1 Table2

Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has ʽâbar your sin. You are not going to die.

2 Samuel 12:13 (NET) Table

Nonetheless, because you have treated the Lord with such contempt in this matter, the son who has been born to you will certainly die.

2 Samuel 12:14 (NET) Table

The Hebrew word translated punished (shûb) is not found among the words the Lord God of Israel spoke through Nathan,^[21] though I have certainly interpreted them as if they described recompense. As a child I assumed that “forgiveness” only pertained to hell. I believed that God would still punish me for my sins some other way. He couldn’t help Himself, I thought, it’s who He is.

Abishai couldn’t tolerate hearing his king and commander spoken to as Shimei had spoken to him: Why should this dead dog curse my lord the king? Let me go over (ʽâbar) and cut off his head!^[22] Abishai’s use of ʽâbar doesn’t sound much like forgiveness, but David said, “What do we have in common, you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this [Table]?’”^[23] David exercised what I have come to call an experimental faith (2 Samuel 16:11, 12 NKJV):

And David said to Abishai and all his servants, “See how my son who came from my own body seeks my life. How much more now may this Benjamite? Let him alone, and let him curse; for so the Lord has ordered him [Table]. It may be that the Lord will look on my affliction, and that the Lord will repay (shûb) me with good for his cursing this day [Table].”

As David returned, lamenting his Pyrrhic victory^[24] over his son Absalom, Shimei was one of the first^[25] to greet him. Don’t think badly of me, my lord, he said, and don’t recall the sin of your servant on the day when you, my lord the king, left Jerusalem! Please don’t call it to mind! For I, your servant, know that I sinned, and I have come today as the first of all the house of Joseph to come down to meet my lord the king.^[26] These are reminiscent of David’s words after Nathan confronted him (Psalm 51:1-3 NET):

Have mercy on me, O God, because of your loyal love! Because of your great compassion, wipe away my rebellious acts! [Table] Wash away my wrongdoing! Cleanse me of my sin! [Table] For I am aware of my rebellious acts; I am forever conscious of my sin [Table].

Abishai, who may have been hiding with David in the cave when Saul entered to relieve himself,^[27] pursued a pious good (possibly expecting David’s approval): For this should not Shimei be put to death? After all, he cursed the Lord’s anointed (mâshı̂yach)!^[28] But David seemed to pursue something more like a beautiful good: What do we have in common, you sons of Zeruiah? You are like my enemy today! Should anyone be put to death in Israel today? Don’t you realize that today I am king over Israel?^[29]

David said to Shimei, “You won’t die.” The king vowed an oath concerning this.^[30] Here it sounds like he forgave Shimei. But apparently that wasn’t the case. He held onto his grudge against Shimei for the rest of his life. With his dying breath^[31] he instructed Solomon, another son by Bathsheba (1 Kings 2:8, 9 NET):

Note well, you still have to contend with Shimei son of Gera, the Benjaminite from Bahurim, who tried to call down upon me a horrible judgment when I went to Mahanaim. He came down and met me at the Jordan, and I solemnly promised him by the Lord, ‘I will not strike you down with the sword.’ But now don’t treat him as if he were innocent. You are a wise man and you know how to handle him; make sure he has a bloody death.

The Lord however didn’t treat David that way. He didn’t recall David’s sin when He spoke to Jeroboams’s wife by Ahijah the prophet (1 Kings 14:7, 8 NET Table1 Table2):

“Go, tell Jeroboam, ‘This is what the Lord God of Israel says: “I raised you up from among the people and made you ruler over my people Israel. I tore the kingdom away from the Davidic dynasty and gave it to you. But you are not like my servant David, who kept my commandments and followed me wholeheartedly by doing only (raq) what I approve.”’”

This is another reason I wish to look deeper into ʽâbar. Whatever it means, it altered reality for the God, who does not lie^[32] when He extended it to David.

Forgiven or Passed Over? Part 2

Back to Forgiven or Passed Over? Part 3

Back to Forgiven or Passed Over? Part 5

Back to Atonement, Part 1

^[1] http://www.goodreads.com/quotes/98153-just-because-you-re-paranoid-doesn-t-mean-they-aren-t-after-you

^[2] The first occurrence in the Bible is Genesis 8:1b (NKJV), And God made a wind to pass (ʽâbar) over the earth, and the waters subsided.

^[3] 2 Samuel 12:13b (NET) Table

^[4] Romans 3:25b (NET)

^[5] Acts 5:31 (NET)

^[6] Malachi 2:16a (NET) Table

^[7] Matthew 6:12 (NET) Table

^[8] Matthew 6:14, 15 (NET) Table

^[9] Luke 23:34a (NET) Table

^[10] Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now? How then would the scriptures that say it must happen this way be fulfilled (πληρωθῶσιν, a form of πληρόω)? (Matthew 26:53, 54 NET) Table

^[11] Romans 9:16 (NET) Table

^[12] Romans 11:32 (NET)

^[13] Romans 9:14, 15 (NET)

^[14] Matthew 5:48 (NET)

^[15] Matthew 6:5a (NET) Table

^[16] Matthew 6:10b (NET)

^[17] Matthew 6:12 (NET)

^[18] Matthew 6:14, 15 (NET)

^[19] 2 Samuel 12:11 (NET) Table

^[20] 2 Samuel 16:7, 8 (NET)

^[21] It does occur in the description of events leading up to and following those words (2 Samuel 11:4, 15; 12:23) but seems to be used in its more literal sense, to return.

^[22] 2 Samuel 16:9 (NET)

^[23] 2 Samuel 16:10 (NET)

^[24] http://en.wikipedia.org/wiki/Pyrrhic_victory See: 2 Samuel 18:33 (NET)

^[25] 2 Samuel 19:16 (NET)

^[26] 2 Samuel 19:19, 20 (NET)

^[27] 1 Samuel 24:3 (NET)

^[28] 2 Samuel 19:21 (NET) See also: 1 Samuel 24:6 (NET)

^[29] 2 Samuel 19:22 (NET)

^[30] 2 Samuel 19:23 (NET)

^[31] 1 Kings 2:10 (NET)

^[32] Titus 1:2 (NET)

Prayer

Posted on June 26, 2014 by admin

Twice in the New Testament Jesus told us what to say when we pray: So pray this way^[1] (οὕτως οὖν προσεύχεσθε ὑμεῖς; literally, “in this manner then pray you”) and When you pray, say^[2] (ὅταν προσεύχησθε λέγετε). I compared them this morning thinking about the rationale for removing For yours is the kingdom and the power and the glory forever, amen^[3] from Matthew 6:13 in the NET and other translations.

Matthew (NET)

Greek Text

Luke (NET)

Greek Text

When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard [Table]. Do not be like them, for your Father knows what you need before you ask him. So pray this way:

Matthew 6:7-9a (NET)

Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται. μὴ οὖν ὁμοιωθῆτε αὐτοῖς· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. οὕτως οὖν προσεύχεσθε ὑμεῖς·

Matthew 6:7-9a

Now Jesus was praying in a certain place. When he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John taught his disciples.” So he said to them, “When you pray, say:

Luke 11:1, 2a (NET)

Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπεν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν· κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ. εἶπεν δὲ αὐτοῖς· ὅταν προσεύχησθε λέγετε·

Luke 11:1, 2a

The wording here (especially in Greek) persuaded me that I was dealing with two different instances of instruction, not just one teaching recalled two different ways. In the sermon on the mount recorded by Matthew Jesus, unbidden, taught his listeners how to pray in distinction to how Gentiles (ἐθνικοί, a form of ἐθνικός) prayed. On another occasion recorded by Luke a disciple asked Jesus to teach them to pray just as (καθὼς) John the Baptist taught his disciples to pray. And I assume that means John the Baptist taught his disciples how to pray, not that Jesus’ disciple wanted to learn the words that John taught his disciples to pray from Jesus.

Matthew (NET)

Greek Text

Luke (NET)

Greek Text

Our Father in heaven, may your name be honored, may your kingdom come,

Matthew 6:9b, 10a (NET)

Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομα σου· ἐλθέτω ἡ βασιλεία σου·

Matthew 6:9b, 10a

Father, may your name be honored; may your kingdom come.

Luke 11:2b (NET)

Πάτερ, ἁγιασθήτω τὸ ὄνομα σου· ἐλθέτω ἡ βασιλεία σου·

Luke 11:2b

May your name be honored;may your kingdom come (ἁγιασθήτω τὸ ὄνομα σου· ἐλθέτω ἡ βασιλεία σου·)—is identical in both Gospel accounts in Greek. The difference is Our Father in heaven (Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς) recorded by Matthew and Father (Πάτερ) recorded by Luke. I don’t assume that Jesus told the larger congregation on the mount to pray to Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς and then turned around and informed the more intimate group of his disciples to pray each to his own biological Πάτερ. Rather, I assume that Jesus expected the intimate group of his disciples to understand Πάτερ as Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς.

Matthew (NET)

Greek Text

Luke (NET)

Greek Text

may your will be done on earth as it is in heaven.

Matthew 6:10b (NET) Table

γενηθήτω τὸ θέλημα σου,ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς·

Matthew 6:10b

Here Matthew recorded something—may your will be done on earth as it is in heaven—that Luke did not. I don’t assume that Luke was so opposed to God’s will being done on earth as it is in heaven that he discarded it from the text. Nor do I assume that Matthew made it up. Rather, I assume again that Jesus expected the intimate group of his disciples to understand the coming of the kingdom of God as God’s will being done on earth as it is in heaven.

Matthew (NET)

Greek Text

Luke (NET)

Greek Text

Give us today our daily bread,

Matthew 6:11 (NET)

τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·

Matthew 6:11

Give us each day our daily bread,

Luke 11:3 (NET)

τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸκαθ᾿ ἡμέραν·

Luke 11:3

Here, what is being given—τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον—is identical (“our bread sufficient for the coming” in classical Greek^[4]). I assume Jesus means the bread of life,^[5] that portion of Christ who lives in me,^[6] the fruit of the Spirit,^[7] the credited righteousness of God,^[8] sufficient as far as it depends on me to do the will of God on earth as it is done in heaven to bring forth the kingdom of God to honor his name. And though I used myself as an example—“as far as it depends on me”—the prayer He taught us to pray is not for me alone, but for all who call or have called or will call on our Father in heaven.

The differences—δὸς ἡμῖν σήμερον, and δίδου ἡμῖν τὸ καθ᾿ ἡμέραν—seem inconsequential. The Greek words δὸς and δίδου are different forms of δίδωμι, to give. The Greek σήμερον means today, this day; καθ᾿ (a form of κατά) is defined: “1) down from, through out 2) according to, toward, along,” and was translated each, while ἡμέραν (a form of ἡμέρα) means day. If any difference is worth mentioning it is simply that Jesus counseled the intimate group of his disciples to expect this gift of righteousness each day, every day, all day.

Matthew (NET)

Greek Text

Luke (NET)

Greek Text

and forgive us our debts,

Matthew 6:12a (NET)

καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν,

Matthew 6:12a

and forgive us our sins,

Luke 11:4a (NET)

καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν,

Luke 11:4a

In Matthew’s Gospel account Jesus spoke euphemistically of ὀφειλήματα (a form of ὀφείλημα, debts), but with the more intimate group of his disciples He said ἁμαρτίας (a form of ἁμαρτία, sins). But after the prayer He taught in Matthew’s Gospel account, Jesus said, For if you forgive others their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins (παραπτώματα).^[9] I’ve written elsewhere about the interchangeability of παράπτωμα with ἁμαρτία. And I think this difference becomes clearer in the comparison of the next statement.

Matthew (NET)

Greek Text

Luke (NET)

Greek Text

as we ourselves have forgiven our debtors.

Matthew 6:12b (NET)

ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·

Matthew 6:12b

for we also forgive everyone who sins against us.

Luke 11:4b (NET)

καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν·

Luke 11:4b

Here, in Mathew’s Gospel account Jesus continued with the euphemistic ὀφειλέταις (a form of ὀφειλέτης) ἡμῶν (our debtors). Though the NET translators chose everyone who sins against us for παντὶ ὀφείλοντι ἡμῖν in Luke’s Gospel account, ὀφείλοντι is a form of ὀφείλω (to owe). We don’t actually stand in relation to others like God with a law that they might sin against; “for we also forgive everyone who is indebted to us” is probably a better translation. And the more positive for we also forgive makes sense since Jesus did not go on to elaborate—For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins—when teaching the intimate group of his disciples.

Matthew (NET)

Greek Text

Luke (NET)

Greek Text

And do not lead us into temptation,

Matthew 6:13a (NET)

καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,

Matthew 6:13a

And do not lead us into temptation.”

Luke 11:4c (NET)

καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.

Luke 11:4c

but deliver us from the evil one.

Matthew 6:13b (NET)

ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.

Matthew 6:13b

Here, I don’t assume that Luke was partial to evil and rejected being delivered from it. Neither do I assume that Mathew was so prone to evil he added it to Jesus’ teaching. I assume again that Jesus expected the intimate group of his disciples to understand that the leading not into temptation (KJV) is deliverance from evil. I’ve written elsewhere how I am not fond of limiting τοῦ πονηροῦ to the evil one. In this case it is because I am so prone to evil that I long to be delivered from it in all its forms.

When I come to ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοῦς αἰῶνας ἀμήν (“because yours is the kingdom and the power and the glory forever, amen”) what am I to assume? The note in the NET reads:

Most mss (L W Θ 0233 Ë¹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 Ë¹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

So, in other words some scribe got hyper-religious one day and decided to make Jesus’ words more holy by adding David’s words to them. As scenarios go, it’s a possible scenario, probably worth a footnote. But is it a good enough scenario to stand before God and say, “Oh, yeah, we threw those words right out of the Bible because of this scenario we imagined”?

Here is David’s prayer (1 Chronicles 29:10-19 NET):

David praised the Lord before the entire assembly:

“O Lord God of our father Israel, you deserve praise forevermore! O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign over all the sky and earth! You have dominion and exalt yourself as the ruler of all. You are the source of wealth and honor; you rule over all. You possess strength and might to magnify and give strength to all. Now, our God, we give thanks to you and praise your majestic name!

“But who am I and who are my people, that we should be in a position to contribute this much? Indeed, everything comes from you, and we have simply given back to you what is yours. For we are resident foreigners and nomads in your presence, like all our ancestors; our days are like a shadow on the earth, without security. O Lord our God, all this wealth, which we have collected to build a temple for you to honor your holy name, comes from you; it all belongs to you. I know, my God, that you examine thoughts and are pleased with integrity. With pure motives I contribute all this; and now I look with joy as your people who have gathered here contribute to you. O Lord God of our ancestors Abraham, Isaac, and Israel, maintain the motives of your people and keep them devoted to you. Make my son Solomon willing to obey your commands, rules, and regulations, and to complete building the palace for which I have made preparations.”

No doubt at all that David’s prayer was in the same Spirit as Jesus’ teaching on prayer: For Yours is the kingdom and the power and the glory forever. Amen. It is consistent with other teachings: Why do you call me good? No one is good except God alone.^[10] “Would any one of you say to your slave who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? Won’t the master instead say to him, ‘Get my dinner ready, and make yourself ready to serve me while I eat and drink. Then you may eat and drink’? He won’t thank the slave because he did what he was told, will he? So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty.’”^[11]

The word translated undeserving of special praise is ἀχρεῖοι (a form of ἀχρεῖος). The note in the NET reads: “Some translations describe the slaves as ‘worthless’ (NRSV) or ‘unworthy’ (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation ‘we have only done what was our duty’).” But they did translate ἀχρεῖον (another form of ἀχρεῖος) worthless in “The Parable of the Talents.”

The worthless slave was given a talent, equivalent to 6,000 denarii according to a footnote. In Matthew 20:2 day laborers agreed to work a day in the field for a denarius. If I assume a six day work week there are 312 working days in a year, and so 6,000 divided by 312 equals 19.23 years, almost 19 years and three months of a day laborers pay.

The worthless slave did no business with his master’s money, nor did he invest it with others who might have done so. I was afraid, he said, and I went and hid your talent in the ground. See, you have what is yours.^[12] So he was fired, as any of us might fire a worthless employee. But when we have done everything [we] were commanded to do, why should we still consider ourselves worthless slaves?

I think it is because everything we have done has been done in God,^[13] for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.^[14] As David prayed, who am I and who are my people, that we should be in a position to contribute this much? Indeed, everything comes from you, and we have simply given back to you what is yours.^[15] God has granted us our daily bread of life, because the kingdom and the power and the glory belong to Him forever. Amen.

And I will do well to be reminded of that daily, as long as it is called today.^[16]

^[1] Matthew 6:9a (NET)

^[2] Luke 11:2a (NET)

^[3] Matthew 6:13b (NET)

^[4] http://www.perseus.tufts.edu/hopper/morph?l=epiousion&la=greek

^[5] John 6:35, 48-51 (NET)

^[6] Galatians 2:20 (NET)

^[7] Galatians 5:16-18, 22, 23 (NET)

^[8] Romans 4 (NET)

^[9] Matthew 6:14, 15 (NET)

^[10] Mark 10:18; Luke 18:19 (NET)

^[11] Luke 17:7-10 (NET)

^[12] Matthew 25:25 (NET)

^[13] John 3:21 (NET)

^[14] Philippians 2:13 (NET)

^[15] 1 Chronicles 29:14 (NET)

^[16] Hebrews 3:13 (NET)

Romans, Part 30

Posted on October 30, 2012 by admin

So then, brothers and sisters, Paul continued, we are under obligation (ὀφειλέται, a form of ὀφειλέτης),^[1] not to the flesh (σαρκὶ, a form of σάρξ),^[2] to live according to the flesh (σάρκα, another form of σάρξ)…^[3] The word translated obligation above is also found in Matthew’s version of the Lord’s prayer, and forgive us our debts (ὀφειλήματα, a form of ὀφείλημα),^[4] as we ourselves have forgiven our debtors (ὀφειλέταις, another form of ὀφειλέτης).^[5] This is a powerful concept, but first I want to focus on what the flesh is not.

The flesh as Paul used it is not the body. Be careful, he warned, not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ.^[6] If you have died with Christ to the elemental spirits of the world, why do you submit to them as though you lived in the world? “Do not handle! Do not taste! Do not touch!” These are all destined to perish with use, founded as they are on human commands and teachings. Even though they have the appearance of wisdom with their self-imposed worship and false humility achieved by an unsparing treatment of the body (σώματος, a form of σῶμα)^[7] – a wisdom with no true value – they in reality result in fleshly (σαρκός, another form of σάρξ) indulgence (πλησμονὴν, a form of πλησμονή).^[8]

In other words, “I self-flagellate three times a day and only eat bread and water,” is the same pride and religious thinking that got us into this mess in the first place. It is the religious impulse of the flesh of Adam.

The flesh is not sexual desire. A husband should give to his wife her sexual rights (ὀφειλὴν, a form of ὀφειλή),^[9] and likewise a wife to her husband. It is not the wife who has the rights (ἐξουσιάζει, a form of ἐξουσιάζω)^[10] to her own body (σώματος, a form of σῶμα), but the husband. In the same way, it is not the husband who has the rights (ἐξουσιάζει, a form of ἐξουσιάζω) to his own body (σώματος, a form of σῶμα), but the wife. Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer.^[11] While the believer in Christ is not obligated (ὀφειλέται, a form of ὀφειλέτης) or a debtor to the flesh, husband and wife are indebted (ὀφειλὴν, a form of ὀφειλή) to each other sexually.

Interestingly, neither the wife nor the husband possesses the ἐξουσιάζει (a form of ἐξουσιάζω; authority, power) over her or his own body. That belongs to the spouse. This is the same authority that Gentile kings lorded over their subjects as Jesus told his disciples, “The kings of the Gentiles lord it over them, and those in authority (ἐξουσιάζοντες, another form of ἐξουσιάζω) over them are called ‘benefactors.’ Not so with you; instead the one who is greatest among you must become like the youngest, and the leader like the one who serves.”^[12] It is the same control Paul would not allow anything to have over him: “All things are lawful for me” – but not everything is beneficial. “All things are lawful for me” – but I will not be controlled (ἐξουσιασθήσομαι, another form of ἐξουσιάζω) by anything.^[13] I think I’ll go the long way around and circle back to this.

While sex (and sexual desire) in and of itself is not the flesh, if I set my sights on another’s wife (or a prostitute) that is the flesh. (Or do you not know that anyone who is united [κολλώμενος, a form of κολλάω]^[14] with a prostitute [πόρνῃ, a form of πόρνη]^[15] is one body with her?^[16]) Here is where the power I spoke of earlier comes into play. If I believe that I delight in the law of God in my inner being,^[17] then the desire for another’s wife or a prostitute, which is clearly contrary to God’s law, is not my desire: Now if I do what I do not want, it is no longer me doing it but sin that lives in me.^[18] It is like a distant early warning system, sounding the alarm which I is asserting control.

This distinction may not be so obvious for the young, the virginal, or the single. I should know. I’ve spent most of my adult life single. But I want to address that in a separate essay.

Now not everyone lumps the old man, flesh, sin personified, desire of the flesh and so on together as one thing. But I have read a lot of Nietzsche, and out of deference, I suppose, for the help he has been to me I try to keep what he would call “imaginary causes and effects”^[19] to a minimum. I can posit all of this sin and rebellious desire in an old man born of Adam (as well as the credited righteousness of God and the fruit of his Spirit in a new creation born from above in the image of Christ) without feeling that any of this is my imagination. And the quantum leap (there is no time or space between energy quanta) between the old and new I describes my experience with chilling accuracy, especially in outbursts of anger.^[20]

Even as I rant I wonder, “Who are you?” For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate.^[21] That’s how my father used to act! And there have been times when that brought me back from the brink. (But there have also been times when that did not bring me back from the brink and I reveled in the sensual pleasure of rage.)

The main theological objection to lumping the old man, flesh, sin personified, desire of the flesh and so on together is that our old man was crucified with^[22] Jesus. It is therefore dead (and presumably gone). I take the death of Adam as my key here. God said, for in the day that you eat of it you shall surely die.^[23] Something died in Adam when he became knowledgeable of evil.

I heard you moving about in the orchard, Adam said to God, and I was afraid because I was naked, so I hid,^[24] yet Adam had been naked all along. The man and his wife were both naked, but they were not ashamed,^[25] not with God, not with each other, and not with the animals. In a similar sense something has died in me, too. The old man no longer has my absolute unquestioned allegiance as me. And that is all Paul said, We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.^[26] The entire lifetime of Adam was 930 years, and then he died.^[27] And in a similar way I await that ultimate condemnation of sin in the flesh,^[28] the death of this body.

I promised I would circle back via the long way. Why would Paul counsel Corinthian husbands and wives to treat each other sexually in ways that Jesus did not want his disciples to treat each other at all, and under a control that Paul himself would not allow anything to have over him? So, here goes.

If the flesh got the wild idea to seek out a prostitute I wouldn’t know where to begin to look for one. Add to that, I know me. If I had sex with a pretty young prostitute I would fall in love with a pretty young prostitute. About a decade after my first divorce it took several days for me to get the pretty nurse who administered a barium enema out of my mind. I can be a silly old fool, no doubt about it. But chasing a pretty young prostitute, saying, “I love you, I love you, let me take you away from all of this,” is a sillier old fool than I can be. I live in the Midwest. I am working class all the way. I grew up in a fundamentalist church. There is something unseemly about visiting a prostitute.

Though the Roman government had apparently put a damper on the sexual worship of goddesses (and gods) in other places, this practice still flourished in Corinth at the time Paul wrote. Visiting a temple prostitute was good and in some cases necessary for good fortune. Highly skilled sex slaves, both male πόρνοι (a form of πόρνος)^[29] and female πόρνης (a form of πόρνη), were readily available, and Paul counseled husbands and wives, because of this πορνείας (a form of πορνεία),^[30] to be that for each other. He never repented of it. He never gave it a different spin that I have found. So I assume that even that degree of sensual and sexual commitment between husband and wife was not living according to the flesh^[31] in Paul’s understanding of the term he appropriated to describe the situation of the one born of the flesh and of the Spirit.

I want to leave the pelvic sins (as I heard a clever wag call them) to ponder the wider scope of opposition of the flesh to the Spirit of God. Now the works of the flesh are obvious: sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.^[32] There is a world of sin less than a hair’s breadth and a nanosecond away from me (there is no time or space between quantum states) at every moment of my life here in this body. But I say, Paul wrote the Galatians, live by the Spirit and you will not carry out the desires of the flesh.^[33] So then, brothers and sisters, Paul wrote the Romans, we are under obligation, not to the flesh, to live according to the flesh…^[34]

Romans, Part 31

Back to Young, Virginal, or Single

Back to Romans, Part 32

Back to Conclusion

Back to Sexual Immorality Revisited, Part 3

Back to Father, Forgive Them, Part 3

Back to The Day of the Lord, Part 6

^[3] Romans 8:12 (NET)

^[5] Matthew 6:12 (NET) Table

^[6] Colossians 2:8 (NET)

^[8] Colossians 2:20-23 (NET)

^[11] 1 Corinthians 7:3-5a (NET)

^[12] Luke 22:25, 26 (NET)

^[13] 1 Corinthians 6:12 (NET)

^[16] 1 Corinthians 6:16 (NET)

^[17] Romans 7:22 (NET)

^[18] Romans 7:20 (NET)

^[19] Friedrich Nietzsche: The Antichrist (part 2) http://praxeology.net/antichrist2.htm

^[20] Galatians 5:20 (NET)

^[21] Romans 7:15 (NET)

^[22] Romans 6:6 (NET)

^[23] Genesis 2:17 (NKJV)

^[24] Genesis 3:10 (NET)

^[25] Genesis 2:25 (NET)

^[26] Romans 6:6 (NET)

^[27] Genesis 5:5 (NET)

^[28] Romans 8:3 (NET)

^[31] Romans 8:12 (NET)

^[32] Galatians 5:19-21a (NET) There is no note explaining why, but adultery (μοιχεία) which heads this list in the KJV does not even appear in the Greek text from which the NET was translated. It does begin the list in the textus receptus (received text).

^[33] Galatians 5:16 (NET)

^[34] Romans 8:12 (NET)

Forgiveness

Posted on May 7, 2012 by admin

After Jesus’ resurrection, He appeared to his disciples (John 20:21-23 NET):

So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” And after he said this, he breathed on them and said, “Receive the Holy Spirit. If you forgive (ἀφῆτε, a form of ἀφίημι) anyone’s sins (ἁμαρτίας, a form of ἁμαρτία), they are forgiven (ἀφέωνται, another form of ἀφίημι); if you retain (κρατῆτε, a form of κρατέω) anyone’s sins, they are retained (κεκράτηνται, another form of κρατέω).”

In John 20:23 (NET) Jesus contrasted forgiving (ἀφίημι) sins to retaining (κρατέω) them. The contrast in Matthew 4:11 (NET) is that the devil left (ἀφίησιν, another form of ἀφίημι) [Jesus], and angels came (προσῆλθον, a form of προσέρχομαι) and began ministering to his needs. In Matthew 4:20 (NET) Simon (called Peter) and Andrew left (ἀφέντες, another form of ἀφίημι) their nets immediately and followed (ἠκολούθησαν, a form of ἀκολουθέω) [Jesus]. In Matthew 9:25 (NET) krateō, (κρατέω) is contrasted to ekballō (ἐκβάλλω): But when the crowd had been put outside (ἐξεβλήθη, a form of ἐκβάλλω), he went in and gently took (ἐκράτησεν, another form of κρατέω) her by the hand, and the girl got up.

I get the point that to forgive another’s sins, I send those sins away from that person, creating a distance, rather than holding them close. This is something I do in my mind, not recalling a sin as I recall the forgiven person. But John 20:21-23 seems to indicate that the consequence of doing (or not doing) so is farther-reaching than my mind.

Jesus taught his followers to pray (Matthew 6:12 NET), forgive (ἄφες, another form of ἀφίημι) us our debts, as we ourselves have forgiven¹ (ἀφήκαμεν, another form of ἀφίημι) our debtors. How easily such prayer could become a self-invoked curse (Matthew 6:14, 15 NET): For if you forgive (ἀφῆτε, a form of ἀφίημι) others their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you. But if you do not forgive (ἀφῆτε, a form of ἀφίημι) others,² your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).

Jesus’ teaching recorded in Matthew 18:15-20 (NET) offers a counter example to 1 John 1:9 and 10, and aligns with his teaching recorded in John 20:21-23:

If your brother sins (ἁμαρτήσῃ, a form of ἁμαρτάνω),³ go and⁴ show him his fault (ἔλεγξον, a form of ἐλέγχω) when the two of you are alone. If he listens (ἀκούσῃ, a form of ἀκούω) to you, you have regained (ἐκέρδησας, a form of κερδαίνω) your brother. But if he does not listen (ἀκούσῃ, a form of ἀκούω), take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. If he refuses to listen (παρακούσῃ, a form of παρακούω) to them, tell it to the church (ἐκκλησίᾳ). If he refuses to listen (παρακούσῃ, a form of παρακούω) to the church (ἐκκλησίας, a form of ἐκκλησία), treat him like a Gentile or a tax collector. I tell you the truth, whatever you bind (δήσητε, a form of δέω) on earth will have been bound (δεδεμένα, another form of δέω) in heaven,⁵ and whatever you release (λύσητε, a form of λύω) on earth will have been released (λελυμένα, another form of λύω) in heaven. Again, I tell you the truth⁶, if two of⁷ you on earth agree about whatever you ask, my Father in heaven will do it for you. For where two or three are assembled in my name, I am there among them.

This passage begins with instruction how to handle a person who will not confess (ὁμολογῶμεν, a form of ὁμολογέω) sin (1 John 1:9, 10 NET).

But if we confess (ὁμολογῶμεν, a form of ὁμολογέω) our sins (ἁμαρτίας, a form of ἁμαρτία), he is faithful (πιστός) and righteous (δίκαιος), forgiving (ἀφῇ, another form of ἀφίημι) us our sins (ἁμαρτίας, a form of ἁμαρτία) and cleansing (καθαρίσῃ, a form of καθαρίζω) us from all unrighteousness (ἀδικίας, a form of ἀδικία). If we say we have not sinned (ἡμαρτήκαμεν, another form of ἁμαρτάνω), we make (ποιοῦμεν, a form of ποιέω) him a liar and his word (λόγος) is not in us.

To confess (ὁμολογῶμεν, a form of ὁμολογέω) sin is to acknowledge the word (λόγος) of Jesus concerning sin, to agree with Him that the thing in question is sin. The purpose is not to humiliate the sinner but to regain (ἐκέρδησας, a form κερδαίνω) a brother (as opposed to winning an argument). That purpose remains throughout, up to and including shunning. Forgiveness is not given out of the fear of Matthew 6:14 and 15, but on the basis of God’s own forgiveness through Jesus Christ. It is also important that the λόγος of Jesus is truly the basis for determining sin as opposed to some distinctive of a religious sect.

The binding and releasing of Matthew 18:18 seem to correspond to forgiving and retaining sins in John 20:23. There is apparently an ongoing debate whether the binding and releasing will have been or will be bound or released in heaven. The point seems moot. In either case the agreement of two on earth as to what is to be bound or released, forgiven or retained, carries the imprimatur of heaven. It’s a sobering thought. But the scale tips toward releasing and forgiving because of the character of God.

The passage continues (Matthew 18:21, 22 NET):

Then Peter came to him and said, “Lord, how many times must I forgive (ἀφήσω, another form of ἀφίημι) my brother who sins against me? As many as seven times?” Jesus said to him, “Not seven times, I tell you, but seventy-seven times!”

Then Jesus told a parable that might shed some light on how literal one should be about seventy-seven times (Matthew 18:23-35 NET).

“For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. As he began settling his accounts, a man who owed ten thousand talents was brought to him. Because he was not able to repay it, the⁸ lord ordered him to be sold, along with his wife, children, and whatever he possessed,⁹ and repayment to be made. Then the slave threw himself to the ground before him, saying,¹⁰ ‘Be patient with me, and I will repay you everything.’ The lord had compassion on that slave and released (ἀπέλυσεν, a form of ἀπολύω) him, and forgave (ἀφῆκεν, another form of ἀφίημι) him the debt. After he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. So he grabbed him by the throat and started to choke him, saying, ‘Pay back¹¹ what¹² you owe me!’ Then his fellow slave threw himself down¹³ and begged (παρεκάλει, a form of παρακαλέω) him, ‘Be patient with me, and I will repay¹⁴ you.’ But he refused. Instead, he went out and threw him in prison until¹⁵ he repaid the debt. When¹⁶ his fellow slaves saw what had happened, they were very upset and went and told their¹⁷ lord everything that had taken place. Then his lord called the first slave and said to him, ‘Evil slave! I forgave (ἀφῆκα, another form of ἀφίημι) you all that debt because you begged (παρεκάλεσας, another form of παρακαλέω) me! Should you not have shown mercy (ἐλεῆσαι, a form of ἐλεέω) to your fellow slave, just as I¹⁸ showed (ἠλέησα, another form of ἐλεέω) it to you?’ And in anger his lord turned him over to the prison guards to torture him until he repaid all he owed.¹⁹ So also my heavenly Father will do to you, if each of you does not forgive (ἀφῆτε, a form of ἀφίημι) your brother from your heart.”²⁰

Have faith (πίστιν, a form of πίστις) in God, Jesus told his disciples.²¹ For this reason I tell you, whatever²² you pray²³ and²⁴ ask for,²⁵ believe (πιστεύετε, a form of πιστεύω) that you have received²⁶ it, and it will be yours.²⁷ The topic here is not forgiveness but faith in God and believing what one asks for in prayer. Yet the connection between faith in God and forgiveness is so strong in Jesus’ mind that I find his thumb on the scale again (Mark 11:25 NET):

Whenever you stand²⁸ praying, if you have anything against anyone, forgive (ἀφίετε, another form of ἀφίημι) him, so that your Father in heaven will also forgive (ἀφῇ, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).

Watch yourselves! Jesus said. If²⁹ your brother sins (ἁμάρτῃ, another form of ἁμαρτάνω),³⁰ rebuke (ἐπιτίμησον, a form of ἐπιτιμάω) him. If he repents (μετανοήσῃ, a form of μετανοέω), forgive (ἄφες, another form of ἀφίημι) him. Even if he sins (ἁμαρτήσῃ, another form of ἁμαρτάνω)³¹ against you seven times in a day, and seven times³² returns to³³ you saying, “I repent (μετανοῶ, another form of μετανοέω),” you must forgive (ἀφήσεις, another form of ἀφίημι) him.³⁴ It is worth noting that the sinner’s repentance did not mean that the sinner’s sin had ceased. On the contrary, Jesus’ thumb is most heavy on the scale, tipping it toward release and forgiveness, when sin against God was arguably at its zenith (Luke 23:33 NET):

So when they came³⁵ to the place that is called “The Skull,” they crucified [Jesus] there, along with the criminals, one on his right and one on his left.

It was then and there that Jesus interceded for all humanity (Luke 23:34a NET):

Father, forgive them (αφες αυτοις), for they don’t know (οἴδασιν, a form of εἴδω) what they are doing (ποιοῦσιν, another form of ποιέω).

He didn’t follow the rule of ἀφίημι He inspired in 1 John 1:9 and 10 or articulated in Luke 17:3 and 4. Jesus didn’t wait for humanity to confess (ὁμολογέω) sin or repent (μετανοέω) but prayed that God his Father would forgive anyway. It is safe to assume that Jesus has faith in God, that He believes what He prayed and that He expects to receive what He prayed.

Or, perhaps, αφες (a form of ἀφίημι) should have been translated leave rather than forgive in Luke 23:34 (NET) as it was in Matthew 15:14 (NET):

Leave them (αφετε αυτους)! They are blind guides.³⁶ If someone who is blind leads another who is blind, both will fall into a pit.

Addendum: October 6, 2018
Tables of Matthew 6:12; 6:15; 18:15; 18:18, 19; 18:25, 26; 18:28-31; 18:33-35; Mark 11:22; 11:24, 25; Luke 17:3, 4; 23:33, 34 and Matthew 15:14 comparing the NET and KJV follow.

Matthew 6:12 (NET)	Matthew 6:12 (KJV)
and forgive us our debts, as we ourselves have forgiven our debtors.	And forgive us our debts, as we forgive our debtors.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν	και αφες ημιν τα οφειληματα ημων ως και ημεις αφιεμεν τοις οφειλεταις ημων	και αφες ημιν τα οφειληματα ημων ως και ημεις αφιεμεν τοις οφειλεταις ημων

Matthew 6:15 (NET)	Matthew 6:15 (KJV)
But if you do not forgive others, your Father will not forgive you your sins.	But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις , οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν	εαν δε μη αφητε τοις ανθρωποις τα παραπτωματα αυτων ουδε ο πατηρ υμων αφησει τα παραπτωματα υμων	εαν δε μη αφητε τοις ανθρωποις τα παραπτωματα αυτων ουδε ο πατηρ υμων αφησει τα παραπτωματα υμων

Matthew 18:15 (NET)	Matthew 18:15 (KJV)
If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother.	Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐὰν δὲ ἁμαρτήσῃ ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου	εαν δε αμαρτηση εις σε ο αδελφος σου υπαγε και ελεγξον αυτον μεταξυ σου και αυτου μονου εαν σου ακουση εκερδησας τον αδελφον σου	εαν δε αμαρτηση εις σε ο αδελφος σου υπαγε και ελεγξον αυτον μεταξυ σου και αυτου μονου εαν σου ακουση εκερδησας τον αδελφον σου

Matthew 18:18, 19 (NET)	Matthew 18:18, 19 (KJV)
I tell you the truth, whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.	Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀμὴν λέγω ὑμῖν· ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ, καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ	αμην λεγω υμιν οσα εαν δησητε επι της γης εσται δεδεμενα εν τω ουρανω και οσα εαν λυσητε επι της γης εσται λελυμενα εν τω ουρανω	αμην λεγω υμιν οσα εαν δησητε επι της γης εσται δεδεμενα εν τω ουρανω και οσα εαν λυσητε επι της γης εσται λελυμενα εν τω ουρανω

Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you.

Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Πάλιν [ἀμὴν] λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς	παλιν λεγω υμιν οτι εαν δυο υμων συμφωνησωσιν επι της γης περι παντος πραγματος ου εαν αιτησωνται γενησεται αυτοις παρα του πατρος μου του εν ουρανοις	παλιν αμην λεγω υμιν οτι εαν δυο υμων συμφωνησωσιν επι της γης περι παντος πραγματος ου εαν αιτησωνται γενησεται αυτοις παρα του πατρος μου του εν ουρανοις

Matthew 18:25, 26 (NET)	Matthew 18:25, 26 (KJV)
Because he was not able to repay it, the lord ordered him to be sold, along with his wife, children, and whatever he possessed, and repayment to be made.	But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει, καὶ ἀποδοθῆναι	μη εχοντος δε αυτου αποδουναι εκελευσεν αυτον ο κυριος αυτου πραθηναι και την γυναικα αυτου και τα τεκνα και παντα οσα ειχεν και αποδοθηναι	μη εχοντος δε αυτου αποδουναι εκελευσεν αυτον ο κυριος αυτου πραθηναι και την γυναικα αυτου και τα τεκνα και παντα οσα ειχεν και αποδοθηναι

Then the slave threw himself to the ground before him, saying, ‘Be patient with me, and I will repay you everything.’

The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων· μακροθύμησον ἐπ᾿ ἐμοί, καὶ πάντα ἀποδώσω σοι	πεσων ουν ο δουλος προσεκυνει αυτω λεγων κυριε μακροθυμησον επ εμοι και παντα σοι αποδωσω	πεσων ουν ο δουλος προσεκυνει αυτω λεγων κυριε μακροθυμησον επ εμοι και παντα σοι αποδωσω

Matthew 18:28-31 (NET)	Matthew 18:28-31 (KJV)
After he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. So he grabbed him by the throat and started to choke him, saying, ‘Pay back what you owe me!’	But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ, ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων· ἀπόδος εἴ τι ὀφείλεις	εξελθων δε ο δουλος εκεινος ευρεν ενα των συνδουλων αυτου ος ωφειλεν αυτω εκατον δηναρια και κρατησας αυτον επνιγεν λεγων αποδος μοι ο τι οφειλεις	εξελθων δε ο δουλος εκεινος ευρεν ενα των συνδουλων αυτου ος ωφειλεν αυτω εκατον δηναρια και κρατησας αυτον επνιγεν λεγων αποδος μοι ει τι οφειλεις

Then his fellow slave threw himself down and begged him, ‘Be patient with me, and I will repay you.’

And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων· μακροθύμησον ἐπ᾿ ἐμοί, καὶ ἀποδώσω σοι	πεσων ουν ο συνδουλος αυτου εις τους ποδας αυτου παρεκαλει αυτον λεγων μακροθυμησον επ εμοι και παντα αποδωσω σοι	πεσων ουν ο συνδουλος αυτου εις τους ποδας αυτου παρεκαλει αυτον λεγων μακροθυμησον επ εμοι και αποδωσω σοι

But he refused. Instead, he went out and threw him in prison until he repaid the debt.

And he would not: but went and cast him into prison, till he should pay the debt.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ οὐκ ἤθελεν ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον	ο δε ουκ ηθελεν αλλα απελθων εβαλεν αυτον εις φυλακην εως ου αποδω το οφειλομενον	ο δε ουκ ηθελεν αλλα απελθων εβαλεν αυτον εις φυλακην εως ου αποδω το οφειλομενον

When his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place.

So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα	ιδοντες δε οι συνδουλοι αυτου τα γενομενα ελυπηθησαν σφοδρα και ελθοντες διεσαφησαν τω κυριω αυτων παντα τα γενομενα	ιδοντες δε οι συνδουλοι αυτου τα γενομενα ελυπηθησαν σφοδρα και ελθοντες διεσαφησαν τω κυριω εαυτων παντα τα γενομενα

Matthew 18:33-35 (NET)	Matthew 18:33-35 (KJV)
Should you not have shown mercy to your fellow slave, just as I showed it to you?’	Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλον σου, ὡς καγὼ σὲ ἠλέησα	ουκ εδει και σε ελεησαι τον συνδουλον σου ως και εγω σε ηλεησα	ουκ εδει και σε ελεησαι τον συνδουλον σου ως και εγω σε ηλεησα

And in anger his lord turned him over to the prison guards to torture him until he repaid all he owed.

And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως \|οὗ\| ἀποδῷ πᾶν τὸ ὀφειλόμενον	και οργισθεις ο κυριος αυτου παρεδωκεν αυτον τοις βασανισταις εως ου αποδω παν το οφειλομενον αυτω	και οργισθεις ο κυριος αυτου παρεδωκεν αυτον τοις βασανισταις εως ου αποδω παν το οφειλομενον αυτω

So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart.

So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν, ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν	ουτως και ο πατηρ μου ο επουρανιος ποιησει υμιν εαν μη αφητε εκαστος τω αδελφω αυτου απο των καρδιων υμων τα παραπτωματα αυτων	ουτως και ο πατηρ μου ο επουρανιος ποιησει υμιν εαν μη αφητε εκαστος τω αδελφω αυτου απο των καρδιων υμων τα παραπτωματα αυτων

Mark 11:22 (NET)	Mark 11:22 (KJV)
Jesus said to them, “Have faith in God.	And Jesus answering saith unto them, Have faith in God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς· ἔχετε πίστιν θεοῦ	και αποκριθεις ιησους λεγει αυτοις εχετε πιστιν θεου	και αποκριθεις ο ιησους λεγει αυτοις εχετε πιστιν θεου

Mark 11:24, 25 (NET)	Mark 11:24, 25 (KJV)
For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours.	Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν	δια τουτο λεγω υμιν παντα οσα αν προσευχομενοι αιτεισθε πιστευετε οτι λαμβανετε και εσται υμιν	δια τουτο λεγω υμιν παντα οσα αν προσευχομενοι αιτησθε πιστευετε οτι λαμβανετε και εσται υμιν

Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will also forgive you your sins.”

And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν	και οταν στηκητε προσευχομενοι αφιετε ει τι εχετε κατα τινος ινα και ο πατηρ υμων ο εν τοις ουρανοις αφη υμιν τα παραπτωματα υμων	και οταν στηκητε προσευχομενοι αφιετε ει τι εχετε κατα τινος ινα και ο πατηρ υμων ο εν τοις ουρανοις αφη υμιν τα παραπτωματα υμων

Luke 17:3, 4 (NET)	Luke 17:3, 4 (KJV)
Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him.	Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
προσέχετε ἑαυτοῖς. Ἐὰν ἁμάρτῃ ὁ ἀδελφός σου ἐπιτίμησον αὐτῷ, καὶ ἐὰν μετανοήσῃ ἄφες αὐτῷ	προσεχετε εαυτοις εαν δε αμαρτη εις σε ο αδελφος σου επιτιμησον αυτω και εαν μετανοηση αφες αυτω	προσεχετε εαυτοις εαν δε αμαρτη εις σε ο αδελφος σου επιτιμησον αυτω και εαν μετανοηση αφες αυτω

Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.”

And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐὰν ἑπτάκις τῆς ἡμέρας ἁμαρτήσῃ εἰς σὲ καὶ ἑπτάκις ἐπιστρέψῃ πρὸς σὲ λέγων· μετανοῶ, ἀφήσεις αὐτῷ	και εαν επτακις της ημερας αμαρτη εις σε και επτακις της ημερας επιστρεψη επι σε λεγων μετανοω αφησεις αυτω	και εαν επτακις της ημερας αμαρτη εις σε και επτακις της ημερας επιστρεψη λεγων μετανοω αφησεις αυτω

Luke 23:33, 34 (NET)	Luke 23:33, 34 (KJV)
So when they came to the place that is called “The Skull,” they crucified him there, along with the criminals, one on his right and one on his left.	And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ὅτε ἦλθον ἐπὶ τὸν τόπον τὸν καλούμενον Κρανίον, ἐκεῖ ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν ὃν δὲ ἐξ ἀριστερῶν	και οτε απηλθον επι τον τοπον τον καλουμενον κρανιον εκει εσταυρωσαν αυτον και τους κακουργους ον μεν εκ δεξιων ον δε εξ αριστερων	και οτε απηλθον επι τον τοπον τον καλουμενον κρανιον εκει εσταυρωσαν αυτον και τους κακουργους ον μεν εκ δεξιων ον δε εξ αριστερων

[But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] Then they threw dice to divide his clothes.

Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
[[ὁ δε Ἰησοῦς ἔλεγεν· πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.]] διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον \|κλήρους\|	ο δε ιησους ελεγεν πατερ αφες αυτοις ου γαρ οιδασιν τι ποιουσιν διαμεριζομενοι δε τα ιματια αυτου εβαλον κληρον	ο δε ιησους ελεγεν πατερ αφες αυτοις ου γαρ οιδασιν τι ποιουσιν διαμεριζομενοι δε τα ιματια αυτου εβαλον κληρον

Matthew 15:14 (NET)	Matthew 15:14 (KJV)
Leave them! They are blind guides. If someone who is blind leads another who is blind, both will fall into a pit.	Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται	αφετε αυτους οδηγοι εισιν τυφλοι τυφλων τυφλος δε τυφλον εαν οδηγη αμφοτεροι εις βοθυνον πεσουνται	αφετε αυτους οδηγοι εισιν τυφλοι τυφλων τυφλος δε τυφλον εαν οδηγη αμφοτεροι εις βοθυνον πεσουνται

Addendum: May 22, 2020
A table comparing Jesus’ quotation of Deuteronomy from the Septuagint follows.

Matthew 18:16b (NET Parallel Greek)	Deuteronomy 19:15 (Septuagint BLB)	Deuteronomy 19:15 (Septuagint Elpenor)
ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ρῆμα	ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα	ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται πᾶν ρῆμα
Matthew 18:16b (NET)	Deuteronomy 19:15 (NETS)	Deuteronomy 19:15 (English Elpenor)
at the testimony of two or three witnesses every matter may be established	By the mouth of two or three witnesses shall any word be sustained.	by the mouth of two witnesses, or by the mouth of three witnesses, shall every word be established

Tables comparing Deuteronomy 19:15 in the Tanakh, KJV and NET, and Deuteronomy 19:15 in the Septuagint (BLB and Elpenor) follow.

Deuteronomy 19:15 (Tanakh)	Deuteronomy 19:15 (KJV)	Deuteronomy 19:15 (NET)
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment	One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.	A single witness may not testify against another person for any trespass or sin that he commits. A matter may be legally established only on the testimony of two or three witnesses.

Deuteronomy 19:15 (Septuagint BLB)	Deuteronomy 19:15 (Septuagint Elpenor)
οὐκ ἐμμενεῗ μάρτυς εἷς μαρτυρῆσαι κατὰ ἀνθρώπου κατὰ πᾶσαν ἀδικίαν καὶ κατὰ πᾶν ἁμάρτημα καὶ κατὰ πᾶσαν ἁμαρτίαν ἣν ἂν ἁμάρτῃ ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα	Οὐκ ἐμμενεῖ μάρτυς εἷς μαρτυρῆσαι κατὰ ἀνθρώπου κατὰ πᾶσαν ἀδικίαν καὶ κατὰ πᾶν ἁμάρτημα καὶ κατὰ πᾶσαν ἁμαρτίαν, ἣν ἐὰν ἁμάρτῃ· ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται πᾶν ρῆμα
Deuteronomy 19:15 (NETS)	Deuteronomy 19:15 (English Elpenor)
One witness shall not suffice against a person in any injustice and in any wrongdoing and in any sin that he may sin. By the mouth of two or three witnesses shall any word be sustained.	One witness shall not stand to testify against a man for any iniquity, or for any fault, or for any sin which he may commit; by the mouth of two witnesses, or by the mouth of three witnesses, shall every word be established.

Forgiveness and my Religious Mind

Religious and Righteous Prayer

Back to Everyone Fathered by God Does Not Sin

Back to Forgiveness and Denial of Christ

Back to Immorality

Back to David’s Forgiveness, Part 8

Back to The Soul

Back to Antichrist, Part 3

Back to Torture, Part 2

Back to My Reasons and My Reason, Part 3

Back to Romans, Part 30

Back to Prayer

Back to Forgiven or Passed Over? Part 1

Back to Sirach: Pro and Con

Back to Forgiven or Passed Over? Part 6

Back to Antichrist, Part 3

Back to Paul’s Religious Mind Revisited, Part 6

Back to My Reasons and My Reason, Part 7

Back to Paul’s Religious Mind Revisited, Part 7

Back to Paul’s Religious Mind Revisited, Part 4

Back to Fear – Deuteronomy, Part 6

Back to Atonement, Part 1

Back to Jedidiah, Part 5

Back to David’s Forgiveness, Part 13

Back to Romans, Part 53

Back to Father, Forgive Them – Part 1

Back to Who Am I? Part 7

Back to Father, Forgive Them – Part 5

Back to Romans, Part 91

Back to A Shadow of the Good Things, Part 1

Back to Hannah’s Prayer, Part 5

Back to Father, Forgive Them – Part 6

Back to Apostles and Prophets, Part 3

Back to Psalm 22, Part 10

Back to Funeral, Part 3

Back to Psalm 22, Part 13

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

² The Stephanus Textus Receptus and Byzantine Majority Text had τα παραπτωματα αυτων (KJV: their trespasses) following others. The NET parallel Greek text and NA²⁸ did not.

³ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had εις σε (KJV: against thee) following sins. The NET parallel Greek text did not. With the words εις σε this is instruction for dealing with a fellow believer who sins against me personally. Without the words εις σε this is a command to police every believer I encounter.

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) here. The NET parallel Greek text and NA²⁸ did not.

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding heaven (both occurrences). The NET parallel Greek text and NA²⁸ did not.

⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἀμὴν here. The Stephanus Textus Receptus did not.

⁷ The NET parallel Greek text and NA²⁸ had ἐξ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁸ The Stephanus Textus Receptus and Byzantine Majority Text had αυτου following both lord and wife (KJV: his). The NET parallel Greek text and NA²⁸ did not.

⁹ The NET parallel Greek text and NA²⁸ had ἔχει here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειχεν (KJV: had).

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had κυριε (KJV: Lord) following saying. The NET parallel Greek text and NA²⁸ did not.

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had μοι (KJV: me) following Pay back. The NET parallel Greek text and NA²⁸ did not.

¹² The Stephanus Textus Receptus had ο τι (KJV: that) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had εἴ τι.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had εις τους ποδας αυτου (KJV: at his feet) here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The Stephanus Textus Receptus had παντα (KJV: all) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had εως ου (KJV: till) here, where the NET parallel Greek text and NA²⁸ had simply ἕως.

¹⁶ The NET parallel Greek text and NA²⁸ had οὖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: So when).

¹⁷ The NET parallel Greek text and NA²⁸ had ἑαυτῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: their).

¹⁸ The NET parallel Greek text and NA²⁸ had καγὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω.

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had τα παραπτωματα αυτων (KJV: their trespasses) here. The NET parallel Greek text and NA²⁸ did not.

²¹ Mark 11:22 (NET)

²² The Stephanus Textus Receptus and Byzantine Majority Text had αν (KJV: soever) here. The NET parallel Greek text and NA²⁸ did not.

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

²⁴ The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁵ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had αἰτεῖσθε here, where the Byzantine Majority Text had αιτησθε.

²⁶ The NET parallel Greek text and NA²⁸ had ἐλάβετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had λαμβανετε.

²⁷ Mark 11:24 (NET)

²⁸ The NET parallel Greek text and NA²⁸ had στήκετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had στηκητε.

²⁹ The Stephanus Textus Receptus and Byzantine Majority Text had δε here. The NET parallel Greek text and NA²⁸ did not.

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had εις σε (KJV: against thee) here. The NET parallel Greek text and NA²⁸ did not. See comment at note 3.

³¹ The NET parallel Greek text and NA²⁸ had ἁμαρτήσῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αμαρτη.

³² The Stephanus Textus Receptus and Byzantine Majority Text had εις σε (KJV: against thee) here. The NET parallel Greek text and NA²⁸ did not.

³³ The NET parallel Greek text and NA²⁸ had πρὸς σὲ here, where the Stephanus Textus Receptus had επι σὲ. The Byzantine Majority Text had neither.

³⁴ Luke 17:3, 4 (NET)

³⁵ The NET parallel Greek text and NA²⁸ had ἦλθον here, where the Stephanus Textus Receptus and Byzantine Majority Text had απηλθον.

³⁶ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had τυφλων (KJV: of the blind) here. The NET parallel Greek text did not.

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Matthew 6:12

Psalm 22, Part 13

Funeral, Part 3

Forgiven or Passed Over? Part 6

Sirach: Pro and Con

Forgiven or Passed Over? Part 1

Prayer

Romans, Part 30

Forgiveness