Tag Archives: Romans 7:8

A Shadow of the Good Things, Part 8

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The Lord gave Moses detailed instructions about the day of atonement:

Masoretic Text

Septuagint

Leviticus 16:2, 3 (Tanakh)

Leviticus 16:2, 3 (NET)

Leviticus 16:2, 3 (NETS)

Leviticus 16:2, 3 (English Elpenor)
and HaShem (יְהֹוָ֜ה) said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover. and the Lord (Yᵊhōvâ, יהוה) said to Moses: “Tell Aaron your brother that he must not enter at any time into the Holy Place inside the special curtain in front of the atonement lid that is on the ark so that he may not die, for I will appear in the cloud over the atonement lid. And the Lord (κύριος) said to Moyses: Speak to Aaron your brother, and let him not enter at any time into the sanctuary inside the veil facing the propitiatory that is on the ark of witness, and he will not die, for I will be seen in the cloud upon the propitiatory. And the Lord (Κύριος) said to Moses, Speak to Aaron thy brother, and let him not come in at all times into the holy place within the veil before the propitiatory, which is upon the ark of the testimony, and he shall not die; for I will appear in a cloud on the propitiatory.
Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering. “In this way Aaron is to enter into the sanctuary—with a young bull for a sin offering and a ram for a burnt offering. Thus shall Aaron come into the holy place: with a calf from the cattle for sin and a ram for a whole burnt offering. Thus shall Aaron enter into the holy place; with a calf of the herd for a sin-offering, and [having] a ram for a whole-burnt-offering.

The writer of Hebrews explained (Hebrews 9:6b-10 NET):

…the priests enter continually into the outer tent as they perform their duties [Table]. But only the high priest enters once a year into the inner tent, and not without blood that he offers for himself and for the sins of the people committed in ignorance. The Holy Spirit is making clear that the way into the Holy Place had not yet appeared as long as the old tabernacle was standing. This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. They served only for matters of food and drink and various ritual washings; they are external regulations1 imposed until the new order came.

The Lord described how Aaron should dress:

Masoretic Text

Septuagint

Leviticus 16:4 (Tanakh)

Leviticus 16:4 (NET)

Leviticus 16:4 (NETS)

Leviticus 16:4 (English Elpenor)
He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on. He must put on a holy linen tunic, linen leggings are to cover his body, and he is to wrap himself with a linen sash and wrap his head with a linen turban. They are holy garments, so he must bathe his body in water and put them on. And he shall put on (ἐνδύσεται) the consecrated linen tunic, and linen drawers shall be on his flesh, and he shall gird himself with a linen girdle and wrap around a linen turban; they are holy vestments. And he shall bathe his entire body in water and then put them on (ἐνδύσεται αὐτά). And he shall put on the (ἐνδύσεται) consecrated linen tunic, and he shall have on his flesh the linen drawers, and shall gird himself with a linen girdle, and shall put on the linen cap, they are holy garments; and he shall bathe all his body in water, and shall put them on (ἐνδύσεται αὐτά).

Peter wrote of the eight souls…delivered through water,2 from the flood (1 Peter 3:21, 22 NET):

And this prefigured baptism, which now saves you—not the washing off of physical dirt but the pledge of a good conscience to God—through the resurrection of Jesus Christ [Table], who went into heaven and is at the right hand of God with angels and authorities and powers subject to him.

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

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

The Lord commanded further concerning the day of atonement:

Masoretic Text

Septuagint

Leviticus 16:5-10 (Tanakh)

Leviticus 16:5-10 (NET)

Leviticus 16:5-10 (NETS)

Leviticus 16:5-10 (English Elpenor)
And [Aaron] shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering. He must also take two male goats from the congregation of the Israelites for a sin offering and one ram for a burnt offering. And he shall take from the congregation of the sons of Israel two billy goats for sin and one ram for a whole burnt offering. And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering, and one lamb for a whole-burnt-offering.
And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house. Then Aaron is to present the sin-offering bull which is for himself and is to make atonement on behalf of himself and his household. And Aaron shall offer the bull calf for sin, which is his own, and shall make atonement for himself and for his house. And Aaron shall bring the calf for his own sin-offering, and shall make atonement for himself and for his house.
And he shall take the two goats, and set them before HaShem at the door of the tent of meeting. Next he must take the two goats and stand them before the Lord at the entrance of the Meeting Tent, And he shall take the two goats and set them before the Lord at the door of the tent of witness, And he shall take the two goats, and place them before the Lord by the door of the tabernacle of witness.
And Aaron shall cast lots upon the two goats: one lot for HaShem (לַֽיהֹוָ֔ה), and the other lot for Azazel (לַֽעֲזָאזֵֽל). and Aaron is to cast lots over the two goats, one lot for the Lord (Yᵊhōvâ, ליהוה) and one lot for Azazel (ʿăzā’zēl, לעזאזל). And Aaron shall place lots on the two goats, one lot for the Lord (τῷ κυρίῳ) and one lot for the one to be sent off (τῷ ἀποπομπαίῳ). and Aaron shall cast lots upon the two goats, one lot for the Lord (τῷ Κυρίῳ), and the other for the scape-goat (τῷ ἀποπομπαίῳ).
And Aaron shall present the goat upon which the lot fell for HaShem, and offer him for a sin-offering. Aaron must then present the goat which has been designated by lot for the Lord, and he is to make it a sin offering, And Aaron shall present the goat which the lot fell on for the Lord and offer for sin, And Aaron shall bring forward the goat on which the lot for the Lord fell, and shall offer him for a sin-offering.
But the goat, on which the lot fell for Azazel (לַֽעֲזָאזֵ֔ל), shall be set alive before HaShem, to make atonement over him, to send him away for Azazel (לַֽעֲזָאזֵ֖ל) into the wilderness. but the goat which has been designated by lot for Azazel (ʿăzā’zēl, לעזאזל) is to be stood alive before the Lord to make atonement on it by sending it away into the desert to Azazel (ʿăzā’zēl, לעזאזל). and the goat which the lot fell on of the one to be sent off (τοῦ ἀποπομπαίου) he shall set it alive before the Lord to make atonement over it, to send it away into the place for sending away (τὴν ἀποπομπήν)—he shall let it go into the wilderness. and the goat upon which the lot of the scape-goat (τοῦ ἀποπομπαίου) came, he shall present alive before the Lord, to make atonement upon him, so as to send him away as a scape-goat (τὴν ἀποπομπήν), and he shall send him into the wilderness.

The writer of Hebrews continued (Hebrews 9:11, 12 NET):

But now Christ has come as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation [Table], and he entered once for all into the Most Holy Place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption.

I’m thinking more deeply about the theme of this thread:

Hebrews 10:1a (NET)

Colossians 2:17 (NET) Table
For the law possesses a shadow of the good things to come but not the reality itself… …these are only the shadow of the things to come, but the reality is Christ!

Hebrews 10:1a (NET Parallel Greek)

Colossians 2:17 (NET Parallel Greek)
Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ

The writer of Hebrews declared that the law possesses (ἔχων, a participle of ἔχω) a shadow (Σκιὰν, a form of σκιά ). Paul wrote that food or drink…the matter of a feast, new moon, or Sabbath days3 (i.e., those things described in the law) are (ἐστιν)…the shadow (σκιὰ). Two different phrases were translated reality itself (Hebrews) or reality (Colossians) in the NET. The author of Hebrews wrote τὴν εἰκόνα τῶν πραγμάτων (literally: “the image of the things”), while Paul wrote τὸ…σῶμα, (literally: “the body”).

I won’t quarrel with the NET translation except to say that it doesn’t imply that the shadow is unreal. A shadow is very real and prompts one to look up or turn around and look in another direction for what has cast it. I’m particularly exercised here to look for what cast the shadow of the scape-goat or the goat…to send…away for Azazel. The Scriptures listed in “6 Bible Verses about Scapegoat,” on Knowing Jesus online indicate to me that τὸ…σῶμα τοῦ Χριστοῦ was understood literally as “the body of Christ.” There is another way to understand this phrase, especially in this particular context.

One may assume that the verb of being ἐστιν from the first clause is implied in the second: τὸ…σῶμα (ἐστιν) τοῦ Χριστοῦ, “the body [is] of Christ” or “[is] of the Christ.” Consider the following translation (Colossians 2:17 ESV):

These are a shadow of the things to come, but the substance belongs to Christ.

This, coupled with the plural τῶν πραγμάτων in Hebrews, gives me both the license and the inclination to seek that particular aspect of Christ’s atonement4 that casts this particular shadow. What comes to mind as I consider the scape-goat,5 the one to be sent off,6 is Paul’s continuing explanation of one’s death to sin through faith in Christ (Romans 7:14-20 NET).

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

This deserves a more in-depth look: For we know that the law is spiritual—but I (ἐγὼ) am unspiritual, sold into slavery to sin.7 In another essay I wrote:

It is difficult to hear Paul call himself unspiritual, sold into slavery to sin. After all, what does that mean for someone like me? But Paul was describing himself as a man deceived[9] and seized by a fit of coveting, sin [old man], seizing the opportunity through the commandment, produced in me all kinds of wrong desires.[10] In the beginning this old man (sin personified) was perceived by Paul as I (ἐγὼ), I am unspiritual, sold into slavery to sin.

The Benson Commentary8 reads:

But I am carnal — That is, man, considered in himself, as in a state of nature, and destitute of the regenerating grace of God, is carnal.

Meyer’s NT Commentary9 reads:

ἐγὼ δέ] but I, i.e. according to the ἰδίωσις pervading the entire section: the man, not yet regenerate by the Holy Spirit, in his relation to the Mosaic law given to him…

I think we were all mistaken. Consider the I Paul described:

For I don’t understand what I am doing.10

Here, I don’t understand was οὐ γινώσκω, the I being understood from the 1st person verb. And, what I am doing was ὃ…κατεργάζομαι. Again, the I is understood from the 1st person verb. Paul continued:

For I do not do what I want—instead, I do what I hate.11

Literally: “For not what I want (οὐ γὰρ ὃ θέλω) this I do” (τοῦτο πράσσω). And, according to a note (22) in the NET, “but (ἀλλ᾿) what (ὃ) I hate (μισῶ), this (τοῦτο) I do (ποιῶ).” Here, too, I was understood from the 1st person verbs.

Paul made his desire, his will, quite explicit:

For I want to do the good, but I cannot do it.12

Literally according to a note (24) in the NET: “For to wish (τὸ γὰρ θέλειν) is present (παράκειται) in/with me (μοι), but not to do it” (τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ). Here, μοι, translated “in/with me,” is a form of ἐγώ in the dative case, hearkening back to that I Paul described as unspiritual, sold into slavery to sin. It is readily distinguished from ἐμοί (another form of ἐγώ in the dative case) which precedes it:

For I know that nothing good lives in me (ἐμοί), that is, in my (μου) flesh.13

I’ll follow Paul’s word order more closely here. Though awkward in English it conveys his meaning quite clearly: For I know (Οἶδα γὰρ) that nothing (ὅτι οὐκ)…lives in me (οἰκεῖ ἐν ἐμοί), that is (τοῦτ᾿ ἔστιν), in my flesh (ἐν τῇ σαρκί μου), good (ἀγαθόν). And so, with these particular occurrences of dative forms of ἐγώ (ἐμοί and μου) he referred to his flesh only: that old man who is being corrupted in accordance with deceitful desires.14 But his qualification of these particular occurrences also serves to highlight those occurrences he did not qualify in a similar way.

And once more for good measure:

For I do not do the good I want, but I do the very evil I do not want!15

Here, For I do not do the good I want was οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν in Greek. And, but I do the very evil I do not want was ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. Here again, I was understood from the 1st person verbs.

The good (ἀγαθόν, a form of ἀγαθός) was not something Paul imagined for Himself, for he had already written (Romans 7:12 NET):

So then, the law is holy, and the commandment is holy, righteous, and good (ἀγαθή, another form of ἀγαθός).

The I Paul described had a new desire (Romans 3:10-18), a new will, to do the will of God revealed in the law. He was not “in a state of nature, and destitute of the regenerating grace of God.” He did not describe his plight as one “not yet regenerate by the Holy Spirit, in his relation to the Mosaic law given to him.” Rather, he described an I who was born from above, born of water and spirit, born of the flesh and born of the Spirit. I want to do the good, he wrote, but I cannot do it.16

I’ll pick this up in another essay.

Tables comparing Leviticus 16:2; 16:3; 16:4; 16:5; 16:6; 16:7; 16:8; 16:9 and 16:10 in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 16:2; 16:3; 16:4; 16:5; 16:6; 16:7; 16:8; 16:9 and 16:10 in the Septuagint (BLB and Elpenor), and a table comparing Hebrews 9:10 in the NET and KJV follow.

Leviticus 16:2 (Tanakh)

Leviticus 16:2 (KJV)

Leviticus 16:2 (NET)
and HaShem said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover. And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat. and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the Holy Place inside the special curtain in front of the atonement lid that is on the ark so that he may not die, for I will appear in the cloud over the atonement lid.

Leviticus 16:2 (Septuagint BLB)

Leviticus 16:2 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Μωυσῆν λάλησον πρὸς Ααρων τὸν ἀδελφόν σου καὶ μὴ εἰσπορευέσθω πᾶσαν ὥραν εἰς τὸ ἅγιον ἐσώτερον τοῦ καταπετάσματος εἰς πρόσωπον τοῦ ἱλαστηρίου ὅ ἐστιν ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου καὶ οὐκ ἀποθανεῖται ἐν γὰρ νεφέλῃ ὀφθήσομαι ἐπὶ τοῦ ἱλαστηρίου καὶ εἶπε Κύριος πρὸς Μωυσῆν· λάλησον πρὸς ᾿Ααρὼν τὸν ἀδελφόν σου, καὶ μὴ εἰσπορευέσθω πᾶσαν ὥραν εἰς τὸ ἅγιον ἐσώτερον τοῦ καταπετάσματος εἰς πρόσωπον τοῦ ἱλαστηρίου, ὅ ἐστιν ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου, καὶ οὐκ ἀποθανεῖται· ἐν γὰρ νεφέλῃ ὀφθήσομαι ἐπὶ τοῦ ἱλαστηρίου

Leviticus 16:2 (NETS)

Leviticus 16:2 (English Elpenor)
And the Lord said to Moyses: Speak to Aaron your brother, and let him not enter at any time into the sanctuary inside the veil facing the propitiatory that is on the ark of witness, and he will not die, for I will be seen in the cloud upon the propitiatory. And the Lord said to Moses, Speak to Aaron thy brother, and let him not come in at all times into the holy place within the veil before the propitiatory, which is upon the ark of the testimony, and he shall not die; for I will appear in a cloud on the propitiatory.

Leviticus 16:3 (Tanakh)

Leviticus 16:3 (KJV)

Leviticus 16:3 (NET)
Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering. Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering. “In this way Aaron is to enter into the sanctuary—with a young bull for a sin offering and a ram for a burnt offering.

Leviticus 16:3 (Septuagint BLB)

Leviticus 16:3 (Septuagint Elpenor)
οὕτως εἰσελεύσεται Ααρων εἰς τὸ ἅγιον ἐν μόσχῳ ἐκ βοῶν περὶ ἁμαρτίας καὶ κριὸν εἰς ὁλοκαύτωμα οὕτως εἰσελεύσεται ᾿Ααρὼν εἰς τὸ ἅγιον· ἐν μόσχῳ ἐκ βοῶν περὶ ἁμαρτίας, καὶ κριὸν εἰς ὁλοκαύτωμα

Leviticus 16:3 (NETS)

Leviticus 16:3 (English Elpenor)
Thus shall Aaron come into the holy place: with a calf from the cattle for sin and a ram for a whole burnt offering. Thus shall Aaron enter into the holy place; with a calf of the herd for a sin-offering, and [having] a ram for a whole-burnt-offering.

Leviticus 16:4 (Tanakh)

Leviticus 16:4 (KJV)

Leviticus 16:4 (NET)
He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. He must put on a holy linen tunic, linen leggings are to cover his body, and he is to wrap himself with a linen sash and wrap his head with a linen turban. They are holy garments, so he must bathe his body in water and put them on.

Leviticus 16:4 (Septuagint BLB)

Leviticus 16:4 (Septuagint Elpenor)
καὶ χιτῶνα λινοῦν ἡγιασμένον ἐνδύσεται καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ καὶ ζώνῃ λινῇ ζώσεται καὶ κίδαριν λινῆν περιθήσεται ἱμάτια ἅγιά ἐστιν καὶ λούσεται ὕδατι πᾶν τὸ σῶμα αὐτοῦ καὶ ἐνδύσεται αὐτά καὶ χιτῶνα λινοῦν ἡγιασμένον ἐνδύσεται, καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ, καὶ ζώνῃ λινῇ ζώσεται καὶ κίδαριν λινῆν περιθήσεται, ἱμάτια ἅγιά ἐστι, καὶ λούσεται ὕδατι πᾶν τὸ σῶμα αὐτοῦ, καὶ ἐνδύσεται αὐτά

Leviticus 16:4 (NETS)

Leviticus 16:4 (English Elpenor)
And he shall put on the consecrated linen tunic, and linen drawers shall be on his flesh, and he shall gird himself with a linen girdle and wrap around a linen turban; they are holy vestments. And he shall bathe his entire body in water and then put them on. And he shall put on the consecrated linen tunic, and he shall have on his flesh the linen drawers, and shall gird himself with a linen girdle, and shall put on the linen cap, they are holy garments; and he shall bathe all his body in water, and shall put them on.

Leviticus 16:5 (Tanakh)

Leviticus 16:5 (KJV)

Leviticus 16:5 (NET)
And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering. And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. He must also take two male goats from the congregation of the Israelites for a sin offering and one ram for a burnt offering.

Leviticus 16:5 (Septuagint BLB)

Leviticus 16:5 (Septuagint Elpenor)
καὶ παρὰ τῆς συναγωγῆς τῶν υἱῶν Ισραηλ λήμψεται δύο χιμάρους ἐξ αἰγῶν περὶ ἁμαρτίας καὶ κριὸν ἕνα εἰς ὁλοκαύτωμα καὶ παρὰ τῆς συναγωγῆς τῶν υἱῶν ᾿Ισραὴλ λήψεται δύο χιμάρους ἐξ αἰγῶν περὶ ἁμαρτίας καὶ κριὸν ἕνα εἰς ὁλοκαύτωμα

Leviticus 16:5 (NETS)

Leviticus 16:5 (English Elpenor)
And he shall take from the congregation of the sons of Israel two billy goats for sin and one ram for a whole burnt offering. And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering, and one lamb for a whole-burnt-offering.

Leviticus 16:6 (Tanakh)

Leviticus 16:6 (KJV)

Leviticus 16:6 (NET)
And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house. And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. Then Aaron is to present the sin-offering bull which is for himself and is to make atonement on behalf of himself and his household.

Leviticus 16:6 (Septuagint BLB)

Leviticus 16:6 (Septuagint Elpenor)
καὶ προσάξει Ααρων τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας αὐτοῦ καὶ ἐξιλάσεται περὶ αὐτοῦ καὶ τοῦ οἴκου αὐτοῦ καὶ προσάξει ᾿Ααρὼν τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας αὐτοῦ, καὶ ἐξιλάσεται περὶ αὐτοῦ καὶ τοῦ οἴκου αὐτοῦ

Leviticus 16:6 (NETS)

Leviticus 16:6 (English Elpenor)
And Aaron shall offer the bull calf for sin, which is his own, and shall make atonement for himself and for his house. And Aaron shall bring the calf for his own sin-offering, and shall make atonement for himself and for his house.

Leviticus 16:7 (Tanakh)

Leviticus 16:7 (KJV)

Leviticus 16:7 (NET)
And he shall take the two goats, and set them before HaShem at the door of the tent of meeting. And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. Next he must take the two goats and stand them before the Lord at the entrance of the Meeting Tent,

Leviticus 16:7 (Septuagint BLB)

Leviticus 16:7 (Septuagint Elpenor)
καὶ λήμψεται τοὺς δύο χιμάρους καὶ στήσει αὐτοὺς ἔναντι κυρίου παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου καὶ λήψεται τοὺς δύο χιμάρους καὶ στήσει αὐτοὺς ἔναντι Κυρίου παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου

Leviticus 16:7 (NETS)

Leviticus 16:7 (English Elpenor)
And he shall take the two goats and set them before the Lord at the door of the tent of witness, And he shall take the two goats, and place them before the Lord by the door of the tabernacle of witness.

Leviticus 16:8 (Tanakh)

Leviticus 16:8 (KJV)

Leviticus 16:8 (NET)
And Aaron shall cast lots upon the two goats: one lot for HaShem, and the other lot for Azazel. And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat. and Aaron is to cast lots over the two goats, one lot for the Lord and one lot for Azazel.

Leviticus 16:8 (Septuagint BLB)

Leviticus 16:8 (Septuagint Elpenor)
καὶ ἐπιθήσει Ααρων ἐπὶ τοὺς δύο χιμάρους κλῆρον ἕνα τῷ κυρίῳ καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ καὶ ἐπιθήσει ᾿Ααρὼν ἐπὶ τοὺς δύο χιμάρους κλήρους, κλῆρον ἕνα τῷ Κυρίῳ καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ

Leviticus 16:8 (NETS)

Leviticus 16:8 (English Elpenor)
And Aaron shall place lots on the two goats, one lot for the Lord and one lot for the one to be sent off. and Aaron shall cast lots upon the two goats, one lot for the Lord, and the other for the scape-goat.

Leviticus 16:9 (Tanakh)

Leviticus 16:9 (KJV)

Leviticus 16:9 (NET)
And Aaron shall present the goat upon which the lot fell for HaShem, and offer him for a sin-offering. And Aaron shall bring the goat upon which the LORD’S lot fell, and offer him for a sin offering. Aaron must then present the goat which has been designated by lot for the Lord, and he is to make it a sin offering,

Leviticus 16:9 (Septuagint BLB)

Leviticus 16:9 (Septuagint Elpenor)
καὶ προσάξει Ααρων τὸν χίμαρον ἐφ᾽ ὃν ἐπῆλθεν ἐπ᾽ αὐτὸν ὁ κλῆρος τῷ κυρίῳ καὶ προσοίσει περὶ ἁμαρτίας καὶ προσάξει ᾿Ααρὼν τὸν χίμαρον, ἐφ᾿ ὃν ἐπῆλθεν ἐπ᾿ αὐτὸν ὁ κλῆρος τῷ Κυρίῳ, καὶ προσοίσει περὶ ἁμαρτίας

Leviticus 16:9 (NETS)

Leviticus 16:9 (English Elpenor)
And Aaron shall present the goat which the lot fell on for the Lord and offer for sin, And Aaron shall bring forward the goat on which the lot for the Lord fell, and shall offer him for a sin-offering.

Leviticus 16:10 (Tanakh)

Leviticus 16:10 (KJV)

Leviticus 16:10 (NET)
But the goat, on which the lot fell for Azazel, shall be set alive before HaShem, to make atonement over him, to send him away for Azazel into the wilderness. But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness. but the goat which has been designated by lot for Azazel is to be stood alive before the Lord to make atonement on it by sending it away into the desert to Azazel.

Leviticus 16:10 (Septuagint BLB)

Leviticus 16:10 (Septuagint Elpenor)
καὶ τὸν χίμαρον ἐφ᾽ ὃν ἐπῆλθεν ἐπ᾽ αὐτὸν ὁ κλῆρος τοῦ ἀποπομπαίου στήσει αὐτὸν ζῶντα ἔναντι κυρίου τοῦ ἐξιλάσασθαι ἐπ᾽ αὐτοῦ ὥστε ἀποστεῖλαι αὐτὸν εἰς τὴν ἀποπομπήν ἀφήσει αὐτὸν εἰς τὴν ἔρημον καὶ τὸν χίμαρον, ἐφ᾿ ὃν ἐπῆλθεν ἐπ᾿ αὐτὸν ὁ κλῆρος τοῦ ἀποπομπαίου, στήσει αὐτὸν ζῶντα ἔναντι Κυρίου, τοῦ ἐξιλάσασθαι ἐπ᾿ αὐτοῦ, ὥστε ἀποστεῖλαι αὐτὸν εἰς τὴν ἀποπομπήν, καὶ ἀφήσει αὐτὸν εἰς τὴν ἔρημον

Leviticus 16:10 (NETS)

Leviticus 16:10 (English Elpenor)
and the goat which the lot fell on of the one to be sent off he shall set it alive before the Lord to make atonement over it, to send it away into the place for sending away—he shall let it go into the wilderness. and the goat upon which the lot of the scape-goat came, he shall present alive before the Lord, to make atonement upon him, so as to send him away as a scape-goat, and he shall send him into the wilderness.

Hebrews 9:10 (NET)

Hebrews 9:10 (KJV)
They served only for matters of food and drink and various ritual washings; they are external regulations imposed until the new order came. Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Hebrews 9:10 (NET Parallel Greek)

Hebrews 9:10 (Stephanus Textus Receptus)

Hebrews 9:10 (Byzantine Majority Text)
μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα μονον επι βρωμασιν και πομασιν και διαφοροις βαπτισμοις και δικαιωμασιν σαρκος μεχρι καιρου διορθωσεως επικειμενα μονον επι βρωμασιν και πομασιν και διαφοροις βαπτισμοις και δικαιωμασιν σαρκος μεχρι καιρου διορθωσεως επικειμενα

2 1 Peter 3:20b (NET) Table

3 Colossians 2:16b (NET) Table

4 I’m using the phrase “Christ’s atonement” very deliberately here in the context of a body or substance casting a shadow called the day of atonement. But I don’t intend to dispute anything contained in the transcript of John Piper’s interview, “Why Does ‘Atonement’ Disappear in the New Testament?,” on desiringGod online. I, too, am intrigued by this.

5 Leviticus 16:10 (English Elpenor)

6 Leviticus 16:10 (NETS)

7 Romans 7:14 (NET) Table

8 “Joseph Benson (1749-1821) was an English Methodist preacher and biblical scholar who is best known for his extensive work as a commentator on the Bible…Benson’s most significant work was his six-volume commentary on the entire Bible, which he began publishing in 1811. This comprehensive work represented the culmination of his many years of study and reflection on the Scriptures, and it remains a valuable resource for biblical scholars and lay readers alike.” From “Benson’s Commentary of the Old and New Testaments,” on StudyLight.org online.

9 “Heinrich August Wilhelm Meyer, a German Protestant with a gift for languages, published the first commentary in this collection in 1832 at the age of thirty-two…For over forty years Meyer balanced working on new additions to the commentary collection while also updating those already published with multiple, serious revisions. Before passing the baton to a few of his trusted peers to finish the NT, Meyer had completed sixteen volumes.” From Overview on LOGOS online.

10 Romans 7:15a (NET)

11 Romans 7:15b (NET)

12 Romans 7:18b (NET) Table

13 Romans 7:18a (NET) Table

14 Ephesians 4:22b (NET)

15 Romans 7:19 (NET) Table

16 Romans 7:18b (NET) Table

Forgiven or Passed Over? Part 3

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I bogged down in this study a couple of years ago.  I don’t remember whether I balked at how much work it would be or simply recognized the futility of studying ʽâbar alone.  I’ll start again comparing and contrasting ʽâbar with nâsâh.

The translators of the Septuagint chose twenty-two different Greek words for fifty-four occurrences of nâsâh (only fifty-three were actually translated) from Genesis 4:13 through Exodus 19:4 (see table below).  They worked very hard to refine and communicate their own understanding in Greek, which only served to obscure yehôvâh’s mind if I fail to recognize the one Hebrew word—nâsâh—behind all that refinement.

The most concrete meaning of nâsâh is to bear, to lift or carry.  Both lift and carry are evident in: And the people took (nâsâh, וישׁא; Septuagint: ἀνέλαβεν, a form of ἀναλαμβάνω) their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders.[1]  But neither took nor ἀνέλαβεν fully convey the idea of lifting and carrying if I don’t already know nâsâh.

What was important to the translators was that the people took their dough with them before it was leavened.  Intended as a corrective, perhaps, even that added emphasis didn’t prevent religious minds from imbuing unleavened bread with spiritual significance beyond the haste of Israel’s exodus from Egypt (1 Corinthians 5:7, 8 NET):

Clean out the old yeast so that you may be a new batch of dough – you are, in fact, without yeast.  For Christ, our Passover lamb, has been sacrificed.  So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth.

The concrete meaning of nâsâh prevailed in the phrase lift up one’s eyes (Genesis 13:10, 14; 18:2; 22:4, 13; 24:63, 64; 31:10, 12; 33:1, 5; 37:25; 43:29; Exodus 14:10).  It was a bit more abstract in lift up one’s voice (Genesis 21:16; 27:38; 29:11) or lift up one’s feet (Genesis 29:1).  While I lifted up My hand[2] was translated concretely in the Tanakh, it was translated I swore in the NET and I did swear in the KJV.  I want to keep these variations in mind as I consider six occurrences translated forgive or forgiven.

The relatively contemporary translators of the Tanakh, the KJV and the NET all agreed that Cain was not spiritually aware enough to lament his iniquity: My punishment is greater than I can bear[3] (NET: too great to endure), he said in these translations.  The more ancient translators of the Septuagint translated ʽâvôn αἰτία and nâsâh ἀφεθῆναί (a form of ἀφίημι) which a relatively contemporary translator rendered My guilt is too great for me to be forgiven[4] in English.

Of the five occurrences of ʽâvôn in Genesis 4:13 through Exodus 20:5 (see table below) one was translated αἰτία, one ἀδικίαν (a form of ἀδικία), one ἀνομίαις (a form of ἀνομία) and two with forms of ἁμαρτία.  The most concrete meaning of forms of ἁμαρτία is found in its verb form ἁμαρτάνω, “to miss the mark.”  In the occurrence translated ἁμαρτίαι (Genesis 15:16) before Exodus 20, what mark was missed before the law was given?  I would not have known sin (ἁμαρτίαν, another form of ἁμαρτία), Paul wrote believers in Rome, except through the law.[5]  But sin (ἁμαρτία), seizing the opportunity through the commandment, produced in me all kinds of wrong desires.[6]

I’ve questioned the idea of ἁμαρτία seizing the opportunity through the commandment in the context of Cain’s murder of his brother Abel.  But if the NET translation of Genesis 4:7b (see comparison below) is more correct than that of the Septuagint (namely, that Cain would rule again over Abel if Cain offered the correct sacrifice), then yehôvâh’s words, you must subdue sin (chaṭṭâʼâh, חטאת; Septuagint: ἥμαρτες, a form of ἁμαρτάνω), would serve as the commandment ἁμαρτία seized, for before the law was given, sin (ἁμαρτία) was in the world, but there is no accounting for sin (ἁμαρτία) when there is no law.[7]

NETS NET
Be still; his recourse is to you, and you will rule over him. …sin is crouching at the door.  It desires to dominate you, but you must subdue it.

The translators of the Septuagint seemed to acknowledge a problem with ἁμαρτία prior to the law with the word ἀδικίαν: G-d hath found out the iniquity (ʽâvôn, עון; Septuagint: ἀδικίαν; NETS: injustice; NET: the sin) of thy servants…[8]  The iniquity that concerned Joseph’s brothers wasn’t stealing his silver goblet (44:2).  They knew Benjamin hadn’t taken it but suspected (Genesis 43:18-23) that it had been placed there by the Egyptian’s (e.g., Joseph’s) servant to entrap them.  They had reasoned that yehôvâh was behind their difficulties with the Egyptian and that their iniquity was their injustice toward their younger brother Joseph (Genesis 42:21-23 Tanakh):

And they said one to another: ‘We are verily guilty (ʼâshêm, אשמים; Septuagint: ἐν ἁμαρτίᾳ) concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear (shâmaʽ, שמענו); therefore is this distress come upon us.’  And Reuben answered them, saying: ‘Spoke I not unto you, saying: Do not sin (châṭâʼ, תחטאו; Septuagint: ἀδικήσητε, a form of ἀδικέω) against the child; and ye would not hear (shâmaʽ, שמעתם)? therefore also, behold, his blood is required.’  And they knew not that Joseph understood (shâmaʽ, שמע) them; for the interpreter was between them.

They had not disobeyed a law: Thou shalt not sell thy brother into slavery.  But they had not dealt justly with their little brother, whether a tattletale, a braggart (Genesis 37:5-11) or a father’s favorite.  And I realize here that I am regarding iniquity (ʽâvôn) more like Jesus’ and Paul’s description of the flesh than like a sin, a missing of a mark.  What is born of the flesh (σαρκὸς, a form of σάρξ) is flesh (σάρξ), Jesus said, and what is born of the Spirit is spirit.[9]  For when we were in the flesh (σαρκί, another form of σάρξ), Paul wrote believers in Rome, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.[10]  Paul continued (Romans 8:5-8 NET):

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

The outcry against Sodom and Gomorrah is so great, yehôvâh told Abraham, and their sin (chaṭṭâʼâh, וחטאתם; Septuagint: ἁμαρτίαι, another form of ἁμαρτία) so blatant that I must go down and see if they are as wicked as the outcry suggests.  If not, I want to know.[11]  Will you sweep away the godly along with the wicked? Abraham asked.  What if there are fifty godly people in the city?  Will you really wipe it out and not spare (nâsâh, תשׁא) the place for the sake of the fifty godly people who are in it?[12]

In the Tanakh nâsâh was translated forgive rather than spare.  In the Septuagint it was translated ἀνήσεις (a form of ἀνίημι) which was translated go free in the NETS.  Abraham asked yehôvâh to bear the sin (chaṭṭâʼâh, וחטאתם) of the majority of the inhabitants of Sodom and Gomorrah for the sake of fifty hypothetical godly (tsaddı̂yq, צדיקם; Septuagint: δίκαιοι, a form of δίκαιος; Tanakh, KJV, NETS: righteous) people who may or may not reside there, then forty-five, forty, thirty, twenty and ten.  And yehôvâh agreed to Abraham’s proposition: If I find in Sodom fifty righteous within the city, then I will forgive (nâsâh, ונשׁאתי; Septuagint: ἀφήσω, another form of ἀφίημι; NETS: I will forgive; KJV, NET: I will spare) all the place for their sake.[13]

I don’t mean to imply that forgive was a bad translation of nâsâh here.  I do intend to highlight the nature of this forgiveness as primarily forbearance on yehôvâh’s part, and to stress that it is only part, a very necessary part, of the forgiveness I hope for from Him.

Joseph’s brothers sought the same forbearance from Joseph after Jacob’s death: “What if Joseph bears a grudge and wants to repay us in full for all the harm we did to him?”[14]  So they sent word to Joseph, saying (Genesis 50:16, 17a NET):

“Your father gave these instructions before he died: ‘Tell Joseph this: Please forgive (nâsâh, שׁא; Septuagint: ἄφες, another form of ἀφίημι; Tanakh, KJV, NETS: forgive) the sin of your brothers and the wrong they did when they treated you so badly.’  Now please forgive (nâsâh, שׁא; Septuagint: δέξαι, a form of δέχομαι; Tanakh, KJV: forgive; NETS: accept) the sin of the servants of the God of your father.”

Though they asked for forbearance I think one could argue that they received so much more (Genesis 50:19-21 NET):

But Joseph answered them, “Don’t be afraid.  Am I in the place of God?  As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.  So now, don’t be afraid.  I will provide for you and your little children.”  Then he consoled them and spoke kindly to them.

Pharoah asked for a similar forbearance: Then Pharaoh quickly summoned Moses and Aaron and said, “I have sinned against the Lord your God and against you!  So now, forgive (nâsâh, שׁא; Septuagint: προσδέξασθε, a form of προσδέχομαι; Tanakh, KJV: forgive; NETS: bear) my sin this time only, and pray to the Lord your God that he would only take this death away from me.”[15]

Moses extended his staff over the land of Egypt, and then the Lord brought an east wind on the land all that day and all night.  The morning came, and the east wind had brought up (nâsâh, נשׁא) the locusts![16]  The death (mâveth, המות) Pharaoh asked Moses to pray that yehôvâh would take…away was those locusts: Moses went out from Pharaoh and prayed to the Lord, and the Lord turned a very strong west wind, and it picked up (nâsâh, וישׁא) the locusts and blew them into the Red Sea.  Not one locust remained in all the territory of Egypt.[17]

No matter what I think of Cain’s spiritual competence, The Lord (yehôvâh, יהוה) would speak to Moses face to face, the way a person speaks to a friend.[18]  Moses wrote the words we read in Genesis.  With the first occurrences of both ʽâvôn and nâsâh a son of Adam spoke words that may legitimately be translated, “my iniquity is greater than I can bear.”[19]  That sounds like something I can work with as I continue this study.

I found no occurrence of ʽâbar in this section (Genesis 1:1 – Exodus 20:5) that was, or should have been, translated forgive (see table below).

Form of nâsâh Reference KJV NET Septuagint
מנשׁא Genesis 4:13 …My punishment is greater than I can bear. My punishment is too great to endure! ἀφεθῆναί, a form of ἀφίημι
וישׁאו Genesis 7:17 …and the waters increased, and bare up the ark… As the waters increased, they lifted the ark… ἐπῆρεν, a form of ἐπαίρω
Genesis 37:25 …and they lifted up their eyes and looked… …they looked up and saw a caravan of Ishmaelites… ἀναβλέψαντες, a form of ἀναβλέπω
Genesis 42:26 And they laded their asses with the corn… So they loaded their grain on their donkeys… ἐπιθέντες, a form of ἐπιτίθημι
Genesis 46:5 …and the sons of Israel carried Jacob their father… …and the sons of Israel carried their father Jacob… ἀνέλαβον, a form of ἀναλαμβάνω
Genesis 50:13 For his sons carried him into the land of Canaan, and buried him… His sons carried him to the land of Canaan and buried him… ἀνέλαβον, a form of ἀναλαμβάνω
Exodus 14:10 …the children of Israel lifted up their eyes… Not translated ἀναβλέψαντες, a form of ἀναβλέπω
נשׁא Genesis 13:6 And the land was not able to bear them… But the land could not support them… ἐχώρει, a form of χωρέω
Exodus 10:13 …the east wind brought the locusts. …the east wind had brought up the locusts! ἀνέλαβεν, another form of ἀναλαμβάνω
שׁא Genesis 13:14 Lift up now thine eyes… Not translated ἀναβλέψας, another form of ἀναβλέπω
Genesis 27:3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow… Therefore, take your weapons – your quiver and your bow… λαβὲ, a form of λαμβάνω
Genesis 31:12 Lift up now thine eyes, and see… Not translated ἀνάβλεψον, another form of ἀναβλέπω
Genesis 50:17 Forgive, I pray thee now, the trespass of thy brethren… Please forgive the sin of your brothers… ἄφες, another form of ἀφίημι
Genesis 50:17 …forgive the trespass of the servants of the God of thy father. Now please forgive the sin of the servants of the God of your father. δέξαι, a form of δέχομαι
Exodus 10:17 Now therefore forgive, I pray thee, my sin only this once… So now, forgive my sin this time only… προσδέξασθε, a form of προσδέχομαι
שׁאי Genesis 21:18 Arise, lift up the lad, and hold him in thine hand… Get up! Help the boy up and hold him by the hand… λαβὲ, a form of λαμβάνω
ישׁא Genesis 32:20 …peradventure he will accept of me. Perhaps he will accept me. προσδέξεται, another form of προσδέχομαι
Genesis 40:13 …within three days shall Pharaoh lift up thine head… Not translated μνησθήσεται, a form of μιμνήσκω
Genesis 40:19 …within three days shall Pharaoh lift up thy head… Not translated ἀφελεῖ, a form of ἀφαιρέω
וישׁא Genesis 13:10 And Lot lifted up his eyes, and beheld all the plain… Lot looked up and saw the whole region… ἐπάρας, a form of ἐπαίρω
Genesis 18:2 And he lift up his eyes and looked, and, lo, three men… Abraham looked up and saw three men… ἀναβλέψας, another form of ἀναβλέπω
Genesis 22:4 Then on the third day Abraham lifted up his eyes… Not translated ἀναβλέψας, another form of ἀναβλέπω
Genesis 22:13 And Abraham lifted up his eyes, and looked, and behold behind him a ram… Abraham looked up and saw behind him a ram… ἀναβλέψας, another form of ἀναβλέπω
Genesis 24:63 …and he lifted up his eyes, and saw… Not translated ἀναβλέψας, another form of ἀναβλέπω
Genesis 27:38 And Esau lifted up his voice, and wept. Not translated ἀνεβόησεν, a form of ἀναβοάω
Genesis 29:1[20] Then Jacob went on his journey… So Jacob moved on… ἐξάρας, a form of ἐξαίρω
Genesis 29:11 …and lifted up his voice, and wept. Not translated βοήσας, a form of βοάω
Genesis 31:17 Then Jacob rose up, and set his sons and his wives upon camels… So Jacob immediately put his children and his wives on the camels. ἔλαβεν, another form of λαμβάνω
Genesis 33:1 And Jacob lifted up his eyes, and looked… Jacob looked up and saw that Esau was… ἀναβλέψας, another form of ἀναβλέπω
Genesis 33:5 And he lifted up his eyes, and saw the women and the children… When Esau looked up and saw the women and the children… ἀναβλέψας, another form of ἀναβλέπω
Genesis 40:20 …and he lifted up the head of the chief butler and of the chief baker… He “lifted up” the head of the chief cupbearer and the head of the chief… ἐμνήσθη, another form of μιμνήσκω
Genesis 43:29 And he lifted up his eyes, and saw his brother Benjamin… When Joseph looked up and saw his brother Benjamin… ἀναβλέψας, another form of ἀναβλέπω
Genesis 43:34 And he took and sent messes unto them from before him… He gave them portions of the food set before him… ἦραν, a form of αἴρω
Exodus 10:19 …which took away the locusts, and cast them into the Red sea… …and it picked up the locusts and blew them into the Red Sea. ἀνέλαβεν, a form of ἀναλαμβάνω
Exodus 12:34 And the people took their dough before it was leavened… So the people took their dough before the yeast was added… ἀνέλαβεν, a form of ἀναλαμβάνω
תשׁא Genesis 18:24 …and not spare the place for the fifty righteous… …and not spare the place for the sake of the fifty godly people… ἀνήσεις, a form of ἀνίημι
שׁאת Genesis 44:1 …with food, as much as they can carry… …as much food as they can carry… ἆραι, another form of αἴρω
ותשׁא Genesis 21:16 …and lift up her voice, and wept. Not translated ἀναβοῆσαν, another form of ἀναβοάω
Genesis 24:64 And Rebekah lifted up her eyes, and when she saw Isaac… Rebekah looked up and saw Isaac. ἀναβλέψασα, another form of ἀναβλέπω
Genesis 31:10 …that I lifted up mine eyes, and saw in a dream… Not translated Not translated

εἶδον, a form of ὁράω
Genesis 39:7 …that his master’s wife cast her eyes upon Joseph… …his master’s wife took notice of Joseph… ἐπέβαλεν, a form of ἐπιβάλλω
ונשׁאו Exodus 18:22 …and they shall bear the burden with thee. …and they will bear the burden with you. κουφιοῦσιν, a form of κουφίζω
ונשׁאתי Genesis 18:26 …then I will spare all the place for their sakes. …I will spare the whole place for their sake. ἀφήσω, another form of ἀφίημι
ונשׁאתני Genesis 47:30 …and thou shalt carry me out of Egypt, and bury me in their buryingplace… …carry me out of Egypt and bury me in their burial place. ἀρεῖς, another form of αἴρω
ונשׁאתם Genesis 45:19 …and bring your father, and come. Bring your father and come. ἀναλαβόντες, another form of ἀναλαμβάνω
נשׁאת Genesis 45:23 …ten she asses laden with corn… …ten female donkeys loaded with grain… αἰρούσας, another form of αἴρω
נשׁאתי Genesis 19:21 I have accepted thee concerning this thing also… I will grant this request too and will not overthrow the town you mentioned. ἐθαύμασά, a form of θαυμάζω
Exodus 6:8[21] …the land, concerning the which I did swear to give it to Abraham… I will bring you to the land I swore to give to Abraham… ἐξέτεινα τὴν χεῖρά μου[22]
נשׁאים Genesis 37:25 …with their camels bearing spicery… Their camels were carrying spices… ἔγεμον, a form of γέμω
Genesis 45:23 …ten asses laden with the good things… …ten donkeys loaded with the best products… αἴροντας, another form of αἴρω
לשׁאת Genesis 36:7 …and the land wherein they were strangers could not bear them… …the land where they had settled was not able to support them… φέρειν, a form of φέρω
Genesis 45:27 …the wagons which Joseph had sent to carry him… …the wagons that Joseph had sent to transport him… ἀναλαβεῖν, another form of ἀναλαμβάνω
Genesis 46:5 …the wagons which Pharaoh had sent to carry him. …the wagons that Pharaoh had sent along to transport him. ἀνέλαβον, another form of ἀναλαμβάνω
ואשׁא Exodus 19:4 …and how I bare you on eagles’ wings… …and how I lifted you on eagles’ wings… ἀνέλαβον, another form of ἀναλαμβάνω

 

Form of ʽâvôn Reference KJV NET Septuagint
עוני Genesis 4:13 My punishment is greater than I can bear. My punishment is too great to endure! αἰτία[23]
עון Genesis 15:16 …for the iniquity of the Amorites is not…[24] …for the sin of the Amorites has not yet… ἁμαρτίαι, a form of ἁμαρτία
Genesis 44:16 …found out the iniquity of thy servants… …God has exposed the sin of your servants! ἀδικίαν, a form of ἀδικία
Exodus 20:5 …visiting[25] the iniquity of the fathers upon the children… …responding to the transgression of fathers… ἁμαρτίας, a form of ἁμαρτία
בעון Genesis 19:15 …be consumed in the iniquity of the city. …will be destroyed when the city is judged! ἀνομίαις, a form of ἀνομία
Form of ʽâbar Reference KJV NET Septuagint
עבר Genesis 15:17 …a burning lamp that passed between those pieces. …a flaming torch passed between the animal parts. διῆλθον, a form of διέρχομαι
Genesis 23:16 …current money with the merchant. …according to the standard measurement at the time. δοκίμου, a form of δόκιμος
Genesis 32:31 And as he passed over Penuel the sun rose upon him… The sun rose over him as he crossed over Penuel… παρῆλθεν, a form of παρέρχομαι
Genesis 33:3 And he passed over before them… But Jacob himself went on ahead of them… προῆλθεν, a form of προέρχομαι
Exodus 17:5 Go on before the people… Go over before the people… προπορεύου, a form of προπορεύομαι
יעבר Genesis 33:14 Let my Lord, I pray thee, pass over before his servant: Let my lord go on ahead of his servant. προελθέτω, another form of προέρχομαι
Exodus 15:16 …till thy people pass over, O LORD… …until your people pass by, O Lord… παρέλθῃ, another form of παρέρχομαι
…till the people pass over, which thou hast purchased. …until the people whom you have bought pass by. παρέλθῃ, another form of παρέρχομαι
עברו Genesis 32:16 Pass over before me… Pass over before me… προπορεύεσθε, a form of προπορεύομαι
עברתי Genesis 32:10 …I passed over this Jordan… …I crossed the Jordan… διέβην, a form of διαβαίνω
עברתם Genesis 18:5 …for therefore are ye come to your servant. …since you have passed by your servant’s home. ἐξεκλίνατε, a form of ἐκκλίνω
ועבר Exodus 12:23[26] For the LORD will pass through to smite the Egyptians… For the Lord will pass through to strike Egypt… παρελεύσεται, another form of παρέρχομαι
ויעבר Genesis 8:1 …and God made a wind to pass over the earth… God caused a wind to blow over the earth… Not translated

ἐπὶ
Genesis 12:6 And Abram passed through the land… Abram traveled through the land… διώδευσεν, a form of διοδεύω
Genesis 31:21 …and passed over the river… He quickly crossed the Euphrates River… διέβη, another form of διαβαίνω
Genesis 32:22 …and passed over the ford Jabbok. …and crossed the ford of the Jabbok. διέβη, another form of διαβαίνω
Genesis 32:23 …and sent over that he had. Not translated διεβίβασεν,[27] a form of διαβιβάζω[28]
Genesis 41:46 …and went throughout all the land of Egypt. …and was in charge of all the land of Egypt. διῆλθεν, another form of διέρχομαι
ויעברו Genesis 37:28 Then there passed by Midianites merchantmen… So when the Midianite merchants passed by… παρεπορεύοντο, a form of παραπορεύομαι
Genesis 50:4 And when the days of his mourning were past… When the days of mourning had passed… παρῆλθον, another form of παρέρχομαι
ויעברם Genesis 32:23 …and sent them over the brook… …and sent them across the stream… διέβη, another form of διαβαίνω
ועברתי Exodus 12:12 For I will pass through the land of Egypt… I will pass through the land of Egypt… διελεύσομαι, another form of διέρχομαι
תעבר Genesis 18:3 …pass not away, I pray thee, from thy servant: …do not pass by and leave your servant. παρέλθῃς, another form[29] of παρέρχομαι
Genesis 31:52 …thou shalt not pass over this heap… …you will not pass beyond this pile… διαβῇς, another form of διαβαίνω
ותעבר Genesis 32:21 So went the present over before him… So the gifts were sent on ahead of him… παρεπορεύοντο, a form of παραπορεύομαι
והעברת Exodus 13:12 That thou shalt set apart unto the LORD all that openeth the matrix… …then you must give over to the Lord the first offspring… ἀφελεῖς, a form of ἀφαιρέω
העביר Genesis 47:21 …he removed them to cities from one end… Not translated κατεδουλώσατο, a form of καταδουλόω
תעברו Genesis 18:5 …after that ye shall pass on: After that you may be on your way. παρελεύσεσθε, another form of παρέρχομαι
אעבר Genesis 30:32 I will pass through all thy flock to day… Let me walk among all your flocks today… παρελθάτω, another form of παρέρχομαι
Genesis 31:52 …I will not pass over this heap… …I will not pass beyond this pile… διαβῶ, another form of διαβαίνω

[1] Exodus 12:34 (Tanakh)

[2] Exodus 6:8 (Tanakh)

[3] Genesis 4:13 (Tanakh, KJV) Table

[4] Genesis 4:13 (NETS)

[5] Romans 7:7b (NET)

[6] Romans 7:8a (NET)

[7] Romans 5:13 (NET)

[8] Genesis 44:16b (Tanakh)

[9] John 3:6 (NET)

[10] Romans 7:5 (NET)

[11] Genesis 18:20, 21 (NET)

[12] Genesis 18:23, 24 (NET)

[13] Genesis 18:26 (Tanakh)

[14] Genesis 50:15b (NET)

[15] Exodus 10:16, 17 (NET)

[16] Exodus 10:13 (NET)

[17] Exodus 10:18, 19 (NET)

[18] Exodus 33:11a (NET)

[19] I’ve phrased this in a way that scarcely disguises my assumption, based on an argument I wouldn’t know how to defend, that Hebrew was not the original language Cain spoke with yehôvâh.

[20] “And Iakob, lifting up his feet…” Genesis 29:1 (NETS)

[21] “I lifted up My hand” Tanakh

[22] I stretched out my hand  Exodus 6:8 (NETS)

[23] https://greekdoc.github.io/lexicon/ait.html#aitia

[24] Septuagint: ἀναπεπλήρωνται, a form of ἀναπληρόω

[25] Septuagint: ἀποδιδοὺς, a form of ἀποδίδωμι

[26] The Hebrew for Passover is pâsach (ופסח) rather than a form of ʽâbar but in Greek in the Septuagint both words are παρελεύσεται, another form of παρέρχομαι, though Exodus 12:12 was translated διελεύσομαι, another form of διέρχομαι.

[27] https://greekdoc.github.io/lexicon/diab.html#diabibazw

[28] http://en.bab.la/dictionary/greek-english/%CE%B4%CE%B9%CE%B1%CE%B2%CE%B9%CE%B2%CE%AC%CE%B6%CF%89

[29] http://studybible.info/LXX_WH/Genesis%2018:3

Romans, Part 28

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Did that which is good, then, become death (θάνατος)[1] to me?[2] Paul continued.  It is a reasonable question considering that the law is holy, and the commandment is holy, righteous, and good,[3] and that Paul found that the very commandment that was intended to bring life brought death (θάνατον, a form of θάνατος)![4] Absolutely not! Paul continued.  But sin, so that it would be shown to be sin, produced death (θάνατον, a form of θάνατος) in me through what is good, so that through the commandment sin would become utterly sinful.[5]

Again, I think sin personified here is Paul’s way of referring to the old man crucified with Christ.  But finally I have come to the place where Paul, by expressing the inner confusion of this house divided, one born of the flesh and of the Spirit, actually clarified the situation.

For we know that the law is spiritual – but I (ἐγὼ)[6] am unspiritual (σάρκινος),[7] sold into slavery to sin.[8]  It is difficult to hear Paul call himself unspiritual, sold into slavery to sin.  After all, what does that mean for someone like me?  But Paul was describing himself as a man deceived[9] and seized by a fit of coveting, sin [old man], seizing the opportunity through the commandment, produced in me all kinds of wrong desires.[10]  In the beginning this old man (sin personified) was perceived by Paul as I (ἐγὼ), I am unspiritual, sold into slavery to sin.

For I don’t understand (γινώσκω)[11] what I am doing.  For I do not do what I want (θέλω)[12]– instead, I do what I hate.  But if I do what I don’t want (θέλω), I agree that the law is good.[13]  If Paul had not been a house divided, born only of the flesh of Adam, there would have been none of this confusion.  And I think the resolution goes something like this: For I [new man or woman] don’t understand what I [old man] am doing.  For I [old man] do not do what I [new man or woman] want – instead, I [old man] do what I [new man or woman] hate.  But if I [old man] do what I [new man or woman] don’t want, I [new man or woman] agree that the law is good.

Here is the first recognition, if you will, of the new I wanting, desiring, willing, something different than the old I.  With that, and beyond that, came the recognition of a possible new identity.  But now it is no longer me [new man or woman] doing it, but sin [old man] that lives in me.[14]  And just in case I missed it, Paul went on to elaborate this distinction.

For I [new man or woman] know (Οἶδα, a form of εἴδω;[15] i.e., know by seeing) that nothing good lives in me [old man], that is, in my flesh (σαρκί, a form of σάρξ).[16] For I [new man or woman] want (θέλειν, a form of θέλω) to do the good, but I [new man or woman] cannot do it.  For I [old man] do not do the good I [new man or woman] want (θέλω), but I [old man] do the very evil I [new man or woman] do not want (θέλω)!  Now if I [old man] do what I [new man or woman] do not want (θέλω), it is no longer me [new man or woman] doing it but sin [old man] that lives in me.[17]

And so the law is the measure by which to distinguish one I from the other, the old from the new.  The law excites the old I to rebellion and sin, while it is the earnest hope, desire and plea of the new I, though the power to fulfill that desire may seem overwhelmingly lacking.

So, I [new man or woman] find the law that when I [new man or woman] want (θέλοντι, another form of θέλω) to do good, evil [old man] is present with me [new man or woman].  For I [new man or woman] delight in the law of God in my [new man or woman] inner being.  But I [new man or woman] see a different law in my [new man or woman] members waging war against the law of my [new man or woman] mind and making me [old man] captive to the law of sin that is in my [new man or woman] members.  Wretched man that I [old man] am!  Who will rescue me [new man or woman] from this body (σώματος, a form of σῶμα)[18] of death (θανάτου, another form of θάνατος) [old man]?[19]

I admit that some of my designations in the preceding passage of the “new man or woman” may be arguable.  I believe, however, that through faith I, the new man or woman, lay claim to more and more of my mind and my members.  And I think that is the insight behind Paul’s gratitude, Thanks be to God through Jesus Christ our Lord![20] as he self-identified as the new man, I myself serve the law of God with my mind, but with my flesh (σαρκὶ, a form of σάρξ) I serve the law of sin.[21]

The NET translators acknowledged that they added the second “I serve” for “clarity” (note 28).  But this is not like verse 17, in my flesh (ἐν τῇ σαρκί μου, literally “in this flesh of mine”).  It is simply “but this flesh” (τῇ δὲ σαρκὶ).  I think Paul’s point is better served by the NKJV translation, So then, with the mind I myself (αὐτὸς ἐγὼ) serve the law of God, but with the flesh the law of sin,[22]  where the double emphasis of I myself is clearly distinguished from the flesh.

[2] Romans 7:13a (NET)

[3] Romans 7:12 (NET)

[4] Romans 7:10 (NET)

[5] Romans 7:13b (NET)

[8] Romans 7:14 (NET)

[10] Romans 7:8 (NET)

[13] Romans 7:15, 16 (NET)

[14] Romans 7:17 (NET)

[17] Romans 7:18-20 (NET)

[20] Romans 7:25a (NET)

[21] Romans 7:25b (NET)

[22] Romans 7:25b (NKJV)

Romans, Part 27

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Or do you not know, brothers and sisters, Paul continued, (for I am speaking to those who know the law [νόμον, a form of νόμος]), that the law (νόμος) is lord over a person as long as he lives?1  Thus Paul introduced another value of the death of those who were baptized into Christ Jesus’ death.2  Then he used a metaphor to describe the life of those who have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so [they] too may live a new life3 (Romans 7:2-4 NET).

For a married woman is bound by law (νόμῳ, another form of νόμος) to her husband as long as he lives, but if her husband dies, she is released from the law (νόμου, another form of νόμος) of the marriage.  So then, if she is joined to another man while her husband is alive, she will be called an adulteress.  But if her husband dies, she is free from that law (νόμου, another form of νόμος), and if she is joined to another man, she is not an adulteress.  So, my brothers and sisters, you also died to the law (νόμῳ, another form of νόμος) through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit (καρποφορήσωμεν, a form of καρποφορέω to God.

I have unpacked this metaphor elsewhere and won’t do it again.  In the context of this metaphor then the new man born of the Spirit is a new woman bringing forth righteousness, the fruit of the Spirit, as a wife bears her husband’s children.  There is a time lag between conception, coming to term and giving birth.  But that time lag is no excuse, and certainly not a valid reason, for avoiding intimate relations with the Lord Jesus.  On the contrary, the time one spends waiting and hoping for righteousness to come forth is best spent trusting Him, believing things like, For when we were in the flesh, the sinful (παθήματα, a form of πάθημα) desires (ἁμαρτιῶν, a form of ἁμαρτία), aroused by the law (νόμου, another form of νόμος), were active in the members of our body to bear fruit (καρποφορῆσαι, another form of καρποφορέω) for death.  But now we have been released from the law (νόμου, another form of νόμος), because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.4

What shall we say then? Paul continued.  Is the law (νόμος) sin?5  Paul had a bad reputation over his comments about the law.  When he journeyed back to Jerusalem even the elders of the church said to him (Acts 21:20b-24 NET):

You see, brother, how many thousands of Jews there are who have believed, and they are all ardent observers of the law (νόμου, another form of νόμος).  They have been informed about you – that you teach all the Jews now living among the Gentiles to abandon Moses, telling them not to circumcise their children or live according to our customs.  What then should we do?  They will no doubt hear that you have come [Table].  So do what we tell you: We have four men who have taken a vow; take them and purify yourself along with them and pay their expenses, so that they may have their heads shaved.6  Then everyone will know7 there is nothing in what they have been told about you, but that you yourself live in conformity with the law (νόμον, a form of νόμος).

Paul, who wrote my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation,8 complied with their request.  But it didn’t work.  Jews from the province of Asia who had seen [Paul] in the temple area stirred up the whole crowd and seized him, shouting, “Men of Israel, help!  This is the man who teaches everyone everywhere against our people, our law (νόμου, another form of νόμος), and this sanctuary!”9 The mob would have killed Paul if not for the intervention of the Roman commander of a cohort, his centurions and soldiers.  Paul asked permission to speak to the crowd (Acts 22:1-21 NET):

“Brothers and fathers, listen to my defense that I now make to you” [Table]. (When they heard that he was addressing them in Aramaic [Ἑβραΐδι, a form of Ἑβραΐς], they became even quieter.)  Then Paul said, “I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law (νόμου, another form of νόμος) of our ancestors, and was zealous for God just as all of you are today [Table].  I persecuted this Way even to the point of death, tying up both men and women and putting them in prison, as both the high priest and the whole council of elders can testify about me.  From them I also received letters to the brothers in Damascus, and I was on my way to make arrests there and bring the prisoners to Jerusalem to be punished.  As I was en route and near Damascus, about noon a very bright light from heaven suddenly flashed around me.  Then I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ [Table] I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’  Those who were with me saw the light, but did not understand the voice of the one who was speaking to me [Table].  So I asked, ‘What should I do, Lord?’  The Lord said to me, ‘Get up and go to Damascus; there you will be told about everything that you have been designated to do.’  Since I could not see because of the brilliance of that light, I came to Damascus led by the hand of those who were with me.  A man named Ananias, a devout man according to the law (νόμον, a form of νόμος), well spoken of by all the Jews who live there [Table], came to me and stood beside me and said to me, ‘Brother Saul, regain your sight!’  And at that very moment I looked up and saw him.  Then he said, ‘The God of our ancestors has already chosen you to know his will (θέλημα), to see the Righteous One, and to hear a command from his mouth, because you will be his witness to all people of what you have seen and heard.  And now what are you waiting for?  Get up, be baptized, and have your sins washed away, calling on his10 name.’  When I returned to Jerusalem and was praying in the temple, I fell into a trance and saw the Lord saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me’ [Table]  I replied, ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues who believed in you.  And when the blood of your witness Stephen was shed,11 I myself was standing nearby, approving,12 and guarding the cloaks of those who were killing him.’  Then he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The crowd was listening to him until he said this.  Then they raised their voices and shouted, “Away with this man from the earth!  For he should not be allowed13 to live!”14

Despite all this calumny, Paul found no fault with the law except that it was weakened through the flesh.15  If we all were born only of the Spirit, and heard God say, You shall not commit adultery,16 we would all say, “Thank you, Lord, that’s what I didn’t want to do anyway!”  In answer to the question then, Is the law (νόμος) sin? Paul said, Absolutely not!  Certainly, I would not have known sin except through the law (νόμου, another form of νόμος).17

I might feel in myself that it is wrong for you to commit adultery with my wife.  But I may not feel that it is wrong for me to commit adultery with your wife apart from the law.  After all, I have good reasons.  Your wife wants me and loves me, and I her.  And she is beautiful, far more beautiful than you can possibly deserve.  Look at you.  Look at the way you treat her.  Would she have any interest in me at all if you deserved her and treated her right?  I’m doing you a favor, Pal.  Face it!  She’s just more woman than you can handle.

For indeed I would not have known what it means to desire something belonging to someone else, Paul continued, if the law (νόμος) had not said, “Do not covet.”18 There is a darker side to the flesh born of Adam that hears of God’s law, You shall not commit adultery, and denies that there is a god to say such things, or if there is He doesn’t know his place or He wouldn’t dare say such things, or even more directly, “Oh, yeah! Watch this!”  But sin, Paul wrote, seizing the opportunity through the commandment, produced in me all kinds of wrong desires.19  I have a fairly good idea of at least some of the things Paul coveted (1 Corinthians 9:4-7; 2 Corinthians 12:11, 15 NET).

Do we not have the right to financial support?  Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas?  Or do only Barnabas and I lack the right not20 to work?   Who ever serves in the army at his own expense?  Who plants a vineyard and does not eat its fruit?21  Who tends a flock and does not consume its milk?

I have become a fool.  You yourselves forced me to do it, for I should have been commended by you.  For I lack nothing in comparison to those “super-apostles,” even though I am nothing [Table]...Now I will most gladly spend and be spent for your lives!  If22 I love you more, am I to be loved less?23

For apart from the law (νόμου, another form of νόμος), sin is dead,24 Paul continued.  Then he expounded on that theme from his own experience.  And I was once alive apart from the law (νόμου, another form of νόμος), but with the coming of the commandment sin became alive and I died.  So I found that the very commandment that was intended to bring life brought death!  For sin, seizing the opportunity through the commandment, deceived me and through it I died.25  And again, I think this personification of sin is a reference to the old man that was crucified with Christ.26  This all becomes clearer a bit later in Romans 7.

So then, the law (νόμος) is holy, and the commandment is holy, righteous, and good,27 Paul concluded.

 

Addendum: April 23, 2024
Tables comparing Acts 21:24; 22:16; 22:20; 22:22; 1 Corinthians 9:6, 7 and 2 Corinthians 12:15 in the KJV and NET follow.

Acts 21:24 (NET)

Acts 21:24 (KJV)
take them and purify yourself along with them and pay their expenses, so that they may have their heads shaved. Then everyone will know there is nothing in what they have been told about you, but that you yourself live in conformity with the law. Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

Acts 21:24 (NET Parallel Greek)

Acts 21:24 (Stephanus Textus Receptus)

Acts 21:24 (Byzantine Majority Text)
τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπ᾿ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδέν ἐστιν ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον τουτους παραλαβων αγνισθητι συν αυτοις και δαπανησον επ αυτοις ινα ξυρησωνται την κεφαλην και γνωσιν παντες οτι ων κατηχηνται περι σου ουδεν εστιν αλλα στοιχεις και αυτος τον νομον φυλασσων τουτους παραλαβων αγνισθητι συν αυτοις και δαπανησον επ αυτοις ινα ξυρησωνται την κεφαλην και γνωσιν παντες οτι ων κατηχηνται περι σου ουδεν εστιν αλλα στοιχεις και αυτος τον νομον φυλασσων

Acts 22:16 (NET)

Acts 22:16 (KJV)
And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his name.’ And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

Acts 22:16 (NET Parallel Greek)

Acts 22:16 (Stephanus Textus Receptus)

Acts 22:16 (Byzantine Majority Text)
καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ και νυν τι μελλεις αναστας βαπτισαι και απολουσαι τας αμαρτιας σου επικαλεσαμενος το ονομα του κυριου και νυν τι μελλεις αναστας βαπτισαι και απολουσαι τας αμαρτιας σου επικαλεσαμενος το ονομα του κυριου

Acts 22:20 (NET)

Acts 22:20 (KJV)
And when the blood of your witness Stephen was shed, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.’ And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.

Acts 22:20 (NET Parallel Greek)

Acts 22:20 (Stephanus Textus Receptus)

Acts 22:20 (Byzantine Majority Text)
καὶ ὅτε ἐξεχύννετο τὸ αἷμα Στεφάνου τοῦ μάρτυρος σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων αὐτόν και οτε εξεχειτο το αιμα στεφανου του μαρτυρος σου και αυτος ημην εφεστως και συνευδοκων τη αναιρεσει αυτου και φυλασσων τα ιματια των αναιρουντων αυτον και οτε εξεχειτο το αιμα στεφανου του μαρτυρος σου και αυτος ημην εφεστως και συνευδοκων τη αναιρεσει αυτου και φυλασσων τα ιματια των αναιρουντων αυτον

Acts 22:22 (NET)

Acts 22:22 (KJV)
The crowd was listening to him until he said this. Then they raised their voices and shouted, “Away with this man from the earth! For he should not be allowed to live!” And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.

Acts 22:22 (NET Parallel Greek)

Acts 22:22 (Stephanus Textus Receptus)

Acts 22:22 (Byzantine Majority Text)
῎Ηκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου καὶ ἐπῆραν τὴν φωνὴν αὐτῶν λέγοντες· αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῆν ηκουον δε αυτου αχρι τουτου του λογου και επηραν την φωνην αυτων λεγοντες αιρε απο της γης τον τοιουτον ου γαρ καθηκον αυτον ζην ηκουον δε αυτου αχρι τουτου του λογου και επηραν την φωνην αυτων λεγοντες αιρε απο της γης τον τοιουτον ου γαρ καθηκεν αυτον ζην

1 Corinthians 9:6, 7 (NET)

1 Corinthians 9:6, 7 (KJV)
Or do only Barnabas and I lack the right not to work? Or I only and Barnabas, have not we power to forbear working?

1 Corinthians 9:6 (NET Parallel Greek)

1 Corinthians 9:6 (Stephanus Textus Receptus)

1 Corinthians 9:6 (Byzantine Majority Text)
ἢ μόνος ἐγὼ καὶ Βαρναβᾶς οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι η μονος εγω και βαρναβας ουκ εχομεν εξουσιαν του μη εργαζεσθαι η μονος εγω και βαρναβας ουκ εχομεν εξουσιαν του μη εργαζεσθαι
Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk? Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

1 Corinthians 9:7 (NET Parallel Greek)

1 Corinthians 9:7 (Stephanus Textus Receptus)

1 Corinthians 9:7 (Byzantine Majority Text)
Τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς φυτεύει ἀμπελῶνα καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει; |ἢ| τίς ποιμαίνει ποίμνην καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίει τις στρατευεται ιδιοις οψωνιοις ποτε τις φυτευει αμπελωνα και εκ του καρπου αυτου ουκ εσθιει η τις ποιμαινει ποιμνην και εκ του γαλακτος της ποιμνης ουκ εσθιει τις στρατευεται ιδιοις οψωνιοις ποτε τις φυτευει αμπελωνα και εκ του καρπου αυτου ουκ εσθιει η τις ποιμαινει ποιμνην και εκ του γαλακτος της ποιμνης ουκ εσθιει

2 Corinthians 12:15 (NET)

2 Corinthians 12:15 (KJV)
Now I will most gladly spend and be spent for your lives! If I love you more, am I to be loved less? And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

2 Corinthians 12:15 (NET Parallel Greek)

2 Corinthians 12:15 (Stephanus Textus Receptus)

2 Corinthians 12:15 (Byzantine Majority Text)
ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν. εἰ περισσοτέρως ὑμᾶς |ἀγαπῶ[ν]|, ἧσσον ἀγαπῶμαι εγω δε ηδιστα δαπανησω και εκδαπανηθησομαι υπερ των ψυχων υμων ει και περισσοτερως υμας αγαπων ηττον αγαπωμαι εγω δε ηδιστα δαπανησω και εκδαπανηθησομαι υπερ των ψυχων υμων ει και περισσοτερως υμας αγαπων ηττον αγαπωμαι

1 Romans 7:1 (NET)

3 Romans 6:4 (NET)

4 Romans 7:5, 6 (NET)

5 Romans 7:7a (NET)

6 The NET parallel Greek text and NA28 had ξυρήσονται here, a form of ξυράω in the future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ξυρησωνται (KJV: they may shave) in the aorist tense. Both are clearly describing an event that has not yet happened.

7 The NET parallel Greek text and NA28 had γνώσονται here, a form of γινώσκω in the future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had γνωσιν (KJV: may know) in the aorist tense. Both are clearly describing an event that has not yet happened.

8 Romans 10:1 (NET) Table

9 Acts 21:27, 28a (NET) Table

10 The NET parallel Greek text and NA28 had αὐτοῦ following name, where the Stephanus Textus Receptus and Byzantine Majority Text had του κυριου (KJV: of the Lord).

12 The Stephanus Textus Receptus and Byzantine Majority Text had τη αναιρεσει αυτου (KJV: unto his death) following approving (KJV: consenting). The NET parallel Greek text and NA28 did not.

14 Acts 22:22 (NET)

16 Exodus 20:14 (NET) Table

17 Romans 7:7a (NET)

18 Romans 7:7b (NET) Table comparing the Greek of Paul’s OT quote to the Septuagint.

19 Romans 7:8a (NET)

20 The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding not (KJV: to forbear). The NET parallel Greek text and NA28 did not.

22 The NET parallel Greek text and NA28 had εἰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει και (KJV: though).

24 Romans 7:8b (NET)

25 Romans 7:9-11 (NET)

26 Romans 6:6 (NET)

27 Romans 7:12 (NET)

Romans, Part 7

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What follows Paul’s history of sin is not the wholesale condemnation one might expect.  In my opinion Paul learned something profound and difficult from his experience in Corinth, his judgment of the Corinthians in general, his specific judgment of the man who was cohabiting with his father’s wife,1 and the affliction that happened to him in the province of Asia, that he was burdened excessively, beyond his strength, so that he despaired even of living.2  Unlike God’s wrath revealed from heaven, this affliction came with comfort and restoration as its goal.

So after Paul wrote a history of sin from the time of Noah to the present he did not launch into a polemic against the worst and most blatant sinners.  Instead—knowing he probably addressed Jews, God-fearers or other Gentiles who had attached themselves to a Jewish synagogue, he spoke directly to them.   Therefore you are without excuse, whoever you are, when you judge (κρίνων, a form of κρίνω) someone else.  For on whatever grounds you judge (κρίνεις, another form of κρίνω) another, you condemn (κατακρίνεις, a form of κατακρίνω) yourself, because you who judge (κρίνων, a form of κρίνω) practice (πράσσεις, a form of πράσσω) the same things.3

This statement persuades me that the correct answer to Paul’s rhetorical question in 1 Corinthians—Are you not to judge those inside [i.e., the church]?4—is no.  I know that, for whatever reasons, Paul did not correct this impression in 2 Corinthians directly (and I do think that 2 Corinthians was written after Romans).  But this rhetorical question is part of Paul’s original justification for judging the one who was cohabiting with his father’s wife, and his justification was significantly amended in 2 Corinthians 2:9-11 and 7:11, 12.

One of the points that is often forgotten in the parable of the wheat and the tares (weeds) is that the answer to the slaves’ (δοῦλοι, a form of δοῦλος) question—Do you want us to go and gather5 [the weeds]?6—was also no:  No, since in gathering the weeds you may uproot the wheat with them.7  The implication being that slaves (δοῦλοι, a form of δοῦλος) like me, and slaves (δοῦλοι, a form of δοῦλος) like Paul—a slave (δοῦλος) of Christ Jesus8—are not competent to make those decisions or carry out those procedures in real time.  Those decisions and that task will fall to angels at the end of the age,9 the harvest.

The Grand Inquisitor in my opinion is part gossip, part busybody, and all a part of the religious mind of human beings.  It is a nasty beast to unleash on others, and an awful terror when it turns inward and devours itself.  Paul seemed to have a handle on the latter in his first letter to the Corinthians (1 Corinthians 4:1-5 NET):

One should think about us this way – as servants (ὑπηρέτας, a form of ὑπηρέτης) of Christ and stewards (οἰκονόμους, a form of οἰκονόμος) of the mysteries of God.  Now what10 is sought in stewards (οἰκονόμοις, another form of οἰκονόμος) is that one be found faithful (πιστός).  So for me, it is a minor matter that I am judged (ἀνακριθῶ, a form of ἀνακρίνω) by you or by any human court.  In fact, I do not even judge (ἀνακρίνω) myself.  For I am not aware of anything against myself, but I am not acquitted because of this.  The one who judges (ἀνακρίνων, another form of ἀνακρίνω) me is the Lord.  So then, do not judge (κρίνετε, another form of κρίνω) anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.

After the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living,11 and after an intense bout with coveting, sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires,12 Paul had a handle on the issue of unleashing the Grand Inquisitor on others (Romans 2:1 NET):

Therefore you are without excuse, whoever you are, when you judge someone else.  For on whatever grounds you judge another, you condemn yourself, because you who judge practice the same things.

I may not be guilty of every sin listed in Romans 1:18-32 (and the same was probably true of the Jews, God-fearers and other Gentiles who had attached themselves to a Jewish synagogue).  But I owe that to God’s mercy and grace, for I am certainly guilty of all three types of unrighteous worship that led to God’s wrath revealed from heaven; namely, God giving people over 1) in the desires of their hearts to impurity,13 2) to dishonorable passions,14 and 3) to a depraved mind.15

Now we know (οἴδαμεν, a form of εἴδω) that God’s judgment (κρίμα) is in accordance with truth against those who practice (πράσσοντας, another form of πράσσω) such things, Paul continued.  And do you think, whoever you are, when you judge (κρίνων, a form of κρίνω) those who practice (πράσσοντας, another form of πράσσω) such things and yet do (ποιῶν, a form of ποιέω) them yourself, that you will escape God’s judgment (κρίμα)?16

Seriously, apart from revelation here and other places in the Old Testament scripture, who knew that God was so concerned to be worshiped properly that He would give people over to impurity, dishonorable passions and a depraved mind?  In my depraved thoughts I was more or less content to praise me any time things went “right” (my way), and blame God or anyone, or anything, else every time things went “wrong” (not my way).  Until God intervened in my life I didn’t know another way to think about it.  And if my old depraved thoughts come back to haunt me, asking, Doesn’t all this righteous worship talk sound a bit self-serving?  I have an answer now, with new thoughts, by rote if necessary: No, Love is not self-serving17 and God is love.18

Paul continued with another question: Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know (ἀγνοῶν, a form of ἀγνοέω) that God’s kindness leads you to repentance?19  I wouldn’t choose to compete with Paul in many things.  But in one thing I think I may have a shot at the title.  And this in my opinion clarifies Paul’s meaning in his question above (1 Timothy 1:15-17 NET):

This saying is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst (πρῶτος) of them!  But here is why I was treated with mercy: so that in me as the worst (πρώτῳ, a form of πρῶτος), Christ Jesus could demonstrate his utmost20 patience, as an example for those who are going to believe in him for eternal life.  Now to the eternal king, immortal, invisible, the only21 God, be honor and glory forever and ever!  Amen.

 

Addendum: June 28, 2020
Tables comparing Matthew 13:28; 1 Corinthians 4:2; 1 John 4:16 and 1 Timothy 1:16, 17 in the NET and KJV follow.

Matthew 13:28 (NET)

Matthew 13:28 (KJV)
He said, ‘An enemy has done this!’  So the slaves replied, ‘Do you want us to go and gather it?’ He said unto them, An enemy hath done this.  The servants said unto him, Wilt thou then that we go and gather them up?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἔφη αὐτοῖς· ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ |δοῦλοι| λέγουσιν |αὐτῷ|· θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά ο δε εφη αυτοις εχθρος ανθρωπος τουτο εποιησεν οι δε δουλοι ειπον αυτω θελεις ουν απελθοντες συλλεξωμεν αυτα ο δε εφη αυτοις εχθρος ανθρωπος τουτο εποιησεν οι δε δουλοι ειπον αυτω θελεις ουν απελθοντες συλλεξομεν αυτα

1 Corinthians 4:2 (NET)

1 Corinthians 4:2 (KJV)
Now what is sought in stewards is that one be found faithful. Moreover it is required in stewards, that a man be found faithful.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὧδε λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ ο δε λοιπον ζητειται εν τοις οικονομοις ινα πιστος τις ευρεθη ο δε λοιπον ζητειται εν τοις οικονομοις ινα πιστος τις ευρεθη

1 John 4:16 (NET)

1 John 4:16 (KJV)
And we have come to know and to believe the love that God has in us. God is love, and the one who resides in love resides in God, and God resides in him. And we have known and believed the love that God hath to us.  God is love; and he that dwelleth in love dwelleth in God, and God in him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν. Ὁ θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ θεῷ μένει καὶ ὁ θεὸς ἐν αὐτῷ |μένει| και ημεις εγνωκαμεν και πεπιστευκαμεν την αγαπην ην εχει ο θεος εν ημιν ο θεος αγαπη εστιν και ο μενων εν τη αγαπη εν τω θεω μενει και ο θεος εν αυτω και ημεις εγνωκαμεν και πεπιστευκαμεν την αγαπην ην εχει ο θεος εν ημιν ο θεος αγαπη εστιν και ο μενων εν τη αγαπη εν τω θεω μενει και ο θεος εν αυτω μενει

1 Timothy 1:16, 17 (NET)

1 Timothy 1:16, 17 (KJV)
But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν ἅπασαν μακροθυμίαν πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ᾿ αὐτῷ εἰς ζωὴν αἰώνιον αλλα δια τουτο ηλεηθην ινα εν εμοι πρωτω ενδειξηται ιησους χριστος την πασαν μακροθυμιαν προς υποτυπωσιν των μελλοντων πιστευειν επ αυτω εις ζωην αιωνιον αλλα δια τουτο ηλεηθην ινα εν εμοι πρωτω ενδειξηται ιησους χριστος την πασαν μακροθυμιαν προς υποτυπωσιν των μελλοντων πιστευειν επ αυτω εις ζωην αιωνιον
Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever!  Amen. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ ἀοράτῳ μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν τω δε βασιλει των αιωνων αφθαρτω αορατω μονω σοφω θεω τιμη και δοξα εις τους αιωνας των αιωνων αμην τω δε βασιλει των αιωνων αφθαρτω αορατω μονω σοφω θεω τιμη και δοξα εις τους αιωνας των αιωνων αμην

1 1 Corinthians 5:1 (NET)  Table  The judgment is in verses 2-5.

2 2 Corinthians 1:8 (NET) Table

3 Romans 2:1 (NET)

4 1 Corinthians 5:12b (NET) Table

6 Matthew 13:28b (NET)

7 Matthew 13:29 (NET) Table

8 Romans 1:1a (NET)

10 The NET parallel Greek text and NA28 had ὧδε λοιπὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο δε λοιπον (KJV: Moreover).

11 2 Corinthians 1:8 (NET) Table

12 Romans 7:8 (NET)

16 Romans 2:2, 3 (NET)

19 Romans 2:4 (NET)

21 The Stephanus Textus Receptus and Byzantine Majority Text had σοφω (KJV: wise) following only.  The NET parallel Greek text and NA28 did not.