Hannah’s Prayer, Part 1

Posted on May 20, 2019 by admin

I want to consider Hannah’s prayer in four English translations, two from the Hebrew of the Masoretic text^[1] and two from the Greek of the Septuagint:

Masoretic Text		Septuagint
1 Samuel 2:1, 2 (Tanakh)	1 Samuel 2:1, 2 (NET)	1 Reigns 2:1, 2 (NETS)	1 Kings 1:28b–2:2 (Elpenor English)
			…and she [Anna] said,
And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation.	Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord. I have loudly denounced my enemies. Indeed I rejoice in your deliverance.	And she [Hanna] said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance,	My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation.
There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d.	No one is holy like the Lord! There is no one other than you! There is no rock like our God!	because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you.	For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee.

The difference in verse 2 is subtle but beginning to form a pattern:

Masoretic Text		Septuagint
1 Samuel 2:2 (Tanakh)	1 Samuel 2:2 (NET)	1 Reigns 2:2 (NETS)	1 Kings 2:2 (Elpenor English)
There is none holy as HaShem,	No one is holy like the Lord!	because there is none holy like the Lord,	For there is none holy as the Lord,
for there is none beside Thee;	There is no one other than you!	there is none holy besides you.	there is none holy besides thee.
neither is there any rock like our G-d.	There is no rock like our God!	and there is none righteous like our God;	and there is none righteous as our God;

I altered the order of the clauses in the Septuagint for better comparison but could have altered the Masoretic text instead. Where the translation from the Masoretic text reads for there is none beside Thee, the Septuagint reads there is none holy besides thee. Likewise where the Masoretic text reads There is no rock like our God, the Septuagint reads and there is none righteous like our God. Was holy added by the rabbis or removed by the Masoretes? Was rock or righteous the original word?

An article titled “Salvation from What?” on Judaism 101 online reads:

Salvation from sin is unnecessary in Judaism, because Judaism does not believe that mankind is inherently evil or sinful or in need of Divine Intervention in order to escape eternal damnation. In fact, Judaism does not even believe in eternal damnation.
Judaism recognizes that people have sinful impulses, but Judaism also recognizes that people have an inclination to do good and to be good, and that people are able to choose whether to follow the evil inclination or the good inclination.
It is within our ability to be righteous.

So how could Hannah pray there is none holy besides thee or there is none righteous like our God? Admittedly, the latter might have been equivocated as comparison, God is more righteous than any human being’s “ability” to be righteous. But once someone decided to alter the Scripture, it might as well be a clean sweep. I sincerely doubt the rabbis who translated the Septuagint made this change. I haven’t accounted for the possibility, however, that some^[2] attempted to write Christian doctrines back into the Old Testament scriptures.

The translations of 1 Samuel 2:9 followed this same pattern: the wicked are made speechless in the darkness, for it is not by one’s own strength that one (e.g., the wicked one) prevails^[3] in the Masoretic text, while in the Septuagint, he blesses the years of the righteous, for by strength cannot man (e.g., the righteous man) prevail. Again, how could Hannah pray such a thing given that “It is within our ability to be righteous.”

It prompted me to reconsider There is no one righteous, not even one.^[4] This, according to a footnote (14) in the NET, was a quote from Psalm 14:1.

Masoretic Text		Septuagint
Psalm 14:1 (Tanakh)	Psalm 14:1 (NET)	Psalm 13:1 (NETS)	Psalm 13:1 (Elpenor English)
The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.	Fools say to themselves, “There is no God.” They sin and commit evil deeds; none of them does what is right.	The fool said in his heart, “There is no God.” They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one.	The fool has said in his heart, There is no God. They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one.

There is no one righteous, not even one is at best an allusion to, or conclusion based on, the Psalm. The Hebrew word translated good (Tanakh) or what is right (NET) was טוב (ṭôb). God saw all that he had made – and it was very good (ṭôb).^[5] In the Septuagint (Table6 below) טוב (ṭôb) was translated χρηστότητα (a form of χρηστότης). Notice therefore the kindness (χρηστότητα, a form of χρηστότης) and harshness of God – harshness^[6] toward those who have fallen, but God’s^[7] kindness^[8] (χρηστότης) toward you, provided you continue in his kindness (χρηστότητι, another form of χρηστότης); otherwise you also will be cut off.^[9] Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy,^[10] kindness (χρηστότητα, a form χρηστότης), humility, gentleness, and patience,^[11] bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord^[12] has forgiven you, so you also forgive others.^[13]

While I have no quarrel with Paul if he translated טוב (ṭôb) or understood χρηστότητα as δίκαιος, it is difficult to think of it as a quotation.

Romans 3:10b (NET Parallel Greek)	Psalm 14:1b (Septuagint BLB)	Psalm 13:1b (Septuagint Elpenor)
οὐκ ἔστιν δίκαιος οὐδὲ εἷς	οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός	οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός
Romans 3:10b (NET)	Psalm 13:1b (NETS)	Psalm 13:1b (English Elpenor)
There is no one righteous, not even one,	there is no one practicing kindness; there is not even one.	there is none that does goodness, there is not even so much as one.

What is unavoidable when approached this way is that Paul applied to all what David clearly applied only to atheists: The fool hath said in his heart, There is no God. Was Paul recalling and summarizing Hannah’s prayer (see Table4 below) from the Septuagint?

Romans 3:10b (NET Parallel Greek)	1 Samuel 2:2b (Septuagint BLB)	1 Kings 2:2b (Septuagint Elpenor)
οὐκ ἔστιν δίκαιος οὐδὲ εἷς	καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ	καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου
Romans 3:10b (NET)	1 Reigns 2:2b (NETS)	1 Kings 2:2b (English Elpenor)
There is no one righteous, not even one,	and there is none righteous like our God; there is none holy besides you.	and there is none righteous as our God; there is none holy besides thee.

David’s psalm continued:

Masoretic Text		Septuagint
Psalm 14:2 (Tanakh)	Psalm 14:2 (NET)	Psalm 13:2 (NETS)	Psalm 13:2 (Elpenor English)
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.	The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God.	The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God.	The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god.

Paul concluded, there is no one who understands, there is no one who seeks God.^[14]

Romans 3:11 (NET Parallel Greek)	Psalm 14:2b (Septuagint BLB)	Psalm 13:2b (Septuagint Elpenor)
οὐκ ἔστιν \|ὁ\| συνίων, οὐκ ἔστιν \|ὁ\| ἐκζητῶν τὸν θεόν	εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν	εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν
Romans 3:11 (NET)	Psalm 13:2b (NETS)	Psalm 13:2b (English Elpenor)
there is no one who understands, there is no one who seeks God.	if there was any who had understanding or who sought after God.	if there were any that understood, or sought after god.

Paul’s conclusion was certainly in agreement with the next verse of David’s psalm:

Masoretic Text		Septuagint
Psalm 14:3 (Tanakh)	Psalm 14:3 (NET)	Psalm 13:3 (NETS)	Psalm 13:3 (Elpenor English)
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.	Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one!	All turned away, as well they became useless; there is no one practicing kindness; there is not even one.	They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

Here is a comparison of the NET parallel Greek of Paul’s quotation with the Greek of the Septuagint along with English translations.

Romans 3:12-18 (NET Parallel Greek)	Psalm 14:3 (Septuagint BLB)	Psalm 13:2b (Septuagint Elpenor)
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν· οὐκ ἔστιν \|ὁ\| ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν	πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν	πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν
Romans 3:12-18 (NET) Table	Psalm 13:3 (NETS)	Psalm 13:2b (English Elpenor)
All have turned away, together they have become worthless; there is no one who shows kindness, not even one. Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips. Their mouths are full of cursing and bitterness. Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known. There is no fear of God before their eyes.	All turned away, as well they became useless; there is no one practicing kindness; there is not even one.	They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

I’m coming up empty for any reason why the rabbis who translated the Septuagint would have added this to David’s psalm. I have a clue why the Masoretes might have removed it. Though the Elpenor version of the Septuagint included the extended text in the English translation, the parallel Greek was marked by an asterisk and removed to the bottom of the column. If I skip from—They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one—directly to—Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD^[15]—it is much easier to assume that all does not mean all. Surely God’s people are exempt from all who have gone aside. But then, who exactly are God’s people?

Are they those who seek to have a righteousness of their own derived from the law by striving to obey the law in their own strength, by their own ability (because if righteousness could come through the law, then Christ died for nothing^[16])? Or are they those who call on the name of the Lord (Romans 10:5-13), those who are born from above (John 3:1-7), those who are led by the Holy Spirit (Romans 8:1-17)?

Is the Bible a “book of rules” or a story which demonstrates, among other things, how God achieved what the law could not do because it was weakened through the flesh?^[17] For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee, Hannah prayed according to the Septuagint. Why do you call me good? Jesus asked the wealthy ruler. No one is good except God alone.^[18]

Is the finding of God’s observation—that There is no one righteous, not even one—the hyperbole of a scold, an angry admonition for me to try harder to keep the law? Or is it the factual basis for me to do something completely different? Do not be amazed—Jesus said to the teacher of Israel—that I said to you, ‘You must all be born from above.’^[19]

Tables comparing 1 Samuel 2:1; 2:2; Psalm 14:1; Genesis 1:31; Psalm 14:2; 14:3 and 14:4 in the Tanakh and NET, and tables comparing 1 Samuel (Kings, Reigns) 2:1; 2:2; Psalm 14:1 (13:1); Genesis 1:31; Psalm 14:2 (13:2); 14:3 (13:3) and 14:4 (13:4) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Romans 11:22 and Colossians 3:12, 13 in the NET and KJV.

1 Samuel 2:1 (Tanakh)	1 Samuel 2:1 (NET)
And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation.	Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord. I have loudly denounced my enemies. Indeed I rejoice in your deliverance.

1 Samuel 2:1 (Septuagint BLB)	1 Kings 2:1 (Septuagint Elpenor)
καὶ εἶπεν ἐστερεώθη ἡ καρδία μου ἐν κυρίῳ ὑψώθη κέρας μου ἐν θεῷ μου ἐπλατύνθη ἐπὶ ἐχθροὺς τὸ στόμα μου εὐφράνθην ἐν σωτηρίᾳ σου	ΕΣΤΕΡΕΩΘΗ ἡ καρδία μου ἐν Κυρίῳ, ὑψώθη κέρας μου ἐν Θεῷ μου· ἐπλατύνθη ἐπ᾿ ἐχθρούς μου τὸ στόμα μου, εὐφράνθην ἐν σωτηρίᾳ σου
1 Reigns 2:1 (NETS)	1 Kings 2:1 (English Elpenor)
And she said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance,	My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation.

1 Samuel 2:2 (Tanakh)	1 Samuel 2:2 (NET)
There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d.	No one is holy like the Lord! There is no one other than you! There is no rock like our God!

1 Samuel 2:2 (Septuagint BLB)	1 Kings 2:2 (Septuagint Elpenor)
ὅτι οὐκ ἔστιν ἅγιος ὡς κύριος καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ	ὅτι οὐκ ἔστιν ἅγιος ὡς Κύριος, καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου
1 Reigns 2:2 (NETS)	1 Kings 2:2 (English Elpenor)
because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you.	For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee.

Psalm 14:1 (Tanakh)	Psalm 14:1 (NET)
The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.	Fools say to themselves, “There is no God.” They sin and commit evil deeds; none of them does what is right.

Psalm 14:1 (Septuagint BLB)	Psalm 13:1 (Septuagint Elpenor)
εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ οὐκ ἔστιν θεός διέφθειραν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός	ΕΙΠΕΝ ἄφρων ἐν καρδίᾳ αὐτοῦ· οὐκ ἔστι Θεός. διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός
Psalm 13:1 (NETS)	Psalm 13:1 (English Elpenor)
The fool said in his heart, “There is no God.” They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one.	The fool has said in his heart, There is no God. They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one.

Genesis 1:31 (Tanakh)	Genesis 1:31 (NET)
And G-d saw every thing that He had made, and, behold, it was very good And there was evening and there was morning, the sixth day.	God saw all that he had made – and it was very good! There was evening, and there was morning, the sixth day.

Genesis 1:31 (Septuagint BLB)	Genesis 1:31 (Septuagint Elpenor)
καὶ εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίησεν καὶ ἰδοὺ καλὰ λίαν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα ἕκτη	καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη
Genesis 1:31 (NETS)	Genesis 1:31 (English Elpenor)
And God saw all the things that he had made, and see, they were exceedingly good. And it came to be evening, and it came to be morning, a sixth day.	And God saw all the things that he had made, and, behold, they were very good. And there was evening and there was morning, the sixth day.

Psalm 14:2 (Tanakh)	Psalm 14:2 (NET)
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.	The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God.

Psalm 14:2 (Septuagint BLB)	Psalm 13:2 (Septuagint Elpenor)
κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῗν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν	Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῖν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν
Psalm 13:2 (NETS)	Psalm 13:2 (English Elpenor)
The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God.	The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god.

Psalm 14:3 (Tanakh)	Psalm 14:3 (NET)
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.	Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one!

Psalm 14:3 (Septuagint BLB)	Psalm 13:3 (Septuagint Elpenor)
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν	πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν
Psalm 13:3 (NETS)	Psalm 13:3 (English Elpenor)
All turned away, as well they became useless; there is no one practicing kindness; there is not even one.	They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

Psalm 14:4 (Tanakh)	Psalm 14:4 (NET)
Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD.	All those who behave wickedly do not understand – those who devour my people as if they were eating bread, and do not call out to the Lord.

Psalm 14:4 (Septuagint BLB)	Psalm 13:4 (Septuagint Elpenor)
οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν οἱ κατεσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν κύριον οὐκ ἐπεκαλέσαντο	οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν; οἱ ἐσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν Κύριον οὐκ ἐπεκαλέσαντο
Psalm 13:4 (NETS)	Psalm 13:4 (English Elpenor)
Shall they never learn, all those who practice lawlessness? Those who eat up my people like eating bread do not call upon the Lord.	Will not all the workers of iniquity know, who eat up my people as they would eat bread? they have not called upon the Lord.

Romans 11:22 (NET)	Romans 11:22 (KJV)
Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.	Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ	ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση	ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση

Colossians 3:12, 13 (NET)	Colossians 3:12, 13 (KJV)
Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness, humility, gentleness, and patience,	Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ χρηστότητα ταπεινοφροσύνην πραΰτητα μακροθυμίαν	ενδυσασθε ουν ως εκλεκτοι του θεου αγιοι και ηγαπημενοι σπλαγχνα οικτιρμων χρηστοτητα ταπεινοφροσυνην πραοτητα μακροθυμιαν	ενδυσασθε ουν ως εκλεκτοι του θεου αγιοι και ηγαπημενοι σπλαγχνα οικτιρμου χρηστοτητα ταπεινοφροσυνην πραοτητα μακροθυμιαν

bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others.

Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς	ανεχομενοι αλληλων και χαριζομενοι εαυτοις εαν τις προς τινα εχη μομφην καθως και ο χριστος εχαρισατο υμιν ουτως και υμεις	ανεχομενοι αλληλων και χαριζομενοι εαυτοις εαν τις προς τινα εχη μομφην καθως και ο χριστος εχαρισατο υμιν ουτως και υμεις

Hannah’s Prayer, Part 2

Back to Who Am I? Part 10

Back to Paul”s OT Quotes – Romans 3:10-18

Back to Christianity, Part 1

Back to Christianity, Part 7

^[1] Here are three opinions of the Masoretic text: 1) What is the Masoretic Text? 2) The Masoretic Text: The traditional–sometimes imperfect–Jewish version of the Torah text. 3) The Masoretic Text and the Dead Sea Scrolls: Should the original Hebrew Bible text be modified based on information obtained from the Dead Sea Scrolls?^[2] Jim Searcy, for instance, asserted that “Origen wrote his Hexapla” as opposed to compiling it from extant manuscripts.

^[3] 1 Samuel 2:9 (NET)

^[4] Romans 3:10b (NET)

^[5] Genesis 1:31a (NET) טוב

^[6] The NET parallel Greek text and NA²⁸ had ἀποτομία here, where the Stephanus Textus Receptus and Byzantine Majority Text had αποτομιαν (KJV: severity).

^[7] The NET parallel Greek text and NA²⁸ had θεοῦ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[8] The NET parallel Greek text and NA²⁸ had χρηστότης here, where the Stephanus Textus Receptus and Byzantine Majority Text had χρηστοτητα (KJV: goodness).

^[9] Romans 11:22 (NET)

^[10] The Stephanus Textus Receptus had the plural οικτιρμων (KJV: mercies) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the singular οἰκτιρμοῦ.

^[11] In the NET parallel Greek text and NA²⁸ patience was spelled πραΰτητα, and πραοτητα (KJV: longsuffering) in the Stephanus Textus Receptus and Byzantine Majority Text.

^[12] The NET parallel Greek text and NA²⁸ had κύριος here, where the Stephanus Textus Receptus and Byzantine Majority Text had χριστος (KJV: Christ).

^[13] Colossians 3:12, 13 (NET)

^[14] Romans 3:11 (NET)

^[15] Psalm 14:4 (Tanakh)

^[16] Galatians 2:21 (NET)

^[17] Romans 8:3 (NET) Table

^[18] Luke 18:19b (NET)

^[19] John 3:7 (NET)

Who Am I? Part 4

Posted on December 29, 2016 by admin

I spend a large portion of my Christmas holiday with three post-Christian women I’ll call Grandmother, Mother and Daughter because of their relationship to one another. I call them post-Christian because they were all professing Christians at one time. Grandmother still calls herself a Christian. She means a non-Buddhist, non-Hindu, non-Jew, non-Muslim who believes in Jesus. Her ex-husband was a Baptist Sunday school teacher who abused her, and Mother as a child. Daughter is the most non-Christian, vocally pagan of the three with Mother falling somewhere between. Their transformation began with a desire for a more feminine God. I regret now not taking Mother’s question more seriously. I didn’t understand at the time that this desire would lead through Mother Earth to a Mother Goddess and on to full-fledged paganism.

I pointed out that y^ehôvâh (יהוה) created male and female: God (ʼĕlôhı̂ym, אלהים) created humankind in his own image, in the image of God (ʼĕlôhı̂ym, אלהים) he created them, male and female he created them.^[1] I talked about the meaning of El Shaddai (ʼêl, אל; shadday, שדי) and a few other references to God as feminine. But I emphasized that the general understanding of God as masculine was due primarily to the fact that we are all feminine in relation to the operation of his grace through Jesus Christ.

I am accepted among them as the kindly, odd, somewhat benighted, old man who studies the Bible in his spare time, so ordinary conversation—what’ve you been up to?—offers many opportunities. A recent conversation with Grandmother and Daughter turned naturally to Jesus’ dying thoughts on the cross. I read Psalm 22 aloud. Daughter was visibly, tearfully moved and vocally overwhelmed that David could write such exact knowledge so many centuries before Jesus was born.

I spoke of God having mercy on whoever he chooses to have mercy and hardening whoever he chooses to harden. I said I had been considering how, and told them the story of two prophets, Nathan and John the Baptist. When Pharisees and Sadduccees, religious leaders, came to be baptized for repentance (Matthew 3:11, 12; Mark 1:4-8; Luke 3:15-17) John said, You offspring of vipers! Who warned you to flee from the coming wrath?^[2] And he challenged them to put their works religion to the test: Therefore produce fruit that proves your repentance…^[3]

What I didn’t say but will record here for my own memory’s sake, whether these particular Pharisees and Sadduccees were directly responsible or not, John’s words were not secret and would have tended to harden the resolve of the religious elite to kill Jesus: the Lord (y^ehôvâh, ויהוה) desired to crush him (e.g., Jesus). On the other hand y^ehôvâh desired David’s repentance and sent Nathan to that effect.

He was sent after King David had committed adultery with Bathsheba and then had her husband killed to cover it up. Nathan told David a story (2 Samuel 12:1-6) about a rich man who had entertained a traveler with a meal. The rich man hadn’t served up any of his own sheep or cattle, but the one ewe lamb he took from a poor man. Then David became very angry at this man.^[4] You are that man!^[5] Nathan said to him.

“Did he kill him?” Daughter asked. I was actually surprised that she had forgotten the story.

No, I answered, I have sinned against the Lord!^[6] David said and then he wrote the 51^st Psalm. I got to read Psalm 51 aloud to them. When I finished Grandmother responded to a look on Daughter’s face at the line—Look, I was guilty of sin from birth, a sinner the moment my mother conceived me.^[7]

“I don’t believe that either,” Grandmother said.

This is a point to concede by the way. If it offends or hurts your feelings, welcome to the human race. Being guilty of sin from birth, a sinner the moment my mother conceived me is equivalent to being born of the flesh of Adam (Romans 5:12-21; 1 Corinthians 15:42-58). You do not want a relentless God who will pursue you with goodness and mercy all the days of your life to spend that time convincing you the hard way that you are a sinner instead (John 16:7-11).

Goodness and mercy, by the way is the NKJV translation of Psalm 23:6a. In the NET it was translated goodness and faithfulness (chêsêd , וחסד).

chêsêd	Hebrew	KJV	NET	Tanakh	Septuagint
Psalm 23:6a	וחסד	mercy	faithfulness	mercy	ἔλεός^[8]

Daughter informed me that my religion has a lot of guilt in it as she praised me for my adherence to it, and insisted that we, she and her pagan friends, desperately need a canon (i.e., of written scripture).

On Yule I learned that Mother had been taking drugs. I wasn’t personally that aware of the winter solstice. Daughter and Mother wished one another happy Yule in the car as I drove them to rehab. It’s probably the only reason I knew anything at all.

I hadn’t known the night before that Mother had informed Daughter she was abusing drugs. Daughter called me the next morning when Mother hesitated to actually commit herself to rehab. In the car on the way Daughter was jubilant and excited that Mother was doing the right thing. Yes, rehab is better than sitting home alone shooting dope, but I was much more somber and subdued.

At her home I had sat with her, held her and listened to her enough to convince myself that Mother had no interest in repentance. Daughter was right. My presence alone persuaded Mother to shower, dress and leave with us for the rehab facility. But in the car I felt like I was delivering her up for more hardening. In my admittedly limited experience I know no one who has returned to faith in Christ from the higher power mysticism of a twelve-step program. I watched sadly the full realization of incarceration creep across her face as she was taken from us. No matter what I say or how much I protest, Mother and Daughter believe I live a life of rules, while they are free.

I gave them My statutes, y^ehôvâh explained in the philosopher’s dream chapter of Ezekiel the prophet, and informed them of My ordinances, by which, if a man observes them, he will live.^[9] I call it the philosopher’s dream chapter because y^ehôvâh explained so much of his own understanding of Israel’s history there. Then the twelve-year-old Jesus had this chapter at his disposal to renew and refresh his now human mind.

The Hebrew word translated My statutes was chûqqâh (חקותי). It was translated προστάγματά in the Septuagint. The Hebrew word translated My ordinances was mishpâṭ (משפטי), and δικαιώματά, a form of δικαίωμα, in the Septuagint. This was translated the righteous requirements in: Therefore if the uncircumcised man obeys the righteous requirements (δικαιώματα, a form of δικαίωμα) of the law, will not his uncircumcision be regarded as circumcision?^[10]

In the same chapter y^ehôvâh explained: I also gave them statutes that were not good and ordinances by which they could not live.^[11] Here the Hebrew word translated statutes was chôq (חקים); chûqqâh is the feminine of chôq according to Strong’s Concordance. It was still translated προστάγματα in the Septuagint. And again, the word translated ordinances was mishpâṭ (ומשפטים) in Hebrew and δικαιώματα in the Septuagint. I don’t think these are different statutes or different ordinances.

The commandment…was intended to bring life.^[12] The law is holy, and the commandment is holy, righteous, and good.^[13] But if a law had been given that was able to give life, then righteousness would certainly have come by the law.^[14] God achieved what the law could not do because it was weakened through the flesh.^[15] For sin, seizing the opportunity through the commandment, deceived me and through it I died.^[16] For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate.^[17]

Also I gave them My Sabbaths, y^ehôvâh said in the philosopher’s dream chapter, to be a sign between Me and them, that they might know that I am the Lord (y^ehôvâh, יהוה) who sanctifies them.^[18]

In practice many professing faith in Jesus do not believe that y^ehôvâh/Jesus sanctifies^[19] them. We trust Him for justification only, primarily forgiveness. We believe our sanctification is a measure of our own good works, obedience accomplished in our own strength for our own glory. We do not believe that here and now a Sabbath rest remains for the people of God. For the one who enters God’s rest has also rested from his works, just as God did from his own works.^[20] I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.^[21] Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience^[22] (ἀπειθείας, a form of ἀπείθεια; literally, disbelief) Do we then nullify the law through faith? Absolutely not! Instead we uphold the law.^[23]

I want to consider the movie The Host as a Holy Spirit metaphor for one who does not yet experience Him. There are many spoilers here and as a metaphor the film is fatally flawed. But in the hope of communicating some small portion of the Ineffable, here goes.

“The earth is at peace,” a resistance leader named Jebediah (William Hurt) narrates the beginning of the film. “There is no hunger. There is no violence. The environment is healed. Honesty, courtesy and kindness are practiced by all. Our world has never been more perfect. Only it is no longer our world. We’ve been invaded by an alien race. They occupy the bodies of almost all human beings on the planet. The few humans who have survived are on the run.”

Then we are introduced to Melanie (Saoirse Ronan) fleeing her enemies: honesty, courtesy and kindness. Following her earthly father’s example, she attempts suicide but lives, despite her best efforts, only to be possessed by Wanderer (also Saoirse Ronan). Melanie’s old human survives to fight Wanderer for control of their body.

The Seeker (Diane Kruger) interviews Wanderer to glean Melanie’s memories for knowledge of other old humans in the resistance underground. When she decides that Melanie’s old human is too strong for Wanderer, she plans to put Wanderer in a more compliant host, search Melanie’s memories herself and then let Melanie die the death she wanted. But Wanderer has begun to love Melanie. They flee The Seeker together.

Melanie tricks Wanderer into the desert and leads her to Uncle Jebediah and the underground resistance. Uncle Jeb uses all of his authority as a leader to keep others in the resistance from killing the obviously possessed Melanie/Wanderer. Even Melanie’s lover Jared (Max Irons) has no sympathy for her at first. In a get-to-know-you walk-and-talk Uncle Jeb shortens Wanderer’s name to Wanda.

Melanie begins to love Wanda as she witnesses Wanda’s concern for the people Melanie loves, even some she hates or is indifferent toward. The metaphor breaks down, of course. The holy spirits, called souls in the film, are many and varied, and some or not as holy as Wanda. The Seeker ironically becomes almost human in her fears that she personally is losing control to her host Lacey (also Diane Kruger) and that the holy spirits may ultimately lose their possession of the humans. In the end The Host becomes Satan’s wet dream as The Seeker’s fears become flesh: holy spirits collaborate with the resistance to rid humans of the holy spirits.

Mother is on the verge of bankruptcy. I helped her in a similar position nearly twenty years ago. She called me before I left for Christmas. I offered to help again. She accepted. As I drove the hundred miles or so to my own mother’s house the evening after Mother committed herself to rehab I understood why we hadn’t met to review her finances yet. I recalled the things I’ve said and done with Grandmother, Mother and Daughter, fretted over some things I hadn’t said or done and heard Darth Vader echoing in my head, saying, “Now his failure is complete.”

As far as I know I am the believer of record in their lives. I will give an account of this stewardship before Jesus. As the enormity of my failure to live a life that commends others to Jesus inundated me in crushing waves, the image of my mother scrubbing the basement floor on her hands and knees popped into my mind. Of all the things she had said or done, of all the things I might have complained that she hadn’t said or done, this simple image stuck with me.

I had overdosed on some hallucinogen. I had thrown up all night long on her basement floor. My mother cleaning up after me became a living metaphor of my life. I had returned to drugs because a simple taste a few days earlier brought back the feeling I had lost since my early days of trusting Jesus again. I made many more bad decisions along the way. But my mother never gave up on me.

As I drove through the dark hills thinking perhaps I had been spared from helping Mother again financially, the admonition of my penny-pinching father came to mind:

If you can bear to hear the truth you’ve spoken

Twisted by knaves to make a trap for fools,

Or watch the things you gave your life to, broken,

And stoop and build ’em up with worn-out tools:

If you can make one heap of all your winnings

And risk it on one turn of pitch-and-toss,

And lose, and start again at your beginnings

And never breathe a word about your loss;

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: ‘Hold on!’

The words weren’t his but Rudyard Kipling’s.^[24] A man like me would be a fool to attempt Kipling’s vision of manhood apart from the Holy Spirit. But the image of my mother’s loving persistence and my father’s words of counsel gave me some hope that I was there, the right person at the right place and time. And that image and those words carried me through that dark night until the continuous infusion of the Holy Spirit’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and control took over again the next morning.

Who Am I? Part 5

Back to Romans, Part 85

Back to Fear – Deuteronomy, Part 5

Back to Fear – Deuteronomy, Part 11

Back to Atonement, Part 5

Back to Who Am I? Part 12

^[1] Genesis 1:27 (NET)

^[2] Matthew 3:7 (NET)

^[3] Matthew 3:8 (NET)

^[4] 2 Samuel 12:5a (NET) Table

^[5] 2 Samuel 12:7a (NET) Table

^[6] 2 Samuel 12:13a (NET) Table

^[7] Psalm 51:5 (NET) Table

^[8] In the Septuagint both chêsêd (וחסד) and ṭôb (טוב) were translated by the one Greek word ἔλεός.

^[9] Ezekiel 20:11 (NASB)

^[10] Romans 2:26 (NET) Table

^[11] Ezekiel 20:25 (NASB)

^[12] Romans 7:10 (NET)

^[13] Romans 7:12 (NET)

^[14] Galatians 3:21b (NET)

^[15] Romans 8:3a (NET)

^[16] Romans 7:11 (NET)

^[17] Romans 7:14, 15 (NET)

^[18] Ezekiel 20:12 (NASB)

^[19] When I struggled the most with this concept my Pastor was from the Christian and Missionary Alliance. Today, as I scanned their webpage titled “Sanctification,” nothing jumps out at me as problematic except my own spiritual tic. My flesh and my religious mind hear obedience in step 3 “to A Spirit-Filled Life”—“We maintain a continuous relationship with Jesus through obedience to His Word”—as a trigger word, calling me back to a DIY works religion. But now I just translate obedience back into Greek, ὑπακοή, attentive hearkening, and the trigger obey disappears. I remain (μείνατε, a form of μένω) in Jesus through faith instead (which is the actual word used in John 15:1-11 the Scriptural source of step 3).

[Addendum 1/26/2017] I’m not so sure Paul would agree that 1 Corinthians 3:1-4 “clearly teaches that there are two kinds of Christians.”

^[20] Hebrews 4:9, 10 (NET)

^[21] Galatians 2:20 (NET)

^[22] Hebrews 4:11 (NET)

^[23] Romans 3:31 (NET)

^[24] If, by Rudyard Kipling

Romans, Part 83

Posted on November 22, 2016 by admin

But we who are strong ought to bear with the failings of the weak, and not just please ourselves.^[1] I assume that the weak (ἀδυνάτων, a form of ἀδύνατος) referred back to the one who is weak in the faith (ἀσθενοῦντα [a form of ἀσθενέω] τῇ πίστει). The weak person (ἀσθενῶν, another form of ἀσθενέω) eats only vegetables^[2] and has a tendency to judge^[3] those who do not do likewise. And I assume this weakness is an infirmity of the flesh, since even the law…was weakened (ἠσθένει, another form of ἀσθενέω) through the flesh.^[4] Though Paul considered himself one of we who are strong, after the affliction that happened to [him] in the province of Asia^[5] he identified wholeheartedly with the weak (2 Corinthians 11:29, 30 NET):

Who is weak (ἀσθενεῖ, another form of ἀσθενέω), and I am not weak (ἀσθενῶ, another form of ἀσθενέω)? Who is led into sin, and I do not burn with indignation? If I must boast, I will boast about the things that show my weakness (ἀσθενείας, a form of ἀσθένεια).

Let each of us [who are strong] please his neighbor for his good to build him up.^[6] I’ve already written how I feel about the strong (δυνατοὶ, a form of δυνατός). But the time I’ve spent knowing the only true God (e.g., Jesus’ Father), and Jesus Christ, whom [He] sent,^[7] has made me less faith-weak now than when I began. Perhaps it is time to begin to please (ἀρεσκέτω, a form of ἀρέσκω) [my] neighbor for his good to build him up, or at least to appreciate the scope of such an undertaking.

When his daughter Herodias came in and danced, she pleased (ἤρεσεν, another form of ἀρέσκω) Herod and his dinner guests.^[8] This pleasure may or may not have been sexual desire. Herodius’ daughter Herodius is portrayed as completely clueless in the Gospel narratives: 1) No king would offer half his kingdom to a woman with any grasp of power. Herod didn’t offer it to his wife Herodias, for instance. 2) The offer seems to have perplexed the girl and sent her to her mother for advice. And, 3) she followed her mother’s grisly advice without argument or any hint of rebellion. She seems to have been mentally incompetent or very young or both.

If Herodias’ daughter Herodias was also Salome mentioned by Josephus (Antiquities 18.5.4) she was possibly as young as 12, little more than 16. If not, she was Salome’s little sister. Still, pleasing my neighbor with some fancy footwork probably doesn’t qualify as for his good to build him up. When a complaint arose on the part of the Greek-speaking Jews against the native Hebraic Jews, because their widows were being overlooked in the daily distribution of food,^[9] the Apostles proposed a solution that may have been closer to what Paul had in mind (Acts 6:2b-4 NET):

It is not right for us to neglect the word of God to wait on tables. But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task. But we will devote ourselves to prayer and to the ministry of the word.

The proposal pleased (ἤρεσεν, another form of ἀρέσκω) the entire group…^[10]

Do not give offense to Jews or Greeks or to the church of God, Paul wrote the Corinthians, just as I also try to please (ἀρέσκω) everyone in all things.^[11] Here, he equated pleasing everyone in all things to not giving offense to very disparate groups of people. The Greek word translated offense is ἀπρόσκοποι (a form of ἀπρόσκοπος), defined quite beautifully in Thayer’s Greek Lexicon as “having nothing for one to strike against.” I do not seek my own benefit, Paul continued, but the benefit of many, so that they may be saved.^[12]

There are some caveats and warnings:

An unmarried man is concerned about the things of the Lord, how to please (ἀρέσῃ, another form of ἀρέσκω) the Lord. But a married man is concerned about the things of the world, how to please (ἀρέσῃ, another form of ἀρέσκω) his wife, and he is divided. An unmarried woman or a virgin is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please (ἀρέσῃ, another form of ἀρέσκω) her husband.^[13]

I assume that Paul thought a divided man might succeed at pleasing his wife, but I have not, not enough that she would stick it out with me. It makes me doubly aware that if any good is to come from me Jesus must please Himself through me by his Holy Spirit rather than rely on me to do it for Him. I will fail; He will not. No soldier in active service entangles himself in the affairs of everyday life, Paul wrote Timothy, so that he may please (ἀρέσῃ, another form of ἀρέσκω) the one who enlisted him as a soldier.^[14] Those who are in the flesh cannot please (ἀρέσαι, another form of ἀρέσκω) God.^[15]

Am I now trying to gain the approval of people, or of God? Paul asked rhetorically in reference to the Galatians heeding a doctrine other than the grace of God in Jesus Christ. Or am I trying to please (ἀρέσκειν, another form of ἀρέσκω) people? If I were still trying to please (ἤρεσκον, another form of ἀρέσκω) people, I would not be a slave of Christ!^[16]

Finally then, brothers and sisters, we ask you and urge you in the Lord Jesus, that as you received instruction from us about how you must live and please (ἀρέσκειν, another form of ἀρέσκω) God (as you are in fact living) that you do so more and more.^[17]

For the appeal we make does not come from error or impurity or with deceit, but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please (ἀρέσκοντες, another form of ἀρέσκω) people but God, who examines our hearts. For we never appeared with flattering speech, as you know, nor with a pretext for greed – God is our witness – nor to seek glory from people, either from you or from others…^[18]

For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews, who killed both the Lord Jesus and the prophets and persecuted us severely. They are displeasing (μὴ ἀρεσκόντων, another form of ἀρέσκω) to God and are opposed to all people, because they hinder us from speaking to the Gentiles so that they may be saved.^[19]

These are not simple rules I might obey in my own strength or wisdom. “Having nothing for one to strike against” among disparate people to please [my] neighbor for his good to build him up while pleasing God rather than people seems to describe a space, a terrain, where I need to be guided moment by moment by the Holy Spirit, with his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his control. But this introduction to the scope of the terrain has prepared me to hear Romans 15:1-4 (NET):

But we who are strong ought to bear with the failings of the weak, and not just please (ἀρέσκειν, another form of ἀρέσκω) ourselves. Let each of us please (ἀρεσκέτω, a form of ἀρέσκω) his neighbor for his good to build him up. For even Christ did not please (ἤρεσεν, another form of ἀρέσκω) himself, but just as it is written, “The insults of those who insult you have fallen on me.” For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

The Greek words translated for his good are εἰς τὸ ἀγαθὸν (literally, “for this good”), though εἰς might have been translated “into, unto, to” or “towards.” Grapes are not gathered from thorns or figs from thistles, are they? Jesus asked rhetorically. In the same way, every good (ἀγαθὸν, a form of ἀγαθός) tree bears good (καλοὺς, a form of καλός) fruit, but the bad tree bears bad fruit. A good (ἀγαθὸν, a form of ἀγαθός) tree is not able to bear bad fruit, nor a bad tree to bear good (καλοὺς, a form of καλός) fruit.^[20] And, Why do you call me good (ἀγαθόν, a form of ἀγαθός)? No one is good (ἀγαθὸς) except God alone.^[21]

The good for my neighbor is not for him to try to do good. Though that may please me (especially if he does that good for or to me) it is hypocrisy, the work of an actor imitating the good. “I’m not good but I play good on TV.” My neighbor’s good is to be good, every good tree bears good fruit, a good tree is not able to bear bad fruit. My neighbor’s good is to be born from above, to be led by the Holy Spirit. For all who are led by the Spirit of God are the sons of God.^[22] And, No one is good except God alone.

The Greek words translated to build him up are πρὸς οἰκοδομήν (a form of οἰκοδομή). I can glean a lot of Paul’s attitude concerning οἰκοδομή and pleasing one’s neighbor for his good from 1 Corinthians 14:1-5 (NET):

Pursue love and be eager for the spiritual gifts, especially that you may prophesy. For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit. But the one who prophesies speaks to people for their strengthening (οἰκοδομὴν, a form of οἰκοδομή), encouragement, and consolation. The one who speaks in a tongue builds (οἰκοδομεῖ, a form of οἰκοδομέω) himself up, but the one who prophesies builds up (οἰκοδομεῖ, a form of οἰκοδομέω) the church. I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened (οἰκοδομὴν, a form of οἰκοδομή).

Since you are eager for manifestations of the Spirit, seek to abound in order to strengthen (οἰκοδομὴν, a form of οἰκοδομή) the church.^[23] When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening (οἰκοδομὴν, a form of οἰκοδομή) of the church.^[24] Paul wrote on this theme to believers in Ephesus as well (Ephesians 4:11-16 NIV):

So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up (οἰκοδομὴν, a form of οἰκοδομή) until we all reach unity (ἑνότητα, a form of ἑνότης) in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming. Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds (οἰκοδομὴν, a form of οἰκοδομή) itself up in love, as each part does its work.

You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up (οἰκοδομὴν, a form of οἰκοδομή) of the one in need, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. Instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you.^[25]

Now may the God of endurance and comfort give you unity (φρονεῖν, a form of φρονέω; literally, “thought” or “thinking”) with one another in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ. Receive one another, then, just as Christ also received you, to God’s glory.^[26]

Romans, Part 84

Back to To Make Holy, Part 4

^[1] Romans 15:1 (NET)

^[2] Romans 14:2b (NET)

^[3] Romans 14:3 κρινέτω (a form of κρίνω); Romans 14:10 κρίνεις (another form of κρίνω)

^[4] Romans 8:3b (NET)

^[5] 2 Corinthians 1:8 (NET)

^[6] Romans 15:2 (NET)

^[7] John 17:3b (NET)

^[8] Mark 6:22a (NET) Also: Matthew 14:6

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

^[10] Acts 6:5a (NET)

^[11] 1 Corinthians 10:32-33a (NET)

^[12] 1 Corinthians 10:33b (NET)

^[13] 1 Corinthians 7:32b-34 (NET)

^[14] 2 Timothy 2:4 (NASB)

^[15] Romans 8:8 (NET)

^[16] Galatians 1:10 (NET)

^[17] 1 Thessalonians 4:1 (NET) Table

^[18] 1 Thessalonians 2:3-6 (NET)

^[19] 1 Thessalonians 2:14-16a (NET)

^[20] Matthew 7:16b-18 (NET)

^[21] Mark 10:18 (NET)

^[22] Romans 8:14 (NET)

^[23] 1 Corinthians 14:12b (NET)

^[24] 1 Corinthians 14:26b (NET)

^[25] Ephesians 4:29-32 (NET)

^[26] Romans 15:5-7 (NET)

Condemnation or Judgment? – Part 11

Posted on March 22, 2016 by admin

My bias that—He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked^[1]—prophesies Jesus’ return to earth to preach the Gospel effectively (as opposed to executing people for a thousand years) led me to investigate just who the wicked are. I found a succinct definition of wicked sinners as those who would not Stop trusting in human beings, whose life’s breath is in their nostrils.^[2] Isaiah’s prophecy about the life these wicked sinners lead continued (Isaiah 3:12-15)

NET	NETS	Tanakh
Oppressors treat my people cruelly, creditors rule over them. My people’s leaders mislead them; they give you confusing directions.	O my people, your extractors strip you clean, and your creditors lord it over you. O my people, those who congratulate you mislead you and confuse the path of your feet.	As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
The Lord (y^ehôvâh, יהוה) takes his position to judge; he stands up to pass sentence on his people.	But now the Lord will stand up to judge, and he will make his people stand to judge them.	The LORD standeth up to plead, and standeth to judge the people.
The Lord (y^ehôvâh, יהוה) comes to pronounce judgment on the leaders of his people and their officials. He says, “It is you who have ruined the vineyard! You have stashed in your houses what you have stolen from the poor.	The Lord himself will enter into judgment with the elders of the people and with their rulers. But you, why have you burned my vineyard, and why is the spoil of the poor in your houses?	The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses.
Why do you crush my people and grind the faces of the poor?” The sovereign (ʼădônây, אדני) Lord (y^ehôvâh, יהוה) who commands armies has spoken.	Why do you wrong my people and shame the face of the poor? [In the Septuagint “This is what the Lord says” begins verse 16.]	What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.

The NET translators explained their word choices in verse 12 in a long note (29). Perhaps only the leaders (zâqên, זקני) and officials (śar, ושׁריו) were the wicked sinners, but I’m not hearing it that way. I think the leaders and officials merited special mention because they led and encouraged yehôvâh’s people to become wicked sinners, those who trust in human beings, who rebel (mârâh, למרות) against yehôvâh, both their words (lâshôn, לשונם) and their actions (maʽălâl, ומעלליהם). This definition of wicked sinners more or less applies to all of us. As a case in point I’ll quote from a blog I receive regularly.

John Wesley Reid ended a post with advice from his pastor: “My pastor laid out a pretty solid approach to avoiding sexual temptation, while the model can be used for any form of temptation.” It was essentially a to-do list: refuse, consider the consequences, focus on God and ignore the lies of the enemy, avoid/run, and accountability. I asked Mr. Reid if this was presented as an alternative or adjunct to our death to sin and the fruit of the Spirit, but haven’t received a reply. He may not remember. It is exactly the kind of list I would have fixated on to the exclusion of everything else.

The list follows in detail with my comments:

Refuse
Just say no. Remember that you’re made for more than this.

“Just say no” from the Nancy Reagan anti-drug campaign reminds me of yehôvâh’s words to Cain (Genesis 4:6, 7 NET):

Why are you angry, and why is your expression downcast? [Table] Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it [Table].

This is where sin (chaṭṭâʼâh, חטאת) enters the pages of the Bible, pictured as a four-legged beast about to pounce on its prey, Cain. And this is yehôvâh at his most aloof. He prophesies what is about to happen to Cain and says simply—rule (mâshal, תמשל). As I’ve said before I don’t know Hebrew, but you must subdue it looks and sounds to me like a religious mind trying to turn a word into a law long before the law was given. In fact, knowing what is about to happen and what He is not doing about it, y^ehôvâh seems to be actively not making a specific commandment for Cain to disobey.

Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him.^[3]

Though my religious mind wants to argue that Cain was more wicked than itself, Cain was a fair representative of the descendants of Adam. Seth wasn’t the only one born in Adam’s own likeness, according to his image. On the contrary, though Adam and Eve were made (ʽâśâh, עשׁה) originally in the likeness of God^[4] (ʼĕlôhı̂ym, אלהים) after he violated God’s command Adam had children in his own likeness, according to his image. Look, I was guilty of sin (ʽâvôn, בעוון; Septuagint: ἀνομίαις, a form of ἀνομία) from birth, David confessed, a sinner (chêṭʼ, ובחטא; Septuagint: ἁμαρτίαις, a form of ἁμαρτία) the moment my mother conceived me.^[5] Paul explained (Romans 5:12-19 NET Table):

So then, just as sin (ἁμαρτία) entered the world through one man and death through sin, and so death spread to all people because all sinned – for before the law was given, sin was in the world, but there is no accounting for sin when there is no law. Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed. But the gracious gift is not like the transgression. For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! And the gift is not like the one who sinned. For judgment (κρίμα), resulting from the one transgression, led to condemnation (κατάκριμα), but the gracious gift from the many failures led to justification. For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Consequently, just as condemnation (κατάκριμα) for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people. For just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous.

Again Paul contrasted the image of Adam and the image of Christ (1 Corinthians 15:20-22, 45-49 NET):

But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead also came through a man. For just as in Adam all die, so also in Christ all will be made alive.

So also it is written, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit. However, the spiritual did not come first, but the natural, and then the spiritual. The first man is from the earth, made of dust; the second man is from heaven. Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. And just as we have borne the image of the man of dust, let us also bear the image of the man of heaven.

“I tell you the solemn truth,” Jesus said to Nicodemus, “unless a person is born of water and spirit, he cannot enter the kingdom of God. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’”^[6]

So if I am tempted to sin and the Holy Spirit reminds me—you are more valuable than many sparrows^[7]—or— do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own^[8]—or any other Scripture, and I hear and believe and turn from that sin, that is walking or living by the Spirit. But to turn back then and say—I refused to sin; I just said no; I ruled—is to misunderstand what happened, mislead those who hear me and grieve the Holy Spirit.

Consider the consequences
Sin fosters sin and sexual sin carries implications of insecurity and a lack of self-worth.

This is Old Testament law plain and simple. Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!^[9] And, Then Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll.^[10] We know how this worked out for Israel: not only did they fail to obey yehôvâh’s law, they rejected Him when He came to forgive them for it and fulfill (πληρῶσαι, a form of πληρόω) the law and the prophets.

Is the law therefore opposed to the promises of God? Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. But the scripture imprisoned everything and everyone under sin so that the promise could be given – because of the faithfulness of Jesus Christ – to those who believe.^[11] Through the law comes the knowledge of sin.^[12] God achieved what the law could not do because it was weakened through the flesh,^[13] born in the likeness of Adam, according to his image. If I try to fulfill my desire for righteousness by obeying rules I play to sin’s strength; the power of sin is the law.^[14]

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. 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.^[15]

For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.^[16]

So, my brothers and sisters, you also died to the law 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 to God. For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, 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.^[17]

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. Those who are in the flesh cannot please God. You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.^[18]

When Olive (Emma Stone) finally confessed her fake prostitution in the movie “Easy A”, her mother (Patricia Clarkson) shocked her daughter, confessing:

“I had a similar situation when I was your age.”

“What?” Olive asks incredulously. “Everyone called you a slut?”

“I had a horrible reputation and people said awful things about me.”

“Why?”

“Because I was a slut. I slept with a whole bunch of people. A slew, a heap, a peck. Mostly Guys.”

“Mom!”

“Sorry, I got around. Before I met Dad, I had incredibly low self-worth.”

I can’t say that I think much about my self-worth. I am not loved because I am worthy but because God is love (1 John 4:7-19). I do consider whether He is getting what He is owed out of me. Jesus said, So you too, when you have done everything you were commanded to do, should say, “We are slaves (δοῦλοι, a form of δοῦλος) undeserving of special praise; we have only done what was our duty.” ^[19] The Greek word translated was our duty is ὠφείλομεν (a form of ὀφείλω), literally “what was owed.” Why is it owed?

Aren’t five sparrows sold for two pennies? Jesus asked. Yet not one of them is forgotten before God. In fact, even the hairs on your head are all numbered. Do not be afraid; you are more valuable than many sparrows.^[20] And my God will supply your every need according to his glorious riches in Christ Jesus,^[21] Paul wrote the Philippians, including the gift of righteousness, the love that is the fulfillment of the law, the fruit of his Spirit. But I say, live by the Spirit and you will not carry out the desires of the flesh.^[22]

I’ll pick this up again next time.

Condemnation or Judgment? – Part 12

Back to Condemnation or Judgment? – Part 13

Back to A Monotonous Cycle Revisited, Part 2

^[1] Isaiah 11:4b (NIV)

^[2] Isaiah 2:22a (NET)

^[3] Genesis 4:8 (NET)

^[4] Genesis 5:1 (NET)

^[5] Psalm 51:5 (NET) Table

^[6] John 3:5-7 (NET) Table

^[7] Matthew 10:31b (NET)

^[8] 1 Corinthians 6:19 (NET)

^[9] Deuteronomy 30:19 (NET)

^[10] Joshua 8:34 (NET)

^[11] Galatians 3:21, 22 (NET)

^[12] Romans 3:20b (NET)

^[13] Romans 8:3a (NET)

^[14] 1 Corinthians 15:56b (NET)

^[15] Romans 7:15-20 (NET)

^[16] Romans 8:3, 4 (NET)

^[17] Romans 7:4-6 (NET)

^[18] Romans 8:5-9a (NET)

^[19] Luke 17:10 (NET)

^[20] Luke 12:6, 7 (NET)

^[21] Philippians 4:19 (NET) Table

^[22] Galatians 5:16 (NET)

Romans, Part 27

Posted on October 17, 2012 by admin

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