Biblical Prospector

What is The Testimony?

2011-03-09T13:28:00.000-08:00

The Hebrew word edut (‏עֵדוּת) occurs 38 times in the Pentateuch. Of those occurrences, 36 occur with the definite article— ha-edut (‏הָעֵדוּת)— which is translated 32 times in the NKJV capitalized as "the Testimony." It is translated once in the KJV capitalized as "the Testimony."

What does this word mean? Why is it capitalized in these translations? Here is the first instance in the Bible.

Ex. 16:33 KJV – And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations. 34 As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.

This text doesn't really help us much to understand what edut means. The next one is a little more helpful.

Ex. 25:16 KJV – And thou shalt put into the ark the testimony which I shall give thee.

Ex. 25:21 KJV – And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.

Ex. 25:22 KJV – And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

The phrase is used several more times in the following verses, but it isn't until chapter 31 that the meaning of ha-edut— the Testimony— becomes clear.

Ex. 31:18 NKJV – And when He had made an end of speaking with him on Mount Sinai, He gave Moses two tablets of the Testimony (‏הָעֵדֻת – ha-edut), tablets of stone, written with the finger of God.

Ex. 32:15 NKJV – And Moses turned and went down from the mountain, and the two tablets of the Testimony were in his hand. The tablets were written on both sides; on the one side and on the other they were written. 16 Now the tablets were the work of God, and the writing was the writing of God engraved on the tablets.

Ex. 34:28 NKJV – So he was there with the LORD forty days and forty nights; he neither ate bread nor drank water. And He wrote on the tablets the words of the covenant, the Ten Commandments. 29 Now it was so, when Moses came down from Mount Sinai (and the two tablets of the Testimony were in Moses’ hand when he came down from the mountain), that Moses did not know that the skin of his face shone while he talked with Him.

There is more in Deuteronomy that is helpful.

Deut. 4:13 NKJV – So He declared to you His covenant which He commanded you to perform, the Ten Commandments; and He wrote them on two tablets of stone.

Deut. 10:1 NKJV – “At that time the LORD said to me, ‘Hew for yourself two tablets of stone like the first, and come up to Me on the mountain and make yourself an ark of wood. 2 And I will write on the tablets the words that were on the first tablets, which you broke; and you shall put them in the ark.’ 3 “So I made an ark of acacia wood, hewed two tablets of stone like the first, and went up the mountain, having the two tablets in my hand. 4 And He wrote on the tablets according to the first writing, the Ten Commandments, which the LORD had spoken to you in the mountain from the midst of the fire in the day of the assembly; and the LORD gave them to me. 5 Then I turned and came down from the mountain, and put the tablets in the ark which I had made; and there they are, just as the LORD commanded me.”

Going back to Exodus, we can complete the picture. The Testimony— the Ten Commandments on two tablets of stone— were placed into the ark.

Ex. 40:20 NKJV – He took the Testimony and put it into the ark, inserted the poles through the rings of the ark, and put the mercy seat on top of the ark. 21 And he brought the ark into the tabernacle, hung up the veil of the covering, and partitioned off the ark of the Testimony, as the LORD had commanded Moses.

The Testimony— the tablets— were apparently so central to the purpose of the ark that the ark is often called "the ark of the Testimony."

Ex. 25:10 NKJV – “And they shall make an ark of acacia wood; two and a half cubits shall be its length, a cubit and a half its width, and a cubit and a half its height. 11 And you shall overlay it with pure gold, inside and out you shall overlay it, and shall make on it a molding of gold all around. 12 You shall cast four rings of gold for it, and put them in its four corners; two rings shall be on one side, and two rings on the other side. 13 And you shall make poles of acacia wood, and overlay them with gold. 14 You shall put the poles into the rings on the sides of the ark, that the ark may be carried by them. 15 The poles shall be in the rings of the ark; they shall not be taken from it. 16 And you shall put into the ark the Testimony which I will give you. 17 “You shall make a mercy seat of pure gold; two and a half cubits shall be its length and a cubit and a half its width. 18 And you shall make two cherubim of gold; of hammered work you shall make them at the two ends of the mercy seat. 19 Make one cherub at one end, and the other cherub at the other end; you shall make the cherubim at the two ends of it of one piece with the mercy seat. 20 And the cherubim shall stretch out their wings above, covering the mercy seat with their wings, and they shall face one another; the faces of the cherubim shall be toward the mercy seat. 21 You shall put the mercy seat on top of the ark, and in the ark you shall put the Testimony that I will give you. 22 And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the Testimony (‏אֲרֹן הָעֵדֻת – aron ha-edut), about everything which I will give you in commandment to the children of Israel.

Following are the references for other places in the Pentateuch that use the phrase "the ark of the Testimony."

Ex 26:33–34; 30:6, 26; 39:35; 40:3, 5, 21; Num 4:5; 7:89

Not only is the ark called "the ark of the Testimony," the tabernacle itself is also sometimes referred to as "the tabernacle of the Testimony."

Ex. 38:21 This is the inventory of the tabernacle, the tabernacle of the Testimony (‏מִשְׁכַּן הָעֵדֻת – mishkhan ha-edut), which was counted according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son of Aaron the priest.

The Schocken Bible (SB) translates this phrase in a way that makes it clear that the purpose of the "tabernacle" is to house the Testimony.

Ex. 38:21 SB – These are the accountings of the Dwelling, the Dwelling of Testimony, that were accounted by Moshe for the service of the Levites, under Itamar, son of Aharon the priest:

See the following references for additional places that use the phrase "tabernacle of the Testimony": Num 1:50, 53; 10:11.

There is one place where the veil is referred to as "the veil of the Testimony."

Lev. 24:3 NKJV – Outside the veil of the Testimony (‏לְפָרֹכֶת הָעֵדֻת – le-parokhet ha-edut), in the tabernacle of meeting, Aaron shall be in charge of it from evening until morning before the LORD continually; it shall be a statute forever in your generations.

The tabernacle is also called "the tent of the testimony."

Num. 9:15 NET – On the day that the tabernacle was set up, the cloud covered the tabernacle (‏הַמִּשְׁכָּן – ha-mishkhan) –the tent of the testimony (‏אֹהֶל הָעֵדֻת – ohel ha-edut)–and from evening until morning there was a fiery appearance over the tabernacle.

Num. 17:7 NET – Then Moses placed the staffs before the LORD in the tent of the testimony.

Num. 17:8 NET – On the next day Moses went into the tent of the testimony (‏אֹהֶל הָעֵדוּת – ohel ha-edut / τὴν σκηνὴν τοῦ μαρτυρίου – ten skenen tou martyriou)–and the staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded almonds!

Num. 18:2 NET – “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join with you and minister to you while you and your sons with you are before the tent of the testimony (‏אֹהֶל הָעֵדֻת – ohel ha-edut / τῆς σκηνῆς τοῦ μαρτυρίου – tes skenes tou martyriou).

In Numbers 17:8 and 18:2, the Hebrew phrase "ohel ha-edut"(the tent of the testimony) is translated into Greek by the Septuagint as "tes skenes tou martyriou" which is a direct translation— the tent of testimony. The Hebrew phrase is only used five times in the Bible, but this exact Greek translation is used 90 times in the Septuagint; adding similar phrases (minor gramatical variations) it is used more than 150 times. In many of these places it translates "ohel mo'ed" (‏אֹהֶל מוֹעֵד)— tent of meeting.

Although the Greek phrase "tou martyriou" is used frequently to translate "ohel mo'ed"— tent of meeting— "martyriou" is the neuter singular genitive of "martyrion" (μαρτύριον) which means testimony, so is best understood as "the Testimony." (Strong's Greek Dictionary – μαρτύριον marturion,... something evidential, i.e. (genitive case) evidence given or (specially), the Decalogue (in the sacred Tabernacle): — to be testified, testimony, witness.) Apparently the Septuagint translators preferred the emphasis on the central item in the tent rather than its use as a place of meeting.

The phrase "the tent of the Testimony" occurs twice in the New Testament.

Acts 7:44 NKJV – “Our fathers had the tabernacle of witness (ἡ σκηνὴ τοῦ μαρτυρίου – he skene tou martyriou) in the wilderness, as He appointed, instructing Moses to make it according to the pattern that he had seen,

Rev. 15:5 NKJV – After these things I looked, and behold, the temple of the tabernacle of the testimony (τῆς σκηνῆς τοῦ μαρτυρίου – tes skenes tou martyriou) in heaven was opened.

The phrase "tes skenes tou martyriou" in Revelation 15:5 exactly matches Numbers 18:2. The Greek word martyrion (μαρτύριον) is the one generally used to translate edut in the Pentateuch.

The "tables of stone" (the Testimony) were inside the chest— "the ark of the Testimony"— which was in the Most Holy Place of "the tent of the Testimony." Those tables of stone seem to be a central element in the purpose of the tent. Revelation is a very hebraic book with lots of "tabernacle" symbolism. When we find "the tent of the Testimony" in Revelation opened in heaven— given that "the Testimony" was central to "the tent", it should suggest to us that the "tables of stone" are an important element in the Revelation narrative.

Belief and Behavior

2011-03-04T10:58:00.000-08:00

This post is a spin-off from my series of posts on Faith and Faithfulness.

I have to admit that the topic of Faith and Faithfulness has been challenging. Is faith the same as belief? Or is it faithfulness? There are texts that seem to be compelling arguments in favor of both perspectives. I find the Old Testament usage of emunah to be a persuasive argument in favor of faith as faithfulness. And yet, both pistis and emunah are closely related to words that are clearly used in contexts where belief or trust are the most reasonable interpretations. I also can not ignore some places in the New Testament where pistis is used in a sense that suggests belief.

I am reminded of the theory of light— is it a wave or a particle? Both! Perhaps, faith is both belief and behavior. Maybe, belief and behavior are inseparable. When Jesus said, "the true worshipers will worship the Father in spirit and truth"— pneumati kai aletheia. (John 4:23), can we understand it to mean in thought and deed? Is there Biblical support for this perspective? This post will look at these two words— spirit and truth— to see if they are used to mean belief and behavior— thought and deed. We will look at the word spirit first.

Gen. 45:26 And they told him, saying, “Joseph is still alive, and he is governor over all the land of Egypt.” And Jacob’s heart stood still, because he did not believe them.

Gen. 45:27 But when they told him all the words which Joseph had said to them, and when he saw the carts which Joseph had sent to carry him, the spirit of Jacob their father revived (ἀνεζωπύρησεν τὸ πνεῦμα / וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם).

Notice that in Genesis 45:26-27, Jacob's "heart stood still." He does not believe his sons. The text is describing a mental state. In verse 27, Jacob's spirit (pneuma / ru'ach) revived. The obvious meaning of this text is that his mental state changed. Verse 28 makes this clear; where before he did not believe, afterwards, he did.

Gen. 45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Was Jacob's changed state of thought merely a mental abstraction, or was there a change in reality— a truth— that accompanied it? Did he, indeed, go down to Egypt? Do we not say indeed, meaning "in truth?" Indeed was originally "in deed"— demonstrating that belief and behavior are linked in our expressions. Is it even possible to separate them?

Following are some more Old Testament texts where the Greek word pneuma (spirit) is used in the Septuagint to translate the Hebrew ru'ach. In these texts, pneuma and ru'ach are used in a sense of mind or mental state or thought. Notice the parallelism in many of these texts.

Josh. 2:11 And as soon as we heard these things, our hearts melted; neither did there remain any more courage (πνεῦμα / רוּחַ) in anyone because of you, for the LORD your God, He is God in heaven above and on earth beneath.

Judg. 8:3 God has delivered into your hands the princes of Midian, Oreb and Zeeb. And what was I able to do in comparison with you?” Then their anger (τὸ πνεῦμα αὐτῶν / רוּחָם) toward him subsided when he said that.

2 Chr. 36:22 Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit (τὸ πνεῦμα / אֶת־רוּחַ) of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and also put it in writing, saying,

Psa. 34:18 The LORD is near to those who have a broken heart, And saves such as have a contrite spirit (τῷ πνεύματι / רוּחַ).

Psa. 51:10 Create in me a clean heart, O God, And renew a steadfast spirit (καὶ πνεῦμα / וְרוּחַ) within me.

Psa. 51:17 The sacrifices of God are a broken spirit (πνεῦμα / רוּחַ), A broken and a contrite heart— These, O God, You will not despise.

Psa. 77:6 I call to remembrance my song in the night; I meditate within my heart, And my spirit (τὸ πνεῦμά μου / רוּחִי) makes diligent search.

Psa. 78:8 And may not be like their fathers, A stubborn and rebellious generation, A generation that did not set its heart aright, And whose spirit (τὸ πνεῦμα αὐτῆς / רוּחוֹ) was not faithful to God.

Psa. 143:4 Therefore my spirit (τὸ πνεῦμά μου / רוּחִי) is overwhelmed within me; My heart within me is distressed.

Hos. 4:12 My people ask counsel from their wooden idols, And their staff informs them. For the spirit (πνεύματι / רוּחַ) of harlotry has caused them to stray, And they have played the harlot against their God.

Hab. 1:11 Then his mind (τὸ πνεῦμα / רוּחַ) changes, and he transgresses; He commits offense, Ascribing this power to his god.”

Is. 26:9 With my soul I have desired You in the night, Yes, by my spirit (τὸ πνεῦμά μου / רוּחִי) within me I will seek You early; For when Your judgments are in the earth, The inhabitants of the world will learn righteousness.

Is. 29:24 These also who erred in spirit (τῷ πνεύματι / רוּחַ) will come to understanding, And those who complained will learn doctrine.”

Is. 61:3 To console those who mourn in Zion, To give them beauty for ashes, The oil of joy for mourning, The garment of praise for the spirit (πνεύματος / רוּחַ) of heaviness; That they may be called trees of righteousness, The planting of the LORD, that He may be glorified.”

Is. 65:14 Behold, My servants shall sing for joy of heart, But you shall cry for sorrow of heart, And wail for grief of spirit (πνεύματος / רוּחַ).

Dan. 2:3 And the king said to them, “I have had a dream, and my spirit (μου τὸ πνεῦμα / רוּחִי) is anxious to know the dream.”

The Greek word pneuma (spirit) is also sometimes used in the New Testament in a sense of mind or thought.

Matt. 5:3 “Blessed are the poor in spirit (πνεύματι), For theirs is the kingdom of heaven.

Matt. 26:41 Watch and pray, lest you enter into temptation. The spirit (πνεῦμα) indeed is willing, but the flesh is weak.”

Mark 2:8 But immediately, when Jesus perceived in His spirit (πνεύματι) that they reasoned thus within themselves, He said to them, “Why do you reason about these things in your hearts?

Mark 8:12 But He sighed deeply in His spirit (πνεύματι), and said, “Why does this generation seek a sign? Assuredly, I say to you, no sign shall be given to this generation.”

Luke 9:55 But He turned and rebuked them, and said, “You do not know what manner of spirit (πνεύματός) you are of.

John 11:33 Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit (πνεύματι) and was troubled.

John 13:21 When Jesus had said these things, He was troubled in spirit (πνεύματι), and testified and said, “Most assuredly, I say to you, one of you will betray Me.”

Acts 17:16 Now while Paul waited for them at Athens, his spirit (πνεῦμα) was provoked within him when he saw that the city was given over to idols.

Acts 18:25 This man had been instructed in the way of the Lord; and being fervent in spirit (πνεύματι), he spoke and taught accurately the things of the Lord, though he knew only the baptism of John.

Eph. 4:23 and be renewed in the spirit (πνεύματι) of your mind,

Next we will look at some texts that use the word aletheia (truth). Notice how the sense of truth in these texts is indeed— in reality, with behavior. This first set of texts are all from the Old Testament where the Septuagint uses aletheia to translate emunah (faithfulness or faith).

2 Chr. 19:9 And he commanded them, saying, “Thus you shall act in the fear of the LORD, faithfully (εν αληθεια – en aletheia / ‏בֶּאֱמוּנָה – be-emunah) and with a loyal heart:

Psa. 12:1 Help, LORD, for the godly man ceases! For the faithful (αι αληθειαι – ai aletheiai / ‏אֱמוּנִים – emunim) disappear from among the sons of men.

Psa. 31:23 Oh, love the LORD, all you His saints! For the LORD preserves the faithful (αληθειας – aletheias / ‏אֱמוּנִים – emunim), And fully repays the proud person.

Psa. 36:5 Your mercy, O LORD, is in the heavens; Your faithfulness (και η αληθεια σου – kai e aletheia sou / ‏אֱמוּנָתְךָ – emunatkha) reaches to the clouds.

Psa. 40:10 I have not hidden Your righteousness within my heart; I have declared Your faithfulness (την αληθειαν σου – ten aletheian sou / ‏אֱמוּנָתְךָ – emunatkha) and Your salvation; I have not concealed Your lovingkindness and Your truth From the great assembly.

Psa. 89:1 I will sing of the mercies of the LORD forever; With my mouth will I make known Your faithfulness (την αληθειαν σου – ten aletheian sou / ‏אֱמוּנָתְךָ – emunatkha) to all generations.

Psa. 89:2 For I have said, “Mercy shall be built up forever; Your faithfulness (η αληθεια σου – e aletheia sou / ‏אֱמוּנָתְךָ – emunatkha) You shall establish in the very heavens.”

Psa. 89:5 And the heavens will praise Your wonders, O LORD; Your faithfulness (την αληθειαν σου – ten aletheian sou / ‏אֱמוּנָתְךָ – emuntatkha) also in the assembly of the saints.

Psa. 89:8 O LORD God of hosts, Who is mighty like You, O LORD? Your faithfulness (και η αληθεια σου – kai e aletheia sou / ‏וֶאֱמוּנָתְךָ – ve-emunatkha) also surrounds You.

Psa. 89:24 “But My faithfulness (και η αληθεια μου – kai e aletheia mou / ‏וֶאֶמוּנָתִי – ve-emunati) and My mercy shall be with him, And in My name his horn shall be exalted.

Psa. 89:33 Nevertheless My lovingkindness I will not utterly take from him, Nor allow My faithfulness (και η αληθεια μου – kai e aletheia mou / ‏וֶאֶמוּנָתִי – ve-emunati) to fail.

Psa. 92:2 To declare Your lovingkindness in the morning, And Your faithfulness (και την αληθειαν σου – kai ten aletheian sou / ‏וֶאֱמוּנָתְךָ – ve-emunatkha) every night,

Psa. 98:3 He has remembered His mercy and His faithfulness (και της αληθειας αυτου – kai tes aletheias autou / ‏וֶאֱמוּנָתוֹ – ve-emunato) to the house of Israel; All the ends of the earth have seen the salvation of our God.

Psa. 119:75 I know, O LORD, that Your judgments are right, And that in faithfulness (και αληθεια – kai aletheia / ‏וֶאֱמוּנָה – ve-emunah) You have afflicted me.

Psa. 119:86 All Your commandments are faithful; They persecute me wrongfully; Help me!

Psa. 119:90 Your faithfulness endures to all generations; You established the earth, and it abides.

Psa. 119:138 Your testimonies, which You have commanded, Are righteous and very faithful.

Psa. 143:1 Hear my prayer, O LORD, Give ear to my supplications! In Your faithfulness answer me, And in Your righteousness.

Is. 11:5 Righteousness shall be the belt of His loins, And faithfulness the belt of His waist.

Jer. 23:28 “The prophet who has a dream, let him tell a dream; And he who has My word, let him speak My word faithfully. What is the chaff to the wheat?” says the LORD.

By the way, the Hebrew word emet (truth) is from the same root as emunah (faith/faithfulness). The following texts are from the Old Testament where the Septuagint uses aletheia to translate emet. Many of these texts have some kind of action (behavior or deed) associated with truth— to act or serve or walk (in Hebrew also go).

Judg. 9:16 “Now therefore, if you have acted in truth (ἐν ἀληθείᾳ / בֶּאֱמֶת) and sincerity in making Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him as he deserves—

1 Sam. 12:24 Only fear the LORD, and serve Him in truth (ἐν ἀληθείᾳ / בֶּאֱמֶת) with all your heart; for consider what great things He has done for you.

2 Sam. 2:6 And now may the LORD show kindness and truth (καὶ ἀλήθειαν / וֶאֱמֶת) to you. I also will repay you this kindness, because you have done this thing.

1Kings 2:4 that the LORD may fulfill His word which He spoke concerning me, saying, “If your sons take heed to their way, to walk before Me in truth (ἐν ἀληθείᾳ / בֶּאֱמֶת) with all their heart and with all their soul,’ He said, ‘you shall not lack a man on the throne of Israel.’

1Kings 3:6 And Solomon said: “You have shown great mercy to Your servant David my father, because he walked before You in truth (ἐν ἀληθείᾳ / בֶּאֱמֶת), in righteousness, and in uprightness of heart with You; You have continued this great kindness for him, and You have given him a son to sit on his throne, as it is this day.

Notice the parallelism in the following two texts— truth and deeds are being brought together as synonyms.

John 3:21 But he who does the truth (ἀλήθειαν – aletheian) comes to the light, that his deeds (ἔργα – erga) may be clearly seen, that they have been done in God.

1 John 3:18 My little children, let us not love in word or in tongue, but in deed (ἔργῳ – ergo) and in truth (ἀληθείᾳ – aletheia).

There are other texts that link the abstract— word (logos)— and the concrete— deed (ergon).

Luke 24:19 And He said to them, “What things?” So they said to Him, “The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people,

Acts 7:22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds.

Rom. 15:18 For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient—

2Cor. 10:11 Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present.

Col. 3:17 And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

Given the insight from these other texts, can we paraphrase John 4:23 this way? Does it add to our understanding of faith/faithfulness?

But a time is coming— in fact it is here— when the real worshippers will worship the Father in thought and deed, for the Father is seeking such to worship him.

Is there a third great commandment?

2011-02-22T02:06:00.000-08:00

A "scribe" or "lawyer" (nomikos — a Torah expert) asked Jesus, ““Teacher, which is the great commandment in the law?” (Matt 22:25 NKJV). The GW translation better expresses the cultural context: "One of them, an expert in Moses’ Teachings, tested Jesus by asking, ‘Teacher, which commandment is the greatest in Moses’ Teachings?’” The Delitzsch Hebrew NT translates the last phrase with "mitsvah gedolah ba-torah"— the great commandment in the Torah. Here is the complete Matthew version of the event.

Matt. 22:35 NET – And one of them, an expert in religious law, asked him a question to test him: 36 “Teacher, which commandment in the law (εν τω νομω – en to nomo / ‏בַּתּוֹרָה – ba-torah) is the greatest?” 37 Jesus said to him, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and greatest commandment. 39 The second is like it: ‘Love your neighbor as yourself.’ 40 All the law and the prophets (ο νομος και οι προφηται – o nomos kai oi prophetai / ‏הַתּוֹרָה וְהַנְּבִיאִים – ha-torah ve-ha-nevi'im) depend on these two commandments.”

The version of the event in Mark has a little more detail.

Mark 12:28 NKJV – Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, “Which is the first commandment of all?” 29 Jesus answered him, “The first of all the commandments is: ‘Hear, O Israel, the LORD our God, the LORD is one. 30 And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.’ This is the first commandment. 31 And the second, like it, is this: “You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 32 So the scribe said to Him, “Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He. 33 And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one’s neighbor as oneself, is more than all the whole burnt offerings and sacrifices.” 34 Now when Jesus saw that he answered wisely, He said to him, “You are not far from the kingdom of God.”

In both versions of the story, Jesus quotes from the Torah— Deuteronomy 6:4-5 and Leviticus 19:18. The Greek in the Mark quotes from Deuteronomy is somewhat closer to the Septuagint than the Matthew version, but neither the Matthew or Mark versions quote the Septuagint exactly. The Leviticus quote matches the Septuagint exactly. Despite the minor word differences, the identity of the quoted texts are not in doubt.

In these New Testament texts, the phrase "you shall love" in each commandment translates the Greek word agapeseis (αγαπησεις). The identical inflected form of this word is used in all the NT instances of these texts and matches the form that is used in the Septuagint texts they are quoting.

There are only four instances of this inflected form— agapeseis (you shall love)— in the Septuagint. Here are the NKJV translations of these four texts.

Lev. 19:18 NKJV – You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love (και αγαπησεις – kai agapeseis / ‏וְאָהַבְתָּ – ve-ahavta) your neighbor as yourself: I am the LORD.
Lev. 19:34 NKJV – The stranger who dwells among you shall be to you as one born among you, and you shall love (και αγαπησεις – kai agapeseis / ‏וְאָהַבְתָּ – ve-ahavta) him as yourself; for you were strangers in the land of Egypt: I am the LORD your God.
Deut. 6:5 NKJV – You shall love (και αγαπησεις – kai agapeseis / ‏וְאָהַבְתָּ – ve-ahavta) the LORD your God with all your heart, with all your soul, and with all your strength.
Deut. 11:1 NKJV – Therefore you shall love (και αγαπησεις – kai agapeseis / ‏וְאָהַבְתָּ – ve-ahavta) the LORD your God, and keep His charge, His statutes, His judgments, and His commandments always.

The Hebrew ve-ahavta (וְאָהַבְתָּ)— and you shall love— is used in the same four places; as with the Greek agapeseis in the Septuagint, these four places are the only ones where this inflection is used in the Masoretic Text. In both Hebrew and Greek, these four texts use exactly the same words and inflections to express "you shall love", and these texts are also the only places in the Old Testament where these inflections— ve-ahavta and agapeseis— are used.

The Deuteronomy 11:1 text is similar to Deuteronomy 6:5, but perhaps expands on what it means to "love the LORD." Of these four, the text from Leviticus 19:34 is a little different— it isn't quoted anywhere else and it is not as well known. Since the other texts in this set are so important, perhaps Leviticus 19:34 deserves closer attention.

KJV – But the stranger (προσηλυτος – proselytos / ‏הַגֵּר – ha-ger) that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers (προσηλυτοι – proselytoi / ‏גֵרִים – gerim) in the land of Egypt: I am the LORD your God.

NIV 1984 – The alien living with you must be treated as one of your native-born. Love him as yourself, for you were aliens in Egypt. I am the Lord your God.

NIV 2010 – The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God.

MSG – When a foreigner lives with you in your land, don't take advantage of him. Treat the foreigner the same as a native. Love him like one of your own. Remember that you were once foreigners in Egypt. I am God, your God.

GW – Foreigners living among you will be like your own people. Love them as you love yourself, because you were foreigners living in Egypt. I am the Lord your God.

The Hebrew word that is translated above as stranger, alien or foreigner, is ger (‏גֵּר – H1616). In these texts, the Septuagint translates ger with the Greek word proselytos (προσηλυτος – G4339).

Gesenius's Lexicon defines ger as "a sojourner, stranger, foreigner, a person living out of his own country." Thayer's Lexicon has, as the first definition for proselytos, "a newcomer; a stranger, alien; the Septuagint often for ger" with a secondary definition, "a proselyte, i.e. one who has come over from a Gentile religion to Judaism." Thayer's Lexicon continues with some details on this second definition.

The rabbis distinguish two classes of proselytes, viz. gere hatsedeq proselytes of righteousness, who received circumcision and bound themselves to keep the whole Mosaic law and to comply with all the requirements of Judaism, and gere hashaʿar, proselytes of the gate..., who dwelt among the Jews, and although uncircumcised observed certain specified laws, especially the seven precepts of Noah (as the rabbis called them), i.e. against the seven chief sins, idolatry, blasphemy against God, homicide, unchastity, theft or plundering, rebellion against rulers, and the use of flesh with the blood thereof.

Google Translate returns "stranger, foreigner, neophyte" as the English translation for ger. However, the Multi Dictionary also gives "convert to Judaism" as the English definition for ger. Which of these range of meanings is the one that best fits the use in Leviticus 19:34?

The first use of ger in the Bible is in Genesis 15:13; clearly, the foreign meaning is the most appropriate:

KJV – And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years.

Abraham uses the word to describe himself in Genesis 23:4; again, foreign works best in this context:

KJV – I am a stranger and a sojourner with you: give me a possession of a buryingplace with you, that I may bury my dead out of my sight.

The "as one born among you" phrase in Leviticus 19:34 also suggests that foreign is the more appropriate understanding of ger for the context; other texts that similarly contrast the ger with the native born include: "whether he be a stranger, or born in the land" (Gen 12:19 KJV), "ye were strangers in the land of Egypt" (Ex 22:21 KJV), "any of your own nation, nor any stranger that sojourneth among you" (Lev 18:26 KJV).

How much does the Old Testament have to say about foreigners? Is this really an important OT topic? Here is a sample of texts that use ger in the Hebrew text and proselytos in the Septuagint.

Ex 12:49 NIV – The same law applies both to the native-born and to the foreigner residing among you.

Ex 20:10 NIV – but the seventh day is a sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns.

Ex 22:21 CEV – Do not mistreat or abuse foreigners who live among you. Remember, you were foreigners in Egypt.

Lev 16:29 HCSB – This is to be a permanent statute for you: In the seventh month, on the tenth day of the month you are to practice self-denial and do no work, both the native and the foreigner who resides among you.

Lev 17:8 NKJV – “Also you shall say to them: ‘Whatever man of the house of Israel, or of the strangers who dwell among you, who offers a burnt offering or sacrifice, ...

Lev 17:10 GW – If Israelites or foreigners eat any blood, I will condemn them and exclude them from the people,...

Lev. 20:2 NKJV – Again, you shall say to the children of Israel: ‘Whoever of the children of Israel, or of the strangers who dwell in Israel, who gives any of his descendants to Molech, he shall surely be put to death. The people of the land shall stone him with stones.

Lev 23:22 NASB – When you reap the harvest of your land, moreover, you shall not reap to the very corners of your field nor gather the gleaning of your harvest; you are to leave them for the needy and the alien. I am the LORD your God.

Deut 10:18 CEV – The LORD defends the rights of orphans and widows. He cares for foreigners and gives them food and clothing. 19 And you should also care for them, because you were foreigners in Egypt.

Deut 16:11 NIV – And rejoice before the LORD your God at the place he will choose as a dwelling for his Name—you, your sons and daughters, your male and female servants, the Levites in your towns, and the foreigners, the fatherless and the widows living among you.

The word ger occurs 92 times in the Hebrew Bible; the word proselytos occurs 84 times in the Septuagint. It is not a minor topic. Perhaps it would be going too far to say that Leviticus 19:34 is a third great commandment; however, when on another occasion the "great commandments" were the discussed, Jesus extended the concept of neighbor beyond the community of Israel.

Luke 10:25 NKJV – And behold, a certain lawyer stood up and tested Him, saying, “Teacher, what shall I do to inherit eternal life?” 26 He said to him, “What is written in the law (εν τω νομω - en to nomo / ‏בַּתּוֹרָה – ba-torah)? What is your reading of it?” 27 So he answered and said, ““You shall love the LORD your God with all your heart, with all your soul, with all your strength, and with all your mind,’ and ‘your neighbor as yourself.’ ” 28 And He said to him, “You have answered rightly; do this and you will live.”

Luke 10:29 NKJV – But he, wanting to justify himself, said to Jesus, “And who is my neighbor?” 30 Then Jesus answered and said: “A certain man went down from Jerusalem to Jericho, and fell among thieves, who stripped him of his clothing, wounded him, and departed, leaving him half dead. 31 Now by chance a certain priest came down that road. And when he saw him, he passed by on the other side. 32 Likewise a Levite, when he arrived at the place, came and looked, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was. And when he saw him, he had compassion....

Perhaps, in this sense, we could say that Leviticus 19:34 is a third "great commandment"— it is "like unto" the first and second great commandments in form and Jesus links it implicitly to the second great commandment with the story of the Good Samaritan. The point of this post is that the principles illustrated by the Good Samaritan were already present in the Torah.

It would probably help us to better understand the context of the early church if we studied the relationships between the second-temple community of Israel and foreigners who were connected to it. A superficial reading of the New Testament might give the impression that gentile conversions were an innovation of the Christian church. A careful reading of Acts suggests that many, if not most, of the early gentile converts to "The Way" were already attached to the synagogues that Paul visited on his journeys. Prior to Paul's intervention in these synagogues, there undoubtedly was prejudice and tension already over the specifics of how these gentiles were to be treated. From this perspective, the controversies over gentile conversions described in the New Testament can be seen as a continuing struggle— on a larger scale— to implement the Teachings (Torah) on the proselyte rather than a break from Torah.

I have written in an earlier post about the Jerusalem Council described in Acts 15 and how their conclusions were an interpretation and implementation of principles from the Torah rather than a rejection of Torah.

Faith and Faithfulness (Part 16)

2011-02-17T06:01:00.000-08:00

This is the sixteenth in a series of studies on the topic of faith and faithfulness. (If you are coming to this page from a search engine, I recommend this link for a table of contents of the topics covered in this series.)

I recently heard an evangelist talk about an experience with a man that had been attending his meetings. The man came up to him following one meeting and said that he would no longer be attending. He pointed to his Bible and said: "I can continue breaking every commandment in this Bible for the rest of my life and it doesn't matter." Is that really true? Where did he get such an idea?

I am reminded of the parable of the prodigal son (Luke 15:11-32). In the parable, it is clear that the son had a forgiving father, but we can also know from the story that he did not have an indulgent and permissive father. Why would he have left, after all, if he could have enjoyed "riotous" (KJV) or "prodigal" (NKJV) living at home? Here are some other translations— "wild lifestyle" (NET), "wild living" (NIV), "undisciplined and dissipated" (MSG), "reckless living" (ESV), "foolish living" (NCV), "extravagant living" (CEB).

Does the story give us the impression that the father was "ok" with his son's "wild lifestyle"? What did the son himself think? He said, "“Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son." (NKJV). Yes, the father took him back, but there is no sense of approval in the story for his reckless living. The father said, "my son was dead and is alive again; he was lost and is found." Let us not forget the context of this parable. A few verses earlier, Jesus tells us his purpose for the parables— "there will be more joy in heaven over one sinner who repents" (verse 7, NKJV) and "there is joy in the presence of the angels of God over one sinner who repents" (verse 10, NKJV). Jesus is forgiving, but he also calls for repentance.

So, what does this have to do with faith and faithfulness? If we understand "faith" as mere belief without obedience, then the parables of Luke 15 are meaningless. What does repentance mean if mere belief is all that God asks of us? Why, then, would Jesus say "sin no more" (John 5:14 and 8:11)?

I can not reconcile the concept of an unfaithful "faith" with the rest of the Bible— any attempt to live "by faith" and yet unfaithfully does not make sense. No, to make sense with the rest of Scripture, faith must be faithful.

Faith and Faithfulness (Part 15)

2011-02-11T06:11:00.000-08:00

This is the fifteenth in a series of studies on the topic of faith and faithfulness. (If you are coming to this page from a search engine, I recommend this link for a table of contents of the topics covered in this series.)

Romans 1:8

CEB — First of all, I thank my God through Jesus Christ for all of you, because the news about your faithfulness is being spread throughout the whole world.

CPV — Let me say first that through Jesus Christ I thank my God for every one of you, because your faithfulness is being reported all over everywhere.

See here for comments I made yesterday on the Cotten Patch Version (CPV).

If we understand faith to be only belief— "an acceptance that a statement is true or that something exists"— then it is not observable. If we understand the word in this way, then Paul is saying that "people all over the world are talking about" (NIRV) a belief that the Romans have. Yes, their belief in the "resurrection of Jesus Christ from the dead" (1 Peter 1:3 NKJV) would been a subject for comment among non-believers, but it was not a belief that was unique to the Romans; it doesn't make sense for Paul to draw attention to a fundamental belief that they have in common. Paul would only make this comment about an observable behavior— faithful obedience to the principles that Jesus taught.

Elsewhere, Paul describes the changes that occur in those who choose to become followers of Jesus. Is it not this kind of change that would be "spoken of throughout the whole world?"

Eph. 2:1 NKJV – And you He made alive, who were dead in trespasses and sins, 2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, 3 among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.

Col. 3:5 NKJV – Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. 6 Because of these things the wrath of God is coming upon the sons of disobedience, 7 in which you yourselves once walked when you lived in them. 8 But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.

See below where Romans 1:18 through 2:11 develops this idea further.

Romans 1:12

CEB — What I mean is that we can mutually encourage each other while I am with you. We can be encouraged by the faithfulness we find in each other, both your faithfulness and mine.

Only a faithfulness that is observable— an action or behavior— could encourage another.

Romans 1:17

CEB — God’s righteousness is being revealed in the gospel, from faithfulness for faithfulness (footnote), as it is written, The righteous person will live by faith.

Romans 1:18-32

Verse 18 begins a contrast with the "righteous" (or just) of verse 17, "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men" (NKJV). The rest of the chapter describes the "unrighteous" with characteristic behaviors. "Although they knew God"— could we say they believed in God in the James 2:19 sense— "they did not glorify Him as God." Paul goes on with a list of evil behaviors and concludes "that those who practice such things are deserving of death" (NKJV). In contrast to the unrighteous and paraphrasing verse 17, can we not say that the righteous person will live faithfully? That is, without the evil behaviors that Paul lists? Are the righteous—in contrast to some of the characteristics of verses 29-31— moral, generous, lovers of God, peaceful, humble, obedient to parents, trustworthy, loving, forgiving and merciful? Surely, Paul's intention for the Romans is more than just belief; surely, he is calling for righteous behavior.

Romans 2:1-11

In chapter 2, Paul continues to develop a case that makes it difficult to maintain an exclusively belief understanding of faith. Yes, we understand that "through the grace of the Lord Jesus Christ we shall be saved" (Acts 15:11 NKJV), but also that "the goodness of God leads you to repentance" (2:4 NKJV). Paul goes on to say that God "will render to each one according to his deeds" (2:6 NKJV). The theme of judgement "according to deeds" is well developed throughout the Bible— see for example, Job 34:11, Ezekiel 7:3,27, 1 Peter 1:17, and Revelation 20:12-13. Paul continues the theme in the next verse, describing how God will "give eternal life to everyone who has patiently done what is good" (2:7 CEV). In contrast, "to those who live in selfish ambition and do not obey the truth but follow unrighteousness," (2:8 NET) God "will reward" (2:6 NET) with "wrath and anger" (2:8 NET) and "affliction and distress" (2:9 NET). In contrast, again, to everyone who "does evil" (2:9 NET), God "will reward" with "glory and honor and peace for everyone who does good" (2:10 NET).

Paul seems to be promoting an active, doing faithfulness— rather than a mere passive belief.

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Previously, I wrote a short series of posts on repentance as a change in behavior rather than just a feeling of regret.

Faith and Faithfulness (Part 14)

2011-02-10T08:35:00.000-08:00

This is the fourteenth in a series of studies on the topic of faith and faithfulness. (If you are coming to this page from a search engine, I recommend this link for a table of contents of the topics covered in this series.)

It has been nearly a year since I wrote on this topic, but recently, a comment on an earlier post got me thinking and writing again. I continue to struggle with the meaning of pistis (faith) and the various ways that the word has been used in the Bible. It seems that there are a small number of cases where pistis is best understood as belief, but I believe that many if not most of the New Testament uses of pistis could be better understood as faithfulness. I have started writing on the connection between belief and behavior, but then set that aside for a while to work on faithfulness in the book of Romans. Today's post is the first on that theme.

Romans 1:5

Early in the book, Paul identifies his purpose—"to bring about the obedience of faith among all the Gentiles" (Rom 1:5 NET). He continues, speaking to to the Romans and identifying his motive for writing, "You also are among them,"— the Gentiles— whom he intends to be bring to "obedience." The phrase "obedience of faith" (hypakoen pisteos) is repeated in Romans 16:26 where Paul again states his purpose, that the "gospel and the proclamation of Jesus Christ" (16:25 NET) is intended to "to bring about the obedience of faith" (16:26). These two instances of "obedience of faith" bracket the entire book, and we miss Paul's message entirely if we understand faith outside of this context. With this context in mind, we can look at the rest of Romans, reading faith as faithfulness wherever it makes sense. I have searched for translations or interpretations of Romans that take this perspective and I will use them in the discussion that follows.

HCSB — We have received grace and apostleship through Him to bring about the faithful obedience (footnote) among all the nations, on behalf of His name,...

This reading is an alternative taken from the HCSB footnote. The faithful obedience translates hypakoen pisteos in which the genitive could be mechanically translated— obedience of faithfulness. There are several other translations (or paraphrases) that write from a similar perspective.

CEB — It is through Jesus that we have received God’s grace and our appointment to be apostles through Jesus. This was to bring all Gentiles to faithful obedience for his name’s sake.

CPV — Through him I got the favor of an appointment to approach, on his behalf, other races, including you all, about faithful obedience on all matters. So you, too, are Jesus Christ’s guests.

I have found the Cotten Patch Version (CPV) to be especially far toward the faithfulness end of the belief-faithfulness spectrum. The CPV certainly does not deserve to be called a translation; and it never was intended to be an accurate rendering of the original languages into English. The author, Clarence Jordan, describes it as a "version" rather than a translation and wrote: "obviously the 'cotton patch' version must not be used as a historical text. The Revised Standard Version and the New English Bible are excellent for this purpose." Jordan, a native of Georgie who wrote during the height of the civil rights movement, is described as a "man of action" in the CPV link above. The brief biographical sketch goes on: "A visionary during the struggle for the civil rights of all God's children, he founded an inter-racial community called Koinonia. On this farm, folks worked side-by-side to make a living, following Jesus - a radical concept fifty years ago."

I have only read briefly about his life and work, but I find his pragmatic and contemporary approach to be inspiring. The gospel was more than an abstract idea or belief for Jordan, but a call for action. The brief sketch that I quoted above concludes: "By the way, Clarence has had a great influence upon many persons, including Habitat for Humanity founder, Millard Fuller. Furthermore, President Jimmy Carter grew up just down the road from the original Cotton Patch. The foreword to a recently published collection of Jordan's sermons - The Substance of Faith and Other Cotton Patch Sermons - was written by our former President." The legacy of faithfulness speaks for itself.

Returning to Romans 1:5, even if we might prefer an emphasis on faith, understood as belief, Paul does not allow us to disconnect it from behavior; at a minimum, obedience is a consequence of belief, but Paul might also be saying that obedience is a characteristic of faithfulness. In either case, Paul desires more than just a mental acceptance from his readers— he is calling for a change in behavior.

The 2010 edition of the NIV has an interesting alternative reading in a footnote.

NIV alt. — Through him we received grace and apostleship to call all the Gentiles to the obedience that is faith for his name’s sake.

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I have much more to say on this topic, but I have to remind myself that this is a blog rather than a book— it is better to stop and publish what I have completed than to wait until I have every idea completely developed.

I wrote previously on "the importance of good works" in a post called Jesus: A Man of Action.

Is Ordination Biblical?

2010-10-11T06:54:00.000-07:00

The topic of ordination can be controversial, especially the topic ordination of women. Many my point to the Bible in support of one point of view or another on whether women can be ordained, but much less attention is paid to whether the concept of ordination itself is Biblical.

We can look at the topic of ordination from several perspectives. Today, I will be looking at the language itself. Does the New Testament use language that suggests that there is a category of individuals with special religious privileges unavailable to ordinary believers?

Following are a few definitions for ordain and ordination. Later, we will be looking to see whether the language of the Bible is consistent with these meanings.

ordain

make (someone) a priest or minister; confer holy orders on (Oxford American Dictionary)
to invest officially (as by the laying on of hands) with ministerial or priestly authority (Merriam-Webster)

ordination

the action of ordaining or conferring holy orders on someone (Oxford American Dictionary)
In general religious use, ordination is the process by which individuals are consecrated, that is, set apart as clergy to perform various religious rites and ceremonies (Wikipedia)

Following are some verses selected from the King James Version where the word ordain is used. When we read these texts in the KJV, they give us the impression that something unusual is happening. We would not have quite the same impression if different words were used, for example, choose, appoint, or elect. When we look at these texts more closely, we discover that the apparently unusual language is an illusion— the words in the Greek behind these texts is commonplace.

Mark 3:14

Mark 3:14 KJV – And he ordained (εποιησε / epoiese / G4160 / to do, make; to work) twelve, that they should be with him, and that he might send them forth to preach, 15 And to have power to heal sicknesses, and to cast out devils:...

Without a doubt, Mark 3:14-15 describes a special moment—verse fifteen says that that the twelve were "to have power to heal sickness and to cast out devils." But we are probably mistaken if we associate this text with our contemporary understanding of the word ordination. The verb translated as ordained in the KJV is very common in the Greek NT— it occurs 576 times! In the KJV this word is most often translated as do or make. The Greek word itself does not imply anything special— Jesus simply made twelve to be with him. Most English translations use something other than ordained in this verse; the Bible in Basic English and the Douay-Rheims translation perhaps come closer than many to expressing the ordinary nature of the Greek word in this text.

NKJV, NIV, ESV, NASB, RSV, NET and others – He appointed twelve
CEV – he chose twelve of them
NLT – he selected twelve
Bible in Basic English – he took twelve to be with him
Douay-Rheims – he made that twelve should be with him
Young's Literal Translation – he appointed twelve

Parallel texts also all use common words to describe the calling or choosing of the disciples.

Matt 10:1 KJV – And when he had called (προσκαλεσαμενος / proskalesamenos / G4341 / to call, summon) unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

Luke 6:13 KJV – And when it was day, he called unto him his disciples: and of them he chose (εκλεξαμενος / eklexamenos / G1586 / to choose) twelve, whom also he named apostles;...

Luke 9:1 KJV – Then he called (συγκαλεσαμενος / sygkalesamenos / G4779 / to call together) his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick.

John 6:70 KJV – Jesus answered them, Have not I chosen (εξελεξαμην / exelexamen / G1586 / to choose) you twelve, and one of you is a devil?

The account in Luke 10 about the seventy shows that the "power to heal sicknesses, and to cast out devils" was not limited to the twelve.

Luke 10:1 KJV – After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come...

Luke 10:9 KJV – And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.

Luke 10:17 KJV – And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.

The twelve had a unique relationship with Jesus, but Mark 16:15-18 makes it clear that the power given to them is available to "them that believe."

Mark 16:15-18 KJV – And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

Neither the original language of Mark 3:14 (and parallels) nor the powers given to the twelve suggest that Jesus conferred "holy orders" on the twelve or in any way elevated them above the other followers. The language of Matthew 23:8-13 teaches principles of equality— we are all "brethren" and "servants."

Matt 23:8-12 KJV – But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9 And call no man your father upon the earth: for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your Master, even Christ. 11 But he that is greatest among you shall be your servant. 12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

John 15:16

John 15:16 KJV – Ye have not chosen me, but I have chosen you, and ordained (εθηκα / etheka / G5087 / to put, make, appoint) you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

In John 15:16, the verb translated as ordained in the KJV is very common in the Greek NT— it occurs 96 times! It is most frequently translated in the KJV as lay, put, lay down, make, and appoint. As with Mark 3:14, the original language of this text uses ordinary words. Nothing in the language suggests that the the chosen were ordained in any ecclesiastical or sacramental sense of the word. Most other versions translate this text with language that reflects the ordinariness of the original language.

NKJV, NIV, ESV, RSV – I chose you and appointed you
NASB, ASV – I chose you, and appointed you
Douay-Rheims – I have chosen you; and have appointed you
NLT, HCSB – I chose you. I appointed you
CEV – I chose you and sent you out
NCV – I chose you. And I gave you this work:
Young's Literal Translation – chose out you, and did appoint you

Acts 1:22

Acts 1:22 KJV – Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained (γενεσθαι / genesthai / G1096 / to become, be, be born, be created) to be a witness with us of his resurrection.

As with the previous texts, the ordained in the KJV translation of Acts 1:22 is translated from a very common Greek word — it occurs 676 times in the NT! Most versions translate it as become.

NKJV, NASB – one of these must become a witness
NLT – Whoever is chosen will join us as a witness
NIV – one of these must become a witness
ESV, RSV – one of these men must become with us a witness
NCV – a man must become a witness with us
HCSB – it is necessary that one become a witness with us
Bible in Basic English – one will have to be a witness
Douay-Rheims – one of these must be made a witness
Young's Literal Translation – one of these to become with us a witness

Acts 14:23

Acts 14:23 KJV – And when they had ordained (χειροτονησαντες / cheirotonesantes / G5500 / to appoint, choose) them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

The Greek word translated as ordained in Acts 14:23 is not a common word. Thayer's Lexicon defines the word as follows:

to vote by stretching out the hand
to create or appoint by vote
to elect, appoint, create

Barnes Notes on the Bible suggests that the sense of election is the proper understanding of this word in Acts 14:23.

The word "ordain" we now use in an ecclesiastical sense, to denote "a setting apart to an office by the imposition of hands." But it is evident that the word here is not employed in that sense.

The verb properly denotes "to stretch out the hand"; and as it was customary to elect to office, or to vote, by stretching out or elevating the hand, so the word simply means "to elect, appoint, or designate to any office." The word here refers simply to an "election" or "appointment" of the elders. It is said, indeed, that Paul and Barnabas did this. But probably all that is meant by it is that they presided in the assembly when the choice was made. It does not mean that they appointed them without consulting the church; but it evidently means that they appointed them in the usual way of appointing officers, by the suffrages of the people.

Other versions translate Acts 14:23 with language that suggests a church appointment or election rather than a conferring of a "holy order."

NKJV – they had appointed elders in every church
NIV – appointed elders for them in each church
NIV margin – had elders elected
ESV, NASB, RSV – had appointed elders for them in every church
Bible in Basic English – had made selection of some to be rulers in every church
CEV – chose some leaders for each of the churches
NCV – They chose elders for each church
GOD's WORD – They had the disciples in each church choose spiritual leaders
Young's Literal Translation – having appointed to them by vote elders in every assembly

One other instance of this word in the NT helps to illustrate its meaning. In the KJV it is translated as chosen in 2 Cor 8:19.

2 Cor 8:16 But thanks be to God, which put the same earnest care into the heart of Titus for you. 17 For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. 18 And we have sent with him the brother, whose praise is in the gospel throughout all the churches; 19 And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind:

The language used in most translations reflects the context which suggests that the individual was elected or chosen to travel with Paul.

NKJV – was also chosen by the churches
NIV – was chosen by the churches
NLT – was appointed by the churches
ESV, RSV – he has been appointed by the churches
NASB – has also been appointed by the churches
Bible in Basic English – was marked out by the churches
CEV – The churches chose this follower to travel with us
NCV – this brother was chosen by the churches
GOD'S WORD – the churches elected him to travel with us
Young's Literal Translation – was also appointed by vote by the assemblies

1 Tim 2:7

1 Tim 2:7 KJV – Whereunto I am ordained (ετεθην / etethen / G5087 / to put, make, appoint) a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.

This text uses the same Greek word as John 15:16— it is an ordinary word used many times in the NT. It does not mean ordained in any sense of "make someone a priest or minister" or "confer holy orders on." As with earlier texts, most versions translate this text using commonplace words.

NKJV, ESV, NASB, RSV, ASV – I was appointed a preacher
NIV, HCSB – I was appointed a herald
Bible in Basic English – I became a preacher
Douay-Rheims – I am appointed a preacher
CEV – God chose me to be a preacher
NCB – I was chosen to tell the Good News
GOD's WORD – I was appointed to spread this Good News
NIRV – I was appointed to be a messenger
Young's Literal Translation – I was set a preacher

Titus 1:5

Titus 1:5 KJV – For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain (καταστησης / katasteses / G2525 / to put down, bring to, put in charge, make) elders in every city, as I had appointed thee:

The word the KJV translates as ordain in Titus 1:5, is a Greek word that means to set, place or put; it is most frequently translated in the KJV as make. Most other versions translate this text with commonplace words.

NKJV, NASB, ASV – appoint elders in every city
NLT – appoint elders in each town
NIV, ESV, RSV, NCV, HCSB – appoint elders in every town
Bible in Basic English – placing men in authority over the churches in every town
CEV – to appoint leaders for the churches in each town
GOD'S WORD – appointing spiritual leaders in every city
Young's Literal Translation – mayest set down in every city elders

Conclusion

The language used in the New Testament suggests that the concept of ordination— a conferring of "holy orders" or an investing of "ministerial or priestly authority"— is not supported by the texts. (It must be emphasized that this is a New Testament perspective; the Levitical Priesthood obviously was a "holy order".) The language of the texts suggests that individuals are chosen, appointed or elected for certain responsibilities, but there is no suggestion that they become part of a separate "order". Within the context of New Testament teaching, there may be other reasons— practical and organizational— for setting aside certain individuals with church authority, but the Biblical support is weak for viewing those individuals as a "holy order" having a privileged relationship to God.

Holy Day

2010-05-10T04:39:00.000-07:00

This study examines the Hebrew Bible (Old Testament) to determine how the concept of holiness is applied to days— specifically, the Sabbath. Is the language describing the weekly Sabbath different from that of the feast day sabbaths? It turns out that the answer is yes. The Bible describes the hallowing or sanctifying of the Sabbath or seventh day, but never uses this language to describe the festival sabbaths. The Bible mentions the holiness of the weekly Sabbath, but never the holiness of the festival sabbaths. Rather, the Bible describes certain festival days as holy convocations.

The evidence from this study indicates that the weekly Sabbath is described with different language than the festival sabbaths. The weekly Sabbath seems to be of a very different character than the festival sabbaths.

We can see how the Bible describes various days by searching in the Hebrew bible for the word yom (יום – H3117), which means day, in combination with one of the following words that mean hallow, holiness or holy.

qadash (קדשׁ – H6942) – verb – be set apart, consecrated
qodesh (קדשׁ – H6944) – noun – apartness, sacredness
qadosh (קדושׁ – H6918) – adjective – sacred, holy

You can examine the details of the study yourself using the following links to the Blue Letter Bible.

Blue Letter Bible search: yom + qadash (day + verb H6942)
Blue Letter Bible search: yom + qodesh (day + noun H6944)
Blue Letter Bible search: yom + qadosh (day + adjective H6918)

Here are the results of the three searches. In each search result, all the matching verse references are listed, but in verses where a day is described as hallowed or as holy the entire verse is listed.

Verses About Hallowing a Day (Day + Verb)

Only the weekly Sabbath is sanctified or hallowed. The verb qadash (to hallow or consecrate) is never applied to any other day.

Gen 2:3; Exod 19:10; 20:8, 11; 29:36–37; Num 3:13; 6:11; 7:1; 8:17; Deut 5:12; 1 Sam 21:5; 1 Kgs 8:64; 9:3; 2 Chr 7:16; 29:17; Neh 12:47; 13:22; Job 1:5; Isa 65:5; Jer 6:4; 12:3; 17:22, 24, 27; Ezek 38:16; Zeph 1:7

Genesis 2:3 KJV – And God blessed the seventh day (‏יום – yom – H3117), and sanctified (‏‏ויקדשׁ – vayeqadesh – H6942) it: because that in it he had rested from all his work which God created and made.

Exodus 20:8 KJV – Remember the sabbath day (יום – yom – H3117), to keep it holy (‏לקדשׁו – l'qadsho – H6942).

Exodus 20:11 KJV – For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day (יום – yom – H3117), and hallowed it (‏ויקדשׁהו – vayeqadshehu – H6942).

Deuteronomy 5:12 KJV – Keep the sabbath day (יום – yom – H3117) to sanctify (‏לקדשׁ – l'qadsho – H6942) it, as the LORD thy God hath commanded thee.

Nehemiah 13:22 KJV – And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify (‏לקדשׁ – l'qadesh – H6942) the sabbath day (יום – yom – H3117). Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.

Jeremiah 17:22 KJV – Neither carry forth a burden out of your houses on the sabbath day (יום – yom – H3117), neither do ye any work, but hallow ye (‏וקדשׁתם – v'qidashtem – H6942) the sabbath day (יום – yom – H3117), as I commanded your fathers.

Jeremiah 17:24 KJV – And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day (יום – yom – H3117), but hallow (‏ולקדשׁ – ulqadesh – H6942) the sabbath day (יום – yom – H3117), to do no work therein;

Jeremiah 17:27 KJV – But if ye will not hearken unto me to hallow (‏לקדשׁ – l'qadesh – H6942) the sabbath day (יום – yom – H3117), and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day (יום – yom – H3117); then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.

Verses About the Holiness of a Day (Day + Noun)

Only the noun qodesh— holy— is never used do describe a specific day other than the weekly Sabbath. There is one text, Nehemiah 10:31, were the term holy day (yom qodesh) is used in a manner where the identity of the day is not clearly specified— although it is mentioned together with the Sabbath.

Exod 12:16; 29:30, 37; 31:15; 35:2; Lev 12:4; 23:3, 7–8, 21, 27, 35–37; 27:23; Num 28:18, 25–26; 29:1, 12; 1 Sam 21:5–6; 1 Kgs 8:8; Neh 10:31; Ps 93:5; 110:3; Isa 27:13; 58:13; 63:11; Ezek 44:27; Joel 2:1; Amos 4:2; Zeph 3:11; Zech 14:20–21

Exodus 31:15 KJV – Six days may work be done; but in the seventh is the sabbath of rest, holy (‏קדשׁ – qodesh – H6944) to the LORD: whosoever doeth any work in the sabbath day (יום – yom – H3117), he shall surely be put to death.

Exodus 35:2 KJV – Six days shall work be done, but on the seventh day (יום – yom – H3117) there shall be to you an holy (‏קדשׁ – qodesh – H6944) day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.

Nehemiah 10:31 KJV – And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy (‏קדשׁ – qodesh – H6944) day (יום – yom – H3117): and that we would leave the seventh year, and the exaction of every debt.

Isaiah 58:13 KJV – If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day (‏ביום קדשׁי – b'yom qadshi – H3117 H6944); and call the sabbath a delight, the holy (‏לקדושׁ – liqdosh – H6918) of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:

Verses About A Holy Day (Day + Adjective)

The adjective qadosh (holy) is only used to describe a day in Nehemiah 8. The day happens to be the first day of the seventh month— Rosh Hashanah— but the context (Nehemiah 8:14-15) makes it clear that the people were unfamiliar with the "book of the law" since they only learned about the Feast of Booths on the second day of their reading. The text does not tell us on which day of the week any of these events occurred.

Num 6:5, 8; Neh 8:9–11; Isa 10:17, 20; 17:7; 58:13; Zech 14:5

Nehemiah 8:1 KJV – And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. 2 And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. 3 And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.... 8 So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. 9 KJV – And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day (יום – yom – H3117) is holy (‏קדשׁ – qadosh – H6918) unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law. 10 KJV – Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day (יום – yom – H3117) is holy (‏קדושׁ – qadosh – H6918) unto our Lord: neither be ye sorry; for the joy of the LORD is your strength. 11 KJV – So the Levites stilled all the people, saying, Hold your peace, for the day (יום – yom – H3117) is holy (‏קדשׁ – qadosh – H6918); neither be ye grieved.

The Feasts — a Holy Convocation

Following are all the texts that contain the word yom (day) together with qodesh (holy), but where it is a holy convocation (miqra qodesh) that is described rather than a holy day. The weekly Sabbath is also described as a holy convocation in Leviticus 23:3 where it is listed along with the Feast of Unleavened Bread, the Feast of Weeks, the Day of Atonement and the Feast of Booths. There is also a difference in how the work is limited on these days; Leviticus 23:3 says that "ye shall do no work therein" on the weekly Sabbath, but for the other days mentioned in Leviticus 23, it says that "ye shall do no servile work therein."

Exodus 12:16 KJV – [Passover/Feast of Unleavened Bread] And in the first day there shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944), and in the seventh day there shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.

Leviticus 23:3 KJV – [Weekly Sabbath] Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.

Leviticus 23:7 KJV – [Passover/Feast of Unleavened Bread] In the first day ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein.

Leviticus 23:8 KJV – [Passover/Feast of Unleavened Bread] But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein.

Leviticus 23:21 KJV – [Feast of Weeks] And ye shall proclaim on the selfsame day, that it may be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.

Leviticus 23:27 KJV – [Day of Atonement] Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.

Leviticus 23:35 KJV – [Feast of Booths] On the first day shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein. 36 KJV – Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.

Levitcus 23:37 KJV – These are the feasts of the LORD, which ye shall proclaim to be holy convocations (‏מקראי קדשׁ – miqrae qodesh – H4744 H6944), to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:

Numbers 28:18 KJV – [Passover/Feast of Unleavened Bread] In the first day shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no manner of servile work therein:

Numbers 28:25 KJV – [Passover/Feast of Unleavened Bread] And on the seventh day ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work.

Numbers 28:26 KJV – Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work:

Numbers 29:1 KJV – [Feast of Trumpets] And in the seventh month, on the first day of the month, ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work: it is a day of blowing the trumpets unto you.

Numbers 29:12 KJV – [Feast of Booths] And on the fifteenth day of the seventh month ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work, and ye shall keep a feast unto the LORD seven days:

Conclusion

The weekly Sabbath is described in Leviticus 23 as a holy convocation along with The Feast of Unleavened Bread, the Feast of Weeks, the Day of Atonement and the Feast of Booths. But in other texts, the Sabbath is hallowed or sanctified or the people are commanded to "keep" it holy. The feast days are never described in this way.

The language of the Bible suggests that the weekly Sabbath is of a different character than the feast days. There are also other differences, which I will write about in a future post.

Remission of Sins

2010-04-30T08:01:00.000-07:00

What does "remission of sins" mean? Remission is not a word that we use in ordinary conversation— except, perhaps, in describing a cancer that is "in remission." The New Shorter Oxford English Dictionary defines remission as follows:

Forgiveness or pardon of sin or other offence; deliverence from guilt or punishment.
a) (obsolete) Release from a debt or payment; b) Release from captivity, liberation, respite.
The action of giving up or reducing a debt, tax, or punishment, etc.
a) A reduction in force or intensity; b) (Medical) A lessening in the degree or intensity of an illness; the temporary disappearance of symptoms.
(obsolete) Relaxation; a lessening of tension; a slacking of energy or application.
The action of sending back a person or thing; a remittal.

Before going further, I would like to suggest that the "obsolete" definition (2b – highlighted) is the most Biblical one when it comes to understanding the New Testament uses of this word. The word remission is used 10 times in the King James Version; 9 of the uses translate the Greek word aphesis (αφεσις – G859). Thayer’s Greek-English Lexicon of the New Testament defines aphesis as follows:

release, as from bondage, imprisonment, etc.
forgiveness, pardon, of sins (properly, the letting them go, as if they had not been committed), remission of their penalty.

Notice that the primary definition is release rather than forgiveness. Most recent translations, however, have chosen to go with forgiveness when translating aphesis when used together with sins (hamartia – αμαρτια – G266).

Following are the New Testament texts (KJV) where aphesis (remission) is used in the Greek. When reading them, try substituting release in place of remission or forgiveness to see if it makes sense.

Not only does it make sense, but it is consistent with Old Testament uses of aphesis in the Septuagint. Notice that Luke 4:18 already translates aphesis as a release ("deliverence", "liberty"). When reading "remission of sins", substitute "release from sins"— I will explain why later in this post. Also notice the orange highlighting of repentance or "turning from" that is used several times in these texts. I have discussed in series of posts the meaning of repentance as a "turning back" (or away from) from sin rather than merely a feeling of regret. Repentance as a turning away from sin is consistent with remission as a release from sins.

Matthew 26:28 – For this is my blood of the new testament, which is shed for many for the remission (αφεσιν – aphesin) of sins.
Mark 1:4 – John did baptize in the wilderness, and preach the baptism of repentance for the remission (αφεσιν – aphesin) of sins.
Mark 3:29 – But he that shall blaspheme against the Holy Ghost hath never forgiveness (αφεσιν – aphesin), but is in danger of eternal damnation:
Luke 1:77 – To give knowledge of salvation unto his people by the remission (αφεσει – aphesei) of their sins,
Luke 3:3 – And he came into all the country about Jordan, preaching the baptism of repentance for the remission (αφεσιν – aphesin) of sins;
Luke 4:18 – The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance (αφεσιν – aphesin) to the captives, and recovering of sight to the blind, to set at liberty (αφεσει – aphesei) them that are bruised,
Luke 24:47 – And that repentance and remission (αφεσιν – aphesin) of sins should be preached in his name among all nations, beginning at Jerusalem.
Acts 2:38 – Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission (αφεσιν – aphesin) of sins, and ye shall receive the gift of the Holy Ghost.
Acts 5:31 – Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness (αφεσιν – aphesin) of sins.
Acts 10:43 – To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission (αφεσιν – aphesin) of sins.
Acts 13:38 – Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness (αφεσις – aphesis) of sins:
Acts 26:18 – To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness (αφεσιν – aphesin) of sins, and inheritance among them which are sanctified by faith that is in me.
Ephesians 1:7 – In whom we have redemption through his blood, the forgiveness (αφεσιν – aphesin) of sins, according to the riches of his grace;
Colossians 1:14 – In whom we have redemption through his blood, even the forgiveness (αφεσιν – aphesin) of sins:
Hebrews 9:22 – And almost all things are by the law purged with blood; and without shedding of blood is no remission (αφεσις – aphesis).
Hebrews 10:18 – Now where remission (αφεσις – aphesis) of these is, there is no more offering for sin.

Following are several Old Testament where aphesis occurs in the Septuagint. Notice that they are translated (in the KJV) as "liberty," "release," "free." Aphesis is also used together with semasia (σημασια – symbol, signal, significance) where the Hebrew is yovel (יוול)— "jubilee" in English.

Leviticus 25:9 – Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. 10 And ye shall hallow the fiftieth year, and proclaim liberty (αφεσιν – aphesin / ‏דרור – d'ror) throughout all the land unto all the inhabitants thereof: it shall be a jubile (αφεσεως σημασια – apheseos semasia / ‏יובל – yovel) unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. 11 A jubile (αφεσεως σημασια – apheseos semasia / ‏יובל – yovel) shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. 12 For it is the jubile (αφεσεως σημασια – apheseos semasia / ‏יובל – yovel); it shall be holy unto you: ye shall eat the increase thereof out of the field.

Deuteronomy 15:1 – At the end of every seven years thou shalt make a release (αφεσιν – aphesin / ‏שׁמטה – shmitah). 2 And this is the manner of the release (της αφεσεως – tes apheseos / ‏השׁמטה – hashmitah): Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the LORD’S release (αφεσις – aphesis / ‏שׁמטה – shmitah).

Deuteronomy 31:10 – And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release (εν καιρω ενιαυτου αφεσεως – en kairo eniautou apheseos / ‏במעד שׁנת השׁמטה – b'moed shnat hashmitah), in the feast of tabernacles, 11 When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing.

Isaiah 58:6 – Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free (αφεσει – aphesei / ‏חפשׁים – chafshim), and that ye break every yoke?

Isaiah 61:1 – The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty (αφεσιν – aphesin / ‏דרור – d'ror) to the captives, and the opening of the prison to them that are bound; 2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; 3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

Notice that aphesis is used primarily in the sense of release in the Old Testament.

The Greek phrase translated as remission of sins in several of the earlier New Testament texts— Matt 26:28; Mark 1:4; Luke 3:3; 24:47; Acts 2:38; 10:43 — is aphesin amartion (αφεσιν αμαρτιων). Following is a grammatical summary of this phrase (source: Accordance Bible Software).

αφεσιν aphesin – Noun feminine singular accusative – forgiveness, release, remission
αμαρτιων amartion – Noun feminine plural genitive – sin, sin offering

Notice that the second word in the phrase aphesin amartion is in the genitive case. The "key word" used to mechanically translate the genitive case is "of"— thus, the word-pair aphesin amartion is usually translated remission of sins. The "of" is implied by the grammar— it does not correspond to a separate word in the Greek.

Basics of Biblical Greek Grammar (by William D. Mounce) on page 342 gives a summary of the genitive case. It describes several uses of the genitive case in addition to the possessive "of" use; the ablative use of the genitive case may be relelevant for understanding remission of sins. In the ablative use of the genitive case, the keyword is "from", as in remission from sins.

The Wikipedia article on Grammatical Case mentions that "genitive and ablative cases became combined" in ancient Greek. The article describes the ablative case as indicating "movement from something" and provides an example sentance "John kicked the ball away from the house". A separate Wikipedia article on Ablative Case describes it marking "motion away from something."

We can see examples of the ablative use of the genitive case in Ephesians 2:12; notice the "from" in the KJV translation below. (The yellow and orange highlighting used below identify corresponding portions of the text in the different versions.)

Ephesians 2:12 KJV – That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

The Apostolic Bible translation that follows uses "of" in the places that are translated as "from" in the KJV. The Apostolic Bible is an interlinear that translation that is generally quite literal and mechanical in how it translates the text. In this case it uses "of" to translate the case used in the Greek text.

Ephesians 2:12 The Apostolic Bible – that you were in that time separate from Christ, being separate of the citizenship of Israel, and strangers of the covenants of the promise, not having hope, and atheists in the world!

Following is the Greek text (and transliteration) of Ephesians 2:12. (I have inserted an asterisk in the places where "of" occurs in The Apostolic Bible and "from" occurs in the KJV.

Ephesians 2:12 Greek – οτι ητε εν τω καιρω εκεινω χωρις Χριστου, απηλλοτριωμενοι * της πολιτειας του Ισραηλ, και ξενοι * των διαθηκων της επαγγελιας, ελπιδα μη εχοντες, και αθεοι εν τω κοσμω.

Ephesians 2:12 Greek transliteration – oti ete en tō kairo ekeino chōris Christou, apellotriomenoi * tes politeias tou Israel, kai xenoi * ton diathekon tes epaggelias, elpida me echontes, kai atheoi en to kosmo.

Following are grammatical summaries of the two highlighted portions of the Greek text. Notice that the second and third words— the "article" and the ending noun— are in the genitive case.

απηλλοτριωμενοι apellotriomenoi – Verb perfect middle participle masculine plural nominative – to estrange, alienate, be a stranger
της tes – Article feminine singular genitive – the, who, which
πολιτειας politeias – Noun feminine singular genitive – citizenship; civic life, republic; life

The alternative choices are separated by the slash— "alienated of/from the citizenship." The "of" is a possessive use of the genitive case and the "from" is an ablative use of the genitive case.

ξενοι xenoi – Adjective masculine plural nominative – stranger; strange
των ton – Article feminine plural genitive – the, who, which
διαθηκων diathekon – Noun feminine plural genitive – covenant; testament

The same possibilities are available in the second phrase— "strangers of/from the covenant." Notice that diathekon in this phrase is "noun feminine plural genitive", exactly the same grammatical form as amartion in "remission of sins". Most translations have chosen to interpret the genitive cases in these examples as ablative— indicating a separation.

Ephesians 2:12 NKJV – that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world.

Ephesians 2:12 NIV – remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world.

Ephesians 2:12 ESV – remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.

Given the Septuagint (Old Testament) precedent for using aphesis, clearly, as a release and the "ablative genitive" grammatical option to use "from" rather than "of", is "release from sins" a viable interpretation of aphesin amartion ("remission of sins").

Here are The Apostolic Bible translations for the New Testament aphesin amartion ("remission of sins") texts. (The English would be less awkward as "a release from sins.")

Matthew 26:28 – For this is my blood, the blood of the new covenant, the one for many, being poured out for a release of sins.

Mark 1:4 – John came immersing in the wilderness, and proclaiming an immersion of repentance for a release of sins.

Luke 1:77 – to give knowledge of deliverance to his people in a release of their sins

Luke 24:47 – and repentance and release of sins to be proclaimed in his name unto all the nations, beginning from Jerusalem.

Acts 2:38 – And Peter said to them, Repent, and be immersed each of you in the name of Jesus Christ for a release of sins! and you shall receive the present of the Holy Spirit.

Acts 5:31 – This one— God, chief and deliverer, exalted by his right hand, to give repentance to Israel and release of sins.

Acts 10:43 – To him all the prophets bear witness, to receive a release of sins through his name for every one believing in him.

Acts 13:38 – Let it be made known then to you men, brethren, that through this one a release of sins is announced to you.

Acts 28:18 – to open their eyes to turn from darkness unto light, and the authority of Satan unto God, for them to receive a release of sins, and a lot among the ones having been sanctified by the belief in me.

Colossians 1:14 – in whom we have the release by ransom through his blood— the release of sins

What are these texts saying? It is not just the release from the penalty of sin, but a release from the sin itself— a release, a liberty, a freedom from the power of sin over our lives. The following texts add to this perspective.

Matthew 1:21 – And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

John 5:14 – Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.

John 8:11 – She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.

Romans 6:1 – What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein?

Romans 6:6 – Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin.

Romans 6:18 – Being then made free from sin, ye became the servants of righteousness.

1 John 2:1 – My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

1 John 3:6 – Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.

1 John 3:9 – Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

1 John 5:18 – We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

Perhaps the words of Jesus in John 8:31-36 best express this understanding— Jesus came to free us from sin.

John 8:34 NKJV – Jesus answered them, “Most assuredly, I say to you, whoever commits sin is a slave of sin. 35 And a slave does not abide in the house forever, but a son abides forever. 36 Therefore if the Son makes you free, you shall be free indeed.

John 8:31 NKJV – .... “If you abide in My word, you are My disciples indeed. 32 And you shall know the truth, and the truth shall make you free.”

Zenas the Torah Expert

2010-04-22T07:08:00.000-07:00

At the end of the Letter to Titus, Paul makes a brief request that gives us a little insight into religious culture of Paul and the early Christian community.

Titus 3:13

KJV – Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
NKJV – Send Zenas the lawyer and Apollos on their journey with haste, that they may lack nothing.
NASB – Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them.
ISV – Do all you can to send Zenas the expert in the law and Apollos on their way, and see that they have everything they need.
Bible in Basic English – Send Zenas, the man of law, and Apollos on their journey with all care, so that they may be in need of nothing.
Complete Jewish Bible – Do your best to help Zenas the Torah expert and Apollos with their arrangements for travelling, so that they will lack nothing.
Wycliffe – Bisili byfor sende Zenam, a wise man of lawe, and Apollo, that no thing faile to hem.
Greek – Ζηναν τον νομικον και Απολλω σπουδαιως προπεμψον ινα μηδεν αυτοις λειπη.
Greek transliteration – Zenan ton nomikon kai Apollō spoudaios propempson ina meden autois leipe.
Modern Hebrew – ... ‏זינס המלמד בתורה ... (Zinos hamlumad batorah)
Etheridge translation of the Peshitta – But concerning Zina the sophra, and Apolo, be careful to provide them well, that nothing may be wanting to them.
Murdock translation of the Peshitta – As for Zenas the scribe, and Apollos, endeavor to help them well on their way, that they may want nothing.

The Greek word nomikos (νομικος – G3544), translated as lawyer in most English bibles, is defined in Thayer’s Greek-English Lexicon of the New Testament as "in the N.T. an interpreter and teacher of the Mosaic law." Using this definition, we could translate Titus 3:13 as "Send Zenas the interpreter and teacher of the Mosaic law..."

The texts that follow can give us some additional insight into the meaning of the word nomikos.

Matt 22:35 NET – And one of them, an expert in religious law (νομικος – nomikos), asked him a question to test him:
Luke 7:30 NET – However, the Pharisees and the experts in religious law (νομικοι – nomikoi) rejected God’s purpose for themselves, because they had not been baptized by John.)
Luke 10:25 NET – Now an expert in religious law (νομικος – nomikos) stood up to test Jesus, saying, “Teacher, what must I do to inherit eternal life?”
Luke 11:45 NET – One of the experts in religious law (νομικων – nomikon) answered him, “Teacher, when you say these things you insult us too.”
Luke 11:46 NET – But Jesus replied, “Woe to you experts in religious law (νομικοις – nomikois) as well! You load people down with burdens difficult to bear, yet you yourselves refuse to touch the burdens with even one of your fingers!
Luke 11:52 NET – Woe to you experts in religious law (νομικοις – nomikois)! You have taken away the key to knowledge! You did not go in yourselves, and you hindered those who were going in.”
Luke 14:3 NET – So Jesus asked the experts in religious law (νομικους – nomikous) and the Pharisees, “Is it lawful to heal on the Sabbath or not?”

We can see from these examples that "Zenas the Torah expert" and "Zenas the interpreter and teacher of the Mosaic law" are good interpretations of the text.

The Aramaic Peshitta "zina den sapra" (זנא דין ספרא) used in this text is "zina hasofer" (זנא הסופר) in the Hebrew translation of the Peshitta. The Aramaic is translated as "Zenas the scribe" in the Murdock translation. The Aramaic sapra (ספרא) is used in the Psalm 45:1 Targum to translate the Hebrew sofer (סופר), the word translated into English as scribe in the following texts.

Psalm 45:1 ESV – To the choirmaster: according to Lilies. A Maskil of the Sons of Korah; a love song. My heart overflows with a pleasing theme; I address my verses to the king;
my tongue is like the pen of a ready scribe (‏סופר מהיר – sofer mahir).
Ezra 7:6 NKJV – this Ezra came up from Babylon; and he was a skilled scribe (‏ספר – sofer) in the Law of Moses, which the LORD God of Israel had given. The king granted him all his request, according to the hand of the LORD his God upon him.
Ezra 7:11 NKJV – This is a copy of the letter that King Artaxerxes gave Ezra the priest, the scribe (‏הספר – hasofer), expert in the words of the commandments of the LORD, and of His statutes to Israel:

The Aramaic sapra is also used in the Peshitta in the following verses.

Matt 8:19 NKJV – Then a certain scribe came and said to Him, “Teacher, I will follow You wherever You go.”
Matt 13:52 NKJV – Then He said to them, “Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old.”
Mark 12:32 NKJV – So the scribe said to Him, “Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He.
Luke 10:25 NKJV – And behold, a certain lawyer stood up and tested Him, saying, “Teacher, what shall I do to inherit eternal life?”

In Titus 3:13 we read that Zenas is traveling with Apollos, a man "mighty in the Scriptures."

Acts 18:24 NKJV – Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus.
1 Cor 1:12 NKJV – Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.”
1 Cor 3:6 NKJV – I planted, Apollos watered, but God gave the increase.
1 Cor 16:12 NKJV – Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time.

We can see from these texts that Apollos was an important teacher in promoting the Gospel. Paul seems to value him highly and he was obviously held in high regard by the believers. When Acts 18:24 says Apollos was "mighty in the Scriptures" it means he was an expert in the Old Testament— the Law of Moses (Torah) and the Prophets and Writings— as the New Testament canon was not yet established.

Given this background information, we can paraphrase Titus 3:13 this way:

Send Zenas the interpreter and teacher of the Mosaic law and Apollos (the expert in the Law of Moses and the Prophets and Writings) on their journey with haste, that they may lack nothing.

What does this tell us about Paul's theology? Did he value the Law of Moses— the Torah— and Prophets and Writings? Yes— that would be consistent with the teachings of Jesus.

Luke 24:27 NKJV – And beginning at Moses and all the Prophets, He [Jesus] expounded to them in all the Scriptures the things concerning Himself.
Luke 24:44 NKJV – Then He [Jesus] said to them, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” 45 And He opened their understanding, that they might comprehend the Scriptures.

The Hebraic New Testament (Part 8)

2010-04-16T09:09:00.000-07:00

This post is the eighth in the series of studies on the Hebraic New Testamant.

Eusebius of Caesarea, "The Father of Church History," made several references in his Church History to Apostolic writings in the Hebrew language.

I am using Paul Maier's translation, Eusebius: The Church History, for the following quotes. The references preceding the quotes are book.section.

3.24 – Matthew at first preached to the Hebrews, and when he planned to go to others also, he wrote his Gospel in his own native language for those he was leaving, his writings filling the gap left by his departure.

3.38 – For Paul had written to the Hebrews in their native language, and some say that the evangelist Luke, others that this same Clement translated the writing.

3.39 – Such is Papias's reference to Mark. Of Matthew he had this to say: Matthew compiled the sayings [logia of Christ] in the Hebrew language, and each interpreted them as best he could.

4.22 – Hegesippus also describes the sects that once existed among the Jews.... He wrote much else, some of which I have already quoted, and cites the Gospel of the Hebrews, the Syriac Gospel, and especially works of Hebrew language and oral tradition, showing that he was a Hebrew convert.

5.8 – Matthew composed a written Gospel for the Hebrews in their own language.

5.10 – Bartholomew, one of the apostles, had preached to them and had left them Matthew's account in Hebrew letters, which was preserved until that time.

6.14 – The epistle to the Hebrews he attributes to Paul but says that it was written in Hebrew for Hebrews and then carefully translated by Luke for the Greeks.

6.25 – I learned by tradition that the four Gospels alone are unquestionable in the church of God. First to be written was by Matthew, who was once a tax collector but later an apostle of Jesus Christ, who published it in Hebrew for Jewish believers.

These quotes don't provide the context— in most of them Eusebius is quoting other sources. As I have described in earlier posts in this series, there is plenty of internal evidence within the Gospels of Matthew, Mark, Luke, and Acts and Revelation for a Hebrew original, or at least a writer who was more comfortable with Hebrew idioms. The references above from Eusebius are independent external evidences for Hebrew writings that are the original sources for some of the books of the New Testament.

Wikipedia has an article on the Gospel of the Hebrews.

(My wife and I are currently in the middle of packing and moving. I will probably not be writing many posts for a while.)

I Have Earnestly Desired to Eat this Passover with You Before I Suffer

2010-03-29T12:39:00.000-07:00

Today, in the Hebrew calendar, is 14th day of the month Nisan. Until the destruction of the second temple, it was the day on which the Passover lamb was sacrificed. "Your lamb shall be an unblemished male a year old... You shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight" (Exodus 12:5-6 NASB).

It was at this time in the Hebrew calendar that the following event took place.

Luke 22:7 NASB – Then came the first day of Unleavened Bread on which the Passover (το πασχα – to pascha – G3957 / ‏הפסח – hapesach – H6453) lamb had to be sacrificed. 8 And Jesus sent Peter and John, saying, "Go and prepare the Passover for us, so that we may eat it." 9 They said to Him, "Where do You want us to prepare it?" 10 And He said to them, "When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. 11 And you shall say to the owner of the house, 'The Teacher says to you, "Where is the guest room in which I may eat the Passover with My disciples? 12 And he will show you a large, furnished upper room; prepare it there." 13 And they left and found everything just as He had told them; and they prepared the Passover. 14 When the hour had come, He reclined at the table, and the apostles with Him. 15 And He said to them, "I have earnestly desired to eat this Passover with you before I suffer; 16 for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God." 17 And when He had taken a cup [the 1st cup] and given thanks, He said, "Take this and share it among yourselves; 18 for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes." 19 And when He had taken some bread and given thanks, He broke it and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me." 20 And in the same way He took the cup [the 2nd cup] after they had eaten, saying, "This cup which is poured out for you is the new covenant in My blood."

The Hebrew word for Passover is Pesach (‏פסח). The Greek word used in the New Testament is Pascha (Πασχα). Similar sounding names are used in many other languages: Pascha (Latin), Pascua (Spanish), Pâque (French), Pashkë (Albanian), Пасха (Bulgarian), Pasha (Croatian), Påske (Danish), pascha (Dutch), Pasqua (Italian), Pascha (Lithuanian), påske (Norwegian), páscoa (Portuguese), Пасхою (Russian), påsk (Swedish), пасха (Ukranian). The Douay-Rheims translation uses the Pasch rather than Passover in the Luke 22:7-20 text shown above.

We can trace the history of the English word paschal back to the Hebrew Pesach.

paschal
adjective formal
1 of or relating to Easter.
2 of or relating to the Jewish Passover.
ORIGIN late Middle English : from Old French, from ecclesiastical Latin paschalis, from pascha ‘feast of Passover,’ via Greek and Aramaic from Hebrew Pesaḥ ‘Passover.’

There is something interesting about this definition— paschal is a word that is about both Easter and the "Jewish" Passover. We can see a similar overlap in meanings in other languages— Spanish for example.

Spanish – Pascua

pascua
1. Passover, a feast among the Jews. (f)
2. Easter, the day on which the Savior’s resurrection is commemorated. (f)

We can use Google Translate to demonstrate that Easter and Passover are the same word in several languages.

Greek – the phrase "Easter and Passover" in Google Translate was:
Πάσχα και εβραϊκό Πάσχα ("Easter and Jewish Easter")

Italian – the phrase "Easter and Passover" in Google Translate was:
Pasqua e Pasqua

Malay – the phrase "Easter and Passover" in Google Translate was:
Paskah dan Paskah

Norwegian – the phrase "Easter and Passover" in Google Translate was:
Påske og påske

Portuguese – the phrase "Easter and Passover" in Google Translate was:Páscoa ea Páscoa

Russian – the phrase "Easter and Passover" in Google Translate was:Пасха и Пасха

Why is it that Easter and Passover the same word in all of these languages? Are they, in some historical sense, the same thing? The "Father of Church History", Eusebius of Caesarea, wrote in his Ecclesiastical History, the following about the controversy over the Passover.

Chapter XXIII.—The Question then agitated concerning the Passover.
1. A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour’s passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour. 2. Synods and assemblies of bishops were held on this account, and all, with one consent, through mutual correspondence drew up an ecclesiastical decree, that the mystery of the resurrection of the Lord should be celebrated on no other but the Lord’s day, and that we should observe the close of the paschal fast on this day only.... 3. And that which has been given above was their unanimous decision.

Chapter XXIV.—The Disagreement in Asia.
1. But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them. He himself, in a letter which he addressed to Victor and the church of Rome, set forth in the following words the tradition which had come down to him: 2. “We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord’s coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus; and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate.... 6. All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven. 7. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said ‘We ought to obey God rather than man.

It is clear from the history, that many early Christians celebrated Pascha in the Biblical manner, but only later changed it to the Sunday following. This tradition of some early Christians celebrating Passover on the 14th day of Nisan— as described in the Bible— is known as Quartodecimanism. The Quartodecimans are described in the 19th century book, Dictionary of Sects, Heresies, Ecclesiastical Parties and Schools of Religious Thought.

QUARTODECIMANS
Those who celebrated Easter, or more strictly speaking the Paschal Feast, at the time of the Jewish Passover, that is, on the fourteenth day of the moon or month Nisan, whatever day of the week that happened to be. The name thus taken from the particular day of observance was, by some at least, extended so as to include, without regard to its proper meaning, all who did not obey the decrees of the Councils of Nicaea and Antioch, which ordered Easter to be kept on the first Sunday after the full moon.... The Churches of Asia Minor followed the Jewish rule.... We may proceed no to the Council of Nicaea. One reason for summoning the Council of Nicaea was that they of Syria, Cilicia and Mesopotamia went haltingly with regard to the feast, and kept their pasch with the Jews. Eusebius and Sozomen shew that the feast was kept by some not merely at the Jewish time, but after a Jewish fashion.... At the council, therefore, a decree was made that Easter should be observed by all on the Sunday which followed the fourteenth of the moon next after the vernal equinox... From this time, therefore, it became a schismatical act to disobey the decree; and rules were made ragarding the Quartodecimans, which treat them as schismatics or heretics.

We can see from these historical records that at least some from the early Christian church observed Passover at the Biblical time and some kept it "not merely at the Jewish time, but after a Jewish fashion." This is consistent with the apostolic references we have in the New Testament. Paul uses Passover language in 1 Corinthians 5:7-8.

1 Corinthians 5:7 NASB – Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed. 8 Therefore let us celebrate the feast [the context is Passover], not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread [the Passover season is also called Feast of Unleavened Bread] of sincerity and truth.

A short reference to the feast of Unleavened Bread (Passover) is made in Acts 20:5. We can probably assume that Paul and his companions observed Passover in Philippi.

Acts 20:5 NASB – But these had gone on ahead and were waiting for us at Troas. 6 We sailed from Philippi after the days of Unleavened Bread, and came to them at Troas within five days; and there we stayed seven days.

The text in 1 Corinthiahs 11 describes a meal that is done to commemorate the events associated with "the night in which He was betrayed." I don't know that we can be certain, but the context sounds more like a Passover meal than a Eucharistic wafer of bread and sip of wine— at the very least it describes something different from practices in most churches today.

1 Corinthians 11:17 NASB - But in giving this instruction, I do not praise you, because you come together not for the better but for the worse. 18 For, in the first place, when you come together as a church, I hear that divisions exist among you; and in part I believe it. 19 For there must also be factions among you, so that those who are approved may become evident among you. 20 Therefore when you meet together, it is not to eat the Lord's Supper, 21 for in your eating each one takes his own supper first; and one is hungry and another is drunk. [it is apparently a real meal— not a wafer and a sip.] 22 What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you. 23 For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me." 25 In the same way He took the cup also after supper, saying, "This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me." 26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death [it is about His death, not His resurrection!] until He comes. 27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 28 But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. 29 For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30 NASB - For this reason many among you are weak and sick, and a number sleep. 31 But if we judged ourselves rightly, we would not be judged. 32 But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world. 33 So then, my brethren, when you come together to eat, wait for one another [again, suggesting more than a symbolic meal]. 34 If anyone is hungry, let him eat at home, so that you will not come together for judgment. The remaining matters I will arrange when I come.

We can see in the historical records that some of the "church fathers" applied pressure on fellow Christians to abandon the Biblical pattern for Passover. This effort to eliminate Jewish practices from Christianity has been mostly successful.

I recently published a post with the title Rejoice, O Gentiles, With His People! It is mostly texts from the Bible and it paints a beautiful picture of Gentiles in harmony with the people of Israel. Certainly Paul advocated behavior that is very different from the hostility and hatred that later Christians have demonstrated. It isn't comfortable for me to say these things, but we deceive ourselves if we think that the heritage of the church is free from evil. There is a legacy of hatred against the Jews that we need to acknowledge and condemn. The historical record of "Christian" hatred against the Jews goes back to the first few centuries and continues to this day. Some of the older anti-Jewish material is being used today to advocate antisemitism.

John Chrysostom (c. 347–407 – well after the apostolic era) was "an important Early Church Father" who is considered saint by the Orthodox and Eastern Catholic churches. He is regarded by the Roman Catholic Church as a saint and "Doctor of the Church". He wrote a series of sermons called Against the Jews in which he "denounced Jews and Judaizing Christians." The Wikipedia article on Chrysostom discusses the sermons.

One of the purposes of these homilies was to prevent Christians from participating in Jewish customs, and thus prevent the perceived erosion of Chrysostom's flock. In his sermons, John criticized those "Judaizing Christians", who were participating in Jewish festivals and taking part in other Jewish observances, such as the shabbat, submitted to circumcision and made pilgrimage to Jewish holy places. John claimed that on the shabbats and Jewish festivals synagogues were full of Christians, especially women, who loved the solemnity of the Jewish liturgy, enjoyed listening to the shofar on Rosh Hashanah, and applauded famous preachers in accordance with the contemporary custom.A more recent theory is that he instead tried to persuade Jewish Christians, who for centuries had kept connections with Jews and Judaism, to choose between Judaism and Christianity.

The language in this description does not accurately convey the tone of Chrysostom's words. I can't describe it any other way than to say that it is "hate speech." Here is a link to translations of Chrysostom's Eight Homilies Against the Jews. Following are some short examples taken from these Homilies. I have to add, to be clear and to avoid misunderstanding, that I reject the Chyrsostom's message— he is contrary to the Spirit of the Bible. "By this shall all men know that ye are my disciples, if ye have love one to another (John 13:35 KJV). "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you" (Matt 5:44 KJV). Here are some short, isolated samples from Chrysostom's Against the Jews.

Another very serious illness calls for any cure my words can bring, an illness which has become implanted in the body of the Church. We must first root this ailment out and then take thought for matters outside; we must first cure our own and then be concerned for others who are strangers.

What is this disease? The festivals of the pitiful and miserable Jews are soon to march upon us one after the other and in quick succession: the feast of Trumpets, the feast of Tabernacles, the fasts. There are many in our ranks who say they think as we do. Yet some of these are going to watch the festivals and others will join the Jews in keeping their feasts and observing their fasts. I wish to drive this perverse custom from the Church right now.

But now that the Jewish festivals are close by and at the very door, if I should fail to cure those who are sick with the Judaizing disease. I am afraid that, because of their ill-suited association and deep ignorance, some Christians may partake in the Jews' transgressions; once they have done so, I fear my homilies on these transgressions will be in vain.

If any of you, whether you are here present or not, shall go to the spectacle of the Trumpets, or rush off to the synagogue, or go up to the shrine of Matrona, or take part in fasting, or share in the Sabbath, or observe any other Jewish ritual great or small, I call heaven and earth as my witnesses that I am guiltless of the blood of all of you.

But I must get back again to those who are sick. Consider, then, with whom they are sharing their fasts. It is with those who shouted: "Crucify him, Crucify him", with those who said: "His blood be upon us and upon our children". If some men had been caught in rebellion against their ruler and were condemned, would you have dared to go up to them and to speak with them? I think not. Is it not foolish, then, to show such readiness to flee from those who have sinned against a man, but to enter into fellowship with those who have committed outrages against God himself? Is it not strange that those who worship the Crucified keep common festival with those who crucified him? Is it not a sign of folly and the worst madness?

Therefore, flee the gatherings and holy places of the Jews. Let no man venerate the synagogue because of the holy books; let him hate and avoid it because the Jews outrage and maltreat the holy ones, because they refuse to believe their words, because they accuse them of the ultimate impiety.

Certainly it is the time for me to show that demons dwell in the synagogue, not only in the place itself but also in the souls of the Jews.

What else do you wish me to tell you? Shall I tell you of their plundering, their covetousness, their abandonment of the poor, their thefts, their cheating in trade? the whole day long will not be enough to give you an account of these things. But do their festivals have something solemn and great about them? They have shown that these, too, are impure.

But now that the devil summons your wives to the feast of the Trumpets and they turn a ready ear to this call, you do not restrain them. You let them entangle themselves in accusations of ungodliness, you let them be dragged off into licentious ways. For, as a rule, it is the harlots, the effeminates, and the whole chorus from the theater who rush to that festival.

At that time the whole synodal gathering, welded together from these champions, along with their definition of what Christians must believe, also passed a decree that they celebrate the paschal feast in harmony together. They refused to betray their faith in those most difficult times (of persecution); would they sink to pretense and deceit on the question of the Easter observance?

I have said enough against those who say they are on our side but are eager to follow the Jewish rites. Since it is against the Jews that I wish to draw up my battle line, let me extend my instruction further. Let me show that, by fasting now, the Jews dishonor the law and trample underfoot God's commands because they are always doing everything contrary to his decrees. When God wished them to fast, they got fat and flabby? When God does not wish them to fast, they get obstinate and do fast; when he wished them to offer sacrifices. they rushed off to idols; when he does not wish them to celebrate the feast days, they are all eager to observe them.

The language of later centuries is much worse. The anti-Jewish language of Martin Luther may come as a shock to some readers. Luther wrote a book with the title On the Jews and Their Lies. (This is a link to a translation of that book on the Internet. The page begins with a warning: "This is a Notorious Antisemitic Document!") Here is a link to the Wikipedia article on Martin Luther and Antisemitism. I am speaking as a Christian— I am sure that few of us have given much thought to the legacy of hatred that we unknowingly have inherited. I doubt many of us would use language similar to that of Luther that follows. But, I think we should ask ourselves, in what ways has this legacy influenced our customs and traditions? What customs do we practice, or fail to practice, because of this legacy? Here is a sample from On the Jews and Their Lies. Again, as with Chrysostom, I reject this message as contrary to the Spirit of Jesus.

I had made up my mind to write no more either about the Jews or against them. But since I learned that those miserable and accursed people do not cease to lure to themselves even us, that is, the Christians, I have published this little book, so that I might be found among those who opposed such poisonous activities of the Jews and who warned the Christians to be on their guard against them. I would not have believed that a Christian could be duped by the Jews into taking their exile and wretchedness upon himself. However, the devil is the god of the world, and wherever God's word is absent he has an easy task, not only with the weak but also with the strong. May God help us. Amen....

Therefore be on your guard against the Jews, knowing that wherever they have their synagogues, nothing is found but a den of devils in-which sheer self-glory, conceit, lies, blasphemy, and defaming of God and men are practiced most maliciously and vehming his eyes on them. God's wrath has consigned them to the presumption that their boasting, their conceit, their slander of God, their cursing of all people are a true and a great service rendered to God — all of which is very fitting and becoming to such noble blood of the fathers and circumcised saints. This they believe despite the fact that they know they are steeped in manifest vices mently, just as the devils themselves do. And where you see or hear a Jew teaching, remember that you are hearing nothing but a venomous basilisk who poisons and kills people merrily by fasten- And with all this, they claim to be doing right. Be on your guard against them!

Alas, it cannot be anything but the terrible wrath of God which permits anyone to sink into such abysmal, devilish, hellish, insane baseness, and arrogance. If I were to avenge myself on the devil himself I should be unable to wish him such evil and misfortune as God's wrath inflicts on the Jews, compelling them to lie and to blaspheme so monstrously, in violation of their own conscience. Anyway, they have their reward for constantly giving God the lie.

But if we are afraid that they might harm us or our wives, children, servants, cattle, etc., if they had to serve and work for us -- for it is reasonable to assume that such noble lords of the world and venomous, bitter worms are not accustomed to working and would be very reluctant to humble themselves so deeply before the accursed Goyim -- then let us emulate the common sense of other nations such as France, Spain, Bohemia, etc., compute with them how much their usury has extorted from us, divide, divide this amicably, but then eject them forever from the country. For, as we have heard, God's anger with them is so intense that gentle mercy will only tend to make them worse and worse, while sharp mercy will reform them but little. Therefore, in any case, away with them!

My advice, as I said earlier, is:

First, that their synagogues be burned down, and that all who are able toss in sulphur and pitch; it would be good if someone could also throw in some hellfire. That would demonstrate to God our serious resolve and be evidence to all the world that it was in ignorance that we tolerated such houses, in which the Jews have reviled God, our dear Creator and Father, and his Son most shamefully up till now, but that we have now given them their due reward.

Second, that all their books their prayer books, their Talmudic writings, also the entire Bible, be taken from them, not leaving them one leaf, and that these be preserved for those who may be converted. For they use all of these books to blaspheme the Son of God, that is, God the Father himself, Creator of heaven and earth, as was said above; and they will never use them differently.

Third, that they be forbidden on pain of death to praise God, to give thanks, to pray, and to teach publicly among us and in our country....

Fourth, that they be forbidden to utter the name of God within our hearing....

... In my opinion the problem must be resolved thus: If we wish to wash our hands of the Jews' blasphemy and not share in their guilt, we have to part company with them. They must be driven from our country....

I wish and I ask that our rulers who have Jewish subjects exercise a sharp mercy toward these wretched people, as suggested above, to see whether this might not help (though it is doubtful). They must act like a good physician who, when gangrene has set proceeds without mercy to cut, saw, and burn flesh, veins, bone, and marrow. Such a procedure must also be followed in this instance. Burn down their synagogues, forbid all that I enumerated earlier, force them to work, and deal harshly with them, as Moses did in the wilderness, slaying three thousand lest the whole people perish. They surely do not know what they are doing; moreover, as people possessed, they do not wish to know it, hear it, or learn it. Therefore it would be wrong to be merciful and confirm them in their conduct. If this does not help we must drive them out like mad dogs, so that we do not become partakers of their abominable blasphemy and all the their other vices and thus merit God's wrath and be damned with them. I have done my duty. Now let everyone see to his. I am exonerated.

I would like to turn now, to the Bible— in contrast to the messages of hatred that we have just seen. This is Paul writing in book of Romans— the book that says, in Romans 11:13, "I am speaking to you who are Gentiles."

Romans 9:1 NASB – I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, 2 that I have great sorrow and unceasing grief in my heart. 3 For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, 4 who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises,...

Romans 10:1 NASB – Brethren, my heart's desire and my prayer to God for them [Israel] is for their salvation.

Romans 11:1 NASB – I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 2 God has not rejected His people whom He foreknew....

Romans 11:17 NASB – But if some of the branches [Israel] were broken off, and you [Gentiles], being a wild olive, were grafted in among them and became partaker with them [Israel] of the rich root of the olive tree, 18 [you Gentiles] do not be arrogant toward the branches [Israel]; but if you are arrogant, remember that it is not you [Gentiles] who supports the root [Israel], but the root [Israel] supports you [Gentiles].

Ephesians 2:11 NASB – Therefore remember that formerly you, the Gentiles in the flesh, who are called "Uncircumcision" by the so-called "Circumcision," which is performed in the flesh by human hands—12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ.

I don't talk much, publicly, about these topics. I have sensed fear the few times I have said much— fear of being different, fear of being labeled a Judaizer, fear of being considered strange or fanatical. These are uncomfortable topics. We don't want to admit our history— I understand that. We don't want to see how the legacy of hatred has influenced our current practices— I sympathize. It is uncomfortable to be different— it is uncomfortable to be a follower of Jesus.

There seems to be significant resistance within the Christian churches against examining any "Jewish" practices. Generally the response is something like "show me where we have to do...." or "where in the New Testament are we commanded to...." These comments are expressed, it is supposed, in an attitude of "freedom." I don't understand— the Passover is a joyful celebration of freedom from bondage— the historical bondage of Egypt, and for the Christian, the freedom from the bondage of sin. How is it that we Christians distort this joyful family celebration into a burden that is to be thrown away? The New Testament presupposes everything about the Old Testament— it isn't written with the idea that everything has to be re-stated in order to be legitimate or valuable. Rather than asking whether I "have to" or whether I am "commanded to" experience the celebrations from the Scriptures—I think, "I want to." It is my desire to "Rejoice, O Gentiles, with His people!"

John 13:35 KJV – By this shall all men know
that ye are my disciples,

if ye have love one to another.

Romans 15:10 – And again he saith,

Rejoice, ye Gentiles, with his people.

–––––––––––––––––––––––––––

And he said unto them, With desire I have desired to eat this passover with you before I suffer:
καὶ εἶπεν πρὸς αὐτούς· ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ' ὑμῶν πρὸ τοῦ με παθεῖν·
et ait illis desiderio desideravi hoc pascha manducare vobiscum antequam patiar
Und er sprach zu ihnen: Mich hat herzlich verlangt, dies Osterlamm mit euch zu essen, ehe denn ich leide.
Il leur dit: J'ai désiré vivement manger cette Pâque avec vous, avant de souffrir;
Og han sagde til dem: "Jeg har hjerteligt længtes efter at spise dette Påskelam med eder, førend jeg lider.
En Hij zeide tot hen: Ik heb grotelijks begeerd, dit pascha met u te eten, eer dat Ik lijde;
És monda nékik: Kívánva kívántam a husvéti bárányt megenni veletek, melõtt én szenvednék:
Ja hän sanoi heille: minä olen halulla halainnut syödä tätä pääsiäislammasta teidän kanssanne, ennekuin minä kärsin.
وقال لهم شهوة اشتهيت ان آكل هذا الفصح معكم قبل ان اتألم
Ed egli disse loro: Ho grandemente desiderato di mangiar questa pasqua con voi, prima ch’io soffra;
Lalu Ia berkata kepada mereka itu, "Aku tersangatlah ingin hendak makan Pasah ini bersama-sama dengan kamu, sebelum Aku merasai sengsara,
이르시되 `내가 고난을 받기 전에 너희와 함께 이 유월절 먹기를 원하고 원하였노라
I rzekł do nich: Żądając żądałem tego baranka jeść z wami, pierwej niżbym cierpiał.
E disse-lhes: Tenho desejado ardentemente comer convosco esta páscoa, antes da minha paixão;
El le -a zis: ,,Am dorit mult să mănînc Paştele acestea cu voi înainte de patima Mea;
Y les dijo: En gran manera he deseado comer con vosotros esta pascua antes que padezca;
Och han sade till dem: »Jag har högeligen åstundat att äta detta påskalamm med eder, förrän mitt lidande begynner;

Rejoice, O Gentiles, with His people!

2010-03-28T15:13:00.000-07:00

Recently, I have been studying the chapters in Acts that are about the integration of the Gentiles into the community of the followers of Jesus. Although there were some early questions about how this was to happen, there does not seem to be any doubt that the apostles believed that this was an essential part of their mission and that it was a fulfillment of Biblical prophecy. Paul quoted Old Testament texts to support his conviction that Gentiles belonged in the "commonwealth of Israel" (Ephesians 2:12). An interesting example is Romans 15:11 from which I have taken the title of this post.

Rom 15:8 KJV – Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers [Abraham, Isaac, Jacob, Moses,...]: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
Rom 15:10 Greek – Ευφρανθητε, εθνη, μετα του λαου αυτου
Rom 15:10 Greek transliteration – Euphranthete, ethne, meta tou laou autou
Rom 15:10 KJV – Rejoice, ye Gentiles, with his people
Deut 32:43 Septuagint – ευφρανθητε, εθνη, μετα του λαου αυτου
Deut 32:43 Septuagint transliteration – euphranthete, ethne, meta tou laou autou
Deut 32:43 KJV – Rejoice, O ye nations, with his people

Rom 15:11 Greek – Αινειτε τον Κυριον παντα τα εθνη, και επαινεσατε αυτον παντες οι λαοι
Rom 15:11 Greek transliteration – Aineite ton Kyrion panta ta ethne, kai epainesate auton pantes oi laoi
Rom 15:11 KJV – Praise the Lord, all ye Gentiles; and laud him, all ye people
Psalms 117:1 Septuagint – Αινειτε τον κυριον, παντα τα εθνη, επαινεσατε αυτον, παντες οι λαοι
Psalms 117:1 Septuagint transliteration – Aineite ton kyrion, panta ta ethnē,
epainesate auton, pantes oi laoi
Psalms 117:1 KJV – O praise the LORD, all ye nations: praise him, all ye people

1 Kings 8:56 KJV – Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant.

As I survey the Old Testament texts that describe the Gentiles joining with Israel, I am struck by the beautiful vision of unity and harmony that is portrayed— and I am dismayed at how far we are from worshiping "with His people" Israel. I will go into some specifics in a later post, but for now I would like the texts to speak for themselves. The rest of this post is just the Bible.

Psalms 22:27 ESV – All the ends of the earth shall remember and turn to the Lord, and all the families of the nations (‏כל־משׁפחות גוים – kol mishp'chot goyim) (Genesis 12:3) shall worship before you. 28 For kingship belongs to the Lord, and he rules over the nations (‏גוים – goyim).

Psalms 96:1 ESV – Oh sing to the Lord a new song; sing to the Lord, all the earth (‏כל־הארץ – kol ha'aretz)!... 3 Declare his glory among the nations (‏בגוים – bagoyim), his marvelous works (Revelation 15:3) among all the peoples (‏בכל־העמים – b'kol ha'amim)!... 10 Say among the nations (‏בגוים – bagoyim), "The Lord reigns! Yes, the world is established; it shall never be moved; he will judge the peoples with equity."

Isaiah 2:1 ESV – The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. 2 It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations (‏כל־הגוים – kol hagoyim) shall flow to it, 3 and many peoples (‏עמים רבים – amim rabim) shall come, and say: "Come, let us go up to the mountain of the Lord, to the house of the God of Jacob [Israel], that he may teach us his ways and that we may walk in his paths." For out of Zion shall go the law, and the word of the Lord from Jerusalem. 4 He shall judge between the nations (‏הגוים – hagoyim), and shall decide disputes for many peoples (‏עמים רבים – amim rabim); and they shall beat their swords into plowshares, and their spears into pruning hooks; nation (‏גוי – goy) shall not lift up sword against nation (‏גוי – goy), neither shall they learn war anymore. 5 O house of Jacob [Israel], come, let us walk in the light of the Lord .

Isaiah 11:10 – In that day the root of Jesse, who shall stand as a signal for the peoples--of him shall the nations (‏גוים – goyim) inquire, and his resting place shall be glorious. 11 In that day the Lord will extend his hand yet a second time to recover the remnant that remains of his people (‏עמו – amo), from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the coastlands of the sea. 12 He will raise a signal for the nations (‏גוים – goyim) and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the earth.

Isaiah 25:6 – On this mountain the Lord of hosts will make for all peoples (‏לכל־העמים – l'kol ha'amim) a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. 7 And he will swallow up on this mountain the covering that is cast over all peoples (‏כל־העמים – kol ha'amim), the veil that is spread over all nations (‏כל־הגוים – kol hagoyim). 8 He will swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people (‏עמו – amo) he will take away from all the earth, for the Lord has spoken. 9 It will be said on that day, "Behold, this is our God; we have waited for him, that he might save us. This is the Lord; we have waited for him; let us be glad and rejoice in his salvation."

Isaiah 27:6 ESV – In days to come Jacob shall take root, Israel shall blossom and put forth shoots and fill the whole world with fruit.

Isaiah 49:5 ESV – And now the Lord says, he who formed me from the womb to be his servant, to bring Jacob back to him; and that Israel might be gathered to him-- for I am honored in the eyes of the Lord , and my God has become my strength-- 6 he says: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel; I will make you as a light for the nations (‏גוים – goyim), that my salvation may reach to the end of the earth."

Isaiah 56:3 ESV – Let not the foreigner who has joined himself to the Lord say, "The Lord will surely separate me from his people"; and let not the eunuch say, "Behold, I am a dry tree." 4 For thus says the Lord : "To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, 5 I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. 6 And the foreigners who join themselves to the Lord, to minister to him, to love the name of the Lord, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant-- 7 these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples."

Isaiah 66:18 ESV – For I know their works (Rev 2:2,...) and their thoughts, and the time is coming to gather all nations (‏כל־הגוים – kol hagoyim) and tongues (Rev 7:9). And they shall come and shall see my glory, 19 and I will set a sign among them. And from them I will send survivors to the nations (‏הגוים – hagoyim), to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, to the coastlands afar off, that have not heard my fame or seen my glory. And they shall declare my glory among the nations (‏בגוים – bagoyim). 20 And they shall bring all your brothers from all the nations (‏כל־הגוים – kol hagoyim) as an offering to the Lord, on horses and in chariots and in litters and on mules and on dromedaries, to my holy mountain Jerusalem, says the Lord, just as the Israelites (‏בני ישׂראל – b'ne Yisrael) bring their grain offering in a clean vessel to the house of the Lord. 21 And some of them also I will take for priests and for Levites, says the Lord. 22 For as the new heavens and the new earth (2 Pet 3:13; Rev 21:1) that I make shall remain before me, says the Lord, so shall your offspring and your name remain. 23 From new moon to new moon, and from Sabbath to Sabbath, all flesh (Luke 3:6) shall come to worship before me, declares the Lord.

Jeremiah 3:17 ESV – At that time Jerusalem shall be called the throne of the Lord, and all nations (‏כל־הגוים – kol hagoyim) shall gather to it, to the presence of the Lord in Jerusalem, and they shall no more stubbornly follow their own evil heart.

Ezekiel 47:21 ESV – So you shall divide this land among you according to the tribes of Israel (Rev 7:4-8; 21:12). 22 You shall allot it as an inheritance for yourselves and for the sojourners (‏הגרים – hagerim / τοις προσηλυτοις – tois proselytois) who reside among you and have had children among you. They shall be to you as native-born children of Israel. With you they shall be allotted an inheritance among the tribes of Israel. 23 In whatever tribe the sojourner (‏הגר – hager / τοις προσηλυτοις – tois proselytois) resides, there you shall assign him his inheritance, declares the Lord God .

Zechariah 2:10 ESV – Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the Lord. 11 And many nations (‏גוים רבים – goyim rabim) shall join themselves to the Lord in that day, and shall be my people. And I will dwell in your midst, and you shall know that the Lord of hosts has sent me to you 12 And the Lord will inherit Judah as his portion in the holy land, and will again choose Jerusalem.

Zechariah 8:22 ESV – Many peoples and strong nations shall come to seek the Lord of hosts in Jerusalem and to entreat the favor of the Lord. 23 Thus says the Lord of hosts: In those days ten men from the nations of every tongue shall take hold of the robe of a Jew (‏אישׁ יהודי – ish y'hudi), saying, 'Let us go with you, for we have heard that God is with you.'

Zechariah 14:16 ESV – Then everyone who survives of all the nations (‏כל־הגוים – kol hagoyim) that have come against Jerusalem shall go up year after year to worship the King, the Lord of hosts, and to keep the Feast of Booths.

____________________________

Rejoice, ye Gentiles, with his people.
Ευφρανθητε, εθνη, μετα του λαου αυτου.
Freut euch, ihr Heiden, mit seinem Volk!
Gentils, réjouissez-vous avec son peuple.
Alegraos, gentiles, con su pueblo.
Ey uluslar, Onun halkıyla birlikte sevinin!
Jublen, I hedningar, med hans folk.
Alegrai-vos, gentios, juntamente com o povo.

Acts 15: The Jerusalem Council

2010-03-25T10:02:00.000-07:00

Acts 15:1-29 is the account of the Jerusalem Council that ruled against those who would compel the Gentile believers to be circumcised.

Acts 15:1 KJV – And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

Was Paul against circumcision? Apparently not since he spoke favorably of circumcision in Romans 3:2. Notice the parallelism that Paul uses in Romans 3:1; circumcision is being used to mean the same thing as being a Jew.

Romans 3:1 Douay-Rheims – What advantage then hath the Jew, or what is the profit of circumcision? 2 Much every way. First indeed, because the words of God were committed to them.

Paul would not have had a problem with being a Jew— he was a Jew himself. We can see another example of circumcision being used to mean becoming a Jew in the Septuagint Greek translation of the last phrase in Esther 8:17. The Greek expands on the shorter Hebrew. (KJV – And many of the people of the land became Jews (‏מתיהדים – mityahadim); for the fear of the Jews fell upon them. )

Greek – και πολλοι των εθνων περιετεμοντο και ιουδαιζον δια τον φοβον των Ιουδαιων
Greek transliteration – kai polloi ton ethnon perietemonto kai ioudaizon dia ton phobon ton Ioudaion
New English Translation of the Septuagint (NETS) – And many of the nations were circumcised and became Judeans out of fear of the Judeans.
Apostolic Bible Polyglot – And many of the nations were circumcised, and were Jewish-like because of the fear of the Jews.
Brenton Septuagint translation – and many of the Gentiles were circumcised, and became Jews, for fear of the Jews.
Charles Thomson's English Translation of the Greek Septuagint Bible – so that many of the nations were circumcised and became Jews, for fear of the Jews.

We see a similar process being described in Exodus 12:48 where a "stranger" becomes the same as a native born through circumcision. The text says that a "stranger" who desires to keep the passover and is circumcised "shall be as one that is born in the land." Notice that there is no hint of compulsion in this description— the circumcision happens only if the "stranger" chooses it.

Exodus 12:48 KJV – And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

Exodus 12:48 CEV – If anyone who isn't an Israelite wants to celebrate Passover with you, every man and boy in that family must first be circumcised. Then they may join in the meal, just like native Israelites. No uncircumcised man or boy may eat the Passover meal!

Exodus 12:48 NCV – A foreigner who lives with you may share in the Lord's Passover if all the males in his house become circumcised. Then, since he will be like a citizen of Israel, he may share in the meal. But a man who is not circumcised may not eat the Passover meal.

Exodus 12:48 NIRV – Suppose an outsider who is living among you wants to celebrate the Lord's Passover. Then all of the males in that home must be circumcised. After that, the person can take part, just like an Israelite. Only males who are circumcised can eat it.

Again, in the apocryphal book Judith, we see circumcision used to mean joining the "House of Israel." Circumcision, among other things, was the rite by which a Gentile converted to being a Jew.

Judith 14:10 KJV – And when Achior had seen all that the God of Israel had done, he believed in God greatly, and circumcised the flesh of his foreskin, and was joined unto the house of Israel unto this day.

Judith 14:10 NRSV – When Achior saw all that the God of Israel had done, he believed firmly in God. So he was circumcised, and joined the house of Israel, remaining so to this day.

Judith 14:10 Douay-Rheims – Then Achior seeing the power that the God of Israel had wrought, leaving the religion of the gentiles, he believed God, and circumcised the flesh of his foreskin, and was joined to the people of Israel, with all the succession of his kindred until this present day.

Not long after the decision of the Jerusalem council described in Acts 15, Paul circumcised Timothy, and then "went through the cities" delivering to them "the decrees to keep, which were determined by the apostles and elders in Jerusalem." He does the very thing— circumcision— over which the council was convened. Clearly, it wasn't circumcision itself that was the problem.

Acts 16:1 NKJV – Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek. 2 He was well spoken of by the brethren who were at Lystra and Iconium. 3 Paul wanted to have him go on with him. And he took him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek. 4 And as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem.

In Galatians 2:3, Paul gives us a hint at the real problem that the Jerusalem council was addressing. Paul was not opposed to circumcision, he was opposed to people being "forced" or "compelled" to be circumcised. As we will see later, the "stranger" living among the people of Israel had never been required to be circumcised. To require it was something new— it was a "tradition of men" that was being added to the Law of Moses rather than a requirement of that Law.

Galatians 2:3 NKJV – Yet not even Titus who was with me, being a Greek, was compelled to be circumcised.
Galatians 2:3 ESV – But even Titus, who was with me, was not forced to be circumcised, though he was a Greek.
Galatians 2:3 Bible in Basic English – But not even Titus who was with me, being a Greek, was made to undergo circumcision:

Let's look at Acts 15 to see if we can understand the problem and determine what the ruling of the council really means.

Acts 15:1, 5, 24

There are three places in Acts 15 where the problem is described. The second and third of the descriptions— 15:5 and 15:24— make it clear what the problem was. "Some of the sect of the Pharisees" were troubling and unsettling the the new disciples by telling them that they could not be saved unless they were circumcised. Since circumcision "according to the custom of Moses" was the defining step that converted a Gentile to a Jew, they were essentially saying that the new disciples must be Jews in order to be saved.

15:1
Greek – Και τινες κατελθοντες απο της Ιουδαιας, εδιδασκον τους αδελφους οτι Εαν μη περιτεμνησθε τω εθει Μωυσεως, ου δυνασθε σωθηναι.
Greek transliteration – Kai tines katelthontes apo tes Ioudaias, edidaskon tous adelphous oti Ean me peritemnesthe to ethei Mouseos, ou dynasthe sothenai.
KJV – And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
NKJV – And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”

15:5
Greek – εξανεστησαν δε τινες των απο της αιρεσεως των Φαρισαιων πεπιστευκοτες, λεγοντες οτι Δει περιτεμνειν αυτους, παραγγελλειν τε τηρειν τον νομον Μωυσεως.
Greek transliteration – exanestesan de tines ton apo tes aireseos ton Pharisaion pepisteukotes, legontes oti Dei peritemnein autous, paraggellein te terein ton nomon Mouseos.
KJV – But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
NKJV – But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”

15:24
Greek – επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις, ανασκευαζοντες τας ψυχας υμων, λεγοντες περιτεμνεσθαι και τηρειν τον νομον, οις ου διεστειλαμεθα
Greek transliteration – epeide ekousamen oti tines ex emon exelthontes etaraxan ymas logois, anaskeuazontes tas psychas ymon, legontes peritemnesthai kai terein ton nomon, ois ou diesteilametha
KJV – Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
NKJV – Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law”—to whom we gave no such commandment—

John the Baptist encountered people who felt that they were right with God simply because of their Israelite heritage. He said, rather, that "every tree which does not bear good fruit" will be cut down and "thrown into the fire."

Luke 3:8 NKJV – Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, “We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. 9 And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.”

Jesus also encountered self-righteous "leaders" that tried to impose "heavy burdens" on the people. When we consider what "some of the sect of the Pharisees" were demanding— adult circumcision in an age before anesthesia or antibiotics— it was a very "heavy burden" indeed, a burden that they would never have to bear themselves.

Matt 23:1 KJV – Then spake Jesus to the multitude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moses’ seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not 4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.

Matt 23:15 KJV – Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Luke 18:9 KJV – And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Acts 15:11

Acts 15:11 is a key text in understanding the whole chapter. Peter declares that "We shall be saved" "through the grace"— favor, kindness— of the Lord Jesus Christ. This perspective is consistent with the Old Testament teaching of Deuteronomy 9:5— "Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land." We do not do anything to merit salvation— it is a gift. As regards salvation, there is no difference between Jew and Gentile. With this point in mind, we can say that whatever else the council says about the Gentiles, it isn't about salvation. To be more specific, they did not prescribe a Gentile way of salvation that was distinct from a Jewish way of salvation.

Greek – αλλα δια της χαριτος Κυριου Ιησου Χριστου πιστευομεν σωθηναι, καθ ον τροπον κακεινοι
Greek transliteration – alla dia tes charitos Kyriou Iesou Christou pisteuomen sothenai, kath on tropon kakeinoi
Apostolic Bible Polyglot – But by the favor of the Lord Jesus Christ we believe to be delivered in which manner as those.
KJV – But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
NKJV – But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.
God's Word Translation – We certainly believe that the Lord Jesus saves us the same way that he saves them-through his kindness.
Young's Literal Translation – but, through the grace of the Lord Jesus Christ, we believe to be saved, even as also they.

Romans 10:12, Galatians 3:28 and Colossians 3:11 reinforce this point. There is no difference between Jew and Gentile with regard to salvation.

Romans 10:12 KJV – For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved.

Galatians 3:28 KJV – There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

Colossians 3:11 KJV – Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

Acts 15:19

James agrees with Peter and then determines not to "cause trouble" for the Gentiles "who are turning to God." The Greek word epistrepho (επιστρεφω – G1994) which is translated as turning, is a present participle, which means that the the turn to God is a continuous, ongoing process. The English translations below convey the continuous sense of the word. James seems to be saying, "let them grow at their own pace— don't trouble them— they are learning." His concluding remarks in verse 21 continue this perspective.

Greek – διο εγω κρινω μη παρενοχλειν τοις απο των εθνων επιστρεφουσιν επι τον Θεον
Greek transliteration – dio ego krino me parenochlein tois apo ton ethnon epistrephousin epi ton Theon
Apostolic Bible Polyglot – Therefore I judge to not cause trouble to the ones from the nations turning towards God.
NKJV – Therefore I judge that we should not trouble those from among the Gentiles who are turning to God,
NASB – Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles,
NRSV – Therefore I have reached the decision that we should not trouble those Gentiles who are turning to God,
NIV – It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God
ISV – Therefore, I have decided that we should not trouble these gentiles who are turning to God.
God's Word – So I've decided that we shouldn't trouble non-Jewish people who are turning to God.
NET – Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God,

Acts 15:20

There are some who will say that the ruling of the Jerusalem council set aside the Law of Moses for Gentiles— that "Gentile converts to Christianity were not obligated to keep most of the Mosaic law." We have already seen in the study of Acts 15:11 that there is no difference between Jew and Gentile in regards to salvation. Could the Law of Moses be set aside so easily? Did God have a "two tracks" plan in mind for Jews and Gentiles, where they would live and worship separately with different rules and customs? Was the unfortunate historical conflict, hostility and hatred between Gentiles and Jews part of God's plan? God forbid (Romans 9:14). What does Acts 15:20 tell us about the Law of Moses?

Greek – αλλα επιστειλαι αυτοις του απεχεσθαι απο των αλισγηματων των ειδωλων και της πορνειας και του πνικτου και του αιματος
Greek transliteration – alla episteilai autois tou apechesthai apo ton alisgematon ton eidolon kai tes porneias kai tou pniktou kai tou aimatos
KJV – But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

Compare Acts 15:20 with Ezekiel 33:23-26. Is there some similar language? Was the ruling of the Jerusalem Council based on the Old Testament?

Ezekiel 33:23 NKJV – Then the word of the LORD came to me, saying: “Son of man, they who inhabit those ruins in the land of Israel are saying, ‘Abraham was only one, and he inherited the land. But we are many; the land has been given to us as a possession.’ 25 “Therefore say to them, “Thus says the Lord GOD: ‘You eat meat with blood, you lift up your eyes toward your idols, and shed blood. Should you then possess the land? 26 You rely on your sword, you commit abominations, and you defile one another’s wives. Should you then possess the land?”

If we look at the Law of Moses— the Torah, the Pentateuch— we see that ruling of the Jerusalem council about blood is expressing the teachings of the Law in regards to the stranger— the foreigner, the Gentile. It isn't setting aside the Law— it is the Law! (I have never heard this topic preached— if, as is supposed, the Jerusalem Council set aside the Law, at least we should be preaching "the four commandments" that they gave in its place— right?)

Leviticus 17:10 NKJV – And whatever man of the house of Israel, or of the strangers who dwell among you, who eats any blood, I will set My face against that person who eats blood, and will cut him off from among his people. 11 For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.’ 12 Therefore I said to the children of Israel, “No one among you shall eat blood, nor shall any stranger who dwells among you eat blood.’ 13 Whatever man of the children of Israel, or of the strangers who dwell among you, who hunts and catches any animal or bird that may be eaten, he shall pour out its blood and cover it with dust; 14 for it is the life of all flesh. Its blood sustains its life. Therefore I said to the children of Israel, “You shall not eat the blood of any flesh, for the life of all flesh is its blood. Whoever eats it shall be cut off.’

Leviticus 18 contains a long list of prohibit sexual relationships. Leviticus 18:26 applies these prohibitions to the "stranger who dwells among you." As with the prohibitions about blood, the prohibitions against sexual "abominations" was applied to the "stranger" in the Law— the Jerusalem Council was not replacing the Law, it was applying the Law!

Leviticus 18:26 – You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you

Ezekiel 14:7-8 discusses idolatry and the stranger— the Gentile— and God's response to the "idols in his heart." The Scriptures specifically speak against idolatry for the "stranger." The Jerusalem Council did not create a new teaching.

Ezekiel 14:7 KJV – For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the LORD will answer him by myself: 8 And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the LORD.

Deuteronomy 29:16 KJV – (For ye know how we have dwelt in the land of Egypt; and how we came through the nations (‏הגוים – hagoyim – the Gentiles) which ye passed by; 17 And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them:) 18 Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations (הגוים – hagoyim – the Gentiles); lest there should be among you a root that beareth gall and wormwood;

Acts 15:21

Acts 15:21 says that Moses— the Torah, the Pentateuch— is "being read in the synagogues every sabbath day." As I discussed in a recent post—Men of Israel and You Who Fear God — it was at the synagogue where the Gentiles heard Paul and came to know about Jesus. The Gentiles that came to believe and follow Jesus in the times of the apostles were generally Godfearers who were already connected to the Jewish community and attending the synagogue— they were not pagans.

The word anaginosko (αναγινωσκω – G0314) that is translated "being read" is a present participle in this text. The translations below accurately convey the continuous ongoing aspect of the reading. This is consistant with the active participle in "turning to God" used in Acts 15:19. The Gentiles are learning and will continue to learn as they continue to hear the reading in the synagogue. God is patient (Exodus 34:6).

Greek – Μωσης γαρ εκ γενεων αρχαιων κατα πολιν τους κηρυσσοντας αυτον εχει, εν ταις συναγωγαις κατα παν σαββατον αναγινωσκομενος.
Greek transliteration – Moses gar ek geneon archaion kata polin tous keryssontas auton echei, en tais synagogais kata pan sabbaton anaginoskomenos.
KJV – For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
Young's Literal Translation – for Moses from former generations in every city hath those preaching him -- in the synagogues every sabbath being read.
Bible in Basic English – For Moses, from times long past, has his preachers in every town, reading his law in the Synagogues every Sabbath.
NCV – They should do these things, because for a long time in every city the law of Moses has been taught. And it is still read in the synagogue every Sabbath day.
Apostolic Bible Polyglot – For Moses, from former generations in every city, has the ones proclaiming him in the synagogues being read every Sabbath.

It is interesting that the Sabbath commandment specifically applies the rest from work of the Sabbath to the "stranger"— the foreigner (see also Deuteronomy 5:14).

Exod 20:8 NKJV – Remember the Sabbath day, to keep it holy. 9 Six days you shall labor and do all your work, 10 but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. 11 For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.

NIV – nor the alien within your gates
NLT – any foreigners living among you
God's Word Translation – the foreigners living in your city
HCSB – the foreigner who is within your gates
CEV – the foreigners who live in your towns

Isaiah 56 has a describes the salvation of foreigners. It says "let not the foreigner" say "The Lord will surely separate me from his people"— from the people of Israel. The Biblical plan is for unity— not separation (John 17:20-22). The text goes on to state that well known text that Jesus quoted— "my house shall be called a house of prayer for all peoples." The Old Testament is full of texts about the Gentiles— we Gentiles have always been part of the plan (see Genesis 12:3).

Isa 56:3 ESV – Let not the foreigner who has joined himself to the Lord say, "The Lord will surely separate me from his people"; and let not the eunuch say, "Behold, I am a dry tree. 6 And the foreigners who join themselves to the Lord, to minister to him, to love the name of the Lord, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant— 7 these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples."

Isaiah 66:18-23

Isaiah 66:18-23 describes a future time of a "new heavens" and a "new earth" where "all nations and tongues" will gather before the Lord.

Isaiah 66:18 ESV – For I know their works and their thoughts, and the time is coming to gather all nations and tongues. And they shall come and shall see my glory, 20 And they shall bring all your brothers from all the nations as an offering to the Lord , on horses and in chariots and in litters and on mules and on dromedaries, to my holy mountain Jerusalem, says the Lord, just as the Israelites bring their grain offering in a clean vessel to the house of the Lord. 21 And some of them also I will take for priests and for Levites, says the Lord. 22 For as the new heavens and the new earth that I make (Revelation 21:1) shall remain before me, says the Lord, so shall your offspring and your name remain. 23 From new moon to new moon, and from Sabbath to Sabbath, all flesh (Revelation 21:24,26) shall come to worship before me, declares the Lord.

___________________________

But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.
αλλα δια της χαριτος Κυριου Ιησου Χριστου πιστευομεν σωθηναι, καθ ον τροπον κακεινοι.
‏אדרבא, אנו מאמינים שׁבחסד האדון ישׁוע המשׁיח נושׁענו, כמונו כמוהם
Antes creemos que por la gracia del Señor Jesús seremos salvos, de igual modo que ellos.
Sondern wir glauben, durch die Gnade des HERRN Jesu Christi selig zu werden, gleicherweise wie auch sie.
Mais c'est par la grâce du Seigneur Jésus que nous croyons être sauvés, de la même manière qu'eux.
Vaan me uskomme Herran Jesuksen Kristuksen armon kautta autuaaksi tulevamme niinkuin hekin.
لكن بنعمة الرب يسوع المسيح نؤمن ان نخلص كما أولئك ايضا‎
Anzi, noi crediamo d’esser salvati per la grazia del Signor Gesù, nello stesso modo che loro.
우리가 저희와 동일하게 주 예수의 은혜로 구원 받는 줄을 믿노라' 하니라
Men ved den Herre Jesu nåde tror vi at vi blir frelst, på samme måte som de.
Mas cremos que somos salvos pela graça do Senhor Jesus, do mesmo modo que eles também.
Vi tro ju fastmer att det är genom Herren Jesu nåd som vi bliva frälsta, vi likaväl som de.
Bizler, Rab İsanın lütfuyla kurtulduğumuza inanıyoruz; onlar da öyle.

Unexpected Translations

2010-03-23T15:30:00.000-07:00

Following are two texts that have unexpected differences between the most most common "standard" English translations and some that are more obscure. It turns out that the "non standard" translations are closer to the Greek. The "standard" translation of Mark 11:22 is probably because the translators understand faith as belief rather than faithfulness and could not make sense of "faith of God." (I have discussed the meaning of pistis (πιστις) extensively in the Faith and Faithfulness series of studies.) I am not sure why the "prayer of God" in Luke 6:12 was not acceptable to the translators of the "standard" English Bibles.

Mark 11:22 KJV – And Jesus answering saith unto them, Have faith in God (πιστιν Θεου – pistin Theou).

Apostolic Bible Polyglot – And responding Jesus says to them, Have belief of God!
Bible in Basic English – And Jesus, answering, said to them, Have God's faith.
Douay-Rheims – And Jesus answering, saith to them: Have the faith of God.
Young's Literal Translation – And Jesus answering saith to them, 'Have faith of God;
Wycliffe – And Jhesus answeride and seide to hem, Haue ye the feith of God;
Modern Hebrew – ... ‏אמונת אלהים (emunat Elohim, i.e. emunah of God)
Etheridge's English Peshitta translation – And Jeshu answered and said to them, Let there be in you the faith of Aloha.
Peshitta (Syriac in Hebrew characters) – ... הימנותא דאלהא

Luke 6:12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God (τη προσευχη του Θεου – te proseuche tou Theou).

Apostolic Bible Polyglot – And it came to pass in those days, he went forth into the mountain to pray; and he was spending the night in the prayer of God.
Douay-Rheims – And it came to pass in those days, that he went out into a mountain to pray, and he passed the whole night in the prayer of God.
Young's Literal Translation – And it came to pass in those days, he went forth to the mountain to pray, and was passing the night in the prayer of God,
Wycliffe – And it was don in tho daies, he wente out in to an hil to preye; and he was al nyyt dwellynge in the preier of God.
Etheridge's English Peshitta translation – BUT it was in those days that Jeshu went forth into a mountain to pray; and there remained he all night in the prayer of Aloha.
Peshitta (Syriac in Hebrew characters) – ... בצלותה דאלהא

Men of Israel and You Who Fear God

2010-03-23T10:08:00.000-07:00

Paul was a self described "apostle to the Gentiles." One might think that Paul's mission was primarily to pagans. Was that what Paul meant by the word Gentiles? Were the Gentiles that Paul preached to pagans? What can we learn from the book of Acts about the Gentiles? What do Paul's methods tell us about the Gentiles he was preaching to? The story of the inclusion of the Gentiles among the followers of Jesus is the subject of this study.

Rom 11:13 NKJV – For I [Paul] speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh [Rom 9:3,4 – my brethren, my countrymen according to the flesh, who are Israelites] and save some of them.

Gal 2:7 NKJV – But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me [Paul], as the gospel for the circumcised was to Peter 8 (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), 9 and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised.

1 Tim 2:5 NKJV – For there is one God and one Mediator between God and men, the Man Christ Jesus, 6 who gave Himself a ransom for all, to be testified in due time, 7 for which I [Paul] was appointed a preacher and an apostle—I am speaking the truth in Christ and not lying—a teacher of the Gentiles in faith and truth.

The story of Paul's conversion in Acts 9 describes the reaction of Ananias to his vision about Paul. Notice that Paul was to a "chosen vessel" before Gentiles "and the children of Israel." This is key—we will see that Paul always worked with the Gentiles within the context of the people of Israel.

Acts 9:13 NKJV – Then Ananias answered, “Lord, I have heard from many about this man, how much harm he has done to Your saints in Jerusalem. 14 And here he has authority from the chief priests to bind all who call on Your name.” 15 But the Lord said to him, “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. 16 For I will show him how many things he must suffer for My name’s sake.”

Acts chapter 10 is the story of Cornelius and the beginnings of the apostles' work with the Gentiles. This account in Acts gives us some important insights about the Gentiles that were joining the followers of Jesus. Verse two describes Cornelius prior to his encounter with the Peter. The Greek word used to describe him is eusebes (ευσεβης – G2152 – pious). He was also said to phobeo (φοβεω – G5399 – fear) God. Cornelius and the Gentiles with him were not pagans.

Act 10:1 RSV – At Caesare'a there was a man named Cornelius, a centurion of what was known as the Italian Cohort, 2 a devout man who feared God (ευσεβης και φοβουμενος τον Θεον – eusebes kai phoboumenos ton Theon) with all his household, gave alms liberally to the people, and prayed constantly to God.

Acts 10:7 NIV – When the angel who spoke to him had gone, Cornelius called two of his servants and a devout soldier (στρατιωτην ευσεβη – stratioten eusebe) who was one of his attendants.

Act 10:22 RSV – And they said, "Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house, and to hear what you have to say."

Act 10:45 RSV – And the believers from among the circumcised who came with Peter were amazed, because the gift of the Holy Spirit had been poured out even on the Gentiles.

We also learn in this story a little about the attitudes of the people of Israel towards the devout, God-fearing Gentiles. On the one hand, Cornelius was "well spoken of by the whole Jewish nation," yet, as we will see, they would "not associate with or visit" him. In chapter 11 we read about the reaction of the believers in Jerusalem and Peter's response to them. Until this point, the followers of Jesus were all from the people of Israel.

Acts 10:28 ESV – And he said to them, “You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but God has shown me that I should not call any person common or unclean.

Act 11:2 ESV - So when Peter went up to Jerusalem, the circumcision party criticized him, saying, 3 ESV - "You went to uncircumcised men and ate with them." 4 But Peter began and explained it to them in order:

Act 11:12 ESV - "And the Spirit told me [Peter] to go with them, making no distinction. These six brothers also accompanied me, and we entered the man's house. 17 If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God's way?" 18 When they heard these things they fell silent. And they glorified God, saying, "Then to the Gentiles also God has granted repentance that leads to life." 19 Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. 20 But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus.

Let's look at Paul, now, to see his approach to ministry. Where did he find the Gentiles that he was leading to Jesus? Notice in Acts 13:16 that Paul addresses two categories of people— "men of Israel" and "you who fear God." Cornelius, whom we read about in chapter 10, was a "God fearer" (Acts 10:2). These Godfearers are devout non-Jews attending the synagogue and have some connection with the Jewish community but not taking the step to becoming proselytes— converts to Judaism.

Act 9:18 NIV – Immediately, something like scales fell from Saul's eyes, and he could see again. He got up and was baptized, 19 and after taking some food, he regained his strength. Saul spent several days with the disciples in Damascus. 20 At once he began to preach in the synagogues that Jesus is the Son of God.

Act 13:4 NIV – The two of them [Barnabas and Saul], sent on their way by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus. 5 When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. John was with them as their helper.

Act 13:13 ESV - Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem, 14 but they went on from Perga and came to Antioch in Pisidia. And on the Sabbath day they went into the synagogue and sat down. 15 After the reading from the Law and the Prophets, the rulers of the synagogue sent a message to them, saying, "Brothers, if you have any word of exhortation for the people, say it." 16 So Paul stood up, and motioning with his hand said: "Men of Israel and you who fear God (οι φοβουμενοι τον Θεον – oi phoboumenoi ton Theon – G5399), listen. 17 The God of this people Israel chose our fathers ....

Act 13:26 ESV – [Paul continues] Brothers, sons of the family of Abraham, and those among you who fear God (οι εν υμιν φοβουμενοι τον Θεον – oi en ymin phoboumenoi ton Theon – G5399), to us has been sent the message of this salvation.

Act 13:42 ESV – [Following Pauls sermon above] As they went out, the people begged that these things might be told them the next Sabbath [presumably in the synagogue]. 43 And after the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who, as they spoke with them, urged them to continue in the grace of God. 44 The next Sabbath [presumably in the synagogue] almost the whole city gathered to hear the word of the Lord. 45 But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him. 46 And Paul and Barnabas spoke out boldly, saying, "It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47 For so the Lord has commanded us, saying, 'I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.'" 48 And when the Gentiles [Godfearers] heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

In Acts chapter 13, Paul preaches to "men of Israel" and Godfearers in the synagogue on the Sabbath. The Gentiles mentioned in verse 48 were not pagans; they were devout Godfearers who were already attending the synagogue every Sabbath. The point, which I will develop in more detail later, is that the controversies that are the subject of Acts 15 were not about synagogue attendence on the Sabbath or, presumably, other times when the community gathered— if the Godfearing Gentiles had objected to synagogue attendence they would not have been there to hear Paul. They were already limited participants in the life of the Jewish community.

We see in the beginning of Acts 14 we see Paul using the same methods; he went "into the Jewish synagogue" and found there a mixed group of Jews and "Greeks." As we saw in chapter 13, the Gentiles that Paul preached to were already connected with the Jewish community— Paul met them in the synagogue. In chapter 16 we see a similar pattern; it appears that the community was too small for a synagogue, but among the women at the "place of prayer" was Lydia, "a worshiper of God," who was baptized along with her household. As in the previous examples of Gentile converts that we read about, Lydia was not a pagan and Paul encountered her in a setting appropriate for a small Jewish community. Lydia was already participating in the life of the Jewish community before she met Paul.

Act 14:1 ESV – Now at Iconium they entered together into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks believed. 2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.

Act 16:13 ESV – And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. 14 One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. 15 And after she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us.

Paul continues using his customary method. In Acts 17, he came to Thessalonica and went to the "synagogue of the Jews" and "reasoned with them" for three Sabbaths. It was there in the synagogue on the Sabbath that he "persuaded" "a large number of God-fearing Greeks" along with "some of them" which presumably means some Jews. As in earlier examples, the new Gentile converts were not pagans and they were already connected to the synagogue and the activities of the Jewish community.

Act 17:1 NASB – Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 And according to Paul's custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I am proclaiming to you is the Christ." 4 And some of them were persuaded and joined Paul and Silas, along with a large number of the God-fearing Greeks (σεβομενων Ελληνων – sebomenon Ellenon – G4576 – devout) and a number of the leading women.

The usual controversies happened at Thessalonica and Paul and Silas had to leave, going on to Berea. Paul as was his "custom" "went into the synagogue of the Jews." Many of the Jews in the synagogue believed their message along with some "Greek women and men." The context suggests that these "Greek" people were Gentile Godfearers. Whatever is meant, they were connected with the synagogue and it was there that they heard Paul.

Act 17:10 NASB - The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews. 11 Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so. 12 Therefore many of them [Jews in the synagogue] believed, along with a number of prominent Greek women and men [Godfearers].

When Paul arrived in Athens he again taught in the synagogue with Jews and "devout persons" who were not Jews that were also attending the syngagogue. He was also teaching in the "market place" every day and spoke at the Areopagus (17:22). We read in Acts 17:34 that "some" people joined and believed Paul. It isn't clear from the text whether these people were Jews or "devout persons" from the synagogue or whether they were pagans from the market place or Areopagus. Apparently Paul did not stay long in Athens (17:16, 18:1), so if the people mentioned in Acts 17:34 were pagans, they would have needed the synagogue and the Jewish community to learn more about God.

Act 17:16 RSV – Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. 17 So he argued in the synagogue with the Jews and the devout persons, and in the market place every day with those who chanced to be there.

Act 17:34 RSV But some men joined him and believed, among them Dionys'ius the Are-op'agite and a woman named Dam'aris and others with them.

In Acts chapter 18, we read that Paul again follows his usual method in Corinth, teaching "in the synagogue every sabbath." In addition to some Jews there were "Greeks" that Paul persuaded. Titius Justus, "a worshiper of God" would have been among them. The synagogue, the Jewish community and the Godfearers connected with it were the focus of Paul's work. Because of controversy, Paul had to move to a site next door, but many believed, including the "ruler of the synagogue." The new group was composed of people from the synagogue and was, effectively, a rival synagogue next door.

Act 18:1 RSV - After this he left Athens and went to Corinth. 4 And he argued in the synagogue every sabbath, and persuaded Jews and Greeks.... 7 And he left there and went to the house of a man named Titius Justus, a worshiper of God; his house was next door to the synagogue. 8 Crispus, the ruler of the synagogue, believed in the Lord, together with all his household; and many of the Corinthians hearing Paul believed and were baptized.

Act 18:19 RSV - And they came to Ephesus, and he left them there; but he himself went into the synagogue and argued with the Jews. 20 When they asked him to stay for a longer period, he declined;

Paul continued working through the synagogue and the Jewish community in Ephesus. Eventually he had to work apart from the synagogue where he started, but the separate group started with people from the synagogue and grew out of it.

Acts 19:8 NKJV – And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. 9 But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples [those from the synagogue who believed], reasoning daily in the school of Tyrannus. 10 And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

Much later, when Paul later arrived in Rome, his first contacts were with the Jewish community. As it was in every place where Paul worked, some in the Jewish community believed. We read in Acts 28:30-31 that Paul lived in Rome for two years "preaching the kingdom of God" and receiving "all who came to him." Acts does not tell us about the ethnic composition of the this group, but we see that it started with people from the Jewish community (28:24).

Acts 28:16 NKJV – Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him. 17 And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: “Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans, 18 who, when they had examined me, wanted to let me go, because there was no cause for putting me to death. 19 But when the Jews spoke against it, I was compelled to appeal to Caesar, not that I had anything of which to accuse my nation. 20 For this reason therefore I have called for you, to see you and speak with you, because for the hope of Israel I am bound with this chain.” 21 Then they [the leaders of the Jews] said to him, “We neither received letters from Judea concerning you, nor have any of the brethren who came reported or spoken any evil of you. 22 But we [Jews] desire to hear from you what you think; for concerning this sect, we know that it is spoken against everywhere.” 23 So when they had appointed him a day, many [from among the Jews] came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets [the Hebrew Scriptures], from morning till evening. 24 And some [from among the Jews] were persuaded by the things which were spoken, and some disbelieved.

Acts 28:30 Then Paul dwelt two whole years in his own rented house, and received all who came to him, 31 preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him.

As we have seen in this study, Paul's work among the Gentiles was always done through with the Jewish community. The Gentiles that he preached to and converted were generally not pagans before meeting Paul. They were already connected with the synagogue and the Jewish community. It was at the synagogue where they first heard Paul preach:

Men of Israel, and you who fear God....

_________________

Men of Israel, and ye that fear God
Ihr Männer von Israel und die ihr Gott fürchtet
Hommes Israélites, et vous qui craignez Dieu
I israelitiske Mænd og I, som frygte Gud
Gij Israelietische mannen, en gij, die God vreest
Israelin miehet, ja jotka Jumalaa pelkäätte
ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν
ανδρες ισραηλειται και οι φοβουμενοι τον θεον
‏אנשׁי ישׂראל ויראי האלהים
Uomini israeliti, e voi che temete Iddio
Hai orang Israel, dan kamu yang takut akan Allah
Israelittiske menn og I som frykter Gud
Varões israelitas, e os que temeis a Deus
Bărbaţi Israeliţi şi voi cari vă temeţi de Dumnezeu
мужи Израильтяне и боящиеся Бога
Varones israelitas, y los que teméis a Dios
I män av Israels hus och I som 'frukten Gud'
Ey İsrailliler ve Tanrıdan korkan yabancılar, dinleyin
Мужі Ізраїлські і богобоязливі
ايها الرجال الاسرائيليون والذين يتقون الله

Rabbi, You are the King of Israel!

2010-03-21T13:32:00.000-07:00

John 1:47 NKJV – Jesus saw Nathanael coming toward Him, and said of him, “Behold, an Israelite indeed, in whom is no deceit!” 48 Nathanael said to Him, “How do You know me?” Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the King of Israel!”

Ραββι, συ ει ο υιος του Θεου, συ ει ο βασιλευς του Ισραηλ.
Rabbi, sy ei o uios tou Theou, sy ei o basileus tou Israel.

Jesus and his followers were Israelites of the late second-temple period. Culturally they were semitic— speaking Hebrew and Aramaic— and religiously they were of the second-temple Israelite religion. Unfortunately, we do not have a good name for their religion since the most obvious names that we might choose have connotations that would be misleading. We can not accurately call their religion Judaism, as we understand the word today, since that religion developed after the destruction of the temple. (I recommend From Israelite to Jew, a podcast by Michael Satlow, for the history of the second-temple period and the developments that lead to Rabbinic Judaism.)

Rabbinic Judaism has been the mainstream form of Judaism since the sixth century CE, after the codification of the Talmud. Rabbinic Judaism gained predominance within the Jewish diaspora between the second to sixth centuries CE, with the development of the oral law and the Talmud to control the interpretation of Jewish scripture and to encourage the practice of Judaism in the absence of Temple sacrifice and other practices no longer possible. (Rabbinic Judaism in Wikipedia)

The following diagram illustrates the connection between the Second-Temple Israelite Religion, the followers of Jesus, and the later Rabbinic Judaism and Christianity that we know today. As the diagram suggests, the Christianity of today is somewhat different from the religion of the early followers of Jesus; how and why that is so is the subject of future studies.

It is very clear from the New Testament that the followers of Jesus were loyal Israelites and that they saw Jesus as the Messiah of Israel— the "hope of Israel" (Acts 28:20). The Gospels are filled with texts that link Jesus with Israel.

Matt 1:21 NASB – She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.

Matt 2:1 NKJV – Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, 2 saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.”

Matt 2:6 KJV – And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.

Matt 15:24 ESV – He answered, “I was sent only to the lost sheep of the house of Israel.”

Matt 19:28 NIV – Jesus said to them, “I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.

Matt 27:11 NKJV – Now Jesus stood before the governor. And the governor asked Him, saying, "Are You the King of the Jews?" Jesus said to him, "It is as you say."

The Wikipedia article on the Gospel of Luke says that the author of Luke is "commonly understood to be writing from a Gentile perspective." The Wikipedia article later says:

Although semitisms exist throughout the Gospel of Luke, it was probably composed in Koine Greek. Like Mark (but unlike Matthew), the intended audience is the Greek-speaking populations of the region; it assures readers that Christianity is an international religion, not an exclusively Jewish sect..... The consensus is that Luke was written by a Greek or Syrian for gentile or non-Jewish Christians.

The phrase "semitisms exist throught the Gospel of Luke" is an understatement— it is filled with semitisms. (I have discussed the hebraisms, or semitisms, in the New Testament in several posts: part 1, part 2, part 3, part 4, part 5, part 6, part 7.) The first chapter of Luke seems especially Israelite in its perspective. I don't understand the assertions of a "Gentile perspective" in Luke— are they reading the same Luke as I am?

Luke 1:31 NKJV – And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. 32 He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. 33 And He will reign over the house of Jacob [Israel] forever, and of His kingdom there will be no end.”

Luke 1:54 NKJV – He has helped His servant Israel, In remembrance of His mercy, 55 As He spoke to our fathers, To Abraham and to his seed forever.”

Luke 1:67 ESV - And his father Zechariah was filled with the Holy Spirit and prophesied, saying, 68 "Blessed be the Lord God of Israel, for he has visited and redeemed his people 69 and has raised up a horn of salvation for us in the house of his servant David, 70 as he spoke by the mouth of his holy prophets from of old, 71 that we should be saved from our enemies and from the hand of all who hate us; 72 to show the mercy promised to our fathers and to remember his holy covenant [with Israel], 73 the oath that he swore to our father Abraham, to grant us 74 that we, being delivered from the hand of our enemies, might serve him without fear, 75 in holiness and righteousness before him all our days. 76 And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, 77 to give knowledge of salvation to his people in the forgiveness of their sins, 78 because of the tender mercy of our God, whereby the sunrise shall visit us from on high 79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace."

Luke 1:80 NKJV – So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel.

Luke 2:25 ASV – And behold, there was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel: and the Holy Spirit was upon him. 26 And it had been revealed unto him by the Holy Spirit, that he should not see death, before he had seen the Lord’s Christ. 27 And he came in the Spirit into the temple: and when the parents brought in the child Jesus, that they might do concerning him after the custom of the law, 28 then he received him into his arms, and blessed God, and said, 29 Now lettest thou thy servant depart, Lord, According to thy word, in peace; 30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all peoples; 32 A light for revelation to the Gentiles, and the glory of thy people Israel.

Luke 2:36 ESV – And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, 37 and then as a widow until she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. 38 And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem.

Luke 13:34 RSV – O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!

Luke 22:28 RSV – You are those who have continued with me in my trials; 29 and I assign to you, as my Father assigned to me, a kingdom, 30 that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

Luke 24:21 NKJV – But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened.

Luke 24:45 RSV – Then he opened their minds to understand the scriptures [the Old Testament, there was no New Testament at that time], 46 and said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem.

John 1:29 KJV – The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

The Gospel of John is also links Jesus with Israel. Certainly, much of the book would not make sense apart from the context of Israel.

John 1:17 RSV – For the law [Torah] was given through Moses; grace and truth came through Jesus Christ.

John 1:19 RSV – And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" 20 He confessed, he did not deny, but confessed, "I am not the Christ." 21 And they asked him, "What then? Are you Elijah [Malachi 4:5]?" He said, "I am not." "Are you the prophet [Deuteronomy 18:15]?" And he answered, "No."

John 1:40 RSV - One of the two who heard John speak, and followed him, was Andrew, Simon Peter's brother. 41 He first found his brother Simon, and said to him, "We have found the Messiah [a concept that would not have made sense outside the context of Israel]" (which means Christ). 45 Philip found Nathan'a-el, and said to him, "We have found him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph." 46 Nathan'a-el said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." 47 Jesus saw Nathan'a-el coming to him, and said of him, "Behold, an Israelite indeed, in whom is no guile!" 48 Nathan'a-el said to him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." 49 Nathan'a-el answered him, "Rabbi, you are the Son of God! You are the King of Israel!"

John 4:21 ESV - Jesus said to her, "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. 22 You worship what you do not know; we worship what we know, for salvation is from the Jews. 23 But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth." 25 The woman said to him, "I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things." 26 Jesus said to her, "I who speak to you am he."

John 12:13 NIV – They took palm branches and went out to meet him, shouting, “Hosanna!” “Blessed is he who comes in the name of the Lord!” [Psalm 118:26] “Blessed is the King of Israel!”

The chronology of the Gospel of John is built around the feasts of Israel.

John 2:13 NKJV – Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem.
John 2:23 NKJV – Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the signs which He did.
John 5:1 NKJV – After this there was a feast of the Jews, and Jesus went up to Jerusalem.
John 6:4 NKJV – Now the Passover, a feast of the Jews, was near.
John 7:2 NKJV – Now the Jews’ Feast of Tabernacles was at hand.
John 10:22 NKJV – Now it was the Feast of Dedication [Hanukkah] in Jerusalem, and it was winter.
John 11:55 NKJV – And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves.
John 13:1 NKJV – Now before the Feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end.
John 19:14 NKJV – Now it was the Preparation Day of the Passover, and about the sixth hour. And he said to the Jews, “Behold your King!”

We see in the Gospel accounts that Jesus worked within the cultural and religious institutions of Israel.

Matt 4:23 KJV – And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

Matt 9:35 KJV – And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

Matt 26:55 KJV – In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

Mark 1:39 KJV – And he preached in their synagogues throughout all Galilee, and cast out devils.

Mark 11:15 KJV – And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 16 And would not suffer that any man should carry any vessel through the temple.

Luke 2:46 KJV – And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.

Luke 4:15 KJV – And he taught in their synagogues, being glorified of all.

Luke 4:44 KJV – And he preached in the synagogues of Galilee.

Luke 13:10 KJV – And he was teaching in one of the synagogues on the sabbath.

Luke 19:47 KJV – And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,

Luke 20:1 KJV – And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,

Luke 21:38 KJV – And all the people came early in the morning to him in the temple, for to hear him.

Luke 22:53 KJV – When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.

John 7:14 KJV – Now about the midst of the feast Jesus went up into the temple, and taught.

John 8:2 KJV – And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.

John 8:20 KJV – These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.

John 10:23 KJV – And Jesus walked in the temple in Solomon’s porch.

John 18:20 KJV – Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

The ending of the Gospel of Luke and the beginning of the book of Acts describe the behavior of the disciples shortly after the resurrection. We see them staying in Jerusalem, going to the temple, and very much interested in the future of Israel. Jerusalem and Judea are to be the center of the disciples mission to the world. (My posts How big was the early community of believers in Jesus that was in Jerusalem? and Looking at Acts 21:20 in Aramaic and Jerusalem and the Temple Mount discuss the size of the early group of followers of Jesus and the importance of the temple to them.)

Luke 24:50 KJV – And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. 51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. 52 And they worshipped him, and returned to Jerusalem with great joy: 53 And were continually in the temple, praising and blessing God. Amen.

Acts 1:4 KJV – And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.... 6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

Acts 1:8 KJV – But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

The first significant advance for the followers of Jesus occurred on Shavuot (Feast of Weeks or Pentecost), which is one of the three pilgrimage festivals of Israel (Leviticus 23:15-21).

Acts 2:1 KJV – And when the day of Pentecost was fully come, they were all with one accord in one place.

Peter addresses his sermon to "Ye men of Israel." The disciples followed the instructions that Jesus left with them to preach "beginning at Jerusalem" (Luke 24:47).

Acts 2:14 – Ye men of Judaea
Acts 2:22 – Ye men of Israel
Acts 2:36 – Therefore let all the house of Israel know assuredly
Acts 3:12 – Ye men of Israel
Acts 4:8 – Ye rulers of the people, and elders of Israel
Acts 4:10 – Be it known unto you all, and to all the people of Israel

The temple was the site of much of the disciples early preaching and teaching. Notice in Acts 5:26 that the disciples were held in such high regard that their arresting officers "feared the people, lest they should have been stoned." The high priest said to the disciples, "you have filled Jerusalem with your teaching" (Acts 5:28). The followers of Jesus were not an insignificant movement (See How big was the early community of believers in Jesus that was in Jerusalem?) and they were fully part of the society of Israel. Peter describes, among their purposes, "to give repentance to Israel" (Acts 5:31).

Acts 2:46 KJV – And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,

Acts 3:1 KJV – Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. 2 And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; 3 Who seeing Peter and John about to go into the temple asked an alms.

Acts 5:17 KJV – Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18 And laid their hands on the apostles, and put them in the common prison. 19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people all the words of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught....

Acts 5:25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 26 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council: and the high priest asked them, 28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us. 29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.

The followers of Jesus ignored the commands to cease teaching about Jesus. They continued daily in the temple and the result was that "the disciples multiplied in Jerusalem greatly." It is apparent that by this point the followers of Jesus were so numerous that their opponents were finding it difficult to do anything about them. These new followers were from Israel and they continued to be part of the society of Israel. Their is no hint that to be a follower of Jesus was to forsake Israel; the text does not say "a great company of former priests were obedient to the faith."

Acts 5:42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

Acts 6:7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.

The story of Stephen in Acts 6 and 7 is filled with references and connections to the culture of Israel. We read that "there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution" (Acts 6:1 NKJV). Clearly, the community of the followers of Jesus in Jerusalem was dominated by a Hebraic culture. The Wikipedia article on the Hebrew Language says: "It is widespread among Israeli scholars to treat Hebrew as a spoken language as a feature of Judea's Roman Period." (See the Displacement section in that article for more on this topic.)

At the end of Acts 6, we read that "false witnesses" accuse Stephen of speaking against "this holy place" and that Jesus "will change the customs that Moses handed on to us." The disciples were "daily" in the temple; a "great company of the priests" had become followers; and we read later in Acts 21:20 that the followers in Jerusalem were "are all zealous for the law"— zealous for the Torah. The account in Acts supports the assertion that they were "false witnesses", in other words, that the followers of Jesus were not against the "holy place"— the temple— and that they were not changing the "customs" from Moses— the Torah. Would the writer of Acts have called them "false witnesses" if the witnesses had been speaking truth?

Acts 6:13 NRSV – They set up false witnesses who said, "This man never stops saying things against this holy place and the law; 14 for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses handed on to us."

Acts 7 begins with a question from the high priest, "Are these things so?", about the charges made in Acts 6:13-14. Stephen's response draws from the history of Israel, a history that Stephen claims as his own— speaking of "our ancestors."

Acts 7:2 NRSV – And Stephen replied: "Brothers and fathers, listen to me. The God of glory appeared to our ancestor Abraham when he was in Mesopotamia, before he lived in Haran,

Acts 7:44 NRSV – Our ancestors had the tent of testimony in the wilderness, as God directed when he spoke to Moses, ordering him to make it according to the pattern he had seen. 45 Our ancestors in turn brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors. And it was there until the time of David,

The accused then becomes the accusor. Stephen charges his captors with breaking the Law— the Torah given to Moses.

Acts 7:53 NRSV – You are the ones that received the law as ordained by angels, and yet you have not kept it."

The Apostle Paul will be at the center of the rest of this post. Paul is frequently the source of much that is taken to be opposed to the culture of Israel within the community of the followers of Jesus. And yet, Paul defended himself against such charges.

Acts 22:1 KJV – Men, brethren, and fathers, hear ye my defence which I make now unto you. 2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,) 3 I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.

Acts 22:17 KJV – And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;

Act 24:11 ESV – You can verify that it is not more than twelve days since I went up to worship in Jerusalem, 12and they did not find me disputing with anyone or stirring up a crowd, either in the temple or in the synagogues or in the city. 13 Neither can they prove to you what they now bring up against me. 14 But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, 15 having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. 16 So I always take pains to have a clear conscience toward both God and man. 17 Now after several years I came to bring alms to my nation and to present offerings. 18 While I was doing this, they found me purified in the temple, without any crowd or tumult. But some Jews from Asia-- 19 they ought to be here before you and to make an accusation, should they have anything against me.

Act 25:8 RSV – Paul said in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended at all."

Act 26:4 NIV – The Jews all know the way I have lived ever since I was a child, from the beginning of my life in my own country, and also in Jerusalem. 5 They have known me for a long time and can testify, if they are willing, that according to the strictest sect of our religion, I lived as a Pharisee. 6 And now it is because of my hope in what God has promised our fathers that I am on trial today. 7 This is the promise our twelve tribes are hoping to see fulfilled as they earnestly serve God day and night. O king, it is because of this hope that the Jews are accusing me.

Act 28:17 NIV – Three days later he called together the leaders of the Jews. When they had assembled, Paul said to them: "My brothers, although I have done nothing against our people or against the customs of our ancestors, I was arrested in Jerusalem and handed over to the Romans.

Rom 11:1 RSV – I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew....

Gal 1:14 NIV – I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers.

Phil 3:3 NKJV – For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, 4 though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: 5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; 6 concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.

The first followers of Jesus never stopped seeing Him as the "King of Israel." They never stopped being "zealous for the law." They continued worshipping in the temple until it was destroyed. They continued meeting in the synagogue. How did it all change? How did we become so different from the apostles?

There is so much material on this subject. I will have to continue it in another post.

Matthew 27:11 NIV
Meanwhile Jesus stood before the governor,
and the governor asked him,
“Are you the king of the Jews?”
“Yes, it is as you say,” Jesus replied.

‏‏Rabbi, thou art the Son of God; thou art the King of Israel
‏רבי, אתה בן־האלהים, אתה מלך ישׂראל
Rabí, tú eres el Hijo de Dios; tú eres el Rey de Israel.
Rabbi, du bist Gottes Sohn, du bist der König von Israel!
Rabbi, tu es le Fils de Dieu; tu es le roi d'Israël.
Rabbi, sinä olet Jumalan Poika, sinä olet Israelin kuningas.
Maestro, tu sei il Figliuol di Dio, tu sei il Re d’Israele.
Ya Rabbi, Rabbilah Anak Allah! Rabbilah Raja bani Israel!
Rabbî, sen Tanrı'nın Oğlusun, sen İsrail'in Kralısın!
랍비여, 당신은 하나님의 아들이시요 당신은 이스라엘의 임금이로소이다
Rabbi, Tu esi Dieva Dēls. Tu esi Izraēļa Ķēniņš.
Rabi, Tu Dievo Sūnus, Tu Izraelio karalius!
Rabbi! du er Guds Sønn, du er Israels konge!
Mistrzu! tyś jest on Syn Boży, tyś jest on król Izraelski.
Rabi, tu és o Filho de Deus, tu és rei de Israel.
Равви! Ты Сын Божий, Ты Царь Израилев.
Rabbi, du är Guds Son, du är Israels konung.
Mwalimu, wewe ni Mwana wa Mungu. Wewe ni Mfalme wa Israeli!
Рави, Ти єси Син Божий, Ти єси цар Ізраїлїв.
معلّم انت ابن الله. انت ملك اسرائيل

Catastrophe

2010-03-18T20:40:00.000-07:00

The Oxford American Dictionary gives the following definition and synonyms for catastrophe.

catastrophe
noun
an event causing great and often sudden damage or suffering; a disaster

calamity, cataclysm, ruin, ruination

Catastrophe is a very Biblical word— the Greek words katastrophe (καταστροφη – G2692 – 18 times) is sometimes translated as ruin, or destruction or overthrow. The related verb katastrepho (καταστρεφω – G2690 – 40 times) is means to destroy or to overthrow. Together, these words occur 58 times in the Greek Septuagint Old Testament (41 times in the books that that are in the Hebrew Bible). Katastrophe and katastrepho each occur twice in the New Testament.

The first occurance of the verb katastrepho in the Septuagint is in Genesis 13 where it describes Sodom and Gomorrah prior to its destruction. The mention of the "garden of the LORD" is interesting; it hints at an antediluvian world— before the catastrophe described a few chapters earlier in Genesis.

Gen 13:10 KJV – And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed (καταστρεψαι – katastrepsai / ‏שחת – shachet) Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar.

Both katastrepho and katastrophe are used again in Genesis 19 to describe the destruction of Sodom and Gomorrah.

Gen 19:21 Douay-Rheims – And he said to him: Behold also in this, I have heard thy prayers, not to destroy (καταστρεψαι – katastrepsai / ‏הפכי – hafki) the city for which thou hast spoken.

Gen 19:25 Douay-Rheims – And he destroyed (και κατεστρεψεν – kai katestrepsen / ‏ויהפך – vayahafokh) these cities, and all the country about, all the inhabitants of the cities, and all things that spring from the earth.

Gen 19:29 NIV – So when God destroyed the cities of the plain, he remembered Abraham, and he brought Lot out of the catastrophe (της καταστροφης – tes katastrophes / ‏ההפכה – hahafekhah) that overthrew (εν τω καταστρεψαι – en to katastrepsai / ‏בהפך – bahafokh) the cities where Lot had lived.

The results of the destruction of Sodom and Gomorrah are described, in a passing comparision, in Deuteronomy 29.

Gen 29:22 NRSV – The next generation, your children who rise up after you, as well as the foreigner who comes from a distant country, will see the devastation of that land and the afflictions with which the LORD has afflicted it-- 23 all its soil burned out by sulfur and salt, nothing planted, nothing sprouting, unable to support any vegetation, like the destruction (ωσπερ κατεστραφη – osper katestraphe / ‏כמהפכת – k'mahpekhat) of Sodom and Gomorrah, Admah and Zeboiim, which the LORD destroyed (κατεστρεψεν – katestrepsen / ‏הפך – hafakh) in his fierce anger-- 24 they and indeed all the nations will wonder, "Why has the LORD done thus to this land? What caused this great display of anger?"

There are several other interesting examples of these words in the Septuagint Greek Old Testament. The language in Job 9:5-6 is especially startling. Where would such imagery come from if there wasn't some historical reality behind it. Similar language also occurs in Job 28:9.

Job 9:5 NIV – He moves mountains without their knowing it and overturns them (καταστρεφων – katastrephon / ‏הפכם – hafakham) in his anger. 6 He shakes the earth from its place and makes its pillars tremble.

Job 28:9 KJV – He putteth forth his hand upon the rock; he overturneth (κατεστρεψεν – katestrepsen / ‏הפך – hafakh) the mountains by the roots.

The language of destruction continues in Job 12.

Job 12:13 NIV – To God belong wisdom and power; counsel and understanding are his. 14 What he tears down cannot be rebuilt; the man he imprisons cannot be released. 15 If he holds back the waters, there is drought; if he lets them loose, they devastate the land.

Job 12:15 Brenton Septuagint – If he should withhold the water, he will dry the earth: and if he should let it loose, he overthrows (καταστρεψας – katastrepsas / ‏ויהפכו – vayahafkhu) and destroys it.

Why would an ancient author describe destruction by water unless there were some historical examples that make it plausible. Following is an image from the Wikipedia article on the 2004 Indian Ocean Earthquake and tsunami that illustrates destruction by water.

The Bible has many texts that describe destruction of the mountains and landscape.

Deuteronomy 4:11 KJV – And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness.

Judges 5:5 HCSB – The mountains melted (‏הרים נזלו – harim nazlu – H5140 – flowed) before the LORD, even Sinai before the LORD, the God of Israel.

Job 14:18 NKJV – But as a mountain falls and crumbles away, And as a rock is moved from its place; 19 As water wears away stones, And as torrents wash away the soil of the earth; So You destroy the hope of man.

Psalms 18:7 NKJV – Then the earth shook and trembled; The foundations of the hills also quaked and were shaken, Because He was angry.... 11 He made darkness His secret place; His canopy around Him was dark waters And thick clouds of the skies. 12 From the brightness before Him, His thick clouds passed with hailstones and coals of fire.... 15 Then the channels of the sea were seen, The foundations of the world were uncovered At Your rebuke, O LORD, At the blast of the breath of Your nostrils.

Psalms 42:7 ESV – Deep calls to deep at the roar of your waterfalls; all your breakers and your waves have gone over me.

Psalms 46:2 ESV – Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, 3 though its waters roar and foam, though the mountains tremble at its swelling.... 8 Come, behold the works of the Lord , how he has brought desolations on the earth.

Psalms 60:2 RSV – Thou hast made the land to quake, thou hast rent it open; repair its breaches, for it totters.

Psalms 97:5 NKJV – The mountains melt like wax at the presence of the LORD, At the presence of the Lord of the whole earth.

Psalms 104:31 NIV – May the glory of the Lord endure forever; may the Lord rejoice in his works— 32 he who looks at the earth, and it trembles, who touches the mountains, and they smoke.

Amos 9:5 RSV – The Lord, GOD of hosts, he who touches the earth and it melts, and all who dwell in it mourn, and all of it rises like the Nile, and sinks again, like the Nile of Egypt; 6 who builds his upper chambers in the heavens, and founds his vault upon the earth; who calls for the waters of the sea, and pours them out upon the surface of the earth--the LORD is his name.

Nahum 1:5 KJV – The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein.

Habakkuk 3:6 NIV – He stood, and shook the earth; he looked, and made the nations tremble. The ancient mountains crumbled and the age-old hills collapsed. His ways are eternal.

The Bible predicts that there will be catastrophes in the futures.

2 Peter 3:10 NKJV – But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.... 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

The writers of the Bible certainly knew something about the physical violence of the earth. The following images from wikimedia illustrate a reality that is consistent with the Bible descriptions. In the first image we can see the mountains on the ocean floor (the lighter colors in the oceans).

The following image illustrates the geology of the ocean floors. The colors are designed to show the relative age of the rocks; red is younger progressing through yellow, green and blue as they get older. This map shows that new sea floor is being created in all the major oceans. The implications of this are very difficult to explain. I think this map is excellent evidence that we humans, dispite our "progress", still can not explain the nature of our world. I talked about this topic more generally in a recent post— Biblical Epistemology (BE). I will rely on my statements in the the BE post when it comes to the actual ages of the various parts of the sea floor; I don't accept the numbers that are claimed in the studies associated with this map (as I said in the BE post, we are ignorant), but I think it is credible that new rocks are being produced along the mid-ocean ridges and that the rocks closet to the ridges are the youngest.

The following map shows the mid-ocean ridges which are "oceanic spreading centers", which is where the the seafloor is spreading. Imagine a shirt or some other garment that a tailor is altering. If the tailor lets out one seam and takes in another seam on the opposite side by the same amount, then the size of the garment hasn't changed. What happens if the tailor lets out several seams on different sides of the garment? That is the essence of the challenge for explaining the mid-ocean ridges. What are the physical consequences of spreading zones on all sides of the earth? How do we explain that?

Job 42:3 NIV – You asked, ‘Who is this that obscures my counsel without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know.

Psalm 46:2 NASB – Therefore we will not fear,
though the earth should change
And though the mountains slip into the heart of the sea

Bishop: Ruler or Servant?

2010-03-16T23:18:00.000-07:00

The word bishop is used in many English translations of the Bible. What does this word mean? Does it accurately convey the meaning of the texts in which it is used? Here is the definition and some synonyms from the Oxford American Dictionary.

bishop
noun
1 a senior member of the Christian clergy, typically in charge of a diocese and empowered to confer holy orders.

diocesan, metropolitan, suffragan, eparch, exarch; prelate

Following is a picture from the Wikipedia article on the word bishop.

Are these definitions, descriptions and pictures consistent with the Bible?

The Greek New Testament uses the word episkopos (επισκοπος – G1985) in the places that are translated as bishop in the KJV. Thayer's Lexicon defines episkopos as:

an overseer
a man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian or superintendent
the superintendent, elder, or overseer of a Christian church

In the Septuagint, the Greek word episkopos translates the Hebrew word paqid (‏פקיד – H6496), which is defined as "an officer" in Gesenius's Lexicon. The first use of the word paqid in the Bible is in Genesis 41:34.

Gen 41:34 KJV – Let Pharaoh do this, and let him appoint officers (‏פקדים – p'qidim) over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.

The word paqid is used in the Hebrew Bible 13 times:

Gen 41:34; Judg 9:28; 2 Kgs 25:19; Jer 20:1; 29:26; 52:25; Esth 2:3; Neh 11:9, 14, 22; 12:42; 2 Chr 24:11; 31:13

The uses suggest that the paqid was someone who supervised a work or had oversight over some workers. The word does not describe a powerful ruler. Perhaps supervisor is a good modern equivalent. Surprisingly, the word paqid is used to describe the people that King Ahasuerus sent to search for a new Queen (Esther 2:3).

Douay-Rheims – And let some persons (‏פקידים – p'qidim) be sent through all the provinces to look for beautiful maidens
God's Word Translation – And appoint scouts in all the provinces of your kingdom to gather all the attractive young virgins
Young's Literal Translation – and the king doth appoint inspectors in all provinces of his kingdom
NLT – Let the king appoint agents in each province to bring these beautiful young women into the royal harem at Susa
NIV – Let the king appoint commissioners in every province of his realm to bring all these beautiful girls into the harem
NCV – Let the king choose supervisors in every state of his kingdom to bring every beautiful young girl to the palace at Susa

What did Jesus say to his disciples about leadership? What would an episkopos that is true to the teachings of Jesus look like?

Matt 20:25 NKJV – But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. 26 Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. 27 And whoever desires to be first among you, let him be your slave— 28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

Matt 23:8 NKJV – But you, do not be called “Rabbi’; for One is your Teacher, the Christ, and you are all brethren. 9 Do not call anyone on earth your father; for One is your Father, He who is in heaven. 10 And do not be called teachers; for One is your Teacher, the Christ. 11 But he who is greatest among you shall be your servant. 12 And whoever exalts himself will be humbled, and he who humbles himself will be exalted.

Jas 4:10 Humble yourselves in the sight of the Lord, and He will lift you up.

Acts 20:28

I prefer the term leader over bishop as it clearly communicates the original meaning of the word. The KJV puts it nicely when it says to feed the church of God. I like that a lot better than rule the church.

Acts 20:28 KJV – Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers (επισκοπους – episkopous), to feed the church of God, which he hath purchased with his own blood.

NRSV – Keep watch over yourselves and over all the flock, of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son.
Douay-Rheims – Take heed to yourselves, and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the church of God, which he hath purchased with his own blood.
NIRV – Keep watch over yourselves. Keep watch over all the believers. The Holy Spirit has made you leaders over them. Be shepherds of God's church. He bought it with his own blood.

Philippians 1:1

I like the "leaders and helpers" of the GNT.

Phil 1:1 KJV – Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops (επισκοποις – episkopois) and deacons:

NRSV – Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:
NLT – This letter is from Paul and Timothy, slaves of Christ Jesus. It is written to all of God's people in Philippi, who believe in Christ Jesus, and to the elders and deacons.
Weymouth NT – Paul and Timothy, bondservants of Christ Jesus: To all God's people in Christ Jesus who are at Philippi, with the ministers of the Church and their assistants.
CEV – To all of God's people who belong to Christ Jesus at Philippi and to all of your church officials and officers.
GNT – From Paul and Timothy, servants of Christ Jesus - To all God's people in Philippi who are in union with Christ Jesus, including the church leaders and helpers:

1 Timothy 3:1-2

1 Tim 3:1 KJV – This is a true saying, If a man desire the office of a bishop (επισκοπης – episkopes – G1984), he desireth a good work. 2 A bishop (επισκοπον – episkopon) then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

CEV – It is true that anyone who desires to be a church official wants to be something worthwhile. That's why officials must have a good reputation and be faithful in marriage. They must be self-controlled, sensible, well-behaved, friendly to strangers, and able to teach.
NIRV – Here is a saying you can trust. If anyone wants to be a leader in the church, he wants to do a good work for God and people. A leader must be free from blame. He must be faithful to his wife. In anything he does, he must not go too far. He must control himself. He must be worthy of respect. He must welcome people into his home. He must be able to teach.
The Message – If anyone wants to provide leadership in the church, good! 2 But there are preconditions: A leader must be well-thought-of, committed to his wife, cool and collected, accessible, and hospitable. He must know what he's talking about,
Prospector Paraphrase — The desire to lead the way in the work is admirable. A leader should have the respect of the community and be known for faithfulness in marriage. A leader should be self-denying, cautious, dignified and welcoming to strangers. And, of course, a leader should be an inspiring teacher.

Titus 1:7

Titus 1:7 KJV – For a bishop (επισκοπον – episkopon) must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

God's Word Translation – Because a bishop is a supervisor appointed by God, he must have a good reputation. He must not be a stubborn or irritable person. He must not drink too much or be a violent person. He must not use shameful ways to make money.
NLT – An elder must live a blameless life because he is God's minister. He must not be arrogant or quick-tempered; he must not be a heavy drinker, violent, or greedy for money.
CEV – Church officials are in charge of God's work, and so they must also have a good reputation. They must not be bossy, quick-tempered, heavy drinkers, bullies, or dishonest in business.
Complete Jewish Bible – For an overseer, as someone entrusted with God's affairs, must be blameless - he must not be self-willed or quick-tempered, he must not drink excessively, get into fights or be greedy for dishonest gain.

1 Peter 2:25

Jesus is the Good Shepherd— the best example of servant leadership.

1 Pet 2:25 KJV – For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop (επισκοπον – episkopon) of your souls.

RSV – For you were straying like sheep, but have now returned to the Shepherd and Guardian of your souls.
CEV – You had wandered away like sheep. Now you have returned to the one who is your shepherd and protector.
Complete Jewish Bible – For you used to be like sheep gone astray, but now you have turned to the Shepherd, who watches over you.

Texts from the Old Testament

None of the episkopos in the Old Testament are powerful rulers. They were overseers or supervisors— people given the responsibility to see that a job was done correctly.

Num 4:16 And to the office (επισκοπος – episkopos / ‏ופקדת – ufqudat) of Eleazar the son of Aaron the priest pertaineth the oil for the light, and the sweet incense, and the daily meat offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof.

Num 31:14 And Moses was wroth with the officers (επισκοποις – episkopois / ‏פקודי – p'qudey) of the host, with the captains over thousands, and captains over hundreds, which came from the battle.

Judg 9:28 And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and Zebul his officer (επισκοπος – episkopos / ‏פקידו – p'qido)? serve the men of Hamor the father of Shechem: for why should we serve him?

2 Kgs 11:15 But Jehoiada the priest commanded the captains of the hundreds, the officers (επισκοποις – episkopois / ‏פקדי – p'qudey) of the host, and said unto them, Have her forth without the ranges: and him that followeth her kill with the sword. For the priest had said, Let her not be slain in the house of the LORD.

2 Kgs 11:18 And all the people of the land went into the house of Baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew Mattan the priest of Baal before the altars. And the priest appointed officers (επισκοπους – episkopous / ‏פקדות – p'qudot) over the house of the LORD.

2 Kgs 12:11 And they gave the money, being told, into the hands of them that did the work, that had the oversight (επισκοπων – episkopon / ‏פקדים – p'qudim) of the house of the LORD: and they laid it out to the carpenters and builders, that wrought upon the house of the LORD,

The story of Josiah and the finding of the Book of the Law and the repair of the temple is described in 2 Chronicles 34. In verses 12 and 13 it mentions that the musicians supervised the workers. I enjoyed that little fact since my wife is a musician.

2 Chr 34:12 And the men did the work faithfully: and the overseers (επισκοποι – episkopoi / ‏מפקדים – mufqadim) of them were Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites, to set it forward; and other of the Levites, all that could skill of instruments of musick. 13 Also they were over the bearers of burdens, and were overseers of all that wrought the work in any manner of service: and of the Levites there were scribes, and officers, and porters.

Hebrew – ... ‏כל־מבין בכלי־שׁיר ... (kol mevin bikhley shir)
ESV – ... The Levites, all who were skillful with instruments of music, were over the burden-bearers and directed all who did work in every kind of service ...
God's Word Translation – ... The Levites, who were skilled musicians, also supervised the workers and directed all the workmen on the various jobs.
NLT – The workers served faithfully under the leadership of Jahath and Obadiah, Levites of the Merarite clan, and Zechariah and Meshullam, Levites of the Kohathite clan. Other Levites, all of whom were skilled musicians, were put in charge of the laborers of the various trades. Still others assisted as secretaries, officials, and gatekeepers.

2 Chr 34:17 And they have gathered together the money that was found in the house of the LORD, and have delivered it into the hand of the overseers (επισκοπων – episkopon / ‏מפקדים – mufqadim), and to the hand of the workmen.

Neh 11:9 And Joel the son of Zichri was their overseer (επισκοπος – episkopos / ‏פקיד – paqid): and Judah the son of Senuah was second over the city.

Neh 11:14 And their brethren, mighty men of valour, an hundred twenty and eight: and their overseer (επισκοπος – episkopos / ‏פקיד – paqid) was Zabdiel, the son of one of the great men.

Neh 11:22 The overseer (επισκοπος – episkopos / ‏פקיד – paqid) also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha. Of the sons of Asaph, the singers were over the business of the house of God.

Isa 60:17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers (επισκοπους σου – episkopous / episkopous sou / ‏פקדתך – f'qudatekh) peace, and thine exactors righteousness.

A leader in the Christian community must follow the Leader— the one who said He came not to be served, but to serve. If we desire to be leaders— to lead others to be like Jesus— we must lead them into His life of service by setting an example of humble service.

Biblical Epistemology (Part 1)

2010-03-14T22:04:00.000-07:00

There is a significant struggle happening in our society today over how we know what is true. In a sense, the struggle is hidden because the debate is happening with the terms of engagement unspecified and the assumptions unquestioned. The struggle is happening in the name of science, but ultimately it is a struggle over epistemology.

Following are the Oxford American Dictionary definitions of epistemology and science:

epistemology
noun Philosophy
the theory of knowledge, esp. with regard to its methods, validity, and scope. Epistemology is the investigation of what distinguishes justified belief from opinion.

science
noun
the intellectual and practical activity encompassing the systematic study of the structure and behavior of the physical and natural world through observation and experiment : the world of science and technology.
• a particular area of this
• a systematically organized body of knowledge on a particular subject
• (archaic) knowledge of any kind.

The Bible has a lot to say about knowledge and what and how we can know truth. Paul warned Timothy about a false "knowledge."

1 Timothy 6:20 KJV – O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called (της ψευδωνυμου γνωσεως – tes pseudonymou gnoseos): 21 Which some professing have erred concerning the faith. Grace be with thee. Amen.

NIV – Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge,
CEV – Timothy, guard what God has placed in your care! Don't pay any attention to that godless and stupid talk that sounds smart but really isn't.
HCSB – Timothy, guard what has been entrusted to you, avoiding irreverent, empty speech and contradictions from the "knowledge" that falsely bears that name.
Vulgate (Latin) – ... falsi nominis scientiae
Reina-Valera 1960 (Spanish) – ... falsamente llamada ciencia

The King James Version uses the word science in the archaic sense above— as knowledge. However, this word it is not inappropriate in contemporary use as science, in the modern sense, has become the unquestioned arbiter of truth in public debate. Any point of view that is overtly theistic is dismissed as not scientific. The dismissal of a point of view as not scientific is a subtle form of argumentum ad hominem as it is intended to shut down the discussion— it is not a point made in an ongoing dialogue. I suspect that Paul has something specific in mind in his use of science (or knowledge) in this text, but the more general use of the word that I am making can reasonably be drawn from it.

Those of us on the theistic side of the discussion do not help ourselves by allowing the other side to determine the rules and the vocabulary. We have allowed ourselves to be bullied into accepting the assumption that we can acquire knowledge of truth through the scientific method. I don't deny the practical value that we get from science, but I believe that science, rather than bringing us ever closer to complete knowledge and understanding, is uncovering ever larger uncharted territories. Through our discoveries, we are not converging on a theory of everything (complete truth), rather, we are discovering new ways in which we do not understand— new fields of ignorance.

The Bible is very clear about our state— we are "without knowledge" and do "not know nor understand." We "cannot understand" and "we cannot comprehend." The Biblical world view is that we are ignorant. We should not be timid about this point— we should be boldly declaring our ignorance as the foundation of any discussion where we are defending religion against an attack from "science." We are ignorant! Not only is this point of view Biblical, but it is logically defensible; an honest appraisal of the facts compels us to accept that this is a true statement. We are no better than our ancestors— we live and die just like they did. Through our own understanding, we are no closer to explaining our existence, or to alter it, than our ancestors were.

This series of studies will cover some Biblical texts that comment on what we know, the limits of what we can know, and how we can come to know the truth.

Biblical Texts that Declare Our Ignorance

Job 42:3 KJV – Who is he that hideth counsel without knowledge (‏בלי דעת – b'li da'at)? therefore have I uttered that I understood not (‏לא אבין – lo avin); things too wonderful for me, which I knew not (‏לא אדע – lo eda).

NLT – You asked, ‘Who is this that questions my wisdom with such ignorance?’ It is I—and I was talking about things I knew nothing about, things far too wonderful for me.
CEV – You asked why I talk so much when I know so little. I have talked about things that are far beyond my understanding.
NIRV – You asked me, 'Who do you think you are to disagree with my plans? You do not know what you are talking about.' I spoke about things I didn't completely understand. I talked about things that were too wonderful for me to know.

Psalm 92:5 KJV – O LORD, how great are thy works! and thy thoughts are very deep. 6 A brutish man knoweth not (‏לא ידע – lo yeda); neither doth a fool understand (‏לא־יבין – lo yavin) this.

CEV – You do great things, LORD. Your thoughts are too deep for an ignorant fool to know or understand.
NCV – Lord, you have done such great things! How deep are your thoughts! Stupid people don't know these things, and fools don't understand.

Job 37:5 KJV – God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend (‏לא נדע – lo neda).

NCV – God's voice thunders in wonderful ways; he does great things we cannot understand.
NLT – God's voice is glorious in the thunder. We can't even imagine the greatness of his power.
BBE – He does wonders, more than may be searched out; great things of which we have no knowledge.

Psalms 82:5 KJV – They know not (‏לא ידעו – lo yadu), neither will they understand (‏לא יבינו – lo yavinu); they walk on in darkness: all the foundations of the earth are out of course.

God's Word Translation – Wicked people do not know or understand anything. As they walk around in the dark, all the foundations of the earth shake.

Isaiah 40:28 KJV – Hast thou not known (‏הלוא ידעת – halo yadata)? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding (‏אין חקר לתבונתו – ein heqer litvunato).

NIV – Do you not know? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom.
NLT – Have you never heard? Have you never understood? The LORD is the everlasting God, the Creator of all the earth. He never grows weak or weary. No one can measure the depths of his understanding.
God's Word Translation – Don't you know? Haven't you heard? The eternal God, the LORD, the Creator of the ends of the earth, doesn't grow tired or become weary. His understanding is beyond reach.

Isaiah 44:18 KJV – They have not known (‏לא ידעו – lo yadu) nor understood (‏לא יבינו – lo yavinu): for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand (‏עיניהם מהשׂכיל לבתם – eineihem mehaskil libotam).

NIV – They know nothing, they understand nothing; their eyes are plastered over so they cannot see, and their minds closed so they cannot understand.
NLT – Such stupidity and ignorance! Their eyes are closed, and they cannot see. Their minds are shut, and they cannot think.

Micah 4:12 KJV – But they know not (‏לא ידעו – lo yadu) the thoughts of the LORD, neither understand (‏לא הבינו – lo hevinu) they his counsel: for he shall gather them as the sheaves into the floor.

God's Word Translation – They don't know the thoughts of the LORD or understand his plan. He will bring them together like cut grain on the threshing floor.
NCV – But they don't know what the Lord is thinking; they don't understand his plan. He has gathered them like bundles of grain to the threshing floor.

If Anyone Loves Me, He Will Keep My Word

2010-03-09T20:26:00.000-08:00

When Jesus said, "If anyone loves me, he will keep my word," what did he mean by word? Is it something specific that he said shortly before? Is it all the things he said that we have recorded in the gospels? What did he mean when he said, "and the word which you hear is not mine but the Father's who sent me?" Here are the complete verses. (Greek and a Hebrew translation from the Greek are in parenthesis following the yellow highlighted phrases.)

John 14:23 NKJV – Jesus answered and said to him, “If anyone loves Me, he will keep My word (τον λογον μου – ton logon mou / ‏את דברי – et d'vari); and My Father will love him, and We will come to him and make Our home with him. 24 He who does not love Me does not keep My words (τους λογους μου – tous logous mou / ‏את דברי – et d'varai); and the word (και ο λογος – kai o logos / ‏והדבר – v'hadavar) which you hear is not Mine but the Father’s who sent Me.

In this text, word is a translation of the Greek logos (λογος – G3056). Logos is a common word in the Greek New Testament; it is translated in the King James Version as word 218 times, saying 50 times, account 8 times, speech 8 times, and thing 5 times. It is also translated as Word, meaning Jesus, 7 times.

Would these words have suggested any special meaning to his first-century Jewish listeners— a meaning beyond ordinary words and everyday speech or sayings?

The phrase translated as "does not keep my words" (τους λογους μου ου τηρει – tous logous mou ou terei) has a parallel in the Greek translation of the Old Testament— the Septuagint. The phrase is found in 1 Samuel 15:11 and is "tous logous mou ouk eteresen" (τους λογους μου ουκ ετηρησεν) which is translated in the KJV as "hath not performed my commandments." The word terei (τηρει), translated as keep in John 14:24 NKJV, and eteresen (ετηρησεν), translated as perform in 1 Samuel 15:11 NKJV and kept in the Brenton Septuagint translation, are the same Greek word, but a different tense.

1 Sam 15:10 NKJV – Now the word of the LORD (‏דבר־יהוה – d'var YHWH) came to Samuel, saying, 11 “I greatly regret that I have set up Saul as king, for he has turned back from following Me, and has not performed My commandments.” (‏ואת־דברי לא הקים – v'et d'varai lo heqim) And it grieved Samuel, and he cried out to the LORD all night.

1 Sam 15:11 Brenton Septuagint translation – I have repented that I have made Saul to be king: for he has turned back from following me, and has not kept my word. And Samuel was grieved, and cried to the Lord all night.

Young's Literal Translation has "My words he hath not performed" for this phrase. Here are a few other translations that use word rather than commandment in this phrase:

Darby Translation — hath not fulfilled my words
Wycliffe Translation — fillide not my wordis in werk
Reina-Valera 1960 (Spanish) – no ha cumplido mis palabras (words)
NETS (translation from Greek Septuagint) – has not kept my words

The Hebrew original is d'varai (דברי) which we would literally translate as my words; it is the same word d'var (דבר – H1697) that is translated as "word of the LORD" in verse ten. The Septuagint is consistent with the Hebrew in using logos (word) to translate this text.

Jesus said that "These words you hear are not my own; they belong to the Father who sent me" (NIV).

The use of word (d'var in Hebrew, logos in Greek) in describing God's instructions and commands is common in the Old Testament. The phrase translated "ten commandments" in Exodus 34:28 is aseret had'varim (the ten words) in Hebrew and tous deka logous (the ten words) in the Greek Septuagint. We get the word decalogue from the Greek deka logous.

When God is the subject, many of the occurrences of words (logous (λογους) in Greek, d'varim (דברים) in Hebrew) in the Old Testament, are linked in the text with a command or commandment or some other word that indicates that the hearer is to do something. In the following texts, the phrase with words/logous/d'varim is in bold and is highlighted in yellow. The word or phrase that contains something about a command or commandment is highlighted in orange. A few texts that do not use the Greek word logos to translate d'var are highlighted in blue. Notice in the following texts, that the words are associated with a command.

Exod 4:28 And Moses told Aaron all the words of the LORD (λογους κυριου – logous kyriou / ‏דברי יהוה – divrei YHWH) who had sent him, and all the signs which he had commanded him.

Exod 19:7 And Moses came and called for the elders of the people, and laid before their faces all these words (λογους – logous / ‏הדברים – had'varim) which the LORD commanded him.

Exodus 20 begins, "And God spake all these words," and then follows it with a list of commands— the "ten commandments."

Exod 20:1 And God spake all these words (λογους – logous / ‏הדברים – had'varim), saying, 2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. 3 Thou shalt have no other gods before me....

Exod 24:3 And Moses came and told the people all the words of the LORD (ρηματα του θεου – remata tou theou / ‏דברי יהוה – divrei YHWH), and all the judgments: and all the people answered with one voice, and said, All the words (λογους – logous / ‏הדברים – had'varim) which the LORD hath said will we do.

Exod 24:8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words (λογων – logon / הדברים – had'varim).

Exod 34:27 And the LORD said unto Moses, Write thou these words (ρηματα – remata / הדברים – had'varim): for after the tenor of these words (λογων – logon / הדברים – had'varim) I have made a covenant with thee and with Israel.

The Hebrew eseret had'varim (deka logous in Greek) in Exodus 34:28 is often translated as the ten commandments, but it is more literally translated as the ten words. There are a few versions that have chosen to use the more literal translation.

Exod 34:28 And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant (ρηματα ... διαθηκης – remata ... diathekes / ‏דברי הברית – divrei hab'rit), the ten commandments (δεκα λογους – deka logous / ‏עשׂרת הדברים – aseret had'varim).

Douay-Rheims – he wrote upon the tables the ten words of the covenant
Darby – he wrote on the tables the words of the covenant, the ten words
Young's Literal Translation – he writeth on the tables the matters of the covenant -- the ten matters
Tyndale – he wrote in the tables the wordes of the couenaunt: euen ten verses
Wycliffe – he wroot in tablys ten wordis of the boond of pees
Reina-Valera 1909 (Spanish) – scribió en tablas las palabras de la alianza, las diez palabras
The Message – he wrote on the tablets the words of the covenant, the Ten Words

Notice in the following texts how many of the words are associated with a command.

Exod 35:1 And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words (λογοι – logoi / ‏הדברים – had'varim) which the LORD hath commanded, that ye should do them.

Lev 8:36 So Aaron and his sons did all things (λογους – logous / הדברים – had'varim) which the LORD commanded by the hand of Moses.

Num 12:6 And he said, Hear now my words (λογων μου – logon mou / ‏דברי – d'varai): If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream.

Deut 9:10 And the LORD delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words (λογοι – logoi / ‏הדברים – had'varim), which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly.

Deut 12:28 Observe and hear all these words (λογους – logous / הדברים – had'varim) which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the LORD thy God.

Deut 27:1 And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day. 2 And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister: 3 And thou shalt write upon them all the words of this law (παντας τους λογους του νομου τουτου – pantas tous logous tou nomou toutou / ‏את־כל־דברי התורה הזאת – et kol divrei hatorah hazot), when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee.

Deut 29:1 These are the words of the covenant (οι λογοι της διαθηκης – oi logoi tes diathekes / ‏אלה דברי הברית – eleh divrei habrit), which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb.

Deut 31:12 Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law (παντας τους λογους του νομου τουτου – pantas tous logous tou nomou toutou / ‏את־כל־דברי התורה הזאת – et kol divrei hatorah hazot):

2 Kgs 22:13 Go ye, enquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book (των λογων του βιβλιου – ton logon tou bibliou / ‏דברי הספר – divrei hasefer) that is found: for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book (των λογων του βιβλιου τουτου – ton logon tou bibliou toutou / ‏דברי הספר הזה – divrei hasefer haze), to do according unto all that which is written concerning us.

2 Kgs 23:2 And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant (παντας τους λογους του βιβλιου της διαθηκης – pantas tous logous tou bibliou tes diathekes / ‏את־כל־דברי ספר הברית – et kol divrei sefer habrit) which was found in the house of the LORD. 3 And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant (τους λογους της διαθηκης ταυτης – tous logous tes diathekes tautes / ‏את־דברי הברית הזאת – et divrei habrit hazot) that were written in this book. And all the people stood to the covenant.

2 Kgs 23:24 Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law (τους λογους του νομου – tous logous tou nomou / ‏את־דברי התורה – et divrei hatorah) which were written in the book that Hilkiah the priest found in the house of the LORD.

2 Chr 34:21 Go, enquire of the LORD for me, and for them that are left in Israel and in Judah, concerning the words of the book (των λογων του βιβλιου – ton logon tou bibliou / ‏דברי הספר – divrei hasefer) that is found: for great is the wrath of the LORD that is poured out upon us, because our fathers have not kept the word of the LORD (των λογων κυριου – ton logon kyriou / ‏את־דבר יהוה – et d'var YHWH), to do after all that is written in this book.

Ezra 7:11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD (λογων εντολων κυριου – logon entolon kyriou / ‏דברי מצות־יהוה – divrei mitzvot YHWH), and of his statutes to Israel.

Neh 8:9 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law (τους λογους του νομου – tous logous tou nomou / ‏את־דברי התורה – et divrei hatorah).

Jer 1:9 Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words (τους λογους μου – tous logous mou / ‏דברי – d'varai) in thy mouth.

Jer 3:12 Go and proclaim these words (τους λογους τουτους – tous logous toutous / ‏את־הדברים האלה – et hadvarim ha'eleh) toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever.

Jer 11:1 The word (Ο λογος – O logos / ‏הדבר – hadavar) that came to Jeremiah from the LORD, saying, 2 Hear ye the words of this covenant (τους λογους της διαθηκης ταυτης – tous logous tes diathekes tautes / ‏את־דברי הברית הזאת – et divrei habrit hazot), and speak unto the men of Judah, and to the inhabitants of Jerusalem; 3 And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant (των λογων της διαθηκης ταυτης – ton logon tes diathekes tautes / ‏את־דברי הברית הזאת – et divrai habrit hazot), 4 Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: 5 That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O LORD. 6 Then the LORD said unto me, Proclaim all these words (τους λογους τουτους – tous logous toutous / ‏את־כל־הדברים האלה – et kol hadvarim ha'eleh) in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant (τους λογους της διαθηκης ταυτης – tous logous tes diathekes tautes / ‏את־דברי הברית הזאת – et divrei habrit hazot), and do them.

Jer 15:16 Thy words (τους λογους σου – tous logous sou / ‏דבריך – d'vareikha) were found, and I did eat them; and thy word (ο λογος σου – o logos sou / דבריך – d'vareikh) was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.

Jer 22:5 But if ye will not hear these words (τους λογους τουτους – tous logous toutous / ‏את־הדברים האלה – et hadvarim ha'eleh), I swear by myself, saith the LORD, that this house shall become a desolation.

Zech 1:6 But my words (τους λογους μου – tous logous mou / ‏דברי – d'varai) and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.

In the New Testament, Jesus expects us to do his words (or sayings). The Hebrew shown in these verses is from a modern Hebrew translation from Greek; it is consistent with the Hebrew used in the Old Testament.

Matt 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24 Therefore whosoever heareth these sayings of mine (μου τους λογους τουτους – mou tous logous toutous / ‏את דברי אלה – et d'varai eleh), and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine (μου τους λογους τουτους – mou tous logous toutous / ‏את דברי אלה – et d'varai eleh), and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. 28 And it came to pass, when Jesus had ended these sayings (τους λογους τουτους – tous logous toutous / ‏את דבריו אלה – et d'varav eleh), the people were astonished at his doctrine: 29 For he taught them as one having authority, and not as the scribes.

Jesus was frequently speaking in a way that would be outragous for an ordinary human being— in the following text, he is making a claim that only God can make. When he says "my words" is he limiting them to those that he said on earth in the first century or is he speaking as God and including the entire record of Divine instructions?

Matt 24:35 Heaven and earth shall pass away, but my words (λογοι μου – logoi mou / ‏ודברי – udvarai) shall not pass away.

Mark 8:38 Whosoever therefore shall be ashamed of me and of my words (τους εμους λογους – tous emous logous / ‏ודברי – udvarai) in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

Jesus pointed to the Old Testament, in the verse that follows, when talking about himself. Do we need to know the Old Testament better in order to really know Jesus? His own disciples didn't see the connections. Are we doing better?

Luke 24:44 And he said unto them, These are the words (Ουτοι οι λογοι – Outoi oi logoi / ‏אלה דברי – eleh d'varai) which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

In Revelation, we again see that we are to keep the words.

Rev 1:3 Blessed is he that readeth, and they that hear the words (τους λογους – ‏tous logous / ‏את דברי – et divrei) of this prophecy, and keep those things which are written therein: for the time is at hand.

Rev 19:9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings (λογοι – logoi / ‏דברי – divrei) of God.

Rev 21:5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words (ουτοι οι λογοι – outoi oi logoi / ‏הדברים האלה – hadvarim ha'eleh) are true and faithful.

Rev 22:7 Behold, I come quickly: blessed is he that keepeth the sayings (τους λογους – tous logous / ‏את דברי – et divrei) of the prophecy of this book.

Given the large number of Old Testament texts that use words / logous / d'varim in the sense of a command or commands that we we are to do, does Jesus mean, when he talks about "the word" that is is not his "but the Father’s who sent" him, that we are to keep the words used in the Old Testament? Should we be taking Matthew 5:17— "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill."— more seriously? Are we searching for and understanding "the words" which are written "in the law of Moses, and in the prophets, and in the Psalms" about Jesus? Are we keeping and doing them?

The Hebraic New Testament (Part 7)

2010-03-04T08:07:00.000-08:00

There is an unusual pattern— for English— in the language of the New Testament. Notice in the following verses the combination of words: answered and said. (The corresponding Greek word is in parenthesis.)

Matt 4:4 But he answered (αποκριθεις – apokritheis) and said (ειπε – eipe), It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

Matt 11:4 Jesus answered (αποκριθεις – apokritheis) and said (ειπεν – eipen) unto them, Go and shew John again those things which ye do hear and see:

Matt 11:25 At that time Jesus answered (αποκριθεις – apokritheis) and said (ειπεν – eipen), I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

Matt 14:28 And Peter answered (αποκριθεις – apokritheis) him and said (ειπε – eipe), Lord, if it be thou, bid me come unto thee on the water.

The Greek words apokrinomai (αποκρινομαι – G611) and eipon (ειπον – G2036) are used in this pattern.

This pattern occurs more than 100 times in the New Testament. It is very common in the gospels and the book of Acts. The following graph shows the number of times the answered and said pattern occurs in each book from the New Testament.

In previous studies in this series, we have seen that these books are the ones that are especially Hebraic in their language. Their use of the language is characteristic of Hebrew forms of speech. The answered and said pattern is another Hebraism. Here are some more examples of the answered and said pattern.

Matt 15:3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?

Matt 16:16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

Matt 16:17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

Matt 19:27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

Matt 20:13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?

Mark 9:17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;

Mark 9:19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.

Mark 11:14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.

The same pattern of answered and said occurs in the Old Testament. The Hebrew words `anah (ענה – H6030) and 'amar (אמר – H559) are used in this pattern. The same Greek words apokrinomai (αποκρινομαι – G611) and eipon (ειπον – G2036) that are used in the New Testament are also used in the Greek Old Testament, the Septuagint— in the Septuagint they are used to translate the Hebrew `anah and 'amar.

Gen 18:27 And Abraham answered (αποκριθεις – apokritheis / ‏ויען – vaya'an) and said (ειπεν – eipen /‏ויאמר – vayomar), Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:

Gen 24:50 Then Laban and Bethuel answered (Αποκριθεις – Apokritheis / ‏ויען – vaya'an) and said (ειπαν – eipan / ‏ויאמרו – vayomru), The thing proceedeth from the LORD: we cannot speak unto thee bad or good.

Gen 27:37 And Isaac answered (αποκριθεις – apokritheis / ‏ויען – vaya'an) and said (ειπεν – eipen / ‏ויאמר – vayomer) unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son?

Gen 27:39 And Isaac his father answered (αποκριθεις – apokritheis / ‏ויען – vaya'an) and said (‏ויאמר – vayomer) unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above;

Gen 31:14 And Rachel and Leah answered (αποκριθεισα – apokritheisa / ‏ותען – vata'an) and said (ειπαν – eipan / ‏ותאמרנה – vatomarnah) unto him, Is there yet any portion or inheritance for us in our father’s house?

Thayer's Lexicon says that apokrinomai is used "in imitation of the Hebrew `anah (ענה). In the Old Testament Septuagint, it is certainly not an "imitation", it is a translation. There are many different Hebraisms in the New Testament and they occur in several books by several authors. Is it reasonable to think that all of these Hebraisms are a style, in imitation of Hebrew? Why do they all occur in the same set of books? Is it more reasonable to think that the books that are especially Hebraic— Matthew, Mark, Luke, Acts, and Revelation— are translations from Hebrew?

Here are more examples of the answered and said pattern from the Old Testament:

Josh 7:20 And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:

Josh 24:16 And the people answered and said, God forbid that we should forsake the LORD, to serve other gods;

Judg 7:14 And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host.

Ruth 2:11 And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.

1 Sam 1:15 And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD.

2 Chr 29:31 Then Hezekiah answered and said, Now ye have consecrated yourselves unto the LORD, come near and bring sacrifices and thank offerings into the house of the LORD. And the congregation brought in sacrifices and thank offerings; and as many as were of a free heart burnt offerings.

Ezra 10:12 Then all the congregation answered and said with a loud voice, As thou hast said, so must we do.

Job 1:7 And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.

Hab 2:2 And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.

Zech 6:4 Then I answered and said unto the angel that talked with me, What are these, my lord?

The answered and said pattern, characteristic of Hebrew, is one of many Hebraisms in the New Testament.

Verses in the Old Testament that Contain the Answered and Said Pattern

Gen 18:27; 24:50; 27:37, 39; 31:14, 31, 36, 43; 40:18; Exod 4:1; 19:8; 24:3; Num 22:18; 23:12, 26; Deut 1:14, 41; 21:7; 25:9; 26:5; 27:14–15; Josh 7:20; 9:24; 24:16; Judg 7:14; 1 Sam 1:15, 17; 4:17; 9:12, 19, 21; 10:12; 14:28; 16:18; 20:32; 21:5–6; 22:14; 23:4; 25:10; 26:6, 14, 22; 29:9; 2 Sam 13:32; 14:18–19; 15:21; 19:22, 44; 20:20; 1 Kgs 1:28, 43; 2:22; 3:27; 13:6; 18:24; 20:4, 11; 2 Kgs 3:11; 7:13; Isa 21:9; Jer 11:5; Joel 2:19; Amos 7:14; Hab 2:2; Hag 2:12–14; Zech 1:12; 3:4; 4:4, 6, 11–12; 6:4–5; Job 1:7, 9; 2:2, 4; 3:2; 4:1; 6:1; 8:1; 9:1; 11:1; 12:1; 15:1; 16:1; 18:1; 19:1; 20:1; 21:1; 22:1; 23:1; 25:1; 26:1; 32:6; 34:1; 35:1; 40:1, 3; 42:1; Ruth 2:11; Esth 5:7; 7:3; Ezra 10:12; 1 Chr 12:18; 2 Chr 29:31; 34:15

Verses in the New Testament that Contain the Answered and Said Pattern

Matt 3:15; 4:4; 11:4, 25; 12:38–39, 48; 13:11, 37; 14:28; 15:3, 13, 15, 24, 26, 28; 16:2, 16–17; 17:4, 11, 17; 19:4, 27; 20:13, 22; 21:21, 24, 27, 29–30; 22:1, 29; 24:4; 25:9, 12, 26, 37, 40, 44–45; 26:23, 25, 33, 62–63, 66; 27:21, 25; 28:5; Mark 3:33; 5:9; 6:37; 7:6, 28; 8:29; 9:5, 12, 17, 19, 38; 10:3, 5, 20, 24, 29, 51; 11:14, 22, 29, 33; 12:17, 24, 34–35; 13:2, 5; 14:20, 48, 60; 15:2, 4, 9, 12; Luke 1:19, 35, 60; 3:11, 16; 4:4, 8, 12; 5:5, 22, 31; 6:3; 7:22, 40, 43; 8:21, 50; 9:19–20, 41, 49; 10:27–28, 41; 11:7, 45; 13:2, 8, 15, 25; 14:3, 5; 15:29; 17:17, 20, 37; 19:40; 20:3, 24, 34, 39; 22:51; 23:3, 40; John 1:26, 48–50; 2:18–19; 3:3, 5, 9–10, 27; 4:10, 13, 17; 5:19; 6:26, 29, 43; 7:16, 20–21, 52; 8:14, 34, 39, 48; 9:11, 20, 25, 27, 30, 34, 36; 10:25, 33; 12:23, 30; 13:7; 14:23; 18:5, 8, 22, 30, 37; 20:28; Acts 4:19; 5:8; 8:24, 34, 37; 15:13; 19:15; 22:8; 25:9; Rev 7:13