Is Ordination Biblical?

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:

1. to vote by stretching out the hand
2. to create or appoint by vote
3. 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

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

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:

1. Forgiveness or pardon of sin or other offence; deliverence from guilt or punishment.
2. a) (obsolete) Release from a debt or payment; b) Release from captivity, liberation, respite.
3. The action of giving up or reducing a debt, tax, or punishment, etc.
4. a) A reduction in force or intensity; b) (Medical) A lessening in the degree or intensity of an illness; the temporary disappearance of symptoms.
5. (obsolete) Relaxation; a lessening of tension; a slacking of energy or application.
6. 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:

1. release, as from bondage, imprisonment, etc.
2. 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.

Zenas the Torah Expert

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)

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

  
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. 

Rejoice, O Gentiles, with His people!

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.

Acts 15: The Jerusalem Council

 
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.

Unexpected Translations

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

 
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.

Rabbi, You are the King of Israel!

 
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.

Catastrophe

 
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.

Bishop: Ruler or Servant?

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:

1. an overseer
1. a man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian or superintendent
2. 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.