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.

Biblical Epistemology (Part 1)

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

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)

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

The Hebraic New Testament (Part 6)

This is the sixth study in a series on Hebraic characteristics in the New Testament.


Scan through the following texts taking notice of the words that are highlighted.  Does it strike you as redundant?  Would any of us say something like this in contemporary English?  Is the English strange?

Matt 13:3 And he spake (ελαλησεν – elalesen) many things unto them in parables, saying (λεγων – legon), Behold, a sower went forth to sow;

Matt 14:27 But straightway Jesus spake (ελαλησεν – elalesen) unto them, saying (λεγων – legon), Be of good cheer; it is I; be not afraid.

Matt 28:18 And Jesus came and spake (ελαλησεν – elalesen) unto them, saying (λεγων – legon), All power is given unto me in heaven and in earth.

Luke 12:16 And he spake (ειπε – eipe) a parable unto them, saying (λεγων – legon), The ground of a certain rich man brought forth plentifully:

Luke 14:3 And Jesus answering spake (ειπε – eipe) unto the lawyers and Pharisees, saying (λεγων – legon), Is it lawful to heal on the sabbath day?

Luke 15:3 And he spake (Ειπε – Eipe) this parable unto them, saying (λεγων – legon), 

Luke 20:2 And spake (ειπον – eipon) unto him, saying (λεγοντες – legontes), Tell us, by what authority doest thou these things? or who is he that gave thee this authority? 

Notice how the pattern disappears in many modern paraphrases and translations.   It is not a normal pattern in English— the translators decided to remove it.

Matt 13:3 NLT – He told many stories such as this one: "A farmer went out to plant some seed.

Matt 14:27 NLT – But Jesus spoke to them at once. "It's all right," he said. "I am here! Don't be afraid." 

Matt 28:18 NLT – Jesus came and told his disciples, "I have been given all authority in heaven and on earth.

Luke 12:16 NIV – And he told them this parable: "The ground of a certain rich man produced a good crop.

Luke 14:3 NIV – Jesus asked the Pharisees and experts in the law, "Is it lawful to heal on the Sabbath or not?"

Luke 15:3 ESV – So he told them this parable:

Luke 20:2 ESV – and said to him, “Tell us by what authority you do these things, or who it is that gave you this authority.” 

I have intentionally chosen examples that look especially redundant in English, combining spake and saying.  The word that I would like to focus on today is saying.  Here are some other texts that use the word saying to begin a quotation.

Matt 3:14 But John forbad him, saying (λεγων – legon), I have need to be baptized of thee, and comest thou to me? 

Matt 3:17 And lo a voice from heaven, saying (λεγουσα – legousa), This is my beloved Son, in whom I am well pleased. 

Matt 5:2 And he opened his mouth, and taught them, saying (λεγων – legon), 

Matt 8:2 And, behold, there came a leper and worshipped him, saying (λεγων – legon), Lord, if thou wilt, thou canst make me clean. 

Matt 14:26 And when the disciples saw him walking on the sea, they were troubled, saying (λεγοντες – legontes), It is a spirit; and they cried out for fear. 

Mark 3:33 And he answered them, saying (λεγων – legon), Who is my mother, or my brethren?

Mark 8:16 And they reasoned among themselves, saying (λεγοντες – legontes), It is because we have no bread. 

As with the other patterns we have examined in this series, this pattern is more common in Matthew, Mark, Luke, Acts and Revelation.  It is also common in John.  The first three gospels and Revelation are especially Hebraic in their use of language.  Following is a graph of occurrences of the saying pattern in the books of the New Testament.

We can see this pattern in the Septuagint (Greek Old Testament).

Gen 8:15 And God spake (ειπεν – eipen / ‏וידבר – vay'daber) unto Noah, saying (λεγων – legōn /‏לאמר – lemor), 

Gen 9:8 And God spake (ειπεν – eipen / ‏ויאמר – vayomer) unto Noah, and to his sons with him, saying (λεγων – legon /‏לאמר – lemor), 

Exod 6:10 And the LORD spake (Ειπεν – Eipen) unto Moses, saying (λεγων – legōn), 

Exod 6:12 And Moses spake (¸ελαλησεν – elalesen) before the LORD, saying (λεγων – legon), Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips? 

This is a very common pattern in the Old Testament:

Exod 25:1 And the LORD spake unto Moses, saying, 

Exod 30:11 And the LORD spake unto Moses, saying, 

Exod 30:17 And the LORD spake unto Moses, saying, 

Exod 30:22 Moreover the LORD spake unto Moses, saying, 

Exod 31:1 And the LORD spake unto Moses, saying, 

Exod 31:12 And the LORD spake unto Moses, saying, 

Here are some variations on the pattern from the Old Testament:

Gen 23:14 And Ephron answered Abraham, saying unto him, 

Gen 39:14 That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice: 

Gen 42:22 And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required. 

Lev 1:1 And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, 

Num 23:26 But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do? 

Josh 9:22 And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us? 

1 Sam 26:14 And David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who art thou that criest to the king? 

1 Kgs 12:3 That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, 

2 Kgs 7:10 So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were. 

Zech 3:4 And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. 

Zech 4:4 So I answered and spake to the angel that talked with me, saying, What are these, my lord? 

Zech 4:6 Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts. 

Zech 6:8 Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country. 

And these are similar variations from the New Testament:

Luke 7:19 And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another? 

Luke 8:30 And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. 

Luke 8:54 And he put them all out, and took her by the hand, and called, saying, Maid, arise.

Luke 15:6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.

Luke 23:3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.

John 12:23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

Rev 18:19 And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. 

There are more than 1000 instances of this pattern in the whole Bible and more than 350 instances can be seen in the New Testament.  The instances in the Old Testament are translations from Hebrew— the redundant "he called, answered and said, saying..." style (the example is exaggerated) is especially Hebraic.

I can't claim any expertise in Greek literature, but I have not found any Classical Greek translations online that sound like this.