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Sunday, April 5, 2015

It is Finished



…It is finished… [1] [2] [3] [4]

Luke 12:43-56 (NET)
12:43 Blessed is that slave107 whom his master finds at work108 when he returns. 12:44 I tell you the truth,109 the master110 will put him in charge of all his possessions. 12:45 But if111 that112 slave should say to himself,113 ‘My master is delayed114 in returning,’ and he begins to beat115 the other116 slaves, both men and women,117 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two,118 and assign him a place with the unfaithful.119 12:47 That120 servant who knew his master’s will but did not get ready or do what his master asked121 will receive a severe beating. 12:48 But the one who did not know his master’s will122 and did things worthy of punishment123 will receive a light beating.124 From everyone who has been given much, much will be required,125 and from the one who has been entrusted with much,126 even more will be asked.127
Not Peace, but Division
12:49 “I have come128 to bring129 fire on the earth – and how I wish it were already kindled!
12:50 I have a baptism130 to undergo,131 and how distressed I am until it is finished **!
12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division!132 12:52 For from now on133 there will be five in one household divided, three against two and two against three. 12:53 They will be divided,134 father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”
**Note: The word finished here is the Greek word G5055, defined as“…5055. τελέω teléō; contracted telṓ, fut. telésō, from télos (5056), end, goal. To make an end or to accomplish, to complete something, not merely to end it, but to bring it to perfection or its destined goal, to carry it through. Trans.:
(I) Generally with the acc. (Matt. 13:53; 19:1; 26:1; Luke 2:39; 2 Tim. 4:7; Rev. 11:7; Sept.: Ruth 2:21). In the pass. (Luke 12:50; John 19:28, 30, “it is finished,” meaning the whole work of salvation, the purpose for which Jesus came into the world; Rev. 10:7; 15:1, 8). See Matt. 11:1, “when Jesus had finished commanding” (a.t.). With the part. implied (Matt. 10:23, “Ye shall not have finished the cities of Israel” [a.t.], meaning not to have finished fleeing or passing through them). Of time in the pass. meaning to be ended, fulfilled (Rev. 20:3, 5, 7).
(III) By implication, to pay off or in full, such as taxes, tribute, which is also the meaning of télos (5056). A tax, toll, custom (Matt. 17:24; Rom. 13:6)…” [5]

[We continue in Luke 12…]
Reading the Signs
12:54 Jesus135 also said to the crowds, “When you see a cloud rising in the west,136 you say at once, ‘A rainstorm137 is coming,’ and it does. 12:55 And when you see the south wind138 blowing, you say, ‘There will be scorching heat,’ and there is.
12:56 You hypocrites!139 You know how to interpret the appearance of the earth and the sky, but how can you not know how140 to interpret the present time? [6]

John 17:1-5 (NASB95)
1     Jesus spoke these things; and alifting up His eyes to heaven, He said, “Father, the hour has come; bglorify Your Son, that the Son may glorify You,
2     even as aYou gave Him authority over all flesh, that bto 1all whom You have given Him, cHe may give eternal life.
3     “This is eternal life, that they may know You, athe only true God, and Jesus Christ whom bYou have sent.
4     aI glorified You on the earth, 1bhaving accomplished* the work which You have given Me to do.
5     “Now, Father, aglorify Me together with Yourself, with the glory which I had bwith You before the world was. [7]

*Note: The word, translated in the Net Bible® as “accomplished” is the Greek word τελείωσις (τελειόω) or ‘eteleiosa’, defined thusly: “…In the NT τελειόω means a. “to fulfil,” “to carry out,” e.g., a required course (→ τρέχω) in the sense of a received commission, Ac. 20:24.13 It also occurs in this sense in Jn. Dt. 8:3 (cf. Mt. 4:4) is reconstructed in Johannine fashion in Jn. 4:34 and referred to Jesus. The life of Jesus consists in doing the will of God (→ III, 55, 17 ff.), i.e., in carrying out the work of salvation (→ II, 642, 37 ff.), in doing this in the works, the preaching and the deeds which are given Him by the Father and the performing of which is witness that He is sent by the Father, 5:36. In the execution of “the” historical work by Jesus there thus takes place the glorifying of the Father on earth, 17:4. Jn. stresses that Jesus fulfils only that which is assigned to Him by God, cf. δείκνυμι (→ II, 28, 9 ff.), βλέπω (5:19) and διδάσκω (8:28 cf. 5:30; 8:38).[8]


Author’s note: It is not often I respond to a particular post on Facebook, but this one caught my eye… and the reason I am responding is because I know a lot of the people that that this young man know – in fact we are related through marriage. While I do not know Chen personally, I felt I had to respond because there is such a misunderstanding in the mission of Yeshua Ha’Machiach (Jesus the Messiah) that it affects their understanding of what they read – and more importantly – what they believe.

Chen Selifis posted this:

“…The easy way to know if something is old covenant or new covenant is by following these templates. Everything that is old Covenant, take the shape of “If… Then… But.” For instance, If you do something, Then God will do something, But if you don’t do that something, then God won’t do anything either. Under the Old Covenant, God is always responding to man according to his efforts.
Under the New Covenant, it always take the form of “I Will… It is Finished.” The New Covenant has nothing to do with your efforts, it is an Inheritance to humanity, that we access by faith, not effort. In fact to try and receive it by effort is to try and access the New by using the Old…”  ~ Brook Potter

Now, we need to “unpack” this so to speak – for there is just so much wrong in all of Mr. Potter’s statement here (not to malign Mr. Potter – but one has to be careful in teaching that the word of God doesn’t mean what God intended it to mean…) – that we need to carefully AND prayerfully approach the Scriptures with teachable and correctable (if need be) eyes. So I will respond to each statement inline, and hopefully we can see exactly what it is that YHVH intended us to know….



Misunderstanding #1
“…The easy way to know if something is old covenant or new covenant is by following these templates…”

May I inject Scripture here:
Malachi 3 (HCSB)
3     “See, I am going to send My messenger, a and he will clear the way before Me. b
Then the Lord you seek c will suddenly come to His temple, d
the Messenger of the covenant you desire—see, He is coming,” says the Lord of Hosts.
2 But who can endure the day of His coming? And who will be able to stand when He appears? e For He will be like a refiner’s fire f and like cleansing lye. g 3 He will be like a refiner and purifier of silver; He will purify the sons of Levi and refine them like gold and silver. h Then they will present offerings to the Lord in righteousness. 4 And the offerings of Judah and Jerusalem will please the Lord as in days of old i and years gone by.
5 “I will come to you in judgment, and I will be ready to witness against sorcerers and adulterers; against those who swear falsely; against those who oppress the widow and the fatherless, and cheat the wage earner; and against those who deny justice to the foreigner. j They do not fear Me,” k says the Lord of Hosts.
“Because I, Yahweh, have not changed, l you descendants of Jacob have not been destroyed. m
(Robbing God)
7 “Since the days of your fathers, you have turned from My statutes; you have not kept themn Return to Me, o and I will return to you,” p says the Lord of Hosts.
But you ask: “How can we return?”
8 “Will a man rob q God? Yet you are robbing Me!”
You ask: “How do we rob You?”
By not making the payments of 10 percent and the contributions. r 9 You are suffering under a curse, yet you—the whole nation—are still robbing Me. 10 Bring the full 10 percent into the storehouse s so that there may be food in My house. t Test Me in this way,” u says the Lord of Hosts. “See if I will not open the floodgates of heaven v and pour out a blessing for you without measure. w
11 I will rebuke the devourer x for you, so that it will not ruin the produce of your ground, and your vine in your field will not be barren,” says the Lord of Hosts. 12 “Then all the nations will consider you fortunate, for you will be a delightful land,” says the Lord of Hosts.
(The Righteous and the Wicked)
13 “Your words against Me are harsh,” y says the Lord.
Yet you ask: “What have we spoken against You?”
14 You have said: “It is useless to serve God. What have we gained by keeping His requirements z and walking mournfully a before the Lord of Hosts? 15 So now we consider the arrogant b to be fortunate. c Not only do those who commit wickedness prosper, they even test God d and escape.” e
16 At that time those who feared the Lord spoke to one another. The Lord took notice and listened. So a book of remembrance f was written before Him for those who feared Yahweh and had high regard for His name. 17 “They will be Mine,” says the Lord of Hosts, g “a special possession on the day I am preparing. I will have compassion on them as a man has compassion on his son who serves him. h
18 So you will again see the difference between the righteous and the wicked, between one who serves God and one who does not serve Him. [9]

Two considerations must be given here:

1.       God does not change.
2.       There is a difference between the righteous and the wicked.

There is a covenant that we desire – one that is made with God, on God’s terms. To call His covenant “old” or “new” is to misunderstand what it is God is talking about. We need to see what is truly being spoken of before we declare God changed; before we in presumption say that God is a liar.

Harsh words? To say that those who believe the “old covenant” is gone are calling God a liar? Yes, because it is true; if you hold to the position that God changed His mind and gave us a new and different way to come unto Him, then you have said that God has changed, and He clearly states in His word that He does not change. So what is really going on here?


Consideration #1:  When does God first mention a “new” Covenant and did He “change”?

Jeremiah 31:27-40 (Tanakh)
27
See, a time is coming—declares the Lord—when I will sow the House of Israel and the House of Judah with seed of men and seed of cattle; 28and just as I was watchful over them to uproot and to pull down, to overthrow and to destroy and to bring disaster, so I will be watchful over them to build and to plant—declares the Lord.
29In those days, they shall no longer say, “Parents have eaten sour grapes and children’s teeth are blunted.”k 30But every one shall die for his own sins: whosoever eats sour grapes, his teeth shall be blunted.
31See, a time is coming—declares the Lord—when I will make a new[10] covenant with the House of Israel and the House of Judah.
32It will not be like the covenant I made with their fathers, when I took them by the hand to lead them out of the land of Egypt, a covenant which they broke, though I espousedl them—declares the Lord. 33But such is the covenant I will make with the House of Israel after these days—declares the Lord: I will put My Teaching into their inmost being and inscribe it upon their hearts. Then I will be their God, and they shall be My people.
34No longer will they need to teach one another and say to one another, “Heed the Lord“; for all of them, from the least of them to the greatest, shall heed Me—declares the Lord.
For I will forgive their iniquities,
And remember their sins no more.
35Thus said the Lord,
Who established the sun for light by day,
The laws of moon and stars for light by night,
Who stirs up the sea into roaring waves,
Whose name is Lord of Hosts:
36If these laws should ever be annulled by Me
—declares the Lord
Only then would the offspring of Israel cease
To be a nation before Me for all time.
37Thus said the Lord: If the heavens above could be measured, and the foundations of the earth below could be fathomed, only then would I reject all the offspring of Israel for all that they have done—declares the Lord.
38See, a time is coming—declares the Lord—when the city shall be rebuilt for the Lord from the Tower of Hananel to the Corner Gate; 39and the measuring line shall go straight out to the Gareb Hill, and then turn toward Goah. 40And the entire Valley of the Corpses and Ashes, and all the fields as far as the Wadi Kidron, and the corner of the Horse Gate on the east, shall be holy to the Lord. They shall never again be uprooted or overthrown. [11]
When The Almighty spoke of a “new” covenant, the word he used was  חָדָשׁ (ḥādāš). In its usual sense, it means to renew, repair; as used here it is defined thus:

“…ḥād̠āš: An adjective meaning new, fresh. It is used to describe many different items as renewed or fresh: king over Egypt (Ex. 1:8); house (Deut. 20:5); covenant (Jer. 31:31); heaven and earth (Isa. 65:17); wife (Deut. 24:5); harvest of grain (Lev. 23:16); garment (1 Ki. 11:29, 30); vessel (2 Ki. 2:20). It is used to indicate something new in an obsolete sense, never seen or done before (Eccl. 1:9, 10). It refers to a new song of praise God's people will sing to Him (Ps. 33:3; 40:3[4]; 96:1; 98:1; 144:9; 149:1); and to a new spirit that God implants within them (Ezek. 11:19; 18:31; 36:26)… [emphasis mine][12]

So the Almighty had in mind not a replaced covenant, not a canceled “old” covenant, but a “renewed” covenant. And in what sense would a “renewed” covenant be? It would be in the form of “…restore to good condition; restart, resume; refresh, revive; extend for an additional period of time; be restored to good condition; be extended for an additional period of time…”[13]; that is to say, “a covenant that is restored to good condition for an extended period of time”. Not a replaced covenant, not a done away with covenant, but a restored covenant. The only thing that changed was the location of God’s teachings – His Torah – from tablets of stone to the flesh of the believers heart…
God does not change.
 
Consideration #2: What about the difference between the righteous and the wicked,
the Sacred and the profane?

What separates the righteous from the wicked?
Malachi 3:5 (HCSB)…The Wicked
5 “I will come to you in judgment, and I will be ready to witness against sorcerers and adulterers; against those who swear falsely; against those who oppress the widow and the fatherless, and cheat the wage earner; and against those who deny justice to the foreignerj

They do not fear Me,” k says the Lord of Hosts. [14]

Malachi 3:16 (HCSB)…The Righteous
16 At that time those who •feared• the Lord spoke to one another.

The Lord took notice and listened.

So a book of remembrance f was written before Him for those
who ••feared•• Yahweh and had high regard for His name.[15]

In these two verses, two different Hebrew words are introduced and translated as “fear” or “feared”.

In verse 5, the word used for fear is the Hebrew word (Strong’s # H3372). יָרֵא yārēʾ, a verb, defined as (to fear, to be afraid, see also yārēʾ [3373])[16].  Some scholars say that there is no single English word conveys every aspect of the word fear in this phrase. The meaning can also include worshipful submission, reverential awe, and obedient respect to the covenant-keeping God of Israel. [17]

R. Laird Harris says this:

“…In this discussion, biblical usages of yārē˒ are divided into five general categories:1) the emotion of fear, 2) the intellectual anticipation of evil without emphasis upon the emotional reaction, 3) reverence or awe, 4) righteous behavior or piety, and 5) formal religious worship. Major OT synonyms include pāḥad, ḥātat, and ḥārad as well as several words referring to shaking or quaking as a result of fear…
In several passages, “fearing” and proper living are so closely related as to be virtually synonymous ideas (Lev 19:14; 25:17; II Kgs 17:34; Deut 17:19). It is plausible that this usage of “to fear” as a virtual synonym for righteous living or piety grew out of viewing “fear”—in any of the senses above—as the motivation which produced righteous living. This practical, active fear is the kind of fear for which God rewarded the Egyptian midwives (Ex 1:17, 21). This kind of fear was most appropriately learned by reading the Law (Deut 31:11–12). One righteous deed repeatedly and emphatically associated with “fearing” God is kindness to the stranger or resident alien (e.g. Deut 10:18–20; 25:18)… The clearest example of “fearing” as formal religious worship occurs in describing the religious syncretists of the northern kingdom who “feared” the Lord in respect to cultic worship (II Kgs 17:32–34), while not “fearing” the Lord in respect to righteous obedience to his law. The formal cultic elements mentioned in Deut 14:22–23 suggest that this is the kind of fear to be learned in that context. In light of the above discussion and of the context of Josh 22, the RSV is probably correct in translating “fear” as “worship” there (v. 25)… 
The discussion of yārē˒ is complicated by the need to distinguish between those examples which are genuinely substantival—and therefore discussed in this section—and those examples which are involved in periphrastic verbal form and thus discussed above with the verb. This distinction is not always clearly made in translation; and often need not be made. The most frequent usage of the substantive is to refer to the “God-fearer” (different names or expressions for God may be used). Clearly substantival examples which show fear as an emotion (1 above) or as an anticipation of evil (2 above) are found (e.g. Ex 9:20; Deut 20:8; Jud 7:3). More frequently the emphasis is upon awe or reverence rather than terror (Ps 112:1; Eccl 8:12).
The “God-fearer” will implement his fear in practical righteousness or piety. Job, as a God fearer, avoids evil (Job 1:1). In Ps 128:1 the “fearer” of the Lord walks in his ways. The fear-ers of the Lord may be those whose particular piety is evidenced by a response to God’s message. The “fearer” of God is contrasted with the wicked (Eccl 8:13). It is desired that office holders be fearers of God (Neh 7:2). Blessings are provided for fearers of God: happiness (i.e. “blessed”; Ps 112:1), goodness from God (Ps 31:19 [H 20]), provision of needs (Ps 34:9 [H 10]), protection (Ps 33:18–19 [H 19–20]), overshadowing mercy (i.e. ḥesed; Ps 103:11), and promise of fulfilled desires (Ps 145:19). [18]

Now this explanation covers a wide range of definition, also fitting for the other words in our examples [•feared•  is the word  יָרֵא yārēʾ, translated as “respected “ in the Net®Bible, Or "fear" (so NAB); NRSV "revered"; NCV "honored” ; ••feared••  is the wordלְיִרְאֵ֣י H3372 le·yir·'Ei – defined as “respect”; “honor” or “service”]. Yet it is clear that fear of God is paramount in determining the difference between the righteous and the wicked.

Allow me to repeat something I have previously shared for it ties directly to this idea of “fear”.

“…It is summed up in one word…


   
Honor. A subject, a concept that is not taught or even spoke of much today. To a certain degree military personnel know of this word; those who have fought and bled on the battlefields know this word. But this percentage of people is small compared to the myriad of those that have lived and live on this small planet of ours. It is safe to say that our culture has no clue about honor; in fact, the body of Messiah as a whole has no inkling or idea what honor is. It is paid lip service to, but the heart remains closed to its true meaning. “Kavod” or honor is the single greatest Hebrew concept, and the single one that is the least understood and practiced.

What is honor? In our world today it is as if nothing is sacred anymore; it seems that there is nothing that cannot be bought, that even what the world holds to as “honor” comes with a price tag attached. Yet at the heart of the word “kavod” the true definition of what honor really is comes through: it is the attaching of weight to a person, place or thing – in other words, substance and meaning. Honor brings forth kvod Shamayim or the glory of Heaven….”[19] 

 Kavod or honor is simply the weight we attach to an ideal, or to a belief. How we view God, whether or not we fear Him out of a sense of punishment, or our “fear” is a reverence, an awe of who and what He is, determines the weight we attach to Him. This kavod then separates those who are wicked from those who are righteous. If you fear God – honor Him with reverence and yes, with a touch of primal fear, the awe one gets for something more powerful than ourselves, then you will honor His word –from Genesis to Revelation – with the only thing that you can do to show that you honor, that you love Him: your obedience. You do not discount His word, you do not take the attitude that you can set aside any part of it, you live for Him in obedience. Then, you are considered righteous. Yes, I know this sounds like works, and truly, it is, because the true regenerated life that is saved from the snares of sin will produce these works – Yakov (James) tells us faith without works is dead. A faith that allows you to continually defy God, by breaking His statues, ordinances, commandments and precepts is no faith at all, for you use your slavish devotion to a “sloppy grace” as license to sin – always demanding that God excuse your sin simply because you say you are a “believer”. But what sort of believer is that? Either you believe that Yahveh does not change, as He said, or you believe what man has taught you – that God changed – He lowered His standards for a set-apart people, for those who were to pursue righteousness and holiness, for those who practice lawlessness and unrepentant intentional sin – of which the Bible says there is no remedy, no salvation from.

So I ask, which are you? Righteous or wicked?


Misunderstanding #2

“…Everything that is old Covenant, take the shape of “If… Then… But.” For instance, If you do something, Then God will do something, But if you don’t do that something, then God won’t do anything either. Under the Old Covenant, God is always responding to man according to his efforts…”

I’m sorry Pastor Potter: you need to take another look in the Bible.

Here are all the matches for “if...then…but” in the King James Version:

Genesis
1 verse found
3 matches
Exodus
6 verses found
20 matches
Leviticus
11 verses found
36 matches
Numbers
9 verses found
27 matches
Deuteronomy
3 verses found
9 matches
Joshua
1 verse found
3 matches
Judges
3 verses found
11 matches
Ruth
2 verses found
8 matches
1 Samuel
10 verses found
38 matches
2 Samuel
2 verses found
8 matches
1 Kings
1 verse found
4 matches
2 Kings
3 verses found
12 matches
1 Chronicles
1 verse found
5 matches
Esther
2 verses found
6 matches
Ecclesiastes
2 verses found
6 matches
Jeremiah
4 verses found
13 matches
Ezekiel
2 verses found
7 matches
Matthew
2 verses found
6 matches
John
2 verses found
6 matches
Romans
3 verses found
12 matches
1 Corinthians
1 verse found
3 matches
2 Corinthians
1 verse found
3 matches
Galatians
1 verse found
3 matches
Hebrews
1 verse found
3 matches

Most of these occurrences deal with relations between people: That is what the Torah of God is all about – how to come before a Holy God and live, and how to relate to one another in peace and respect. Yes, IF THEN BUT is an important concept to God, but think about it this way:

You have a child, who approaches you while you are cooking on the stove. What are you going to tell them?

IF you come near the stove while I’m cooking, THEN don’t touch anything; BUT if you don’t listen,
you could get burnt because it is hot.”

 You are instructing your child in WHAT is good for them, and the CONSEQUENCES of disobedience, just like God did and does to all of His children. The concept really isn’t that hard to understand. God was not responding to man – He was warning them of the things that go wrong if they refuse to listen and obey His words. All He wanted was this simple act of trusting Him, believing Him, and letting Him set before them a good, moral and just way to live. If no one broke the law, there was no consequence, except the rewards for obedience. If you tell your child not to play in the street, and then allow it, if they get hurt, who is to blame? The child or you? If God was to tell His people not to do something and then allow them to do so without consequence, who was to blame for the lawlessness of a people? God, or them? Consequences are the natural outbreak of disobedience. But even if we obey, does that mean that bad things do not or will not happen to us? No. All that happens does so for a reason – we are constantly under test, under review if you will. The question before us is, can we remain faithful even in trying times? Will we trust God, or lean to our own understanding? That is the problem with looking at God’s teachings and instructions as if they are some sort of “law” we can break with impunity. The “Law” of God, the Torah, is based upon the 10 commandments, of what I call the 10 Realities. [20] You can break a law, but break a reality? It then breaks you.


Misunderstanding #3
“…Under the New Covenant, it always take the form of “I Will… It is Finished.” The New Covenant has nothing to do with your efforts, it is an Inheritance to humanity, that we access by faith, not effort. In fact to try and receive it by effort is to try and access the New by using the Old…”

The “New” Covenant, or by better translation, The Covenant that is restored to a good condition, or its original condition, does seem to consist of a lot of “I WILL” statements:

337 verses found, 1008 matches
Matthew
57 verses found
151 matches
Mark
20 verses found
55 matches
Luke
48 verses found
141 matches
John
46 verses found
141 matches
Acts
25 verses found
76 matches
Romans
18 verses found
61 matches
1 Corinthians
21 verses found
69 matches
2 Corinthians
20 verses found
74 matches
Galatians
1 verse found
2 matches
Ephesians
1 verse found
2 matches
Philippians
5 verses found
11 matches
Colossians
3 verses found
6 matches
1 Thessalonians
2 verses found
5 matches
2 Thessalonians
1 verse found
2 matches
1 Timothy
3 verses found
6 matches
2 Timothy
4 verses found
10 matches
Titus
1 verse found
3 matches
Philemon
1 verse found
6 matches
Hebrews
20 verses found
65 matches
James
3 verses found
10 matches
1 Peter
5 verses found
10 matches
2 Peter
3 verses found
7 matches
3 John
2 verses found
7 matches
Jude
1 verse found
2 matches
Revelation
26 verses found
86 matches

I will leave it up to you, dear reader to find these verses – but if you cannot, message me and I’ll send the list to you.
But, let us take a look at just a couple, and see if they fit the test of Pastor Potter…
Pastor Potter stated:  “…The New Covenant has nothing to do with your efforts…”

I agree that as defined by Scripture, the “New Covenant” has nothing to do with what we do, but it has everything to do with what God does…
Jeremiah 31:31-33
31See, a time is coming—declares the Lord—when I will• make a new[21] covenant with the House of Israel and the House of Judah.
32It will not be like the covenant I made with their fathers, when I took them by the hand to lead them out of the land of Egypt, a covenant which they broke, though I espousedl them—declares the Lord.
33But such is the covenant I will make with the House of Israel after these days—declares the Lord:
 I will put My Teaching into their inmost being and inscribe it upon their hearts.
Then I will be their God, and they shall be My people. [22]

Four times Yahveh says He will do something – each time the word in Hebrew is different, denoting a specific action:

וְכָרַתִּ֗י  H3772 ve·cha·rat·Ti, that I will make
   הַיָּמִ֤יםH3117 hai·ya· I will make
נָתַ֤תִּי   H5414 na·Tat·ti I will put
לֵֽאלֹהִ֔ים   H430 le·lo·Him, and will be their God

How does this look in the NT?

Matt 4:9 – ποιέω poieō poy-eh'-o – to make or do
Matt 7:24 - ὁμοιόω homoioō hom-oy-o'-o – to be (or make) like; resemble
Matt 8:3 - θέλω, ἐθέλω or thelō    ethelō  - thel'-o, eth-el'-o -Either the first or the second form may be used. In certain tenses θελέω theleō    thel-eh'-o (and ἐθέλέω  etheleō eth-el-eh'-o) are used, which are otherwise obsolete; apparently strengthened from the alternate form of G138; to determine (as an active voice option from subjective impulse; whereas G1014 properly denotes rather a passive voice acquiescence in objective considerations), that is, choose or prefer (literally or figuratively); by implication to wish, that is, be inclined to (sometimes adverbially gladly); impersonally for the future tense, to be about to; by Hebraism to delight in: - desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, -ling [ly]).

Matt 8:7 -ἔρχομαι erchomai er'-khom-ahee - Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι eleuthomai or ἔλθω elthō; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively): - accompany, appear, bring, come enter, fall out, go, grow, X light, X next, pass, resort, be set.
I can go on and on with this, but I think you see the pattern here: what we in English render as “I will” is not necessarily a cut and dried translation. We have to look at the original language, and in the context of the writings, find the most appropriate way to transliterate the word in a way that best keeps the author’s original intent. To do otherwise is to  force a meaning upon the text that isn’t there, and then force a doctrine out of whatever fanciful interpretation we have arrived at, just as long as we can make it fit OUR particular bent or take on the Scriptures. If you take Scripture in context though, you cannot manipulate the word into saying what you want it to – you are forced to take Scripture as it is written, and let it, the Holy Word of God, dictate the doctrine and theology, not just make something up to fill books and sell to those who don’t know better.

Let me be clear to you on one count: it is only the sacrifice of Yeshua the Messiah that set us free. We don’t get to choose Him: remember what He said to His disciples;
John 15:15-16 (NET)
15:15 I no longer call you slaves,38 because the slave does not understand39 what his master is doing. But I have called you friends, because I have revealed to you everything40 I heard41 from my Father.
15:16 You did not choose me, but I chose you42 and appointed you to go and bear43 fruit, fruit that remains,44
so that whatever you ask the Father in my name he will give you. [23]

Also remember this:

John 6:65 (NET)
6:65 So Jesus added,110 “Because of this I told you that no one can come to me
unless the Father has allowed him to come.”111 ([24])

And this:
John 14:5-7 (NET)
14:5 Thomas said,12 “Lord, we don’t know where you are going. How can we know the way?”
14:6 Jesus replied,13 “I am the way, and the truth, and the life.14 No one comes to the Father except through me.
14:7 If you have known me, you will know my Father too.15 And from now on you do know him and have seen him.” [25]

No one comes to Yehusa unless the Father draws them, and no comes to the Father except through Yeshua.
So yes, I agree that it is nothing we do that draws us to God – it is all His choice. He chooses His family – not the other way around. But once we are chosen – ah, that is a completely different story, one that we will tackle next.


Friends, don’t build on sand – stand upon the rock of the word of God, stand upon the Word made Flesh. Test Everything you read and see against the word of God – don’t let man’s pretty words persuade you into believing a lie. The word of God is from Genesis to Revelation: remember what Paul said:

2 Timothy 3:12-17 (NASB95)
12     Indeed, all who desire to live godly in Christ Jesus awill be persecuted.
13     But evil men and impostors awill proceed from bad to worse, bdeceiving and being deceived.
14     You, however, acontinue in the things you have learned and become convinced of, knowing from whom you have learned them,
15     and that afrom childhood you have known bthe sacred writings which are able to cgive you the wisdom that leads to dsalvation through faith which is in eChrist Jesus.
16     aAll Scripture is 1inspired by God and profitable for teaching, for reproof, for correction, for 2training in righteousness;
17     so that athe man of God may be adequate, bequipped for every good work. [26]

Hold fast to this truth; All Scripture is profitable, and man lives not by bread alone,
but by every word that comes from the mouth of God – every word.


One final note: as Yeshua hung on the cross that day, so long ago, it came to be the ninth hour, or what we would know as 3:00 in the afternoon. Down below the Mount of Olives where Yeshua was crucified, in the Temple, the High Priest had taken the final Passover Lamb and bound it to the Altar. As he struck the lamb with the knife, this lamb that was meant as the atonement for the nation of Israel, as the blood flowed, he uttered these words:

“It is Finished.”

On the Mount of Olives, on His execution stake, Yeshua raised Himself up for the last time…
John 19:26-30
26     When Jesus then saw His mother, and athe disciple whom He loved standing nearby, He *said to His mother, “bWoman, behold, your son!”
27     Then He *said to the disciple,
Behold, your mother!”
From that hour the disciple took her into ahis own household.
28     After this, Jesus, aknowing that all things had already been accomplished, bto fulfill the Scripture, *said,
“cI am thirsty.”
29     A jar full of sour wine was standing there; so athey put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth.
30     Therefore when Jesus had received the sour wine, He said,

“aIt is finished!”

And He bowed His head and bgave up His spirit. [27]

The True Passover Lamb was slain.
He fulfilled His duty that day as the Lamb of God and as High Priest
With those words;
Do not shame Him by not hearing all His words today.

…May God Richly Bless you all this day my beloved, Amein…


[1] I BEGIN WITH MY COMMON DISCLAIMERS. Why do I use these on every epistle I write? It is for one, to be sensitive to those resources I use, especially those of Jewish context that might find my using their work in a Messianic document objectionable. It is also to provide useful information that you, my readers, I hope find useful. Mainly though, I am just trying to be accountable and if there are objections, we can deal with them honestly and upfront.
[2] Authors note: Use of information from Jewish-themed websites should not be construed as these sites endorsing or confirming any thesis introduced by the author of this epistle. I present the information from their respective sites for instructional purposes only and/or to aid in the readers understanding of the subjects discussed.
[3]Author’s note:  Throughout this study I’ll be using the Net® Bible and  the Net® Notes: within the notes you’ll see symbols like this: ( א B Ψ 892* 2427 sys). These are abbreviations used by the NetBible© for identifying the principal manuscript evidence that they (authors and translators of the NetBible©)  used in translating the New Testament. Please go to  https://bible.org/netbible/ and see their section labeled “NET Bible Principals of Translation” for a more complete explanation on these symbols and other items pertinent to the way the NET Bible uses them.
[4] Author’s Note: In these studies I have used the notes that come along with the passages I cite from the sources that I cite: these need a bit of a disclaimer though. As in all things, not everything that is footnoted is something that I necessarily agree with, especially if it contradicts what I believe pertains to any matters of the Torah or the commandments of God. I give you the notes as they are written by the authors of the material I cite from, so that you can see the information contained within them. It truly is not my place to edit or correct them; if they state anything that is in opposition to what I teach, then so be it. I will address these issues if requested, but for the sake of brevity (as if any of these posts of mine are brief ) I insert them and let them stand as they are. If I don’t agree with them, why do I include them you might ask? I don’t believe in censuring anyone’s opinions or scholarship; as I would not want mine censured, so I will not do to that to another. As Rabbi Hillel once stated, “What is hateful to you, do not do to another. That is the whole Torah. Go and learn it.” Torah leads me to respect others, even if I disagree; it leads me to present both sides of the coin, even if it could mean I’d lose part of the argument. That is not to say I should not challenge something I believe contradicts the truth of God’s word; that I will do in the main body of my epistles; that is where my gentle dissent belongs. Most (but not all) of the differences will come when I quote from the NET® Bible (but not exclusively); it has a decidedly Western/Greek mindset to it, but as a wise man once said “How do you eat chicken? Swallow the meat and spit out the bones..” I do though want to present the NET® notes because there is a wealth of information and research contained within them that I hope you find helpful.
·         [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes..  For more information see footnote #3 and 4.]
107 tn See the note on the word “slave” in 7:2.
108 tn That is, doing his job, doing what he is supposed to be doing.
109 tn Grk “Truly (ἀληθῶς, alēthōs), I say to you.”
110 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11–27.
111 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
112 tn The term “that” (ἐκεῖνος, ekeinos) is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43–44) or totally unfaithful (vv. 45–46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46–48.
113 tn Grk “should say in his heart.”
114 tn Or “is taking a long time.”
115 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
116 tn The word “other” is not in the Greek text, but is implied.
117 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
118 tn The verb διχοτομέω (dichotomeō) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
119 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable - faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47–48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47–48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
120 tn Here δέ (de) has not been translated.
121 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
122 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
123 tn Grk “blows.”
124 tn Grk “will receive few (blows).”
125 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
126 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
127 tn Grk “they will ask even more.”
128 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
129 tn Grk “cast.” For βάλλω (ballō) in the sense of causing a state or condition, see L&N 13.14.
130 sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1–2; Isa 8:7–8; 30:27–28; Jonah 2:3–6).
131 tn Grk “to be baptized with.”
132 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
133 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
134 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
[5] Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.
·          [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes..  For more information see footnote #3 and 4.]
135 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.
136 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
137 tn The term ὄμβρος (ombros) refers to heavy rain, such as in a thunderstorm (L&N 14.12).
138 sn The south wind comes from the desert, and thus brings scorching heat.
139 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
140 tc Most mss (P45 A W Ψ f1, 13 M lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: P75 א B L Θ 33 892 1241 pc.
·         End NET® Bible Notes
[6]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.
a  John 11:41
b  John 7:39; 13:31f
a  John 3:35
b  John 10:28
1  Lit everything that You have given Him, to them He may
c  John 6:37, 39; 17:6, 9, 24
a  John 5:44
b  John 3:17; 17:8, 21, 23, 25
a  John 13:31
1  Or by accomplishing
b  Luke 22:37; John 4:34
a  John 17:1
b  John 1:1; 8:58; 17:24; Phil 2:6
[7]  New American Standard Bible : 1995 update. 1995. LaHabra, CA: The Lockman Foundation.
NT New Testament.
13 The apostle gives his life to this. Cf. δρόμον τελέω (→ 69, 19 ff.), 2 Tm. 4:7 and πληρόω, Ac. 13:25 → VI, 297, 9 f.
[8]Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (8:81). Grand Rapids, MI: Eerdmans.
a  3:1 Ex 23:20; 33:2; 2Ch 36:15-16
b  3:1 Is 40:3; Mk 1:2; Lk 1:76
c  3:1 Hs 5:6
d  3:1 Ps 24:7-10
  Military forces consisting of God’s angels, sometimes including the sun, moon, and stars, and occasionally, Israel
e  3:2 Rv 6:17
f  3:2 Dt 4:24; Is 1:25; Zch 13:9
g  3:2 Jr 2:22
h  3:3 Ps 12:6; Pr 17:3; Ezk 22:22
i  3:4 Am 9:11
j  3:5 Ex 20:14, 16; 22:18-24; Dt 18:10; 24:14, 17; Jr 5:2, 7; 7:6, 9
  No single English word conveys every aspect of the word fear in this phrase. The meaning includes worshipful submission, reverential awe, and obedient respect to the covenant-keeping God of Israel.
k  3:5 Dt 10:17-20; Mal 2:5
  Or The Lord; the personal name of God in Hebrew; “Yah” is the shortened form of the name.
l  3:6 Nm 23:19; 1Sm 15:29; Ps 33:11; 119:89-91; Rm 11:29; Heb 6:17-18; Jms 1:17
m  3:6 Ps 124; Hs 11:9
n  3:7 Jos 1:7; 23:6; 1Kg 8:58; 2Kg 17:15; Ezr 9:7; Am 2:4; Mal 2:8
o  3:7 Dt 4:30; 30:2; 2Ch 30:6, 9; Is 55:7; Jl 2:13; Zch 1:3
p  3:7 1Kg 8:33; Jr 15:19; 24:7
q  3:8 Pr 22:22-23
r  3:8 Lv 7:14, 32-33; 27:30-32; Nm 18:8-24; Dt 12:5-19; 14:22-29; 26:12
s  3:10 Jos 6:19, 24; 1Kg 7:51
t  3:10 2Ch 31:4-10; Neh 10:34-39; Ezk 44:28-31
u  3:10 Ex 4:1-9; Jdg 6:36-40
v  3:10 Gn 7:11; 8:2; Dt 11:16-17
w  3:10 Dt 28:12; Is 41:18-20; Jl 2:18-32; Am 9:13-15
x  3:11 Perhaps = locusts; Jl 1:4; 2:25
y  3:13 Ps 119:23; Ezk 35:13
z  3:14 Lv 8:35; Dt 11:1
a  3:14 Ps 35:14; 38:6
b  3:15 Ps 119:21, 85; Is 13:11; Jr 43:2
c  3:15 Gn 30:13; Ps 72:17; Pr 31:28
d  3:15 Ps 78:18, 41, 56; 95:9
e  3:15 Ezk 17:15
f  3:16 Ex 32:32; Est 6:1; Dn 12:1
g  3:17 Ex 19:5; Dt 7:6; 14:2; 26:18; Ps 135:4
h  3:17 Ps 103:13; Jl 2:18; Zch 11:5-6
[9]  The Holy Bible : Holman Christian standard version. 2003. Nashville: Holman Bible Publishers.
k  Others “set on edge.”
[10] See also : Jer 32:40; 33:14; Ezek 37:26; Luke 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 8:8–12; 10:16, 17
l  Meaning of Heb. uncertain compare 3.14.
[11]  Jewish Publication Society. (1997, c1985). Tanakh: The Holy Scriptures : A new translation of the Holy Scriptures according to the traditional Hebrew text. Philadelphia: Jewish Publication Society.
[12] Warren Baker with Gene Carpenter. The Complete Word Study Dictionary – Old Testament. First edition. Word Study Series. AMG Publishers, ©2003, pg 317
[13] Babylon Translation Software: Babylon English (version 10.3.0.14). Source: Concise Oxford English Dictionary and Thesaurus. Oxford University Press; 12 edition (August 1, 2011); ©Babylon Software Ltd., n.d.
j  3:5 Ex 20:14, 16; 22:18-24; Dt 18:10; 24:14, 17; Jr 5:2, 7; 7:6, 9
  No single English word conveys every aspect of the word fear in this phrase. The meaning includes worshipful submission, reverential awe, and obedient respect to the covenant-keeping God of Israel.
k  3:5 Dt 10:17-20; Mal 2:5
[14] The Holy Bible : Holman Christian standard version. 2003. Nashville: Holman Bible Publishers.
f  3:16 Ex 32:32; Est 6:1; Dn 12:1
[15] The Holy Bible : Holman Christian standard version. 2003. Nashville: Holman Bible Publishers.
  No single English word conveys every aspect of the word fear in this phrase. The meaning includes worshipful submission, reverential awe, and obedient respect to the covenant-keeping God of Israel.
[16] Baker, W. (2003). The complete word study concordance: Old Testament (p. 1616). Chattanooga, TN: AMG Publishers.
[17] The Holy Bible : Holman Christian standard version. 2003, marginal footnotes. Nashville: Holman Bible Publishers.
[18]Harris, R. L., Archer, G. L., & Waltke, B. K. (1999, c1980). Theological Wordbook of the Old Testament (electronic ed.) (399). Chicago: Moody Press.
[20] Concept of the 10 Realities is loosely taken from the work of Dr. Frank Seekins, Living Word Pictures Inc., ©1994, 2003 Frank T. Seekins

[21] See also : Jer 32:40; 33:14; Ezek 37:26; Luke 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 8:8–12; 10:16, 17
l  Meaning of Heb. uncertain compare 3.14.
[22] Jewish Publication Society. (1997, c1985). Tanakh: The Holy Scriptures : A new translation of the Holy Scriptures according to the traditional Hebrew text. Philadelphia: Jewish Publication Society.
·         [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes..  For more information see footnote #3 and 4.]
38 tn See the note on the word “slaves” in 4:51.
39 tn Or “does not know.”
40 tn Grk “all things.”
41 tn Or “learned.”
42 sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.
43 tn Or “and yield.”
44 sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7–8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

110 tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.
111 tn Grk “unless it has been permitted to him by the Father.”
·         End NET® Bible Notes
23  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.
[24]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

·          [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from www.bible.org, n.d. Numbering system is unique to NET® Notes..  For more information see footnote #3 and 4.]
12 tn Grk “said to him.”
13 tn Grk “Jesus said to him.”
14 tn Or “I am the way, even the truth and the life.”
15 tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnōkate) me, you will know (γνώσεσθε, gnōsesthe) my Father” or “If you had really known (ἐγνώκειτε, egnōkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnōkeite an or an ēdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (P66 [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (P66 א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D1 L Θ Ψ f1, 13 33 M) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C3 Θ f13 M), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by P66. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτεἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).
  • End NET® Bible Notes
[25]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.
a  John 15:20; Acts 14:22; 2 Cor 4:9f
a  2 Tim 2:16
b  Titus 3:3
a  2 Tim 1:13; Titus 1:9
a  2 Tim 1:5
b  John 5:47; Rom 2:27
c  Ps 119:98f
d  1 Cor 1:21
e  2 Tim 1:1
a  Rom 4:23f; 15:4; 2 Pet 1:20f
1  Lit God-breathed
2  Lit training which is in
a  1 Tim 6:11
b  2 Tim 2:21; Heb 13:21
[26]  New American Standard Bible : 1995 update. 1995. LaHabra, CA: The Lockman Foundation.
a John 13:23
* A star (*) is used to mark verbs that are historical presents in the Greek which have been translated with an English past tense in order to conform to modern usage. The translators recognized that in some contexts the present tense seems more unexpected and unjustified to the English reader than a past tense would have been. But Greek authors frequently used the present tense for the sake of heightened vividness, thereby transporting their readers in imagination to the actual scene at the time of occurrence. However, the translators felt that it would be wise to change these historical presents to English past tenses.
b John 2:4
a Luke 18:28; John 1:11; 16:32; Acts 21:6
a John 13:1; 17:4
b John 19:24, 36f
c Ps 69:21
a John 19:29, 30: Matt 27:48, 50; Mark 15:36f; Luke 23:36
a John 17:4
b Matt 27:50; Mark 15:37; Luke 23:46
[27]New American Standard Bible : 1995 update. 1995 (Jn 19:26-30). LaHabra, CA: The Lockman Foundation.