The seven sayings from the cross:

Sayings	References	Qualities of Christ	Lessons (Psalms references)
Before darkness:
1. “Father, forgive them”	Luke 23:34	Mercy	Our need of forgiveness (Psa 32:1)
2. “…in paradise”	Luke 23:43	Hope	Certainty of hope (Psa 16:8-11)
3. “Woman, behold son… behold mother”	John 19:26,27	Love	Providing for needy (Psa 22:9,10)
During darkness:
4. “My God… forsaken me”	Mat 27:46; Mar 15:34	Dedication	Benefit of Christ’s sacrifice (Psa 22:1)
After darkness:
5. “I thirst”	John 19:28	Sufferings	Desire for truth (Psa 22:14,15)
6. “It is finished”	John 19:30	Victory	Confidence in future (Psa 22:31)
7. “Father, into your hands…”	Luke 23:46	Faith	Divine acceptance (Psa 31:5)

“This is a faithful saying” (1Ti 1:15). “Faithful” signifies sure, positive, true, trustworthy, reliable. In the Pastoral Epistles there are five “faithful sayings”; the expression seems to indicate that they are sayings which had become proverbial in the ecclesia at the stage of development implied in the Pastorals (between 60 and 65 AD); and that they are either statements of doctrine concisely expressed or else maxims of Christian conduct.

It is likely that “faithful saying” is an echo of the prayer which traditionally followed the recital of the words, “Hear, O Israel: the Lord our God, the Lord is One” (Deu 6:4). May these be our words, an “Amen” of assent to the sound words of God:

“True and firm, established and enduring, right and faithful, beloved and precious, desirable, and pleasant, revered and mighty, well-ordered and acceptable, good and beautiful IS THIS THY WORD unto us forever.”

For in these words, whether he is quoting an established ecclesial saying, a fragment of a Christian hymn or a doctrinal statement, the Apostle relates it to the purpose he has in hand: the restraint of false teaching and the edification of the ecclesia through the wise guidance of responsible members. However he speaks, then, he speaks as the oracles of God; and this God is faithful (1Co 1:9:10:13), having provided us sure words by which to live.

Just as God was a God of truth, so the sayings of the Apostle Paul bore the stamp of God, the stamp of faithfulness and authenticity (2Co 1:18,20). As we consider each of the “faithful sayings” of the Pastoral Epistles separately we shall see their force and beauty. And we shall see the characteristic way in which Paul uses them to express the teaching of him who said to another apostle:

“Write, for these sayings are true and {b}faithful{b}” (Rev 22:6).

Let us note the progression of the five faithful sayings, all in the Pastoral epistles, which outline the process of salvation from Paul’s viewpoint:

• The beginning of our probation, with Christ’s sacrifice for us, effective through faith and baptism: “This is a faithful saying… that Christ came into the world to save sinners, of whom I am chief” (1Ti 1:15,16).

• The continuation of our good beginning, by working in the truth: “…If a man desire the office of a bishop” (1Ti 3:1).

• Growing in the grace and mercy and peace of Christ: “Godliness is profitable unto all things” (1Ti 4:8).

• Gradually striving and growing yet further, becoming dead to the world and alive in Christ: “…If we be dead with him, we shall live with him” (1Ti 2:11).

• And the conclusion of God’s work of salvation in us — life eternal: “…We should be made heirs according to the hope of eternal life” (Tit 3:7,8).

In Nathaniel Hawthorne’s “Scarlet Letter” (1850), the story is told of a young woman, Hester Prynne, who has an adulterous affair and bears a child out of wedlock. The world in which she lives (Puritan New England) is staunchly and vehemently opposed to such sin, and treats Hester accordingly. Not only is she shunned from proper society, as not fit to be spoken to except in cases of absolute necessity, but by judicial and community decree she is condemned to wear, embroidered on the breast of her garment, a large scarlet letter “A” — which presumably denotes her sin — that of Adultery. It is fascinating to observe, as the story develops, how Hester deals with her “punishment”, and how the community deals with her sin, and with Hester herself. The quoted extract deals with a time some years after the original sin and punishment, after Hester has spent years living a life of modesty, uprightness, and devoted service to others less fortunate and in need. Among other things, it has something profound to say about the overcoming of adversities — whether self-inflicted or randomly received.

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It was perceived, too, that, while Hester never put forward even the humblest title to share in the world’s privileges — farther than to breathe the common air, and earn daily bread for little Pearl [her illegitimate daughter] and herself by the faithful labor of her hands — she was quick to acknowledge her sisterhood with the race of man, whenever benefits were to be conferred. None so ready as she to give of her little substance to every demand of poverty; even though the bitter-hearted pauper threw back a gibe in requital of the food brought regularly to his door, or the garments wrought for him by the fingers that could have embroidered a monarch’s robe. None so devoted as Hester, when pestilence stalked through the town. In all seasons of calamity, indeed, whether general or of individuals, the outcast of society at once found her place. She came, not as a guest, but as a rightful inmate, into the household that was darkened by trouble; as if its gloomy twilight were the only medium in which she was entitled to hold intercourse with her fellow-creatures. There glimmered the embroidered letter, with comfort in its unearthly ray. Elsewhere the token of sin, it was the taper of the sick-chamber. It had even thrown its gleam, in the sufferer’s hard extremity, across the verge of time. It had shown him where to set his foot, while the light of earth was fast becoming dim, and ere the light of futurity could reach him. In such emergencies, Hester’s nature showed itself warm and rich; a well-spring of human tenderness, unfailing to every real demand, and inexhaustible by the largest. Her breast, with its badge of shame, was but the softer pillow for the head that needed one. She was self-ordained a Sister of Mercy; or, we may rather say, the world’s heavy hand had so ordained her, when neither the world nor she looked forward to this result. The letter was the symbol of her calling. Such helpfulness was found in her — so much power to do, and power to sympathize — that many people refused to interpret the scarlet A by its original signification. They said that it meant Abel; so strong was Hester Prynne, with a woman’s strength.

It was only the darkened house that could contain her. When sunshine came again, she was not there. Her shadow had faded across the threshold. The helpful inmate had departed, without one backward glance to gather up the meed of gratitude, if any were in the hearts of those whom she had served so zealously. Meeting them in the street, she never raised her head to receive their greeting. If they were resolute to accost her, she laid her finger on the scarlet letter, and passed on. This might be pride, but was so like humility, that it produced all the softening influence of the latter quality on the public mind. The public is despotic in its temper; it is capable of denying common justice, when too strenuously demanded as a right; but quite as frequently it awards more than justice, when the appeal is made, as despots love to have it made, entirely to its generosity. Interpreting Hester Prynne’s deportment as an appeal of this nature, society was inclined to show its former victim a more benign countenance than she cared to be favored with, or, perchance, than she deserved.

The rulers, and the wise and learned men of the community, were longer in acknowledging the influence of Hester’s good qualities than the people. The prejudices which they shared in common with the latter were fortified in themselves by an iron framework of reasoning, that made it a far tougher labor to expel them. Day by day, nevertheless, their sour and rigid wrinkles were relaxing into something which, in the due course of years, might grow to be an expression of almost benevolence. Thus it was with the men of rank, on whom their eminent position imposed the guardianship of the public morals. Individuals in private life, meanwhile, had quite forgiven Hester Prynne for her frailty; nay, more, they had begun to look upon the scarlet letter as the token, not of that one sin, for which she had borne so long and dreary a penance, but of her many good deeds since. “Do you see that woman with the embroidered badge?” they would say to strangers. “It is our Hester — the town’s own Hester — who is so kind to the poor, so helpful to the sick, so comfortable to the afflicted!” Then, it is true, the propensity of human nature to tell the very worst of itself, when embodied in the person of another, would constrain them to whisper the black scandal of bygone years. It was none the less a fact, however, that, in the eyes of the very men who spoke thus, the scarlet letter imparted to the wearer a kind of sacredness, which enabled her to walk securely amid all peril. Had she fallen among thieves, it would have kept her safe. It was reported, and believed by many, that an Indian had drawn his arrow against the badge, and that the missile struck it, but fell harmless to the ground.

(From Nathaniel Hawthorne, “The Scarlet Letter”).

Those who regularly use the RSV should take careful note of Gen 13:15: “For all the land which you (Abraham) see I will give to you and your descendants (AV “seed”) forever.”

On this point the RSV is not even internally consistent, since its translation of Gal 3:16 rightly states that this promise was to Abraham and his “offspring”, singular, “referring to one… which is Christ.”

Both “seed” and “offspring” appropriately translate the Hebrew original “zera” which is itself ambiguous as to number. But the RSV’s interpretive translation, “descendants”, is in direct violation of Paul’s later exposition, and therefore clearly wrong. Only translators totally ignorant of the significance of the Abrahamic promises could make such a blunder.

The same erroneous translation occurs in the RSV [and the NIV] of Gen 22:17,18: “And your descendants (AV “seed”) shall possess the gate of their (AV “his”) enemies. And by your descendants (AV “seed”) shall all the nations of the earth bless themselves.”

This, despite the fact that the NT repeatedly interprets this promise as fulfilled in Christ, who destroys his great enemy death by gaining possession over its “gate”, the grave (1Co 15:26,55,56; Rev 1:18; 20:6)!

This word “Selah” occurs for the first time in Psa 3. It is used 71 times in the Psalms and three other times (all in Hab 3). The scholars have a great deal of difficulty with this word, and widely varying opinions are offered as to its meaning and purpose. One thought emerges, however, from the tangle of conflicting definitions and opinions: “Selah”, whether a musical term or not, carries the implication of pausing or resting (LXX, Young). It is therefore a thought link for reflection or meditation. When occurring at the end of a psalm “Selah” forms a close link with the succeeding psalm. Therefore on several occasions (Psalms 3/4, 9/10, 24/25, and 46/47) we have the plain indication to join two psalms together in our study.

“Selah” may also refer to the Rock (Heb “Sela”) — a common name of God in the Psalms (Psa 18:2; 31:3; 40:2; 42:9; 71:3; 78:16), probably with special reference to the altar-rock in Zion (see esp Isa 8:14; 28:16; Psa 118:22; and WBS 111-116), upon which sacrifice was offered to Him. Thus “Selah” may indicate that the singers should pause for reflection or meditation, while the priests proceed to offer the sacrifice.

Regarding sacrifice, note esp the context of “Selah” in the following passages: Psa 20:3; 24:6; 32:5; 39:11; 44:8; 54:5; 57:3,6; 61:4; 81:7; 87:3,6.

The Destruction of Sennacherib’s Host Lord Byron, 1788-1824

The Assyrian came down like a wolf on the fold, And his cohorts were gleaming in purple and gold; And the sheen of their spears was like stars on the sea, When the blue wave rolls nightly on deep Galilee.

Like the leaves of the forest when summer is green, That host with their banners at sunset were seen. Like the leaves of the forest when autumn hath blown, That host on the morrow lay wither’d and strown.

For the Angel of Death spread his wings on the blast,

And breathed in the face of the foe as he pass’d; And the eyes of the sleepers wax’d deadly and chill, And their hearts but once heaved, and forever grew still!

And there lay the steed with his nostril all wide, But through it there roll’d not the breath of his pride; And the foam of his gasping lay white on the turf, And cold as the spray of the rock-beating surf.

And there lay the rider distorted and pale, With the dew on his brow, and the rust on his mail; And the tents were all silent, the banners alone, The lances unlifted, the trumpet unblown.

And the widows of Ashur are loud in their wail, And the idols are broke in the temple of Baal; And the might of the Gentile, unsmote by the sword, Hath melted like snow in the glance of the Lord!

Nobody knows just when the Old Testament Scriptures were first turned into Greek, but there is, apparently, an allusion to that translation in Ecclesiasticus, a book of the Apocrypha dating from about BC 180.

There is a highly artificial story, repeated with much gusto by the learned fathers (sic!) of the early church, that Ptolemy Philadelphus, one of the Greek kings of Egypt, was at the back of it. Himself a well-read man, he sought to encourage the study of all forms of learning by bringing together in Alexandria the finest library that could be assembled. In pursuance of this object he sent to Jerusalem for a team of learned men who would turn the Hebrew Scriptures into Greek for him. Already Greek had become the international language of a large part of the civilised world. The high priest obliged with the loan of no less than seventy-two of his best scholars. Each pair were given their own cell, and, the guidance of God having been invoked on their undertaking, they set to work, and in due time produced thirty-six translations of the Old Testament, all of them word for word the same! It may have happened that way. Or, it may not. Septuagint is a shortened form of “seventy”. One legend even says that two of the men died on the way to Alexandria, hence “seventy”. Certainly in later days the copies of the Septuagint (LXX) became very corrupted. Several recensions are available today. There are some indications that Paul took his quotations from what is known today as the Alexandrine, as distinct from the more popular Sinaitic, text.

“Buy a Septuagint”

The LXX shall be recognized for what it certainly is — one of the finest helps in Bible study available today, especially to those who have a modicum of Greek. The story is told that a certain professor of Old Testament studies at Heidelberg University used to begin his lectures by saying: “Gentlemen, have you a Septuagint? If not, sell whatever you have and buy a Septuagint.” That was one way of making a very valuable point.

Working Man’s Bible

It is true that the LXX is very variable in quality of translation as well as of basic underlying Hebrew text. It is true that it includes here and there various materials which do not appear in the Masoretic text. It is true also that it omits bits of the text which are there in Hebrew. It is true that it not infrequently dislocates the sequence of the Hebrew text. It is true that its translation frequently presupposes either a different pointing or a different reading in the original. And yet in spite of these disconcerting features — sometimes because of them — the LXX can be a wonderful help to a better appreciation of the Book. This is primarily because Jesus and his apostles were all at home in the LXX. A big proportion of their Scripture quotations are directly from or are based on, this working man’s Bible (eg, all Stephen’s Old Testament quotes and allusions in Acts 7 are straight LXX). It has to be remembered that, in the first century, whereas only a limited few were familiar enough with classical Hebrew to be able to handle the original text purposefully, practically everybody was familiar enough with the common Greek to be able to appreciate the message of the LXX. Estimates as to its authority have varied considerably. The “early fathers”, and some scholars of the past century deemed the LXX to be fully inspired by God. Perhaps for this reason orthodox Rabbinic scholars have adopted an opposite opinion. The day which was supposed to celebrate the making of the LXX they called “the fast of darkness… like the day on which the golden calf was made.” Without coming to any hard and fast opinion on this question, on which little valuable guidance is available, it is necessary for any Bible student worth his salt to build up a certain familiarity with the Bible of Jesus and Paul.

Re-arranged text

Where the LXX follows a markedly different text it is usually possible to judge just how authoritative or useful the alternative is. In the Ten Commandments, the LXX order is: “Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not kill.” Which order is right? In any case, is it very important? But when the chronology of the first half of Genesis appears with wholesale alterations the problem is more serious. When the LXX picks up Jeremiah chapters 46-51 — the long sequence of judgments against the nations — and tucks them in next to Jer 25, before and behind, this seems right, for those chapters are an obvious expansion of that dire and comprehensive prophecy.

Proverbs

There are certain chapters in Proverbs which in the LXX display unexpected additions as well as distinctly different readings. Indeed many rather mystifying aphorisms from this book of wisdom take on an altogether different flavour. A few examples of this, all from Pro 15, may not be amiss here.

Verse 1: “A soft answer turneth away wrath: but grievous words stir up strife.” The LXX prefaces this with the trenchant addition: “Anger slays even wise men; but…” The rest of the verse shows how this is possible.

Verse 4 reads: “The healing tongue is a tree of life, and (LXX) he that guards it — or, possibly, watches his opportunity — shall be filled with the Spirit.”

Verse 5 has this addition which no one would wish to discard: “In abounding righteousness is great strength (another tree of life), but the ungodly shall perish, his roots entirely out of the ground.” The mind goes instinctively to: “Every plant which my heavenly Father hath not planted shall be rooted up” (Mat 15:13): and to this: “Ye shall say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it shall obey you” (Luke 17:6).

The majority of the parables of Jesus are traceable to the Book of Proverbs.

Verse 18 (King James’ Bible) has this: “A wrathful man stirreth up strife; but he that is slow to anger appeaseth strife” — which is near to being a platitude. Much more colourful is the LXX reading: “A passionate man prepares strife; but the patient man will pacify even that which he had determined.”

Verse 27 has an addition to which no counterpart exists in the Hebrew text. “By alms and faithful dealing sins are purged away.” A palpable forgery, for in the Bible, from beginning to end, there is only one road to forgiveness of sins, and this is not it.

Improvements in Isaiah

There are times when the LXX is immediately seen to be right, and valuable as a correction of the received text. Consider that intriguing passage in Isa 16:4: “Let mine outcasts dwell with thee, Moab”. This has often been interpreted as a divine fiat that in the last days “Moab” (whoever that might mean) should grant a place of refuge for people of Israel fleeing for their lives. In the LXX: “Let the outcasts of Moab dwell with thee (Israel).” This is palpably right, for the same passage prophesies Messiah: “And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging and seeking judgement, and hasting righteousness.” At such a time there will be no outcasts of Israel needing sanctuary. But then those who have cherished hostility to God’s People over many years will need to “kiss the Son, lest he be angry.”

Still in Isaiah: “where is the house that ye build unto me: and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord” (Isa 66:1,2). That last rather meaningless phrase reads thus in the LXX: “and all these things are mine.” This reading is so obviously sensible in its meaning, and so necessary to complete the parallelism, that few will be disposed to question it.

Omissions made good?

There are a number of places where the LXX appears to have preserved a reading, perhaps only a phrase or a mere word, which has somehow dropped out of the Hebrew text. A fairly well-known example is in Gen 4:8 where LXX adds: “And Cain said to Abel his brother, Let us go out into the plain.” The words are important as indicating Cain’s deliberate intention to murder his brother.

More problematical is the way in which the LXX fills up what is an obvious gap in Psa 145. This is an acrostic psalm, with the middle verse, beginning with Hebrew N (nun) omitted. Was it omitted originally by design, to draw attention to a rather dramatic change in tone? Or has it dropped out of the Hebrew text, but been preserved in LXX as the second part of v 13: “The Lord is faithful in his words, and holy in all his works”? The second explanation is made less likely when one observes that this LXX reading is only a tame reproduction of what the psalm already says in v 17.

1 Samuel (LXX)

Many believe that LXX has the answer to a problem often raised regarding the story of David and Goliath. How explain the strange inability of Saul to recognize David (1Sa 17:55), when apparently the boy had already spent a good deal of time in service at the king’s court both as harpist and armour-bearer? The LXX solves this difficulty by omitting altogether 1Sa 17:12-31 and 1Sa 17:55-18:5. Strangely enough, the story of David and Goliath suffers comparatively little by this omission, but the story of David and Jonathan suffers a lot. Perhaps, then, it is the section 1Sa 16:14-23 which is out of place. If this were transferred to 1Sa 18:5, would there be any problem?

The LXX text of 1 Samuel is remarkably good and usually preferable to the Hebrew. In that book users of the RSV or RV should look with favour on any marginal readings labelled “Gk” or “Sept”. But this rule cannot be carried over with safety to other parts of the Old Testament. In 2Sa 17:2,3 LXX the counsel and promise of Ahithophel to Absalom reads much more intelligibly and convincingly than the common text: “And I will smite the king only. And I will bring all the people to thee, as a bride turns to her husband. For thou seekest the life of one man (only), and (then) for all the people there shall be peace.” Textual alternatives such as these are valuable.

Another example: Solomon’s prayer at the dedication of the temple has this LXX addition: “The Lord created the sun, but he hath determined to dwell in darkness (the Holy of Holies). Build thou my house, a beautiful house for Thyself to dwell in newness (a new order?). Behold, is not this written in the Book of Jasher?” (1Ki 8:53). Probably this is a quotation from the lost Book of Jasher belonging originally to the occasion when a house of “newness” was fashioned for God in the wilderness. Solomon quoted the words because they enshrined a principle that still held good — God’s choice of the Holy of Holies as His dwelling place in the midst of His people.

Help with Old Testament allusions

Examples such as these are interesting and often informative. But of much greater value are the instances when the LXX helps appreciably with the understanding of obscure passages. “Beware of dogs, beware of the concision,” wrote Paul in curt contempt (Phi 3:2). It was obviously a slighting reference to Judaists with their confidence in circumcision (see v 3). But the point of it comes out so much more when the same Greek word is traced to the ordeal of Elijah on mount Carmel. Then the priests of Baal sought to commend themselves to the attention of their god by the way they “cut themselves… with knives and lancets” (1Ki 18:28). To liken dedicated Judaists to such men was an act of temerity. Yet what fundamental difference was there? For these zealots for the Law also sought the favour of Jehovah by “cutting themselves with knives and lancets.” Paul rubbed the point well in by his other jibe: “Beware of dogs.” Let a man be never so zealous for Moses, he makes himself into a mere dog of a Gentile if he relies on his own observance of forms and rites to earn his salvation. Or were those priests of Baal “dogs” of a different sort? (Deu 23:18).

In Isa 65:22-25, the LXX rescues a delightful allusion which is otherwise liable to get lost. In the prophet’s entrancing picture of the kingdom, “as the days of a tree shall be the days of my people.” This is impressive indeed when you think of the age of Californian redwoods. But the LXX says: “As the days of the Tree of Life”! — and this is transparently correct, for the prophecy continues: “mine elect shall long enjoy the work of their hands” — contrast the curse of unremitting toil put on Adam. LXX: “My chosen shall not toil in vain, nor beget children for the curse (the curse in Eden), for they are the seed of the Blessed of the Lord (belonging to the Seed of the Woman)… and dust shall be the serpent’s meat.” It is the LXX whch supplies the clue here.

Exact word meaning

The question sometimes arises as to whether Mat 24:34 is correctly translated in the AV: “This generation shall not pass away, till all these things be fulfilled.” But all the things spoken of by Jesus were not fulfilled in that generation. And, it is argued, the normal meaning of the Greek word “genea” is not generation but race; so surely the allusion is to the imperishable character of Israel. This argument would be correct if the gospels were written in classical Greek. But the LXX comes to the rescue with its clear evidence of copious use of “genea” with reference to a generation in the normal sense of the term. And the New Testament adds yet further support on this point.

More subtle allusions

Above all else, the LXX helps in the tracing of Old Testament allusions which otherwise it would be almost impossible to detect. It is possible, for example, to establish that Paul wrote the first few verses of Romans 5 just after he had pondered Psalms 25,26 in the course of his daily readings. At no point is there any direct quote from these Psalms, but one key word after another is traceable in the Greek of the LXX text: “rejoice… hope… stand… glory… tribulation patience… ashamed… without strength… ungodly… truth.” Similarly, in Eph 3 it is possible with the help of the LXX to trace a series of allusions to Job 28 and its description of the search for Wisdom. It is as though the apostles’ profound appreciation of the fulness of God’s wondrous work in Christ was flood-lit by the sharp contrast of Job’s groping for higher truth.

There is lovely allusiveness of this kind also in Christ’s warning to Peter on the night of his betrayal: “I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.” [Luk 22:32] In the LXX this is very close to the word of David to lttai the Gittite at the time of Absalom’s rebellion: “return thou, and take back thy brethren” (2Sa 15:20). Peter made answer: “With thee I am ready to go both to prison and to death,” which seems very much like an echo (in the LXX) of Ittai’s reply to David: “Surely in what place my lord the king shall be, whether in life or in death, even there also will thy servant be.” And Peter promptly went back into the city, even as Ittai had done. It would seem that both Jesus and Peter appreciated at this time the close parallel between the betrayal of the Lord and the rebellion of Absalom. Since Peter’s rejoinder came so readily and so aptly out of that Scripture, one is led to wonder if he and his Master were discussing it as they went to Gethsemane (note Joh 18:1; 2Sa 15:23).

The New Testament is shot through with this kind of allusiveness, but much of it is extremely difficult to detect, especially since in many instances the allusion comprises a single word or one brief phrase which, as often as not, appears differently translated in the English version of the Old Testament. The identity has to be established between the Greek of the New Testament and the Greek of the LXX. For example, “betrayed” (Mar 14:21) = “made intercession” (lsa 53:12 LXX); “gall of bitterness” (Act 8:23) = “gall of wormwood” (Deu 29:18; Jer 23:15?); “he hath done all things well” (Mar 7:37) is very close to Gen 1:31 LXX: “everything that he had made… very good”; “The Holy Spirit shall… overshadow thee” (Luk 1:35) = “The Spirit of God moved (Gen 1:2 LXX). There are so many of these that their occurrences cannot be written off as coincidence.

The Concordance to the Septuagint, by Hatch and Redpath, a superb piece of scholarship, is the best tool available for work of this sort. But it is very expensive, and even for those with a ready facility in Greek the using of it is a tedious labour, since all the passages are quoted in Greek. For most readers of this book, reading in English the LXX of Genesis, Psalms and Prophets with an ear tuned to catch any familiar cadence is probably the most fruitful approach. If this is done in the Bagster edition (Greek and English) there is additional help also from the footnotes. But whatever the method the use of the Septuagint is only for the enthusiast.

(WBS 10.16)

I’d rather see a sermon than hear one any day; I’d rather one should walk with me than merely tell the way. The eye’s a better pupil and more willing than the ear; Fine counsel is confusing, but example’s always clear: And the best of all the preachers are the men who live their creeds, For to see good put in action is what everybody needs.

I soon can learn to do it if you’ll let me see it done; I can watch your hands in action, but your tongue too fast may run. And the lecture you deliver may be very wise and true, But I’d rather get my lessons by observing what you do; For I might misunderstand you and the high advice you give, But there’s no misunderstanding how you act and how you live.

When I see a deed of kindness, I am eager to be kind. When a weaker brother stumbles and a strong man stays behind Just to see if he can help him, then the wish grows strong in me To become as big and thoughtful as I know that friend to be. And all travelers can witness that the best of guides today Is not the one who tells them, but the one who shows the way.

One good man teaches many; men believe what they behold: One deed of human kindness is worth forty that are told. Who stands with men of honor learns to hold his honor dear, For right living speaks a language which to everyone is clear. Though an able speaker charms me with his eloquence, I say, I’d rather see a sermon than hear one, any day.

Edgar Guest

1. Firm denial: “Just say no!” “I will not do/think this!” (Psa 45:7; Mat 26:69-74).

2. Separating needs from wants: “I don’t need this!” “I don’t need to pamper myself.”

3. Separating temptation from desire: “This can’t MAKE me sin” (Jam 1:12-15).

4. Accurately assessing strengths and weaknesses: “This DOES tempt me, but — with God’s help — I CAN overcome” (Rom 12:3; Jam 1:12).

5. Self-control: “I’m in charge here! I am not going to let someone else run my life!” (Gal 5:23; Pro 1:10).

6. Thinking ahead to the consequences: “I will feel guilt and shame later if I do this!” (Gen 3:7,10).

7. Christ is in me, and my life belongs to him: “Sinning is just a waste of time. Christ would not do it!” (Gal 2:20; 1Co 6:19,20).

(Adapted from David Levin)

Literally, the phrase is “seventy sevens” — no units are given. However, the only unit of measure which fits is years, as determined by the 7 sevens (49 years) plus 62 sevens (434 years) to the coming “of the anointed one”, that is, Messiah, Jesus the Christ. Confirmation is found in the split of the seventieth “week” into two three and one-half-year periods.

[“The ‘seventy weeks’ prophecy is usually regarded as the classic instance of ‘a year for a day’ in the understanding of prophetic time-periods. It is nothing of the sort, for the original phrase is not ‘seventy weeks’, but ‘seventy sevens’, the unit of time not being specified. (By contrast, Dan 10:2 has the literal word: ‘weeks’)” (WDan).]

“In the middle of the ‘seven’ he will put an end to sacrifice and offering” (Dan 9:27) — this refers to the sacrifice of Christ. His death and resurrection, at the end of his ministry, terminated the first 3 1/2 years — leaving a final 3 1/2-year period to complete the full “week” or “seven”. See Lessons, 3 1/2 years and 1,260 / 1,290 / 1,335 days.)

The duration of Jesus’ covenant with the faithful is said to be “a week”, or better, “one seven” (v 27). But clearly, Jesus’ covenant lasts more than seven literal years. The explanation is found in the “gap” or “discontinuity” of Daniel’s prophecies, which was seen to be characteristic in Dan 2; 7; 8; and 11. Daniel goes from a first-century fulfillment to a “last days” fulfillment, from one verse to the next (eg Dan 8:22,23; 11:39,40), or even in the same verse (Dan 7:24, and here in Dan 9:27)! So from the beginning of his ministry (the first 3 1/2 years) to the time of his Return (the final 3 1/2), Jesus will keep covenant with his disciples.

The details in Dan 9:24 — “to finish the transgression, to put an end to sin, etc” — can all be interpreted as applying to Jesus at both his first and second Coming.

The years between the first and second Coming are evidently ignored by Daniel. His prophecy seems to focus only on the critical events of Jesus’ life dealing with the fulfillment of God’s promises. In the first century, Jesus by his death and resurrection conquered sin, so as to confirm the promises (cp Rom 15:8; Acts 13:32,33). In the future, Jesus will judge the world, restore the Kingdom to Israel, and grant eternal life to the faithful, ie fulfill the promises (cp Acts 1:6,11; 3:19-21; Rev 11:18; 20:4; Dan 12:2,3). Relatively speaking, the time between the two Comings of Jesus is unimportant, and thus it is given little, if any, prophetic detail.