Episode 98: Mark Part 38— The Bad News is the Good News
As far north as Yeshua/Jesus will ever travel again during His natural lifetime, it’s time for the secrets to be revealed and His mission laid out. Peter doesn’t like it and gets called Satan for his concerns. But is there more here than meets the eye? It’s our first Messianic reality check and no one liked it.
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31 And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. 32 And he said this plainly. And Peter took him aside and began to rebuke him. 33 But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.” 34 And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. 35 For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. 36 For what does it profit a man to gain the whole world and forfeit his soul? 37 For what can a man give in return for his soul? 38 For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.” 9 And he said to them, “Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.
This week, we’re going to discuss the unforgivable sin of not forwarding those internet memes and emails that say, “If you don’t forward this then it is because you are ashamed of Jesus and if you are ashamed then Jesus will be ashamed of you and deny you before His Father in heaven.” Because, you know, who cares if you are willing to die rather than deny Him while a Muslim extremist is threatening to cut your head off if you weren’t willing to face the true test of loyalty the Bible is talking about—sharing that meme! That’s real loyalty! But seriously, we’ve all seen those, right? Aren’t they awful? Aren’t they just beyond shameful and disgusting? Someone wants a lot of likes and shares and so they post it and they get their false feeling of having preached to the lost while racking up all those emojis. But it’s worthless because it teaches nothing. It imparts nothing. It is a verse removed from all semblance of dignity and context and has been reduced to a manipulative guilt trip. I tell you, I have never in my life forwarded something like that and never will. Not even to make fun of it would I share it. How we treat the Bible is serious business and this context here, is deadly serious, as we will see. It’s time to stop playing games and making it sound like denying Yeshua can be done so frivolously.
Hi, I am Tyler Dawn Rosenquist and welcome to Character in Context, where I teach the historical and ancient sociological context of Scripture with an eye to developing the character of the Messiah. If you prefer written material, I have five years’ worth of blog at theancientbridge.com as well as my six books available on amazon—including a four-volume curriculum series dedicated to teaching Scriptural context in a way that even kids can understand it, called Context for Kids—and I have two video channels on YouTube with free Bible teachings for both adults and kids. You can find the link for those on my website. Past broadcasts of this program can be found at characterincontext.podbean.com and transcripts can be had for most broadcasts at theancientbridge.com. If you have kids, I also have a weekly broadcast where I teach them Bible context in a way that teaches them why they can trust God and how He wants to have a relationship with them through the Messiah.
All Scripture this week comes courtesy of the ESV, the English Standard Version but you can follow along with whatever Bible you want. A list of my resources can be found attached to the transcript for Part two of this series at theancientbridge.com.
So, they are still on their way to Mt Hermon, where, as we will see in two weeks, Yeshua will leave nine of his disciples down below somewhere in the villages of Caesarea Philippi and ascend to the top with Peter, James, and John. Next week we will discuss why Mt Hermon is probably the Mount of Transfiguration but this week we have a whole lot of drama going on! Yeshua has just asked the big question—who do (other) people say that I am and, more importantly, who do you say I am? Peter responds that He is the Messiah, the Christ. Yeshua tells them to tell no one. And real quick I want to address the favorite meme topic—that Christos is pagan. I have probably done this before but I want to do it again really quick. I ran out of time last week.
We need to stop being afraid of words and we need to stop being intimidated by those who label everything as pagan but without anything but wild stories backing it up – there are people out there who want to outlaw just about every word that has been associated with Christianity, sometimes making up preposterous stories about pagan origins – I covered “Amen” in my blog once and some other of these words. Anyway, I was looking at the Septuagint years ago and found this in Habakkuk.
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Habakkuk 3:13 in the Septuagint – referring to the Messiah as the ‘anointed’ – the word is christos. The Septuagint (translation began during 3rd century BCE and was completed roughly 132 BCE) was reportedly translated by a group of 70 (or 72) great Torah scholars who were fluent in Greek, according to The Letter of Aristeas, and is an incredibly useful tool for the understanding of what words meant in context at the time. Many quotes from the Tanakh (OT) by the NT authors were actually taken from the Septuagint version, which is why they do not match up perfectly with the Hebrew. Evidently, the scholars saw no problem with using the word christos in Messianic verses so it cannot possibly be an inherently ‘pagan’ word. Just ask any Jewish friend of yours and they will readily admit that getting 70 Jewish scholars to agree on something is a miracle!
ἐξῆλθες εἰς σωτηρίαν λαοῦ σου τοῦ σῶσαι τοὺς **χριστούς** σου ἔβαλες εἰς κεφαλὰς ἀνόμων θάνατον ἐξήγειρας δεσμοὺς ἕως τραχήλου διάψαλμα
You came out for the deliverance of your people, to save your anointed; you threw death on the heads of the lawless; you lifted bonds to the neck. [1]
Psalms of Solomon 17:35-6 (Jewish Wisdom Literature – first or second century BCE)
καὶ αὐτὸς βασιλεὺς δίκαιος διδακτὸς ὑπὸ θεοῦ ἐπ᾽ αὐτούς καὶ οὐκ ἔστιν ἀδικία ἐν ταῖς ἡμέραις αὐτοῦ ἐν μέσῳ αὐτῶν ὅτι πάντες ἅγιοι καὶ βασιλεὺς αὐτῶν **χριστὸς** κυρίου
…and to see the glory of the Lord that God glorified; and he is a righteous king over them, taught by God, and there is no injustice in his days among them; because they all are holy, and their king is the anointed Lord. [2]
So, no more freaking out about the word Christ, please, it’s a title no different than Kyrios, Lord, God, El, Elohim, and even Ba’al—which Yahweh uses to describe Himself in Hosea. Semantic context always determines meaning. Always. Believe me, you do not even want to try living in a world where we can lift a word out of context and make it mean something entirely different. You just don’t. You don’t want to call your significant other a fox and have them accuse you of calling them an animal or, worse, comparing them to Herod Antipas because that is how Yeshua used it.
So, they are still on their way to Mt Hermon. And Peter has delivered the verdict of the Twelve—they are following the promised Messiah. Just imagine how giddy they all were. They just hit a gold mine, literally. They are going to be rich and powerful and people will bow as they go by in the streets and they will have the best seats in the synagogue and the honor rating of their family is going to go through the roof. I can just about hear them squealing with delight. And then, Yeshua had to go and burst their bubbles. For the first time in this Gospel, He is going to explain the need for a command of silence. Every other time, He just tells people or demons to be silent—this time they are going to have an explanation as to why. And this is the first of three teachings on His exact fate, each time more revealing.
31 And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again.
SAY WHAT????? I mean, worst day ever, so far. There probably hasn’t been a bigger letdown in the history of the world up to this point. And it is here, at this moment, when everything changes and, in fact, the focus of this Gospel changes from one where He is teaching and preaching and preparing His disciples for ministry through example and self-revelation of Himself as the Yahweh-Warrior of Isaiah, the prophesied “arm of the Lord” of the Great Isaiah Scroll found at Qumran, but now He is preparing them to understand Him as the suffering Servant of Isaiah as well. He won’t be the Davidic King they were expecting. He wouldn’t be embraced by the Jewish leadership and Bible experts. He was saying that they were going to kill Him—which meant they would probably kill all His disciples too. I doubt they even heard Him say He would rise again after three days or, if they did hear it, as we will see later in chapter nine, they had no understanding of what it meant. This was a crushing revelation of His mission, completely unexpected.
So, preparation for the next phase means a different kind of focus in teaching from now on. Like a good King, He must prepare His subjects for His death—much the same way Moses prepared the people of Israel for his death in the sermon we call Deuteronomy. But why does He have to do this on the heels of the pronouncement of His identity? Frankly, Yeshua must redefine their definition of Messiah immediately. He has to remove all their wrong preconceived notions and tell them how it is. He can’t allow them to go forward with false hopes. This is the moment where they either keep following Him or run for the hills—because not only is He redefining the word Messiah, He is redefining their own fates. And not only is He redefining Messiah, He is also redefining the Son of Man from I Enoch, who is everywhere honored and never subjected to suffering and humiliation—but we will talk about I Enoch next week before we get to the Mount of Transfiguration. And I want you to notice that the elders, chief priests (Sadducees), and scribes won’t just fail to recognize Him—they will outright and formally reject Him and, as a result, He will be killed.
And you need to know that no one in the ancient world would make up such a shameful thing and if it was made up no one in the Jewish or Greco-Roman world would have believed in or followed Yeshua. It was counter-cultural beyond anything we can imagine today. It was like a Spartan one day waking up and saying that there was a new god who didn’t want them to fight anymore but to be at peace with everyone. They would have killed him immediately—if he was lucky. When you want to invent a cult leader, you appeal to people’s wants and needs—not to what disgusts people and the thought of a dead, rejected leader was worse than anything imaginable, and when it ends up being a crucified leader? Just, no. Absolutely not. Unless it is true and God is actively drawing people to believe. People then weren’t like people now, they wouldn’t just believe anything and lean on their individualism to sustain them in the face of ridicule. They were integrated into an honor/shame community structure. What they were asked to believe was revolting, to put it mildly. But, back to the situation at hand.
32 And he said this plainly. And Peter took him aside and began to rebuke him.
No parables this time. No metaphors. They heard Him and Peter is about to do what Peter always seems to do—follow up on a fantastic show of faith by totally blowing it. I can’t even begin go express what an unacceptable and utter breach of social etiquette he committed here. It was unheard of for a student to rebuke his teacher. This just goes to show how far off-balance that Peter and the others were thrown when they heard this teaching. I am serious. I wouldn’t be surprised if some of them were vomiting—it was that upsetting. And this would have shocked the Greco-Roman audience of Mark if this was indeed written for Roman Christians (which seems likely given so many Latin loan-words). What is Peter really saying here? And believe me, he speaks for all twelve of them when he says this.
“No, you clearly don’t understand what the function of the Messiah is. Let me be very clear—you have a duty to overthrow our oppressors so that we can be back on top again like we were in the days of David and Solomon. You will restore the Davidic monarchy, and eliminate the corruption of the high priesthood and your new dynasty will rule forever and ever just as the prophets say.” In other words, “We want someone like Simon bar Kochba—you know, even though he hasn’t been born yet. You need to do something about our suffering and crush these Gentiles! What you are talking about will get us ALL killed.”
And here, we have a moment of crisis for Yeshua—we can call it the fourth temptation of Christ. The first three were in the wilderness, of course, when Satan outright tempted Him in three ways to ditch His mission and go the easy route of power and oppression. Now, His own right-hand man, Peter is tempting Him to take another shortcut away from the terrible future waiting for Him in Jerusalem. He will again face temptation at Gethsemane. Crucifixion was so horrifying and humiliating and painful—beyond what words can describe. He had the power to do things in the way of the world but again, He sees the temptation for what it is—an abandonment of the crisis of all humanity in needing to be free of the Pharaoh of sin and death. He must resist and go to the Cross—but what Peter has just done is a terrible betrayal in testing Him.
33 But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”
So, He turns toward the other eleven and probably sees in their eyes exactly what Peter has expressed out loud. They want a worldly Messiah and they want a worldly future—power and honor and everything that comes with it. They have been following Him and they want a beneficial payoff. So, He rebukes Peter in front of them all. “Get behind me, Satan!” So let’s talk about the word Satan, which shows up in the Hebrew and the Greek as the generic word “adversary” or “opposer” or “accuser.” Don’t get this wrong—it isn’t as though Satan has possessed Peter the way he will possess Judas. Peter is acting the part of the enemy by initiating an attack on God’s plans for humanity. Same thing as in the wilderness, only this time coming from a trusted friend. And it is interesting that this is the second time that Simon is renamed. At the calling of the Twelve, he is renamed Peter/Petros or Cephas, as John relates it. Now he is given the name “adversary.” And he is given orders to get back where he belongs, behind Yeshua as His student/disciple/follower. Peter needs to learn his place and do what He is told. And Yeshua tells him that his mind and motivations and agendas are worldly and not godly. It is as strong a rebuke as you can likely imagine, in context. But I do want you to notice what does not happen. Yeshua says, “Get back where you belong, behind me, and follow me.” He doesn’t say, “Hit the road you loser, I am sick of wasting my time with you.” I tell ya, He’s way more patient than I am, praise God.
34 And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me.
This is the closest Yeshua ever comes to outright talking about how they will kill Him. And the meaning would not be lost on His disciples. But Yeshua has now called a crowd around Him, so I am assuming that they have finally arrived at their destination of the villages of Caesarea Philippi. I say this because back in verse seven it clearly states that they were on their way here when He asks them who they think He is. Now there is a crowd available, which means a population center. The disciples are back in their collective place, listening as He details to the crowd the cost of following Him. He’s telling His disciples, point blank, that they are going to die. The crowd probably doesn’t get it because they didn’t have what came first—they probably see it as metaphorical—like the way some teachers just shamefully rant on and on about how persecuted they are and how anyone who follows them will be too—you know, priming the pump so that their followers see every minor disagreement as persecution and martyrdom. But Yeshua isn’t talking about the discomfort of being disagreed with, He is actually talking about people dying and being subjected to the type of rejection that can lead to ostracism and starvation and financial ruin. We go howling when someone attacks us on Facebook when we should really just roll our eyes and allow God to deal with it. And yes, I have had to sit back and allow myself to be attacked—and God does handle it, maybe not the way my flesh wants but He does what is best. I can’t compare my discomfort and heartache with what He is talking about here. But taking up that kind of lightweight cross is the best I can do.
This is about what true discipleship looks like in a lot of places around the world. Carrying your crossbeam meant carrying a terrible weight past jeering crowds when you have already been scourged and being unable to defend yourself. And I want to add here that when Yeshua was going to His crucifixion and was so badly beaten that he could not bear the weight of his own beam, none of the disciples were there to carry it for him—but a man from Cyrene, in Libya, a city on the Mediterranean coast in Africa. True discipleship is giving up your right to live in this present age.
35 For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.
This is about allegiance, something that Western believers don’t spend enough time talking about or understanding. As individualists, we tend to see ourselves more as independent contractors for God instead of devoted servants whose total and complete allegiance leads us to our own deaths—in all ways. Death to our flesh, to our way of doing and understanding and seeing things, death to our bitterness, anger and vengeance, death to unforgiveness, and sometimes even bodily death in service to His Kingdom and His promise that the Gospel will someday have been preached to the ends of the earth—which it hasn’t yet, not even close. But we can’t be those single-minded servants if our goal is survival, or if our goal is to take matters into our own hands, or to gain a bigger audience or to make sure that everyone agrees with us. All that has to die. We are servants of a King—and in this life we are expendable. The sooner we get that through our heads the better. And that would be a problem if this life is all we have and it is a problem when we act that way—we can’t trust and be loyal to God while at the same time being bent on survival and not being harmed, emotionally and physically, by the outside world. When we are determined not to be humiliated, or insulted or wronged or even killed. The Kingdom is always going to fight that extreme love of self that is within us and the only alternative to grieving the Spirit by shutting it out is to yield to it. Most people will never do that—they feel they have a right not to be hurt. They see things from the flesh. They really act as though they believe this life is all there is. But, in truth, this life is less real than what we will know in the world to come. That we have the opportunity to serve the King of kings now is just such a privilege—one worth dying for. However, losing your life for the sake of furthering the Gospel and losing your life for the sake of Yeshua is a lot different than killing yourself because you don’t like how things are going. I mean, that’s like the opposite of what Yeshua is talking about here. We are called to live and serve, and sometimes (rarely in this part of the world) we die for it. Imagine a world where believers cared as much about the Gospel as they care about their civil liberties!!! What could we accomplish??!!
36 For what does it profit a man to gain the whole world and forfeit his soul? 37 For what can a man give in return for his soul?
There is nothing in this age worthy of putting above Yeshua and the Gospel—nothing. Not even if you have everything the world could offer, would it be enough. But that’s what we want, right? And we’ve been conditioned to think that a man isn’t a good provider unless his family is not only fed and warm but well fed and surrounded by luxuries—no matter who in the third world is barely surviving on the slave wages it takes to produce what we demand to have so cheaply. And nothing we can gain here through denying Yeshua can be balanced out by enough good deeds to buy back our souls.
38 For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”
And, of course, this is where not forwarding those memes come in because, as we have seen, that’s exactly the sort of betrayal that is going to get you sent to hell, burning for all eternity. Just kidding. This was spoken within the context of an honor/shame society where allegiance meant that you were bound to another person, even if they were shamed, if you truly loved them. Yeshua is about to become a public spectacle, tried and executed as a criminal in the most vile way you can imagine because crucifixion wasn’t about torture. I mean, that was the means to the end of so thoroughly ruining a man’s dignity that no one in their right mind would be willing to admit being associated with them ever again. It was insanity to be associated with someone who had been crucified. People ran the other direction, never talked about them again, wanted to forget the whole thing. He’s warning them and preparing them for His death—we can never forget that. The crowd doesn’t know it yet but the disciples’ minds are racing right now over the implications of having followed someone who the leadership is going to disgrace. Undoubtedly, the paradigm shift isn’t going to happen overnight—as we will see the next two times He teaches this to them—they still aren’t accepting what He is saying. It’s just too unthinkable to be true.
9 And he said to them, “Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.
So many theories on this—is He talking about His return? Obviously not as that still hasn’t happened and they are all dead now. Is He talking about the resurrection? Possibly, Judas is dead which would make the “some” part of it ring true. Will it be at the Cross? Again, possibly. But it is probably referring to the transfiguration that will begin in the very next account where Yeshua, Peter, James, and John all climb to the pinnacle of Mt Hermon and Yeshua will be shown in all His glory as Moses and Elijah minister to Him as servants. The timing and truth of it leave us with no need to get any more complicated than that. Atop Mt Hermon, the believed ground central for evil in the ancient world, Yeshua is going to reveal His glory and issue a final challenge to Satan and the powers, principalities, and such of the spiritual realm. It’s like in The Return of the King where Aragorn takes up the Palantir and forces all of the hatred and anger of the enemy against Himself in order to distract Sauron. Of course, JRR Tolkein was a serious Christian and wrote the Lord of the Rings with the Gospel in mind. What Yeshua is about to do is an absolute challenge on the enemy’s ground zero and from here on out, the enemy will be intent on His destruction. The enemy knows the Scriptures but has no understanding of them and so isn’t in on God’s plan—in killing Yeshua, the enemy will sign his own death warrant but this account is where Yeshua finally makes him angry enough to put his plans into motion through the leadership and through the betrayal of Judas and through the oppression of the Roman Empire—if only one of those things were missing, it would not have worked. And so now, the entire narrative is directed toward the Cross-making it happen and making it happen in a certain place at the perfect time in order to fulfill prophecy—but I am getting way ahead of myself. Let’s backtrack a bit.
I want to head back up to the verse on taking up one’s cross and following Yeshua because yesterday, while talking to my friends in chat, I said something and one of them asked if he could post it on his wall. What I said was this, because I had been writing this earlier in the day (yesterday) and was deep in thought about the implications of taking up our crossbeams and being focused on Yeshua and the importance of our allegiance being so absolute that we are more mindful of being required to die for the sake of the Gospel than on planning to kill for anything else. It’s a paradigm shift from this world to the Kingdom reality and no, I am not talking about pacifism per se but a mindset as to what we spend our time meditating on and how that impacts our walk and our interactions with this world. Anyway, here’s what I said:
“Some people won’t die for Christ, but they’ll kill for their civil liberties.”
A pleasantly shocking number heard my intent and focused on the former statement—the tragedy of people who would not consider dying for Christ because they are too focused on living and on their rights. That there is a wrong preoccupation where people are actually spending time thinking about what they “will do if need be” and making firm and determined plans to do it instead of, “I am called to take up my cross and follow Him and dear Lord, I pray that I am never faced with the possibility of taking a life but if I am, God please tell me what you want me to do.” In other words, we have to give God space to decide what we do and do not fight for and, more importantly, let Him determine how we wage that battle and against whom. We will often find that our fears and agendas are in no way His own. But when we are proactively planning according to our fears and man-given rights (and what man has granted man can take away), we are going to lapse back into the ways the world handles things.
(FYI, I wrote this last week of December and recorded it on January 4, so I am wondering what will happen when the Electoral College meets)
But, as expected, a lot of people ignored the beginning and did everything they could to defend their right to violence in the name of their cause and some brought up the causes they figured I was talking about (when really, in the context of the original conversation, it was completely generalized with no set agenda whatsoever). And Messiah and His example and teachings didn’t enter into it at all because they started with their talking points that often selectively co-opted things the Bible said while ignoring the command to take up our crosses and follow Him. No one picks up their cross and follows Him to anything but death. But the world really has us distracted, diverted, derailed, and bamboozled to the point where we argue with Yeshua about our right to be comfortable when we are called to be decidedly uncomfortable and to risk our lives not in pursuit of rights but in pursuit of righteousness and it is entirely different. We have been indoctrinated since birth in the importance of the American Dream—but what happened to being citizens of a different Kingdom and our call to die for others, if need be, to serve their need for the Gospel of the Cross. Why is there so little focus on our dying and so much focus on doing whatever it takes to survive and to maintain our way of life? Why does our subconscious vehemently push aside the one and violently defend the latter? It is hard to break out of the way the world thinks because we don’t question where those thoughts come from. They serve our own self-interest even when we tell ourselves that we are doing it for the sake of others. At the core, it is still fighting the world on our own behalf instead of fighting the principalities, authorities and powers who are the real movers and shakers in the spiritual realm. The people they are using need the Gospel because they are slaves too. But we don’t see them, the way Yeshua saw them as He was hanging on the cross. He forgave them because He saw the truth—that they were prisoners, no matter how powerful they seem in the here and now. Do we make plans to die for them unless God tells us differently, or do we make plans to kill them—regardless of what God might demand of us if the time comes? Taking up our Cross means to be willing to die in this present age even for what seems to be the craziest of reasons. We don’t know all ends and so we must be open and listening to God so He can teach us a different way—a harder way. The world doesn’t choose violence and self-serving because it is the harder way but because it is the easier way. That’s why God’s ways all sound foolish to those who are perishing and people don’t really like the Sermon on the Mount all that much—because we don’t trust God enough to live by it.
(I added in this quote from Richard Hays and wanted to quote is faithfully here: Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps? –From ― Richard B. Hays, The Moral Vision of the New Testament: Community, Cross, New Creation A Contemporary Introduction to New Testament Ethic)
In the Western world, we are guided by a pursuit of happiness and have mistakenly assumed that this is what God wants for us—our happiness, our comfort, our ease. But those things are a barrier to the Gospel. When we feel those things, we jealously and even violently guard them—like we have guarded the Gospel and don’t much care who possesses it once we feel we are safely in the ark and motion for the door to be closed behind us. But we aren’t called to that kind of walk—we are called to sacrifice self for the Kingdom, no matter the cost. That we have deceived ourselves into morphing the Gospel into a tool that defends how we want to serve ourselves and our families and our own temporal best interests and call it Kingdom service is just beyond tragic. It’s the classic age-old lie, that we can have the Kingdom, but in our own way, in our own timing, and according to what makes us comfortable.
Okay, next week we talk about Mt Hermon and what the pseudepigraphic fictions I Enoch (fictions because it is a collection of writings by different authors that are often at odds with one another) tells us about what the transfiguration of Yeshua would mean about the fate of Satan and His Kingdom when it occurred. The ultimate cosmic throwdown.
[1] Brannan, R., Penner, K. M., Loken, I., Aubrey, M., & Hoogendyk, I. (Eds.). (2012). The Lexham English Septuagint (Hab 3:13). Bellingham, WA: Lexham Press.
[2] Brannan, R., Penner, K. M., Loken, I., Aubrey, M., & Hoogendyk, I. (Eds.). (2012). The Lexham English Septuagint (Ps Sol 17:35–36). Bellingham, WA: Lexham Press.