This is a continuation of a consideration of “Matthew’s and the Holy Spirit’s word choices”1 in Matthew 12:18-21. I’ll continue to mine the rich vein of רָצָה (rāṣâ) encountered in another essay in its Qal perfect 3rd person feminine form רָצְתָה (ESV: delights): Behold my servant, whom I uphold, my chosen, in whom my soul delights.2 Matthew wrote: Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased,3 which I want to keep in mind for comparison and contrast: the new human (Jesus) to the old (Jacob/Israel).
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Jesus (Matthew 12:15 ESV) |
Jacob/Israel (Isaiah 42:1 English Elpenor) |
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The One New Man (Luke 1:34-35; Ephesians 2:15b ESV) |
The one born of the flesh (Genesis 25:24-26 ESV), chosen by God (Genesis 28:13-15) |
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Matthew 12:18a ESV |
Isaiah 42:1a ESV |
| Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased | Behold my servant, whom I uphold, my chosen, in whom my soul delights |
The first occurrence of the verb translated and it shall be accepted (ESV), referring to an acceptable animal for sacrifice in Leviticus 1:4, was וְנִרְצָה, a Niphal sequential perfect form of רָצָה (rāṣâ). The Lord described an acceptable offering for the priests and all the people of Israel. An acceptable offering is male (Leviticus 22:17-19 ESV):
And the Lord spoke to Moses, saying, “Speak to Aaron and his sons and all the people of Israel and say to them, When any one of the house of Israel or of the sojourners in Israel presents a burnt offering as his offering, for any of their vows or freewill offerings that they offer to the Lord, if it is to be accepted for you it shall be a male without blemish, of the bulls or the sheep or the goats.
The Hebrew noun translated if it is to be accepted for you was לִרְצֹנְכֶם, a 2nd person plural masculine form of רָצוֹן (rāṣôn), and δεκτὰ, these shall be acceptable (NETS) or free-will-offerings (English Elpenor), in the Septuagint. This divergence in the English translations of the Septuagint is reflected in the English translation of the Masoretic text as well: Ye shall offer at your own will (KJV). While the noun לִרְצֹנְכֶם, this form of רָצוֹן (rāṣôn), includes will as a potential translation—“pleasure, delight, favour, goodwill, acceptance, will”—δεκτὰ, a form of δεκτός, does not—“acceptable, favourable, convenient; appropriate, convenient; received, accepted, welcomed, approved.”
A note (39) in the NET translates לִרְצֹנְכֶם, this form of רָצוֹן (rāṣôn), “for your acceptance” and directs one back to Leviticus 1:3, 4 (ESV):
If his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall bring it to the entrance of the tent of meeting, that he may be accepted (לִרְצֹנוֹ, another form of רָצוֹן, rāṣôn; Septuagint: δεκτὸν) before the Lord [Table]. He shall lay his hand on the head of the burnt offering, and it shall be accepted (וְנִרְצָה, a form of רָצָה, rāṣâ; Septuagint: δεκτὸν) for him to make atonement for him [Table].
Here the noun לִרְצֹנוֹ, this form of רָצוֹן (rāṣôn), was immediately related to the verb וְנִרְצָה, this form of רָצָה (rāṣâ). And here again, the noun was translated of his own voluntary will in the KJV. But in the Septuagint δεκτὸν, another form of δεκτός, was translated acceptable (NETS) and as acceptable (English Elpenor) [Table].
An acceptable offering must be perfect (Leviticus 22:20, 21a ESV).
You shall not offer anything that has a blemish, for it will not be acceptable (לְרָצוֹן, another form of רָצוֹן, rāṣôn; Septuagint: δεκτὸν) for you. And when anyone offers a sacrifice of peace offerings to the Lord to fulfill a vow or as a freewill offering from the herd or from the flock, to be accepted (לְרָצוֹן, another form of רָצוֹן, rāṣôn; BLB Septuagint: εἰς δεκτὸν; Elpenor Septuagint: εἰσδεκτόν) it must be perfect…
The Hebrew adjective translated perfect was תָּמִים (tāmîm). Though the translation must be leads me to expect an imperative verb of being, יִהְיֶה, this form of הָיָה (hāyâ), is listed as a Qal imperfect verb translated ἔσται in the Septuagint, a form of εἰμί in the future tense and middle voice and the indicative mood (a statement of fact and a promise).
The Lord defined the adjective תָּמִים (tāmîm) as it pertained to a sacrificial animal (Leviticus 22:21b-25 ESV).
…there shall be no blemish in it. Animals blind or disabled or mutilated or having a discharge or an itch or scabs you shall not offer to the Lord or give them to the Lord as a food offering on the altar. You may present a bull or a lamb that has a part too long or too short for a freewill offering, but for a vow offering it cannot be accepted (יֵרָצֶה, a Niphal form of רָצָה, rāṣâ; Septuagint: δεχθήσεται). Any animal that has its testicles bruised or crushed or torn or cut you shall not offer to the Lord; you shall not do it within your land, neither shall you offer as the bread of your God any such animals gotten from a foreigner. Since there is a blemish in them, because of their mutilation, they will not be accepted (יֵרָצוּ, a Niphal form of רָצָה, rāṣâ; Septuagint: δεχθήσεται) for you.”
I notice that this perfection was a matter of birth and preservation from mutilation by disease, accident or deliberate acts of men. I also notice that the translators of the Septuagint took the first descriptive phrase—no blemish (μῶμος) in it4—and the last—a blemish (μῶμος) in them5—and translated תָּמִים (tāmîm), perfect (ESV, Tanakh, KJV), as the opposite of μῶμος: ἄμωμον, an accusative form of ἄμωμος, without blemish (NETS, English Elpenor).
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Masoretic Text |
Septuagint |
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Leviticus 22:21b (Tanakh) |
Leviticus 22:21b (NET) |
Leviticus 22:21b (NETS) |
Leviticus 22:21b (English Elpenor) |
| it shall be perfect (תָּמִ֤ים) | it must be flawless (tāmîm, תמים) | it shall be without blemish (ἄμωμον) | it shall be without blemish (ἄμωμον) |
The English translators of The Complete Jewish Bible did something similar: it shall be unblemished.6 This is unremarkable in isolation, but it prompts me to consider some other translations of the adjective תָּמִים (tāmîm) in other verses. The first occurrence describes Noah (Genesis 6:9 ESV):
These are the generations of Noah. Noah was a righteous man, blameless (תָּמִים, tāmîm) in his generation. Noah walked with God [Table].
A table follows for comparison:
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Masoretic Text |
Septuagint |
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Genesis 6:9 (Tanakh) Table |
Genesis 6:9 (NET) |
Genesis 6:9 (NETS) Table |
Genesis 6:9 (English Elpenor) |
| These are the generations of Noah. Noah was (הָיָ֖ה) in his generations a man righteous and wholehearted (תָּמִ֥ים); Noah walked with G-d. | This is the account of Noah. Noah was a godly man; he was (hāyâ, היה) blameless (tāmîm, תמים) among his contemporaries. He walked with God. | Now these are the generations of Noe. Noe was a righteous man, being (ὢν) perfect (τέλειος) in his era; Noe was well-pleasing to God. | And these [are] the generations of Noe. Noe was a just man; being (ὢν) perfect (τέλειος) in his generation, Noe was well-pleasing to God. |
In the Septuagint תָּמִים (tāmîm) was translated τέλειος and the Qal perfect verb הָיָ֖ה (hāyâ) was translated ὢν, a nominative present participle of εἰμί. Both the KJV and The Complete Jewish Bible rendered תָּמִים (tāmîm) perfect here.
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Genesis 6:9 (KJV) |
Genesis 6:9 (The Complete Jewish Bible) |
| These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. | These are the generations of Noah, Noah was a righteous man he was perfect in his generations; Noah walked with God. |
The next occurrence of the adjective תָּמִים (tāmîm) was a command to Abram (Genesis 17:1 ESV):
When Abram was ninety-nine years old the Lord appeared to Abram and said to him, “I am God Almighty; walk before me, and be blameless (תָמִים, tāmîm)…
Another table follows for comparison:
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Masoretic Text |
Septuagint |
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Genesis 17:1 (Tanakh) |
Genesis 17:1 (NET) |
Genesis 17:1 (NETS) |
Genesis 17:1 (English Elpenor) |
| And when Abram was ninety years old and nine, HaShem appeared to Abram, and said unto him: ‘I am G-d Almighty; walk before Me, and be thou (וֶֽהְיֵ֥ה) wholehearted (תָמִֽים). | When Abram was ninety-nine years old, the Lord appeared to him and said, “I am the Sovereign God. Walk before me and be (hāyâ, והיה) blameless (tāmîm, תמים). | Now Abram came to be ninety-nine years of age, and the Lord appeared to Abram and said go him, “I am your God; be well-pleasing before me, and become (γίνου) blameless (ἄμεμπτος), | AND Abram was ninety-nine years old, and the Lord appeared to Abram and said to him, I am thy God, be well-pleasing before me, and be (γίνου) blameless (ἄμεμπτος). |
In the Septuagint תָמִים, this form of תָּמִים (tāmîm) was translated ἄμεμπτος, the opposite of μεμπτός (e.g., “blameworthy”). The verb וֶֽהְיֵ֥ה, this Qal imperative form of הָיָה (hāyâ), was translated γίνου, an imperative form of γίνομαι in the middle or passive voice: “to happen, occur, take place, come on, be; to come into being, come into existence, emerge; to be born; to be, exist, be located; to be present, be situated (at a place); to come to; to become something, come to be, acquire the character of, be transformed into; to turn into; to become something that it is not, to be artificial; to be produced, acquire; to come into a certain state; to arise (as a case for debate); to join with, be allied with someone; to set out doing something.”
It’s worth noting that the translators of the Septuagint didn’t choose ἔσο or ἴσθι here, present imperative forms of εἰμί in the active voice, a detail which compels me to marvel at the 3rd century BC rabbis or wonder if the translators of the Septuagint were 3rd century BC rabbis or if γίνου was the original word choice of 3rd century BC rabbis. But the KJV and The Complete Jewish Bible rendered תָמִים, this form of תָּמִים (tāmîm), perfect here as well.
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Genesis 17:1 (KJV) |
Genesis 17:1 (The Complete Jewish Bible) |
| And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. | And Abram was ninety-nine years old, and God appeared to Abram, and He said to him, “I am the Almighty God; walk before Me and be perfect. |
The final example of the adjective תָּמִים (tāmîm) I’ll consider in this essay was addressed, (by singular pronouns and verbs) presumably, to the descendants of Israel (Deuteronomy 18:13 ESV).
You shall be blameless (תָּמִים, tāmîm) before the Lord your God,
And another table for comparison follows:
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Masoretic Text |
Septuagint |
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Deuteronomy 18:13 (Tanakh) |
Deuteronomy 18:13 (NET) |
Deuteronomy 18:13 (NETS) |
Deuteronomy 18:13 (English Elpenor) |
| Thou shalt be (תִּֽהְיֶ֔ה) whole-hearted (תָּמִ֣ים) with HaShem thy G-d. | You must be (hāyâ, תהיה) blameless (tāmîm, תמים) before the Lord your God. | You shall be (ἔσῃ) perfect (τέλειος) before the Lord your God. | Thou shalt be (ἔσῃ) perfect (τέλειος) before the Lord thy God. |
In the Septuagint the adjective תָּמִ֣ים (tāmîm) was translated τέλειος again. The verb of being תִּֽהְיֶ֔ה, another Qal imperfect form of הָיָה (hāyâ) was translated ἔσῃ, an indicative form of εἰμί in the middle voice and future tense, a statement of fact and a promise. But the KJV and The Complete Jewish Bible rendered both תָּמִים (tāmîm) and the verb תִּהְיֶה, this Qal imperfect form of הָיָה (hāyâ), differently this time.
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Deuteronomy 18:13 (KJV) |
Deuteronomy 18:13 (The Complete Jewish Bible) |
| Thou shalt be perfect with the LORD thy God. | Be wholehearted with the Lord, your God. |
In these four examples it was fairly apparent that if the verb of being was imperfect—portraying “an action as incomplete, ongoing, habitual, repeated, or not yet realized”7—or perfect—portraying “an action as complete, whole, or viewed as a total unit”8—and referred to a human subject, the translators of the Septuagint chose τέλειος for the adjective תָּמִים (tāmîm). I made the following tables to see if that insight played out in any of the English translations of these four verses.
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Translations of forms of the adjective תָּמִים (tāmîm) |
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| Reference | Subject | Verb | Septuagint | Tanakh | KJV |
| Leviticus 22:21 | Animal | Qal imperfect | ἄμωμον ἔσται | it shall be perfect | it shall be perfect |
| Genesis 6:9 | Human | Qal perfect | τέλειος ὢν | was…wholehearted | was…perfect |
| Genesis 17:1 | Human | Qal imperative | γίνου ἄμεμπτος | be thou wholehearted | be thou perfect |
| Deuteronomy 18:13 | Human | Qal imperfect | τέλειος ἔσῃ | Thou shalt be whole-hearted | Thou shalt be perfect |
The translators of the Tanakh in their translations of the adjective תָּמִים (tāmîm) recognized a difference between human beings (wholehearted and whole-hearted) and an animal chosen for sacrifice (perfect). The hyphenated whole-hearted was a possible nod to the imperfect verb of being, where wholehearted was the choice when the verb of being was perfect or imperative. The translators of the KJV chose perfect in all four of these examples (though not in most examples of animals chosen for sacrifice).
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Translations of forms of the adjective תָּמִים (tāmîm) |
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| Reference | Subject | Verb | Septuagint | The Complete Jewish Bible | ESV |
| Leviticus 22:21 | Animal | Qal imperfect | ἄμωμον ἔσται | it shall be unblemished | it must be perfect |
| Genesis 6:9 | Human | Qal perfect | τέλειος ὢν | he was perfect | was…blameless |
| Genesis 17:1 | Human | Qal imperative | γίνου ἄμεμπτος | and be perfect | and be blameless |
| Deuteronomy 18:13 | Human | Qal imperfect | τέλειος ἔσῃ | Be wholehearted | You shall be blameless |
In their translations of the adjective תָּמִים (tāmîm) the translators of The Complete Jewish Bible recognized a difference between human beings (perfect and wholehearted) and an animal chosen for sacrifice (unblemished). But here, wholehearted was a possible nod to the imperfect verb, where perfect was their choice when the verb of being was perfect or imperative. The translators of the ESV recognized a difference between human beings (blameless) and an animal chosen for sacrifice (perfect), but the perfect, imperative and imperfect forms of the verb of being, if they referred to human beings, had no impact on their translation (blameless) of forms of the adjective תָּמִים (tāmîm).
The word choices the translators of The Complete Jewish Bible made were of particular interest. They chose perfect for two famous individuals: Noah and Abraham. They chose wholehearted for Israel addressed with singular pronouns and verbs (which is clear in the KJV translation if one is savvy to the lingo). They also translated the imperfect verb in Deuteronomy 18:13 as if it were an imperative, Be wholehearted. It intrigued me because of Jesus’ allusion to Deuteronomy 18:13 in the sermon on the Mount (Matthew 5:48 Berean Literal Bible):
You shall be perfect, therefore, as your heavenly Father is perfect.
I quoted the Berean Literal Bible because there is really no question that ἔσεσθε, You shall be, is a 2nd person plural form of the verb εἰμί in the future tense and indicative mood. It is a statement of fact and a promise. The only real question is why so many English translations treat ἔσεσθε as if it were ἔστε, a 2nd person plural imperative in the present tense.
You therefore must be perfect, as your heavenly Father is perfect.9
A table comparing the Greek of Matthew 5:48 with that of Deuteronomy 18:13 in the Septuagint follows:
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Matthew 5:48 (NET Parallel Greek) |
Deuteronomy 18:13 (Septuagint BLB) |
Deuteronomy 18:13 (Septuagint Elpenor) |
| ἔσεσθε οὖν ὑμεῖς τέλειοι | τέλειος ἔσῃ | τέλειος ἔσῃ |
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Matthew 5:48 (NET) |
Deuteronomy 18:13 (NETS) |
Deuteronomy 18:13 (English Elpenor) |
| So then, be perfect | You shall be perfect | Thou shalt be perfect |
The verb ἔσῃ is the 2nd person singular form of εἰμί in the future tense, middle voice and indicative mood, where ἔσεσθε is the plural form. The adjective τέλειοι is the plural form of the singular τέλειος. Jesus used the 2nd person nominative plural pronoun ὑμεῖς to accentuate that his promise was directly addressed to his hearers on the mountain. “You shall be, therefore, you perfect,” is arguably an even more literal translation. The middle voice of the verb of being εἰμί deserves some consideration:
“The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as ‘the performer of the action actually acting upon himself’ (reflexive action).”10
The middle voice could mean “You shall make yourself perfect as your heavenly Father is perfect.” I certainly believed that was necessary,11 though impossible without the Lord’s help. Cooperation with the Lord is a possible meaning of the middle voice: “You shall cooperate with the Lord to be perfect as your heavenly Father is perfect.” But these days I’m more inclined to understand the middle voice in Matthew 5:48 as one’s participation in the results of the verbal action: “You shall be, therefore, you perfect” or “You shall be, therefore, a perfect you.”
What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all12 be born from above.’13
He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.14
Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.”15
As Paul wrote, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure [Table].16
A note (53) in the NET in Matthew 5:48 indicates that some translators may have related τέλειοι and τέλειος, perfect (ESV, Berean Literal Bible), to forms of קָדוֹשׁ (qāḏôš), holy, in Leviticus 11:44-45 and Leviticus 19:2, rather than to תָּמִ֣ים (tāmîm)—whole-hearted, perfect, wholehearted, blameless—in Deuteronomy 18:13. Though that may be an interesting line of inquiry in some future essay, I want to get back to רָצָה (rāṣâ) in this one. So, for now I’ll satisfy myself with the most readily apparent reason for translating a future indicative verb, ἔσεσθε, as if it were a present imperative:
The Bible is a product intended for sale to a receptive audience—a market. Most of the people I know who might purchase a Bible don’t believe that You shall be perfect is a true statement vis-à-vis those who heard Jesus’ that day on the mountain. If it is not a true statement, then the Truth would not have said it, therefore Jesus did not mean what the Greek text says He said. The fact that the Berean Literal Bible is coming to market may indicate a growing interest among English-speaking peoples in what the Greek text of the New Testament actually says.
The last example of a form of רָצָה (rāṣâ) I’ll consider in this essay may add another facet to the Septuagint translators’ choice of ἄμωμον, a form of ἄμωμος, for תָּמִים (tāmîm), perfect (ESV, Tanakh, KJV) in Leviticus 22:21.
And the Lord spoke to Moses, saying, “When an ox or sheep or goat is born, it shall remain seven days with its mother, and from the eighth day on it shall be acceptable (יֵרָצֶה, a Niphal form of רָצָה, rāṣâ; Septuagint: δεχθήσεται) as a food offering to the Lord.17
The Greek adjective τέλειος can mean “mature, full-grown or faultless in beliefs and practice” along with “perfect.” To Greek-speaking peoples an eight-day-old ox or sheep or goat would not be “mature, full-grown or faultless in beliefs and practice.” It could, however, be ἄμωμον, a form of ἄμωμος, without blemish.
In summary then, Moses promised the old human (Jacob/Israel) You shall be blameless before the Lord your God18 just as the One new human (Jesus) promised his hearers You shall be perfect, therefore, as your heavenly Father is perfect.19 As Paul wrote to Timothy: we have our hope set on the living God, who is the Savior of all people, especially of those who believe.20 And that is really good news!
I’ll pick this up in another essay: רָצָה (rāṣâ) is still a rich vein to mine.
Tables comparing Leviticus 22:17; 22:18; 22:19; 22:20; 22:21; 22:22; 22:23; 22:24; 22:25; Genesis 17:1; Deuteronomy 18:13; Leviticus 22:26 and 22:27 in the Tanakh, KJV and NET, and comparing the Greek of Leviticus 22:17; 22:18; 22:19; 22:20; 22:21; 22:22; 22:23; 22:24; 22:25; Genesis 17:1; Deuteronomy 18:13; Leviticus 22:26 and 22:27 in the Septuagint (BLB and Elpenor) follow.
| And HaShem spoke unto Moses, saying: | And the LORD spake unto Moses, saying, | The Lord spoke to Moses: |
| καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων | Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων |
| And the Lord spoke to Moyses, saying: | And the Lord spoke to Moses, saying, |
| Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them: Whosoever he be of the house of Israel, or of the strangers in Israel, that bringeth his offering, whether it be any of their vows, or any of their free-will-offerings, which are brought unto HaShem for a burnt-offering; | Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering; | “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man from the house of Israel or from the resident foreigners in Israel presents his offering for any of the votive or freewill offerings, which they present to the Lord as a burnt offering, |
| λάλησον Ααρων καὶ τοῖς υἱοῖς αὐτοῦ καὶ πάσῃ συναγωγῇ Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς ἄνθρωπος ἄνθρωπος ἀπὸ τῶν υἱῶν Ισραηλ ἢ τῶν υἱῶν τῶν προσηλύτων τῶν προσκειμένων πρὸς αὐτοὺς ἐν Ισραηλ ὃς ἂν προσενέγκῃ τὰ δῶρα αὐτοῦ κατὰ πᾶσαν ὁμολογίαν αὐτῶν ἢ κατὰ πᾶσαν αἵρεσιν αὐτῶν ὅσα ἂν προσενέγκωσιν τῷ θεῷ εἰς ὁλοκαύτωμα | λάλησον ᾿Ααρὼν καὶ τοῖς υἱοῖς αὐτοῦ καὶ πάσῃ συναγωγῇ ᾿Ισραὴλ καὶ ἐρεῖς πρὸς αὐτούς· ἄνθρωπος ἄνθρωπος ἀπὸ τῶν υἱῶν ᾿Ισραήλ, ἢ τῶν προσηλύτων τῶν προσκειμένων πρὸς αὐτοὺς ἐν ᾿Ισραήλ, ὃς ἂν προσενέγκῃ τὰ δῶρα αὐτοῦ κατὰ πᾶσαν ὁμολογίαν αὐτῶν ἢ κατὰ πᾶσαν αἵρεσιν αὐτῶν, ὅσα ἂν προσενέγκωσι τῷ Θεῷ εἰς ὁλοκαύτωμα |
| Speak to Aaron and his sons and the whole congregation of Israel, and you shall say to them: Person by person of the sons of Israel or of the guests who adhere to them in Israel, whoever presents his gifts according to any agreement of theirs or according to any choice of theirs, whatever they may bring to the Lord as a whole burnt offering, | Speak to Aaron and his sons, and to all the congregation of Israel, and thou shalt say to them, Any man of the children of Israel, or of the strangers that abide among them in Israel, who shall offer his gifts according to all their confession and according to all their choice, whatsoever they may bring to the Lord for whole-burnt-offerings– |
| that ye may be accepted, ye shall offer a male without blemish, of the beeves, of the sheep, or of the goats. | Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats. | if it is to be acceptable for your benefit, it must be a flawless male from the cattle, sheep, or goats. |
| δεκτὰ ὑμῖν ἄμωμα ἄρσενα ἐκ τῶν βουκολίων καὶ ἐκ τῶν προβάτων καὶ ἐκ τῶν αἰγῶν | δεκτὰ ὑμῖν ἄμωμα ἄρσενα ἐκ τῶν βουκολίων ἢ ἐκ τῶν προβάτων καὶ ἐκ τῶν αἰγῶν |
| these shall be acceptable to you—a male without blemish of the cattle-herds and of the sheep and of the goats. | your free-will-offerings [shall] be males without blemish of the herds, or of the sheep, or of the goats. |
| But whatsoever hath a blemish, that shall ye not bring; for it shall not be acceptable for you. | But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you. | You must not present anything that has a flaw, because it will not be acceptable for your benefit. |
| πάντα ὅσα ἂν ἔχῃ μῶμον ἐν αὐτῷ οὐ προσάξουσιν κυρίῳ διότι οὐ δεκτὸν ἔσται ὑμῖν | πάντα, ὅσα ἂν ἔχῃ μῶμον ἐν αὐτῷ, οὐ προσάξουσι Κυρίῳ, διότι οὐ δεκτὸν ἔσται ὑμῖν |
| They shall not offer to the Lord anything that has on it a blemish, for it shall not be acceptable to you. | They shall not bring to the Lord anything that has a blemish in it, for it shall not be acceptable for you. |
| And whosoever bringeth a sacrifice of peace-offerings unto HaShem in fulfilment of a vow clearly uttered, or for a freewill-offering, of the herd or of the flock, it shall be perfect to be accepted; there shall be no blemish therein. | And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein. | If a man presents a peace-offering sacrifice to the Lord for a special votive offering or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; it must have no flaw. |
| καὶ ἄνθρωπος ὃς ἂν προσενέγκῃ θυσίαν σωτηρίου τῷ κυρίῳ διαστείλας εὐχὴν κατὰ αἵρεσιν ἢ ἐν ταῖς ἑορταῖς ὑμῶν ἐκ τῶν βουκολίων ἢ ἐκ τῶν προβάτων ἄμωμον ἔσται εἰς δεκτόν πᾶς μῶμος οὐκ ἔσται ἐν αὐτῷ | καὶ ἄνθρωπος ὃς ἂν προσενέγκῃ θυσίαν σωτηρίου τῷ Κυρίῳ διαστείλας εὐχὴν ἢ κατὰ αἵρεσιν ἢ ἐν ταῖς ἑορταῖς ὑμῶν, ἐκ τῶν βουκολίων ἢ ἐκ τῶν προβάτων ἄμωμον ἔσται εἰσδεκτόν, πᾶς μῶμος οὐκ ἔσται ἐν αὐτῷ |
| And a person who offers a sacrifice of deliverance to the Lord, expressly uttering a vow according to a choice, or at your feasts, from the cattle-herds or from the sheep, to be acceptable it shall be without blemish; there shall be no blemish in it. | And whatsoever man shall offer a peace-offering to the Lord, discharging a vow, or in the way of free-will-offering, or an offering in your feasts, of the herds or of the sheep, it shall be without blemish for acceptance: there shall be no blemish in it. |
| Blind, or broken, or maimed, or having a wen, or scabbed, or scurvy, ye shall not offer these unto HaShem, nor make an offering by fire of them upon the altar unto HaShem. | Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD. | “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, or with a festering eruption, or with a feverish rash. You must not give any of these as a gift on the altar to the Lord. |
| τυφλὸν ἢ συντετριμμένον ἢ γλωσσότμητον ἢ μυρμηκιῶντα ἢ ψωραγριῶντα ἢ λιχῆνας ἔχοντα οὐ προσάξουσιν ταῦτα τῷ κυρίῳ καὶ εἰς κάρπωσιν οὐ δώσετε ἀπ᾽ αὐτῶν ἐπὶ τὸ θυσιαστήριον τῷ κυρίῳ | τυφλὸν ἢ συντετριμμένον ἢ γλωσσότμητον ἢ μυρμηκιῶντα ἢ ψωραγριῶντα ἢ λειχῆνας ἔχοντα, οὐ προσάξουσι ταῦτα τῷ Κυρίῳ. καὶ εἰς κάρπωσιν οὐ δώσετε ἀπ᾿ αὐτῶν ἐπὶ τὸ θυσιαστήριον τῷ Κυρίῳ |
| Anything blind or broken-limbed or with its tongue cut or having warts or acute itching or having lichen-like growth—these you shall not offer to the Lord and you shall not give of them as an offering on the altar to the Lord. | One that is blind, or broken, or has its tongue cut out, or is troubled with warts, or has a malignant ulcer, or tetters, they shall not offer these to the Lord; neither shall ye offer any of them for a burnt-offering on the altar of the Lord. |
| Either a bullock or a lamb that hath any thing too long or too short, that mayest thou offer for a freewill-offering; but for a vow it shall not be accepted. | Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted. | As for an ox or a sheep with a limb too long or stunted, you may present it as a freewill offering, but it will not be acceptable for a votive offering. |
| καὶ μόσχον ἢ πρόβατον ὠτότμητον ἢ κολοβόκερκον σφάγια ποιήσεις αὐτὰ σεαυτῷ εἰς δὲ εὐχήν σου οὐ δεχθήσεται | καὶ μόσχον ἢ πρόβατον ὠτότμητον ἢ κολοβόκερκον σφάγια ποιήσεις αὐτὰ σεαυτῷ, εἰς δὲ εὐχήν σου οὐ δεχθήσεται |
| And a calf or a sheep that has a cut on its ear or one with a stunted tail, you shall make a slaughtering of them for yourself, but it will not be accepted for your vow. | And a calf or a sheep with the ears cut off, or that has lost its tail, thou shalt slay them for thyself; but they shall not be accepted for thy vow. |
| That which hath its stones bruised, or crushed, or torn, or cut, ye shall not offer unto HaShem; neither shall ye do thus in your land. | Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land. | You must not present to the Lord something with testicles that are bruised, crushed, torn, or cut off; you must not do this in your land. |
| θλαδίαν καὶ ἐκτεθλιμμένον καὶ ἐκτομίαν καὶ ἀπεσπασμένον οὐ προσάξεις αὐτὰ τῷ κυρίῳ καὶ ἐπὶ τῆς γῆς ὑμῶν οὐ ποιήσετε | θλαδίαν καὶ ἐκτεθλιμμένον καὶ ἐκτομίαν καὶ ἀπεσπασμένον οὐ προσάξεις αὐτὰ τῷ Κυρίῳ καὶ ἐπὶ τῆς γῆς ὑμῶν οὐ ποιήσετε |
| A gelding and one bruised and one castrated and one whose testicles were torn off—you shall not offer these to the Lord, and you shall not do them in your land. | That which has broken testicles, or is crushed or gelt or mutilated,– thou shalt not offer them to the Lord, neither shall ye sacrifice them upon your land. |
| Neither from the hand of a foreigner shall ye offer the bread of your G-d of any of these, because their corruption is in them, there is a blemish in them; they shall not be accepted for you. | Neither from a stranger’s hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you. | Even from a foreigner you must not present the food of your God from such animals as these, for they are ruined and flawed; they will not be acceptable for your benefit.’” |
| καὶ ἐκ χειρὸς ἀλλογενοῦς οὐ προσοίσετε τὰ δῶρα τοῦ θεοῦ ὑμῶν ἀπὸ πάντων τούτων ὅτι φθάρματά ἐστιν ἐν αὐτοῖς μῶμος ἐν αὐτοῖς οὐ δεχθήσεται ταῦτα ὑμῖν | καὶ ἐκ χειρὸς ἀλλογενοῦς οὐ προσοίσετε τὰ δῶρα τοῦ Θεοῦ ὑμῶν ἀπὸ πάντων τούτων, ὅτι φθάρματά ἐστιν ἐν αὐτοῖς, μῶμος ἐν αὐτοῖς, οὐ δεχθήσεται ταῦτα ὑμῖν |
| And from an alien’s hand you shall not offer any of these gifts to your God, since there are corruptions in them; there is a blemish in them; they shall not be acceptable to you. | Neither shall ye offer the gifts of your God of all these things by the hand of a stranger, because there is corruption in them, a blemish in them: these shall not be accepted for you. |
| And when Abram was ninety years old and nine, HaShem appeared to Abram, and said unto him: ‘I am G-d Almighty; walk before Me, and be thou wholehearted. | And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. | When Abram was ninety-nine years old, the Lord appeared to him and said, “I am the Sovereign God. Walk before me and be blameless. |
| ἐγένετο δὲ Αβραμ ἐτῶν ἐνενήκοντα ἐννέα καὶ ὤφθη κύριος τῷ Αβραμ καὶ εἶπεν αὐτῷ ἐγώ εἰμι ὁ θεός σου εὐαρέστει ἐναντίον ἐμοῦ καὶ γίνου ἄμεμπτος | ΕΓΕΝΕΤΟ δὲ ῞Αβραμ ἐτῶν ἐνενηκονταεννέα, καὶ ὤφθη Κύριος τῷ ῞Αβραμ καὶ εἶπεν αὐτῷ· ἐγώ εἰμι ὁ Θεός σου· εὐαρέστει ἐνώπιον ἐμοῦ καὶ γίνου ἄμεμπτος |
| Now Abram came to be ninety-nine years of age, and the Lord appeared to Abram and said go him, “I am your God; be well-pleasing before me, and become blameless, | AND Abram was ninety-nine years old, and the Lord appeared to Abram and said to him, I am thy God, be well-pleasing before me, and be blameless. |
| Thou shalt be whole-hearted with HaShem thy G-d. | Thou shalt be perfect with the LORD thy God. | You must be blameless before the Lord your God. |
| τέλειος ἔσῃ ἐναντίον κυρίου τοῦ θεοῦ σου | τέλειος ἔσῃ ἐναντίον Κυρίου τοῦ Θεοῦ σου |
| You shall be perfect before the Lord your God. | Thou shalt be perfect before the Lord thy God. |
| And HaShem spoke unto Moses, saying: | And the LORD spake unto Moses, saying, | The Lord spoke to Moses: |
| καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων | Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων |
| And the Lord spoke to Moyses, saying: | And the Lord spoke to Moses, saying, |
| When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; but from the eighth day and thenceforth it may be accepted for an offering made by fire unto HaShem. | When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD. | “When an ox, lamb, or goat is born, it must be under the care of its mother seven days, but from the eighth day onward it will be acceptable as an offering gift to the Lord. |
| μόσχον ἢ πρόβατον ἢ αἶγα ὡς ἂν τεχθῇ καὶ ἔσται ἑπτὰ ἡμέρας ὑπὸ τὴν μητέρα τῇ δὲ ἡμέρᾳ τῇ ὀγδόῃ καὶ ἐπέκεινα δεχθήσεται εἰς δῶρα κάρπωμα κυρίῳ | μόσχον ἢ πρόβατον ἢ αἶγα, ὡς ἂν τεχθῇ, καὶ ἔσται ἑπτὰ ἡμέρας ὑπὸ τὴν μητέρα, τῇ δὲ ἡμέρᾳ τῇ ὀγδόῃ καὶ ἐπέκεινα δεχθήσεται εἰς δῶρα, κάρπωμα Κυρίῳ |
| When a calf or a sheep or a goat is born, then it shall remain seven days under its mother, but on the eighth day and beyond it shall be accepted as a gift, an offering to the Lord. | As for a calf, or a sheep, or a goat, whenever it is born, then shall it be seven days under its mother; and on the eighth day and after they shall be accepted for sacrifices, a burnt-offering to the Lord. |
3 Matthew 12:18a (ESV)
4 Leviticus 22:21b (NETS, English Elpenor)
5 Leviticus 22:25b (NETS, English Elpenor)
6 Leviticus 22:21 (The Complete Jewish Bible) The NET translation is essentially the same with flaw and flawless: it must be flawless to be acceptable; it must have no flaw.
7 From “Perfect and Imperfect Verbs in Biblical Hebrew: Understanding Completed and Ongoing Action: 1. Aspect vs. Tense: The Hebrew Verb System” on Biblical Hebrew online.
8 Ibid.
10 From “Grammatical Voice of Verbs: Middle Voice,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.
11 Who Am I? Part 3; Who Am I? Part 4; Fear – Deuteronomy, Part 6; Romans, Part 86; Sowing to the Flesh, Part 2; Conclusion
12 The adjective all is not actually in the Greek text: δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν, “it is necessary for you to be born from above.” The adjective all was the English translators’ way of differentiating the plural accusative ὑμᾶς, you…all, from the singular dative σοι, to you, which precedes it.
13 John 3:6, 7 (NET)
14 John 1:10-13 (ESV)
15 John 12:31, 32 (ESV)
16 Philippians 2:12b, 13 (ESV)
17 Leviticus 22:26, 27 (ESV)
18 Deuteronomy 18:13 (ESV)