Justice and Mercy Revisited, Part 7

This is a continuation of a consideration of “Matthew’s and the Holy Spirit’s word choices”¹ in Matthew 12:18-21 (Berean Literal Bible).

“Behold My servant,
whom I chose,
My Beloved,
in whom My soul was well pleased.
I will put My Spirit upon Him,
and He will proclaim judgment to the nations.
He will not quarrel, nor will He cry out;
nor will anyone hear His voice in the streets.
A bruised reed He will not break,
and a smoldering wick He will not quench,
until He should put forth judgment to victory.
And in² His name the nations will hope.”

Quoting the Berean Literal Bible highlighted some differences in English translation I hadn’t noticed before.

Matthew 12:18a (NA28)	Matthew 12:18a (Berean Literal Bible)	Matthew 12:18a (ESV)
ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου	“Behold My servant, whom I chose, My Beloved, in whom My soul was well pleased.	“Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased.

The verb ᾑρέτισα, a form of αἱρετίζω in the aorist tense and indicative mood, was translated I chose in the Berean Literal Bible and I have chosen in the ESV.

The aorist is said to be “simple occurrence” or “summary occurrence”, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a “one-point-in-time” action, although it may actually take place over a period of time. In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense.³

So, the simple past tense I chose is the more literal translation. The present perfect tense I have chosen is not an accurate translation of the Greek verb ᾑρέτισα in isolation. But ᾑρέτισα doesn’t occur here in isolation. It is part of a word string that includes ἰδοὺ, Behold, which is an invitation to pay attention to this past choice in one’s own present. The present perfect I have chosen does convey both ideas simultaneously. Likewise, εὐδόκησεν, a form of εὐδοκέω in the aorist tense and indicative mood, was translated was well pleased in the Berean Literal Bible and is well pleased in the ESV. This is a bit more difficult to defend except that the ESV translators had already translated ᾑρέτισα with a present perfect participle.

The question of the Lord’s present choice and pleasure seems to arise only as a result of the disparity between these two English translations rather than anything related to the simple past tense. I used the passive verb phrase “was translated” twice above, for instance, in the simple past tense because the translations of these words in the ESV and Berean Literal Bible were made prior to the time I wrote the sentences observing them. Nothing about that usage of the past tense raises any questions or concerns about the present state of those translations. They are still translated as observed. I’ll substitute the Berean Literal Translation of Matthew 12:18 below for its word-for-word accuracy relative to the ESV.

Jesus (Matthew 12:15 ESV)	Jacob/Israel (Isaiah 42:1 English Elpenor)
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)
Matthew 12:18a Berean Literal Translation	Isaiah 42:1a ESV
Behold My servant, whom I chose, My Beloved, in whom My soul was well pleased	Behold my servant, whom I uphold, my chosen, in whom my soul delights

For reasons which are too complicated to repeat here, I suspect that the ESV translators’ choice of the present perfect participle—I have chosen—for ᾑρέτισα owes more to their translation of בָּחַרְתִּי, a form of בָּחַר (bāḥar), in—Jeshurun whom I have chosen⁴—then to either אֶתְמָךְ, a form of תָּמַךְ (tāmaḵ), in—whom I uphold⁵—or a single-minded focus on ᾑρέτισα in—whom I chose⁶—in Matthew’s Gospel. The next quotation—I will put My Spirit upon Him⁷—does seem to bring one back to Isaiah 42:1.

I will put My Spirit upon Him

Masoretic Text		Septuagint
Isaiah 42:1 (Tanakh) Table	Isaiah 42:1 (NET)	Isaiah 42:1 (NETS) Table	Isaiah 42:1 (English Elpenor)
I have put my spirit upon him:	I have placed my Spirit on him;	I will put my spirit upon him;	I have put my Spirit upon him;

A table comparing the Greek of that quotation to that of the Septuagint follows.

Matthew 12:18c (NA28)	Isaiah 42:1c (Septuagint BLB) Table	Isaiah 42:1c (Septuagint Elpenor)
θήσω τὸ πνεῦμά μου ἐπ’ αὐτόν	ἔδωκα τὸ πνεῦμά μου ἐπ᾽ αὐτόν	ἔδωκα τὸ πνεῦμά μου ἐπ᾿ αὐτόν
Matthew 12:18c (Berean Literal Bible)	Isaiah 42:1c (NETS) Table	Isaiah 42:1c (English Elpenor)
I will put My Spirit upon Him,	I will put my spirit upon him;	I have put my Spirit upon him;

The verb θήσω, I will put, in Matthew 12:18c is a form of τίθημι: “To set, place, put: to put, place, lay, lay aside; to set (something), place (something); to lay (something) (e.g., to lay stones for a building or road, thus to; construct, make); to deposit (in a bank); to pay down a debt; to put forth a pebble for voting, give an opinion; to put something (good or bad) into one’s heart; to bury, put into the grave; to kneel; to pitch (a tent); to establish, institute, decree, ordain, appoint (e.g., to appoint a law for the land); to direct (someone) to do (something); to entrust (something) to (someone); to put (someone) in (a place) (e.g., to put him in jail).” It can be understood in the future tense as it was in the Brean Literal Bible above, I will put, or in the aorist tense and subjunctive mood, I put. But it is not ἠθέτηκα in the perfect tense, I have put.

All four Gospel narratives feature a literal, visible fulfillment of this promise upon Jesus after He was baptized by John the Baptist:

Matthew 3:13-17 (Berean Literal Bible)

Then Jesus comes from Galilee to the Jordan to John to be baptized by him. But John was preventing Him, saying, “I have need to be baptized by You, and You come to me?” [Table]
But answering, Jesus said to him, “Permit it presently; for thus it is fitting to us to fulfill all righteousness.” Then he permits Him. And having been baptized, Jesus immediately went up from the water; and behold, the heavens were opened, and He saw the Spirit of God descending as a dove and coming upon Him [Table]. And behold, a voice out of the heavens, saying, “This is My Son, the Beloved (ὁ ἀγαπητός), in whom I was well pleased (ἐν ᾧ εὐδόκησα).”

Mark 1:9-11 (Berean Literal Bible)

And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John. And immediately,⁸ going up out of⁹ the water, He saw the heavens being torn open and the Spirit descending like¹⁰ a dove to¹¹ Him. And a voice came out of the heavens: “You are My Son, the Beloved (ὁ ἀγαπητός); in You¹² I was well pleased (ἐν σοὶ εὐδόκησα).”

Luke 3:21, 22 (Berean Literal Bible)

Now it came to pass, in all the people having been baptized, and Jesus having been baptized and praying, that heaven was opened, and the Holy Spirit descended upon Him in a bodily form as¹³ a dove. And a voice came out of heaven:¹⁴ “You are My Son, the Beloved (ὁ ἀγαπητός); in You I was well pleased (ἐν σοὶ εὐδόκησα).”¹⁵

John 1:29-34 (Berean Literal Bible)

On the next day [John the Baptist] sees Jesus coming to him and says, “Behold, the Lamb of God, the One taking away the sin of the world! This is the One concerning whom I said, ‘After me comes a man who has precedence over me, because He was before me.’ And I did not know Him, but so that He might be revealed to Israel, because of this, I came baptizing in water” [Table].
And John testified, saying, “I have seen the Spirit descending as¹⁶ a dove out of heaven, and it remained upon Him. And I did not know Him, but the One having sent me to baptize in water, He said to me, ‘Upon whom you shall see the Spirit descending and remaining upon Him, this is the One baptizing in the Holy Spirit.’ And I have seen and have testified that this is the Son¹⁷ of God.”

θήσω vs. ἔδωκα

In the Septuagint the verb translated I will put (NETS), I have put (English Elpenor), is ἔδωκα, a form of δίδωμι in the aorist tense and indicative mood. A table contrasting the possible English translations of θήσω from Matthew 12:18 and ἔδωκα from Isaiah 42:1 in the Septuagint follows:

θήσω, a form of τίθημι

ἔδωκα, a form of δίδωμι

To set, place, put: to put, place, lay, lay aside; to set (something), place (something); to lay (something) (e.g., to lay stones for a building or road, thus to; construct, make); to deposit (in a bank); to pay down a debt; to put forth a pebble for voting, give an opinion; to put something (good or bad) into one’s heart; to bury, put into the grave; to kneel; to pitch (a tent); to establish, institute, decree, ordain, appoint (e.g., to appoint a law for the land); to direct (someone) to do (something); to entrust (something) to (someone); to put (someone) in (a place) (e.g., to put him in jail)

to give (something) to (someone); to give up (something of great value) for (a purpose or cause); to deliver and provide; to grant, bestow, impart; to imagine, represent, consider, regard, count; to give, give out, hand over; to pay out (a fare, wage or fee); to give and place; to convene, hold (Neh 5:7); to hand over (for someone’s use); to hand over (as a present); to hand down (a sentence) (Zeph 3:5); to give away (a daughter in marriage); to entrust (something) to (someone) (for safe keeping); to put, position, place (an object, person, idea); to appoint; to put under authority or influence; to give up, sacrifice; to go, venture forth (i.e., take a chance); to produce, provide; to make; to cause to come into existence; to emit, utter, mention and make known; to issue a command; to cause (something) to be attached to, impute, construe; to lay the blame (for something at the door of someone) [Jonah 1:14]; to accord, attribute; to cause to fall (into a certain state); allow to fall; to consign and abandon (to an undesirable treatment or destiny); to entrust to deal with (in a certain way); to cause to become; mentally to represent, imagine; to expend (effort, thought); to transfer, sell (something for payment); to allow; to present (something concrete); to obtain for oneself; to grant (that a desire become a reality); to allow to perform the function proper to; to give as recompense, requite

The first thing that stands out here is that Matthew and the Holy Spirit chose a more focused word θήσω, over a more multipurpose word ἔδωκα. And θήσω lends that focus to ἔδωκα in English translations, nudging it away from its more obvious meaning, I gave. One reason that occurs to me for Matthew’s and the Holy Spirit’s choice of θήσω, a form of τίθημι, over ἔδωκα, a form of δίδωμι, is that it is further removed from any association with παραδίδωμι, the verb that would be associated with being given over to sin, turning a man over to Satan, being given over to a depraved mind and Jesus’ betrayal: Jesus our Lord…who was delivered over (ὃς παρεδόθη, a form of παραδίδωμι) because of our trespasses.¹⁸

Forms of παραδίδωμι occurring in Matthew’s Gospel

And it came to pass, when Jesus finished all these words, that He said to His disciples, “You know that after two days the Passover takes place, and the Son of Man is delivered over (παραδίδοται, another form of παραδίδωμι) to be crucified.”¹⁹

Then one of the Twelve, the one being called Judas Iscariot, having gone to the chief priests, said, “What are you willing to give (δοῦναι, a form of δίδωμι) me, and I will betray (παραδώσω, another form of παραδίδωμι) Him to you?” And they appointed to him thirty pieces of silver. And from that time, he was seeking an opportunity, that he might betray (παραδῷ, another form of παραδίδωμι) Him.²⁰

And evening having come, He was reclining with the twelve disciples. And while they are eating, He said to them, “Truly I say to you that one of you will betray (παραδώσει, another form of παραδίδωμι) Me.”
And being grieved exceedingly, they began, each one, to say to Him, “Is it I, Lord?” [Table]
And answering, He said, “The one having dipped the hand in the bowl with Me, he will betray (παραδώσει, another form of παραδίδωμι) Me. Indeed the Son of Man goes as it has been written about Him; but woe to that man by whom the Son of Man is betrayed (παραδίδοται, another form of παραδίδωμι). It would be better for him if he had not been born—that man²¹ (ὁ ἄνθρωπος ἐκεῖνος).”
And Judas, who was betraying (ὁ παραδιδοὺς, a present participle of παραδίδωμι) Him, answering, said, “Is it I, Rabbi?”
He says to him, “You have said.”²²

Then Jesus comes with them to a place called Gethsemane, and He says to the disciples, “Sit here until, having gone away over there, I shall pray” [Table].
And having taken with Him Peter and the two sons of Zebedee, He began to be sorrowful and deeply distressed. Then He says to them, “My soul is very sorrowful, even to death. Remain here and watch with Me.”
And having gone forward a little, He fell upon His face, praying and saying, “My Father, if it is possible, let this cup pass from Me. Nevertheless, not as I will, but as You” [Table].
And He comes to the disciples and finds them sleeping. And He says to Peter, “So, were you not able to watch with Me one hour? Watch and pray so that you might not enter into temptation. The spirit indeed is willing, but the flesh weak.”
Again, for a second time, having gone away, He prayed, saying, “My Father, if this is not possible to pass unless I drink it, Your will be done” [Table]. And having come again, He found them sleeping, for their eyes were heavy.
And having left them again, having gone away, He prayed for the third time, having said the same thing again. Then He comes to the disciples and says to them, “Sleep and take your rest later on. Behold, the hour has drawn near, and the Son of Man is betrayed (παραδίδοται, another form of παραδίδωμι) into the hands of sinners [Table]. Rise up, let us go! Behold, he who is betraying (ὁ παραδιδούς, a present participle of παραδίδωμι) Me has drawn near!”
And in His still speaking, behold, Judas, one of the Twelve, came, and with him a great crowd with swords and clubs, from the chief priests and elders of the people.
And the one betraying (ὁ δὲ παραδιδοὺς, a present participle of παραδίδωμι) Him gave them a sign, saying, “Whomever I shall kiss, it is He; seize Him.” And having come up to Jesus immediately, he said, “Greetings, Rabbi!” and kissed Him.²³

I was also struck by the various occurrences of forms of τίθημι in the narratives of Jesus’ earthly life and ministry:

Forms of τίθημι occurring in Matthew’s Gospel

You are the light of the world. A city lying on a hill is not able to be hidden. Nor do they light a lamp and put (τιθέασιν, another form of τίθημι) it under the basket, but upon the lampstand, and it shines to all those in the house. Thus let your light shine before men, so that they may see your good works and may glorify your Father who is in the heavens.²⁴

At that time Herod the tetrarch²⁵ heard the news of Jesus, and he said to his servants, “This is John the Baptist; he was raised from the dead! And because of this, the miraculous powers are working in him.”
For Herod, having seized John, bound him²⁶ and put²⁷ (εθετο, another form of τίθημι) him in prison because of Herodias, the wife of Philip his brother. For John was saying to him, “It is not lawful for you to have her.” And wanting to kill him, he feared the crowd, because they were holding him as a prophet.
But the birthday²⁸ of Herod having come,²⁹ the daughter of Herodias danced in the midst and pleased Herod, whereupon he promised with an oath to give to her whatever she might ask.
And having been urged on by her mother, she says, “Give to me here upon a platter the head of John the Baptist.”
And the king, having been made sorrowful³⁰ because³¹ of the oaths and those reclining with him, commanded it to be given. And having sent, he beheaded John in the prison.³²

The verb εθετο, put, another form of τίθημι, occurs only in the received texts of this passage. In the critical texts the verb is ἀπέθετο, a form of ἀποτίθημι. As I began to wonder if I was making too much of these occurrences of forms of τίθημι, I came to Jesus’ quotation from Psalm 110:1.

‘The Lord said to my Lord,
“Sit at My right hand
until I place (θῶ, another form of τίθημι) Your enemies
as a footstool for Your feet”’?³³

The Septuagint has θῶ here as well. The final occurrence of a form of τίθημι in Matthew’s Gospel narrative is found in the story of Jesus’ burial (Matthew 27:57-60 Berean Literal Bible).

And evening having come, a rich man from Arimathea named Joseph came, who himself also was discipled³⁴ to Jesus. Having gone to Pilate, he asked for the body of Jesus. Then Pilate commanded it³⁵ to be given up. And Joseph, having taken the body, wrapped it in³⁶ a clean linen cloth and placed (ἔθηκεν, another form of τίθημι) it³⁷ in his new tomb, which he had cut in the rock. And having rolled a great stone to the door of the tomb, he went away.

Forms of τίθημι occurring in the writings of other Apostles

In John’s Gospel narrative Jesus said the following about Himself (John 10:11-18 Berean Literal Bible):

I am the good shepherd. The good shepherd lays down (τίθησιν, another form of τίθημι) His life (τὴν ψυχὴν αὐτοῦ; or his soul) for the sheep. But the hired servant, not being the shepherd, whose own the sheep are not, sees the wolf coming and leaves the sheep and flees—and the wolf snatches them and scatters them — because he is a hired servant and is not himself caring about the sheep [Table].
I am the good shepherd, and I know My own, and My own know Me [Table]—just as the Father knows Me and I know the Father—and I lay down (τίθημι) My life (τὴν ψυχήν μου; or My soul) for the sheep. And I have other sheep that are not of this fold. It is necessary for Me to bring those also, and they will hear My voice, and there will be one flock and one shepherd.
Because of this, the Father loves Me, because I lay down (τίθημι) My life (τὴν ψυχήν μου; or My soul) so that I might take it again. No one takes it from Me, but I lay it down (τίθημι) of Myself. I have authority to lay it down (θεῖναι, another form of τίθημι), and I have authority to take it again. This commandment I received from My Father.”

Paul wrote of Jesus (Romans 9:30-33 Berean Literal Bible):

What then will we say? That the Gentiles, not pursuing righteousness, obtained righteousness—and righteousness that is by faith; but Israel, pursuing a law of righteousness, did not attain to that law. [Table] Why? Because it was not by faith, but as by works. They stumbled over the stone of stumbling, as it has been written:
“Behold, I lay (τίθημι) in Zion a stone of stumbling
and a rock of offense;
and the one believing on Him
will not be put to shame” [Table].

And Peter wrote of Him as well (1 Peter 2:4-6 Berean Literal Bible):

Coming to Him, a living stone, indeed rejected by men but chosen and precious with God, you yourselves also, as living stones, are being built up as a spiritual house into a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ [Table]. Therefore³⁸ it is contained in Scripture:³⁹
“Behold, I lay (τίθημι) in Zion a stone,
a chosen and precious cornerstone;
and the one believing on Him
shall never be put to shame.”

This might otherwise be unremarkable except that in the Septuagint the verse to which both Paul and Peter alluded (Isaiah 28:16) had the words ἐγὼ ἐμβαλῶ, a form of ἐμβάλλω in the future tense:

Isaiah 28:16 (Greek)	Isaiah 28:16 (NETS)	Isaiah 28:16 (English Elpenor)
διὰ τοῦτο οὕτω(ς) λέγει κύριος [Κύριος] ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιων λίθον πολυτελῆ ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον εἰς τὰ θεμέλια αὐτῆς καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ	therefore thus says the Lord, See, I will lay for the foundations of Sion a precious, choice stone, a highly valued cornerstone for its foundations, and the one who believes in him will not be put to shame.	Therefore thus saith the Lord, [even] the Lord, Behold, I lay for the foundations of Sion a costly stone, a choice, a corner-stone, a precious [stone], for its foundations; and he that believes [on him] shall by no means be ashamed.

I’ve already commented about this in another essay:

Look, I am laying a stone in Zion, Isaiah wrote, an approved stone, set in place as a precious cornerstone for the foundation [Table]…I will make justice the measuring line, fairness the plumb line…¹⁷ The rabbis who translated the Septuagint chose ἐγὼ ἐμβαλῶ (I throw) a stone, which is quite evocative of Moses and the stone tablets of the law: When he approached the camp and saw the calf and the dancing, Moses became extremely angry. He threw the tablets from his hands and broke them to pieces at the bottom of the mountain.¹⁸ Paul did not believe that the cornerstone for the foundation (θεμέλια) stone (λίθον, a form of λίθος) of Zion was the law. He chose the word τίθημι (I will lay) instead.
For no one can lay (θεῖναι, a form of τίθημι) any foundation (θεμέλιον, another form of θεμέλιος) other than what is being laid, Paul wrote the Corinthians, which is Jesus Christ.¹⁹

The comment above was written before I was aware of Matthew’s and the Holy Spirit’s choice of θήσω, a form of τίθημι, in Matthew 12:18 over ἔδωκα, a form of δίδωμι, in Isaiah 42:1 in the Septuagint. While it is entirely possible that the Holy Spirit inspired Peter and Paul individually to adopt τίθημι over ἐγὼ ἐμβαλῶ in the Septuagint, Matthew’s word choice is interesting to consider as a precedent. (I do favor an early date for Matthew’s Gospel narrative.)

One more occurrence of a form of τίθημι in Matthew’s Gospel

Be that as it may, it prompts me to reconsider the occurrence of a form of τίθημι in Matthew’s Gospel narrative that I had skipped over (Matthew 24:45-51 Berean Literal Bible).

Who then is the faithful and wise servant, whom the⁴⁰ master set over his household,⁴¹ to give⁴² them the food in season? Blessed is that servant whom his master, having come, will find so doing. Truly I say to you that he will set him over all of his possessions.
But if that evil servant should say in his heart, ‘My master delays,’⁴³ and he should begin to beat his⁴⁴ fellow servants, and he should eat⁴⁵ and drink⁴⁶ with those being drunk, the master of that servant will come in a day that he does not expect and in an hour that he does not know, and he will cut him in two and will appoint (θήσει, another form of τίθημι) his portion with the hypocrites—there will be weeping and gnashing of the teeth.

I skipped this occurrence because it didn’t seem to deal with Jesus directly. On closer inspection, however, it illustrates Jesus’ justice and mercy beautifully. The verb διχοτομήσει, a form of διχοτομέω in the future tense, literally means “to bisect, cut in two,” an evocative reference to the separation of the old man (τὸν παλαιὸν ἄνθρωπον), which is being corrupted according to the desires of deceit⁴⁷ from the new man (τὸν καινὸν ἄνθρωπον), having been created according to God in righteousness and holiness of truth.⁴⁸ It is his portion, τὸ μέρος αὐτοῦ, that evil servant, the old man (τὸν παλαιὸν ἄνθρωπον), which is being corrupted according to the desires of deceit,⁴⁹ the Lord will appoint with the hypocrites. As Jesus said, The one loving his life (τὴν ψυχὴν αὐτοῦ; literally his soul) loses it, and the one hating his life (τὴν ψυχὴν αὐτοῦ; literally his soul) in this world will keep it to eternal life (ζωὴν, a form of ζωή).⁵⁰ But Jesus’ explanation here in Matthew’s Gospel narrative says nothing about what happens to the Lord’s portion, the new man (τὸν καινὸν ἄνθρωπον), with a new soul and a new life, having been created according to God in righteousness and holiness of truth.

Conclusion

In Isaiah 42:1 the Hebrew verb נָתַתִּי, a Qal perfect form of נָתַן (nāṯan), was translated I have put (ESV), a present perfect form in English. The Greek verb ἔδωκα, a form of δίδωμι in the aorist tense and indicative mood in the Septuagint, is clearly in the past tense. The verb θήσω, a form of τίθημι, in Matthew 12:18 could have been translated I put in the aorist tense but that option is also in the subjunctive mood: I may put? Since Matthew referenced Jesus’ order (ESV) or warning (Berean Literal Bible) as the fulfillment of this prophecy, the other option—the future tense and indicative mood—was preferred: I will put My Spirit upon Him.

The rabbis who translated the Septuagint didn’t choose δέδωκα in the perfect tense, and Matthew and the Holy Spirit didn’t choose ἠθέτηκα in the perfect tense. The present perfect I have placed My spirit upon him⁵¹ clearly fits the assumption that Isaiah prophesied about Jacob/Israel rather than Jesus (Isaiah 42:1 English Elpenor Septuagint).

Jacob is my servant, I will help him: Israel is my chosen, my soul has accepted him; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles.

Even the NETS translation of the Septuagint fits if one considers the promise of the new covenant: Iakob is my servant; I will lay hold of him; Israel is my chosen; my soul has accepted him; I will put my spirit upon him; he will bring forth judgment to the nations.⁵² But the future indicative, I will put, is not as fitting a translation of the Greek verb ἔδωκα, a form of δίδωμι in the aorist tense and indicative mood, as the present perfect, I have put, in the English Elpenor. None of this, however, alters the will of the God and Father of our Lord Jesus Christ (Ephesians 1:3-14 Berean Literal Bible):

Blessed be the God and Father of our Lord Jesus Christ, the One having blessed us with every spiritual blessing in Christ [or by means of Christ] in the heavenly realms [Table], just as He chose us in Him [or by means of Him] before the foundation of the world for us to be holy and blameless before Him, in love [or by means of love] having predestined us to adoption as sons through Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, which He graciously gave us in the Beloved One [or by means of the Beloved One (Table)], in whom [or by means of whom] we have redemption through His blood, the forgiveness of trespasses, according to the riches of His grace [Table], which He abounded to us in all wisdom and understanding [or by means of all wisdom and understanding], having made known to us the mystery of His will according to His good pleasure, which He purposed in Him [or by means of Him] for the administration of the fullness of the times, to bring together all things in Christ [or by means of Christ]—the things in the heavens and the things upon the earth—in Him [or by means of Him], in whom [or by means of whom] also we obtained an inheritance, having been predestined according to the purpose of the One working all things according to the counsel of His will for us to be to the praise of His glory, the ones having first hoped in Christ [or by means of Christ (Table)], in whom [or by means of whom] you also, having heard the word of truth, the gospel of your salvation, in whom [or by means of whom] also having believed, you were sealed with the Holy Spirit of promise, who is the pledge of our inheritance to the redemption of the acquired possession, to the praise of His glory [Table].

Tables comparing Matthew 12:21; Mark 1:10, 11; Luke 3:22; John 1:32; 1:34; Matthew 14:1; 14:6; 14:9; 27:57-60; 2 Peter 2:6; Matthew 24:45 and 24:48, 49 in the NET and KJV follow.

Matthew 12:21 (NET)	Matthew 12:21 (KJV)
And in his name the Gentiles will hope.”	And in his name shall the Gentiles trust.

Matthew 12:21 (NET Parallel Greek)	Matthew 12:21 (Stephanus Textus Receptus)	Matthew 12:21 (Byzantine Majority Text)
καὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν	και εν τω ονοματι αυτου εθνη ελπιουσιν	και τω ονοματι αυτου εθνη ελπιουσιν

Mark 1:10, 11 (NET)	Mark 1:10, 11 (KJV)
And just as Jesus was coming up out of the water, he saw the heavens splitting apart and the Spirit descending on him like a dove.	And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:

Mark 1:10 (NET Parallel Greek)	Mark 1:10 (Stephanus Textus Receptus)	Mark 1:10 (Byzantine Majority Text)
καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν	και ευθεως αναβαινων απο του υδατος ειδεν σχιζομενους τους ουρανους και το πνευμα ωσει περιστεραν καταβαινον επ αυτον	και ευθεως αναβαινων απο του υδατος ειδεν σχιζομενους τους ουρανους και το πνευμα ωσει περιστεραν καταβαινον επ αυτον

And a voice came from heaven: “You are my one dear Son; in you I take great delight.”

And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.

Mark 1:11 (NET Parallel Greek)	Mark 1:11 (Stephanus Textus Receptus)	Mark 1:11 (Byzantine Majority Text)
καὶ φωνὴ |ἐγένετο| ἐκ τῶν οὐρανῶν· σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα	και φωνη εγενετο εκ των ουρανων συ ει ο υιος μου ο αγαπητος εν ω ευδοκησα	και φωνη εγενετο εκ των ουρανων συ ει ο υιος μου ο αγαπητος εν ω ευδοκησα

Luke 3:22 (NET)	Luke 3:22 (KJV)
and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven, “You are my one dear Son; in you I take great delight.”	And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

Luke 3:22 (NET Parallel Greek)	Luke 3:22 (Stephanus Textus Receptus)	Luke 3:22 (Byzantine Majority Text)
καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπ᾿ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι· σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα	και καταβηναι το πνευμα το αγιον σωματικω ειδει ωσει περιστεραν επ αυτον και φωνην εξ ουρανου γενεσθαι λεγουσαν συ ει ο υιος μου ο αγαπητος εν σοι ηυδοκησα	και καταβηναι το πνευμα το αγιον σωματικω ειδει ωσει περιστεραν επ αυτον και φωνην εξ ουρανου γενεσθαι λεγουσαν συ ει ο υιος μου ο αγαπητος εν σοι ευδοκησα

John 1:32 (NET)	John 1:32 (KJV)
Then John testified, “I saw the Spirit descending like a dove from heaven, and it remained on him.	And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

John 1:32 (NET Parallel Greek)	John 1:32 (Stephanus Textus Receptus)	John 1:32 (Byzantine Majority Text)
Καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτι τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ καὶ ἔμεινεν ἐπ᾿ αὐτόν	και εμαρτυρησεν ιωαννης λεγων οτι τεθεαμαι το πνευμα καταβαινον ωσει περιστεραν εξ ουρανου και εμεινεν επ αυτον	και εμαρτυρησεν ιωαννης λεγων οτι τεθεαμαι το πνευμα καταβαινον ωσει περιστεραν εξ ουρανου και εμεινεν επ αυτον

John 1:34 (NET)	John 1:34 (KJV)
I have both seen and testified that this man is the Chosen One of God.”	And I saw, and bare record that this is the Son of God.

John 1:34 (NET Parallel Greek)	John 1:34 (Stephanus Textus Receptus)	John 1:34 (Byzantine Majority Text)
καγὼ ἑώρακα καὶ μεμαρτύρηκα ὅτι οὗτος ἐστιν ὁ |ἐκλεκτὸς| τοῦ θεοῦ	καγω εωρακα και μεμαρτυρηκα οτι ουτος εστιν ο υιος του θεου	καγω εωρακα και μεμαρτυρηκα οτι ουτος εστιν ο υιος του θεου

Matthew 14:1 (NET)	Matthew 14:1 (KJV)
At that time Herod the tetrarch heard reports about Jesus,	At that time Herod the tetrarch heard of the fame of Jesus,

Matthew 14:1 (NET Parallel Greek)	Matthew 14:1 (Stephanus Textus Receptus)	Matthew 14:1 (Byzantine Majority Text)
Ἐν ἐκείνῳ τῷ καιρῷ ἤκουσεν Ἡρῴδης ὁ τετραάρχης τὴν ἀκοὴν Ἰησοῦ	εν εκεινω τω καιρω ηκουσεν ηρωδης ο τετραρχης την ακοην ιησου	εν εκεινω τω καιρω ηκουσεν ηρωδης ο τετραρχης την ακοην ιησου

Matthew 14:6 (NET)	Matthew 14:6 (KJV)
But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod,	But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.

Matthew 14:6 (NET Parallel Greek)	Matthew 14:6 (Stephanus Textus Receptus)	Matthew 14:6 (Byzantine Majority Text)
Γενεσίοις δὲ γενομένοις τοῦ Ἡρῴδου ὠρχήσατο ἡ θυγάτηρ τῆς Ἡρῳδιάδος ἐν τῷ μέσῳ καὶ ἤρεσεν τῷ Ἡρῴδῃ	γενεσιων δε αγομενων του ηρωδου ωρχησατο η θυγατηρ της ηρωδιαδος εν τω μεσω και ηρεσεν τω ηρωδη	γενεσιων δε αγομενων του ηρωδου ωρχησατο η θυγατηρ της ηρωδιαδος εν τω μεσω και ηρεσεν τω ηρωδη

Matthew 14:9 (NET)	Matthew 14:9 (KJV)
Although it grieved the king because of his oath and the dinner guests, he commanded it to be given.	And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her.

Matthew 14:9 (NET Parallel Greek)	Matthew 14:9 (Stephanus Textus Receptus)	Matthew 14:9 (Byzantine Majority Text)
καὶ λυπηθεὶς ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους ἐκέλευσεν δοθῆναι	και ελυπηθη ο βασιλευς δια δε τους ορκους και τους συνανακειμενους εκελευσεν δοθηναι	και ελυπηθη ο βασιλευς δια δε τους ορκους και τους συνανακειμενους εκελευσεν δοθηναι

Matthew 27:57-60 (NET)	Matthew 27:57-60 (KJV)
Now when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus.	When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple:

Matthew 27:57 (NET Parallel Greek)	Matthew 27:57 (Stephanus Textus Receptus)	Matthew 27:57 (Byzantine Majority Text)
Ὀψίας δὲ γενομένης ἦλθεν ἄνθρωπος πλούσιος ἀπὸ Ἁριμαθαίας, τούνομα Ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθητεύθη τῷ Ἰησοῦ	οψιας δε γενομενης ηλθεν ανθρωπος πλουσιος απο αριμαθαιας τουνομα ιωσηφ ος και αυτος εμαθητευσεν τω ιησου	οψιας δε γενομενης ηλθεν ανθρωπος πλουσιος απο αριμαθαιας τουνομα ιωσηφ ος και αυτος εμαθητευσεν τω ιησου

He went to Pilate and asked for the body of Jesus. Then Pilate ordered that it be given to him.

He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

Matthew 27:58 (NET Parallel Greek)	Matthew 27:58 (Stephanus Textus Receptus)	Matthew 27:58 (Byzantine Majority Text)
οὗτος προσελθὼν τῷ Πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ. τότε ὁ Πιλᾶτος ἐκέλευσεν ἀποδοθῆναι	ουτος προσελθων τω πιλατω ητησατο το σωμα του ιησου τοτε ο πιλατος εκελευσεν αποδοθηναι το σωμα	ουτος προσελθων τω πιλατω ητησατο το σωμα του ιησου τοτε ο πιλατος εκελευσεν αποδοθηναι το σωμα

Joseph took the body, wrapped it in a clean linen cloth,

And when Joseph had taken the body, he wrapped it in a clean linen cloth,

Matthew 27:59 (NET Parallel Greek)	Matthew 27:59 (Stephanus Textus Receptus)	Matthew 27:59 (Byzantine Majority Text)
καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ [ἐν] σινδόνι καθαρᾷ	και λαβων το σωμα ο ιωσηφ ενετυλιξεν αυτο σινδονι καθαρα	και λαβων το σωμα ο ιωσηφ ενετυλιξεν αυτο σινδονι καθαρα

and placed it in his own new tomb that he had cut in the rock. Then he rolled a great stone across the entrance of the tomb and went away.

And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

Matthew 27:60 (NET Parallel Greek)	Matthew 27:60 (Stephanus Textus Receptus)	Matthew 27:60 (Byzantine Majority Text)
καὶ ἔθηκεν ἐν τῷ καινῷ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθεν	και εθηκεν αυτο εν τω καινω αυτου μνημειω ο ελατομησεν εν τη πετρα και προσκυλισας λιθον μεγαν τη θυρα του μνημειου απηλθεν	και εθηκεν αυτο εν τω καινω αυτου μνημειω ο ελατομησεν εν τη πετρα και προσκυλισας λιθον μεγαν τη θυρα του μνημειου απηλθεν

1 Peter 2:6 (NET)	1 Peter 2:6 (KJV)
For it says in scripture, “Look, I lay in Zion a stone, a chosen and precious cornerstone, and whoever believes in him will never be put to shame.”	Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

1 Peter 2:6 (NET Parallel Greek)	1 Peter 2:6 (Stephanus Textus Receptus)	1 Peter 2:6 (Byzantine Majority Text)
διότι περιέχει ἐν γραφῇ· ἰδοὺ τίθημι ἐν Σιὼν λίθον ἀκρογωνιαῖον |ἐκλεκτὸν| ἔντιμον καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ μὴ καταισχυνθῇ	διο και περιεχει εν τη γραφη ιδου τιθημι εν σιων λιθον ακρογωνιαιον εκλεκτον εντιμον και ο πιστευων επ αυτω ου μη καταισχυνθη	διοτι περιεχει εν τη γραφη ιδου τιθημι εν σιων λιθον ακρογωνιαιον εκλεκτον εντιμον και ο πιστευων επ αυτω ου μη καταισχυνθη

Matthew 24:45 (NET)	Matthew 24:45 (KJV)
“Who then is the faithful and wise slave, whom the master has put in charge of his household, to give the other slaves their food at the proper time?	Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?

Matthew 24:45 (NET Parallel Greek)	Matthew 24:45 (Stephanus Textus Receptus)	Matthew 24:45 (Byzantine Majority Text)
Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ	τις αρα εστιν ο πιστος δουλος και φρονιμος ον κατεστησεν ο κυριος αυτου επι της θεραπειας αυτου του διδοναι αυτοις την τροφην εν καιρω	τις αρα εστιν ο πιστος δουλος και φρονιμος ον κατεστησεν ο κυριος αυτου επι της θεραπειας αυτου του διδοναι αυτοις την τροφην εν καιρω

Matthew 24:48, 49 (NET)	Matthew 24:48, 49 (KJV)
But if that evil slave should say to himself, ‘My master is staying away a long time,’	But and if that evil servant shall say in his heart, My lord delayeth his coming;

Matthew 24:48 (NET Parallel Greek)	Matthew 24:48 (Stephanus Textus Receptus)	Matthew 24:48 (Byzantine Majority Text)
ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ· χρονίζει μου ὁ κύριος	εαν δε ειπη ο κακος δουλος εκεινος εν τη καρδια αυτου χρονιζει ο κυριος μου ελθειν	εαν δε ειπη ο κακος δουλος εκεινος εν τη καρδια αυτου χρονιζει ο κυριος μου ελθειν

and he begins to beat his fellow slaves and to eat and drink with drunkards,

And shall begin to smite his fellowservants, and to eat and drink with the drunken;

Matthew 24:49 (NET Parallel Greek)	Matthew 24:49 (Stephanus Textus Receptus)	Matthew 24:49 (Byzantine Majority Text)
καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων	και αρξηται τυπτειν τους συνδουλους εσθιειν δε και πινειν μετα των μεθυοντων	και αρξηται τυπτειν τους συνδουλους εσθιειν δε και πινειν μετα των μεθυοντων