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I have no special credentials to pursue this, except that I'm not on any religion's payroll. I have no formal religious training. I have no visions or dreams to speak of. I have a kind of compulsion to study the Bible. I blame it on my father. Over and over he quoted Proverbs 4:7 to me as I grew up: Wisdom is the principal thing; therefore get wisdom; Yea, with all thy getting get understanding. I didn't always listen to my father when I was young. But now that I am old I am apparently incapable of not running his programing.

Patterns of Evidence: Exodus

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Patterns of Evidence: Exodus, A Filmmaker’s Journey by Timothy P. Mahoney was Mom’s coffee table book this Thanksgiving.  I have a bit of history with my mother’s coffee table books.  This time I even asked her if she leaves them out for my benefit.  (She said, “No.”)

I can relate to the need to pursue this kind of project.  If there is something dissuading you from believing the Bible it’s best to take Jesus by the hand and hit it head on.  With a history background I’m a little more inured apparently to the historical dabbling of archaeologists than Mr. Mahoney was.  My bias toward historical documents has afforded me a measure of protection here.

Mr. Mahoney’s book is the companion to a film of the same name.  It’s a good film.  He described it in an interview: “Is there a pattern of evidence at any time in the archaeology of Egypt and Israel that matches the events of the Exodus and the Conquest as recorded in the Bible?”[1]  I won’t steal his thunder.  He and his investors deserve to make their money back.  The companion book was more detailed and much more troubling to me.

The confessions he elicited from Jews (on camera) without torture or duress of any kind disturbed me.  Had you asked me I would have said yes, not all those who are descended from Israel are truly Israel, nor are all the children Abraham’s true descendants.[2]  But I was clearly not prepared to have my nose rubbed in it, like some naughty puppy that has peed the carpet.

Mr. Mahoney interviewed a Jewish anthropologist in his museum workroom:

Anthropologist: I always have been Jewish, I always will be Jewish, and I believe in the tradition of Judaism.  Do I think of the Bible as the word of God?  No (Luke 24:25-27), I don’t….[3]

Mahoney: Do you believe that the Exodus occurred as it is written in the Old Testament—do you believe it was a miraculous event with God intervening?

Anthropologist: No, I don’t.  Do I believe the event may have happened?  Yep.  Sure I do.  But do I believe that there was a miraculous event with God intervening?  I don’t believe it… (Exodus 3:1-22)  But I’m willing to be shown.[4]

He interviewed a Jewish archaeologist in the hill country of Israel.

Mahoney: So was there an Exodus?

Archaeologist1: My easy answer to you, as an archaeologist, it didn’t happen.  Not in the way its written down in the Bible…If we didn’t have the Bible, we would never, as archaeologists or as Egyptologists, be able to say this happened….[5]

I’m Jewish, and I like to sit down at a Seder meal and enjoy recounting the Exodus.  But that’s a tradition.  That makes me who I am culturally.  As an archaeologist, we do not see this happening as a one-off event….[6]

Thus you nullify the word of God by your tradition that you have handed down, Jesus said to the Pharisees and the experts in the law.  And you do many things like this.[7]  Jesus’ actual point here was some specific legal wrangling about corban (κορβᾶν).  And you do many things like this, opens it up in my mind to the kind of mental gymnastics cited above.

Mr. Mahoney interviewed another Jewish archaeologist in his workroom.

Archaeologist2: Exodus did not happen in the way it is described in the text of the Bible on the background of the 13th century BC….[8]

This same pattern of traditional thinking informed his view of the Hebrew Bible.

Archaeologist2: We are dealing with traditions (2 Timothy 3:16, 17).  Let’s say that the author of this or that part of the Hebrew Bible sits in Jerusalem.  And people have traditions.  Grandpa says this and Grandma says another story, and there is one tradition of this village and another tradition of that family, that clan and this tribe and so on and so forth…They collected all sorts of stories, memories, myths, tales, you know.  And they put them together in such a way that transmits an idea….[9]

Mahoney: Do you believe in celebrating Passover?

Archaeologist2: When I sit at a Passover meal and we read the Haggadah with the family, that evening, it’s all history from A to Z.  Perfect history…about all those many generations of my forefathers who were sitting to the same table at Passover at the same time and reciting the Haggadah….

Mahoney: What would you say to those people who are concerned with the idea that these stories didn’t happen as they are written?

Archaeologist2: I would tell them that it is not important…I think that it is more important to understand the meaning of Exodus, the moral of Exodus, for our civilization, for humanity, for mankind, for understanding the biblical text and the authors….[10]

“As I have mentioned before,” Mr. Mahoney wrote, this particular archaeologist’s “work and ideas greatly influenced” a Jewish Rabbi “to write his controversial Passover sermon.”[11]  Michael Medved asked this Rabbi about that sermon:

Rabbi: I said that the Exodus certainly didn’t happen the way the Bible depicts it, assuming that it was a historical event in any description….

Medved: Why did you say that?

Rabbi: I said it for two reasons.  One was because I knew that these students and others would go off to college and hear people talk about biblical archaeology and comparative religion, and I wanted them to know that that was not a frightening topic….[12]

This Rabbi regarded the Exodus as fiction:

Rabbi: The extent to which the Exodus story has a historical core is very hard to say, but my deeper conviction about it is that it’s a story that whether it was true, it is true.  And those are two different things…there are things that aren’t facts that can be truths….[13]

Medved: What did you want people to feel, not to think, but to feel about the Exodus?

Rabbi: I wanted them to feel that their faith was unshakable, that it didn’t matter what the conclusions were of archaeologists, scientists and historians….[14]

Medved: What does [Passover] mean if we weren’t delivered from Egypt?

Rabbi: Whether or not people were delivered then, does that affect my ability to empathize with what slavery is like now?[15]

Mr. Mahoney interviewed a Jewish politician in the Knesset who seemed to echo the Rabbi’s emphasis on slavery:

Moses was the greatest revolutionary of all time.  Remember that in antiquity there were grand empires that were based on one principal: slavery (Deuteronomy 15:12-18).  Moses challenged that twice.  He challenged it by taking his people, who were slaves in bondage in Egypt, freeing them, and taking them to their promised land.  But Moses also challenged the empires of the world by providing a moral code for mankind that said it is not the king or the emperor who decides the law.  There is a higher law (Deuteronomy 17:18-20).  These were absolutely revolutionary ideas.[16]

If the reason given for celebrating the Passover was: for in this selfsame day have I brought your hosts out of the land of Egypt,[17] a feast to HaShem,[18] then staying home to celebrate it “to empathize with what slavery is like now” is almost as disobedient as going out and doing something else instead.

Masoretic Text

 Septuagint
Exodus 12:14, 17 (Tanakh) Exodus 12:14, 17 (NET) Exodus 12:14, 17 (NETS)

Exodus 12:14, 17 (Elpenor English)
And this day shall be unto you for a memorial, and ye shall keep it a feast to HaShem; throughout your generations ye shall keep it a feast by an ordinance for ever. “‘This day will become a memorial for you, and you will celebrate it as a festival to the Lord—you will celebrate it perpetually as a lasting ordinance. And this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord throughout your generations.  You shall celebrate it as a perpetual precept. And this day shall be to you a memorial, and ye shall keep it a feast to the Lord through all your generations; ye shall keep it a feast for a perpetual ordinance.
And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordinance for ever. So you will keep the Feast of Unleavened Bread, because on this very day I brought your regiments out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. And you shall keep this commandment.  For on this day I will bring your host out of the land of Egypt, and you shall make this day throughout your generations a perpetual precept. And ye shall keep this commandment, for on this day will I bring out your force out of the land of Egypt; and ye shall make this day a perpetual ordinance for you throughout your generations.

Mr. Mahoney interviewed another Jewish archaeologist in his teaching lab.

Archaeologist3: …as I used to tell my students, archaeology is about 10 percent data and 90 percent interpretation.  And this is why I’d say it is controversial in many aspects and open to different opinions….[19]

This confession proved to be more important than it appeared at first.  Mr. Mahoney, a filmmaker, did an admirable job of demonstrating from archaeological data and a few documentary fragments where the events of Exodus in the Bible fit sequentially into that archaeological data.  He went on to demonstrate that Jewish archaeologists (among others) reject this correlation in favor of their own interpretations of the data.  In other words, they reject the Hebrew scriptures to cling to their faith in their own works, their own interpretations as archaeologists.  You can’t make this stuff up.

The interview continued:

Mahoney: You believe the Exodus and the Conquest are legendary stories?  You don’t see them in the archaeology, is that right?

Archaeologist3: No, we don’t see them at all.  We see something different.  Many times people tell us absence of evidence is not evidence of absence, but the point is, as I used to say, paradoxically, the more information we have on biblical matters, the more contradictions we’ve found…we have hundreds of sites now of different periods and millions of objects which indicate an archaeological reality.  And this reality says the Israelites did not come from outside the land of Canaan.  They did not conquer the land.  They simply evolved from within the local community to a new phase of economic and social organization, which later developed into the state of Israel.  So, the process was entirely different than described in the Bible….[20]

The Exodus story is a very important and interesting legend about the people of Israel, but it has no real historical basis….[21]

So Israelites are merely Canaanites with delusions of grandeur?  Why do I, a natural born Gentile Christian turned atheist, have more confidence in the Hebrew scriptures than a Jewish anthropologist, Jewish archaeologists, a Rabbi or a Jewish politician?  Jesus.

Jesus is dragging me out of my Gentile-Christian-turned-atheist-ness to Himself (John 12:32).  His own confidence in the Hebrew scriptures directed his actions toward their fulfillment: How then would the scriptures that say it must happen this way be fulfilled?[22] He asked Peter.  Does this mean that I am inspired to faith by Jesus’ faith?

Well, okay, sure.  But I’m also inspired to courage, determination and some faith at the climax of Avengers: Endgame when Captain America (Chris Evans), bruised, fallen, all but defeated, tightens the strap of his broken shield on his arm and stands again to face Thanos (Josh Brolin) and his armies, alone if necessary.  The trouble with this kind of inspiration is that it can only awaken the courage, determination or faith already latent within me.

In Jesus I am born from above and filled with his own Holy Spirit just as He promised.  My faith is not my faith[23] but his (it is no longer I who live, but Christ lives in me[24]), the same faith that flowed into and through Him from the same Spirit when He asked: How then would the scriptures that say it must happen this way be fulfilled?  Jesus also said, Do not be afraid[25] of those who kill[26] the body but cannot kill the soul.[27]

Archaeologists cannot kill the body.  This is not to say that an individual archaeologist is incapable of murderer, just that archaeologists as archaeologists have no authority beyond the grades handed down in their classrooms.  The entire field of archaeology, that interpretive work of archaeologists, is a “finite province of meaning” relative to the “paramount reality” of most people’s everyday lives.  Most people are unlikely to hear, in fact most people do not hear, about most of the interpretations of data uncovered by archaeologists, unless those interpretations prove useful to Satan, who deceives the whole world.

Given the limited authority archaeologists actually have over others it may seem like overkill to apply Jesus’ prohibition to them: Do not be afraid of archaeologists.  But I actually agree with the Rabbi that archaeology is “not a frightening topic.”  When I understand Jesus’ prohibition as a negation of the definition I gleaned from Deuteronomy of the the fear of the Lord—Do not have a heart to hear and do whatsoever archaeologists shall speak—I am free to choose what I will hear with what measure of faith.

Anyone interested in archaeology should take the Jewish archaeologist’s instruction to his students to heart: “archaeology is about 10 percent data and 90 percent interpretation.”  Every student is free to distinguish that germ of data from the mass of interpretation and judge that interpretation accordingly, based on all that student’s knowledge, including the Bible as the word of God.

Answers to test questions in school are not assertions of truth a student must believe.  They are simply a measure of a student’s proficiency taking notes and repeating what a teacher has said.  A student is not forsworn by recalling what a teacher has said and writing it down accurately on a test.  All rights to one’s own thoughts and beliefs are fully retained, even after an archaeology test.

Archaeology, archaeologists’ interpretations of archaeological data, is no reason to let Satan rob you of your opportunity to know…the only true God, and Jesus Christ, whom [He] sent,[28] to be born from above (John 3:5-7), to receive his Holy Spirit, to be bouyed up and carried along by a continuous stream of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control[29] here and now.

Jesus said: No one can come to me unless the Father who sent me draws him….[30]  And I, when I am lifted up from the earth, He promised, will draw all…to myself.[31]  Paul wrote: So then, it does not depend on human desire or exertion, but on God who shows mercy.[32]  For God has consigned all…to disobedience so that he may show mercy to…all.[33]

When I hear these things I tighten the strap of the shield of faith on my arm.  Do you?  Or are you hurting yourself by kicking against the goads?[34]

Tables comparing Exodus 12:17 and 12:14 in the Tanakh, KJV and NET, and tables comparing Exodus 12:17 and 12:14 in the Septuagint (BLB and Elpenor) follow.  A Table comparing Matthew 10:28 in the NET and KJV follows those.

Exodus 12:17 (Tanakh)

 Exodus 12:17 (KJV)

Exodus 12:17 (NET)
And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordinance for ever. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever. So you will keep the Feast of Unleavened Bread, because on this very day I brought your regiments out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance.

Exodus 12:17 (Septuagint BLB)

Exodus 12:17 (Septuagint Elpenor)
καὶ φυλάξεσθε τὴν ἐντολὴν ταύτην ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον καὶ φυλάξετε τὴν ἐντολὴν ταύτην· ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου, καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον

Exodus 12:17 (NETS)

Exodus 12:17 (English Elpenor)
And you shall keep this commandment.  For on this day I will bring your host out of the land of Egypt, and you shall make this day throughout your generations a perpetual precept. And ye shall keep this commandment, for on this day will I bring out your force out of the land of Egypt; and ye shall make this day a perpetual ordinance for you throughout your generations.

Exodus 12:14 (Tanakh)

 Exodus 12:14 (KJV)

Exodus 12:14 (NET)
And this day shall be unto you for a memorial, and ye shall keep it a feast to HaShem; throughout your generations ye shall keep it a feast by an ordinance for ever. And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. “‘This day will become a memorial for you, and you will celebrate it as a festival to the Lord—you will celebrate it perpetually as a lasting ordinance.

Exodus 12:14 (Septuagint BLB)

Exodus 12:14 (Septuagint Elpenor)
καὶ ἔσται ἡ ἡμέρα ὑμῗν αὕτη μνημόσυνον καὶ ἑορτάσετε αὐτὴν ἑορτὴν κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν νόμιμον αἰώνιον ἑορτάσετε αὐτήν καὶ ἔσται ἡ ἡμέρα ὑμῖν αὕτη μνημόσυνον· καὶ ἑορτάσετε αὐτὴν ἑορτὴν Κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν· νόμιμον αἰώνιον ἑορτάσετε αὐτήν

Exodus 12:14 (NETS)

Exodus 12:14 (English Elpenor)
And this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord throughout your generations.  You shall celebrate it as a perpetual precept. And this day shall be to you a memorial, and ye shall keep it a feast to the Lord through all your generations; ye shall keep it a feast for a perpetual ordinance.

Matthew 10:28 (NET)

Matthew 10:28 (KJV)
Do not be afraid of those who kill the body but cannot kill the soul.  Instead, fear the one who is able to destroy both soul and body in hell. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ μὴ |φοβεῖσθε| ἀπὸ τῶν |ἀποκτεννόντων| τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ και μη φοβηθητε απο των αποκτεινοντων το σωμα την δε ψυχην μη δυναμενων αποκτειναι φοβηθητε δε μαλλον τον δυναμενον και ψυχην και σωμα απολεσαι εν γεεννη και μη φοβεισθε απο των αποκτενοντων το σωμα την δε ψυχην μη δυναμενων αποκτειναι φοβηθητε δε μαλλον τον δυναμενον και την ψυχην και το σωμα απολεσαι εν γεεννη

[1] “Timothy Mahoney Interview on Patterns of Evidence,” July 21, 2015, TheBestSchools

[2] Romans 9:6b, 7a (NET)

[3] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, p. 38

[4] ibid, pp. 38-39

[5] ibid, p. 51

[6] ibid, p. 52

[7] Mark 7:13 (NET)

[8] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, p. 55

[9] ibid, pp. 56-57

[10] ibid, p. 173

[11] ibid, p. 173

[12] ibid, p. 42

[13] ibid, p. 43

[14] ibid, pp. 173, 174

[15] ibid, p. 174

[16] ibid, p. 66

[17] Exodus 12:17b (Tanakh)

[18] Exodus 12:14 (Tanakh) The Hebrew word translated Hashem was לַֽיהֹוָ֑ה (Yehovah).

[19] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, pp. 59, 60

[20] ibid, pp. 60, 61

[21] ibid, p. 61

[22] Matthew 26:54 (NET)

[23] The Greek word translated faithfulness in Galatians 5:22 (NET) was πίστις.

[24] Galatians 2:20b (NET)

[25] The NET parallel Greek text, NA28 and Byzantine Majority Text had φοβεῖσθε here, where the Stephanus Textus Receptus had φοβηθητε (KJV: fear).

[26] The NET parallel Greek text and NA28 had ἀποκτεννόντων here, where the Stephanus Textus Receptus had αποκτεινοντων and the Byzantine Majority Text had αποκτενοντων.

[27] Matthew 10:28a (NET)

[28] John 17:3 (NET)

[29] Galatians 5:22b-23a (NET) Table

[30] John 6:44a (NET) Table

[31] John 12:32 (NET) NET note (67): Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).  I removed people for accuracy: καγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.  There is no word limiting this drawing to people in the Greek text.

[32] Romans 9:16 (NET) Table

[33] Romans 11:32 (NET) NET note (24): Grk “to all”; “them” has been supplied for stylistic reasons. Here again I removed people and them: συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ.  I wrote about τοὺς πάντας in another essay.  For God was pleased to have all (πᾶν) his fullness dwell in the Son and through him to reconcile all things (τὰ πάντα) to himself by making peace through the blood of his cross—through him, whether things on earth or things in heaven (Colossians 1:19, 20 NET).

[34] Acts 26:14b (NET) Table

Fear – Deuteronomy, Part 16

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Moses recalled what the people of Israel had said to him as well as what יְהֹוָה֙ (Yehovah) said about what the people had said:

Masoretic Text

 Septuagint
Deuteronomy 5:24-27 (Tanakh) Deuteronomy 5:27-29 (NET) Deuteronomy 5:27-29 (NETS)

Deuteronomy 5:27-29 (Elpenor English)
Go thou near, and hear all that HaShem our G-d may say; and thou shalt speak unto us all that HaShem our G-d may speak unto thee; and we will hear it and do it.’ You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.” You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.” Do thou draw near, and hear all that the Lord our God shall say, and thou shalt speak to us all things whatsoever the Lord our God shall speak to thee, and we will hear, and do.
And HaShem heard the voice of your words, when ye spoke unto me; and HaShem said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken. When the Lord heard you speaking to me, he said to me, “I have heard what these people have said to you—they have spoken well. And the Lord heard the sound of your words when you were speaking to me: “I have heard the sound of the words of this people, what they have spoken to you; all that they have spoken they have spoken correctly. And the Lord heard the voice of your words as ye spoke to me; and the Lord said to me, I have heard the voice of the words of this people, even all things that they have said to thee.  [They have] well [said] all that they have spoken.
Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever! If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever. Who shall grant that their heart be in them in such a way that they fear me and keep my commandments in all their days so that it might go well with them and their sons forever! O that there were such a heart in them, that they should fear me and keep my commands always, that it might be well with them and with their sons for ever.

Here is a very accessible definition of the fear (yare’, לְיִרְאָ֥ה; Septugaint: φοβεῖσθαί, a form of φοβέω) of the Lord: a heart to hear and do whatsoever the Lord our God shall speak.

Masoretic Text

 Septuagint
Deuteronomy 6:1-3 (Tanakh) Deuteronomy 6:1-3 (NET) Deuteronomy 6:1-3 (NETS)

Deuteronomy 6:1-3 (Elpenor English)
Now this is the commandment, the statutes, and the ordinances, which HaShem your G-d commanded to teach you, that ye might do them in the land whither ye go over to possess it– Now these are the commandments, statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed And these are the commandments and the statutes and the ordinances that the Lord your God commanded to teach you to do so in the land which you are entering there to inherit And these [are] the commands, and the ordinances, and the judgments, as many as the Lord our God gave commandment to teach you to do so in the land on which ye enter to inherit it.
that thou mightest fear HaShem thy G-d, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. and that you may so revere the Lord your God that you will keep all his statutes and commandments that I am giving you—you, your children, and your grandchildren—all your lives, to prolong your days. so that you may fear the Lord your God, to keep all his statutes and his commandments that I command you today, you and your sons and your sons’ sons, all the days of your life so that you may be long-lived. That ye may fear the Lord your God, keep ye all his ordinances, and his commandments, which I command thee to-day, thou, and thy sons, and thy sons’ sons, all the days of thy life, that ye may live many days.
Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as HaShem, the G-d of thy fathers, hath promised unto thee–a land flowing with milk and honey. Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number—as the Lord, the God of your ancestors, said to you, you will have a land flowing with milk and honey. Now hear, O Israel, and be watchful to perform so that it may be well with you and that you may multiply greatly, just as the Lord, the God of your fathers, has spoken, to give you a land flowing with milk and honey. Hear, therefore, O Israel, and observe to do them, that it may be well with thee, and that ye may be greatly multiplied, as the Lord God of thy fathers said that he would give thee a land flowing with milk and honey: and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt.

Here, too, fear was תִּירָ֜א (yare’; Septuagint: φοβῆσθε, a form of φοβέω).  It seems important to hold on to this definition of fear as it relates to the Lord: a heart to hear and do whatsoever the Lord our God shall speak.  This is the first moment I think I have understood the psalmist: The fear[1] of the Lord is pure, enduring for ever and ever.[2]

Since I have read the Bible before and know that most in Israel did not have a heart to hear and do whatsoever the Lord our God shall speak, my religious mind can fall from this definition of fear of the Lord all too easily.  It begins to substitute fear of the kind of things that happened to Israel in the power of darkness when they did not have the fear of the Lord: a heart to hear and do whatsoever the Lord our God shall speak.  To make such a substitution is similar to the thinking of those who exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever![3]

And as I consider Paul’s loving (Romans 9:1-5) diagnosis of Israel’s history, faith is clearly an aspect of the fear of the Lord (Romans 9:30-32a NET):

What shall we say then?—that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, but Israel even though pursuing a law of righteousness did not attain it [Table].  Why not?  Because they pursued it not by faith but (as if it were possible) by works [Table].

Paul didn’t eliminate the concept of service from the Gospel of Jesus Christ: God, whom I serve (λατρεύω) in my spirit in the gospel of his Son,[4] he wrote.

Masoretic Text

 Septuagint
Deuteronomy 6:13-15 (Tanakh) Deuteronomy 6:13-15 (NET) Deuteronomy 6:13-15 (NETS)

Deuteronomy 6:13-15 (Elpenor English)
Thou shalt fear HaShem thy G-d; and Him shalt thou serve, and by His name shalt thou swear [Table]. You must revere the Lord your God, serve him, and take oaths using only his name. The Lord your God you shall fear, and him you shall serve, and to him you shall cling, and by his name you shall swear. Thou shalt fear the Lord thy God, and him only shalt thou serve; and thou shalt cleave to him, and by his name thou shalt swear.
Ye shall not go after other gods, of the gods of the peoples that are round about you; You must not go after other gods, those of the surrounding peoples, Do not go after other gods from the gods of the nations around you, Go ye not after other gods of the gods of the nations round about you;
for a jealous G-d, even HaShem thy G-d, is in the midst of thee; lest the anger of HaShem thy G-d be kindled against thee, and He destroy thee from off the face of the earth. for the Lord your God, who is present among you, is a jealous God—his anger will erupt against you and remove you from the land. because the Lord your God, who is present with you, is a jealous god.  Lest the Lord your God, being angered with wrath against you, destroy you utterly from the face of the earth. for the Lord thy God in the midst of thee [is] a jealous God, lest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.

Here fear was תִּירָ֖א (yare’; Septuagint: φοβηθήσῃ, a form of φοβέω).  The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak[5]—is associated with and Him shalt thou serve (Tanakh), and him only shalt thou serve (English Elpenor).

The Hebrew word translated and Him shalt thou serve was תַֽעֲבֹ֑ד (`abad).  It was translated καὶ αὐτῷ λατρεύσεις (NETS: and him you shall serve) or καὶ αὐτῷ μόνῳ λατρεύσεις (Elpenor; English: and him only shalt thou serve) in the Septuagint.  Whether μόνῳ (only) was deleted from the Masoretic text or added to the Elpenor Septuagint, Jesus quoted μόνῳ to Satan.  But now we have been released from the law, Paul described one result of the Gospel, because we have died to what controlled us, so that we may serve (δουλεύειν, a form of δουλεύω) in the new life of the Spirit and not under the old written code.[6]

The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is also associated with καὶ πρὸς αὐτὸν κολληθήσῃ (NETS: and to him you shall cling) in the Septuagint.  This is missing from the Masoretic text.

The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is also associated with וּבִשְׁמ֖וֹ (shem; Tanakh: and by His name) תִּשָּׁבֵֽעַ (shaba`, Tanakh: shalt thou swear).  The Greek of the Septuagint was καὶ τῷ ὀνόματι αὐτοῦ ὀμῇ (BLB) or καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ὀμῇ (Elpenor).  The Greek word ὀμῇ is a form of ὄμνυμι.  Other forms of ὄμνυμι occur in Jesus’ revision of oath taking (Matthew 5:33-37 NET):

“Again, you have heard that it was said to an older generation, ‘Do not break an oath, but fulfill your vows (ὅρκους, a form of ὅρκος) to the Lord.’  But I say to you, do not take oaths (ὀμόσαι, another form of ὄμνυμι) at all—not by heaven, because it is the throne of God, not by earth because it is his footstool, and not by Jerusalem, because it is the city of the great King.  Do not take an oath (ὀμόσῃς, another form of ὄμνυμι) by your head because you are not able to make one hair white or black.  Let your word be ‘Yes, yes’ or ‘No, no.’  More than this is from the evil one.

But even Jesus’ revision of oath taking and presumably its relationship to the fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—doesn’t justify incorporating God’s anger stirred up against going after other gods into the definition of the fear of the Lord, despite my religious mind’s struggle to revise the text: Thou shalt fear the Lord thy God…lest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.[7]

Masoretic Text

 Septuagint
Deuteronomy 6:24 (Tanakh) Deuteronomy 6:24 (NET) Deuteronomy 6:24 (NETS)

Deuteronomy 6:24 (Elpenor English)
And HaShem commanded us to do all these statutes, to fear HaShem our G-d, for our good always, that He might preserve us alive, as it is at this day. The Lord commanded us to obey all these statutes and to revere him so that it may always go well for us and he may preserve us, as he has to this day. And the Lord commanded us to perform all these statutes, to fear the Lord our God, so that it may be well for us all our days so that we may live, as it is today. And the Lord charged us to observe all these ordinances; to fear the Lord our God, that it may be well with us for ever, that we may live, as even today.

Here, too, fear was לְיִרְאָ֖ה (yare’) in Hebrew, and φοβεῖσθαι (a form of φοβέω) in Greek in the Septuagint.  It was associated again with לַֽעֲשׂוֹת֙ (`asah), to do all these statutes (Tanakh), and ποιεῖν (a form of ποιέω) in Greek, to observe all these ordinances (English Elpenor).  This fear of יְהֹוָ֗ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is for our good always (Tanakh).

Masoretic Text

 Septuagint
Deuteronomy 7:17-19 (Tanakh) Deuteronomy 7:17-19 (NET) Deuteronomy 7:17-19 (NETS)

Deuteronomy 7:17-19 (Elpenor English)
If thou shalt say in thy heart: ‘These nations are more than I; how can I dispossess them?’ If you think, “These nations are more numerous than I—how can I dispossess them?” But if you say in your mind, “This nation is more numerous than I; how will I be able to destroy them utterly?” But if thou shouldest say in thine heart, This nation [is] greater than I, how shall I be able to destroy them utterly?
thou shalt not be afraid of them; thou shalt well remember what HaShem thy G-d did unto Pharaoh, and unto all Egypt: you must not fear them.  You must carefully recall what the Lord your God did to Pharaoh and all Egypt, you shall not be afraid of them.  With remembrance you shall remember what the Lord your God did to Pharao and to all the Egyptians, thou shalt not fear them; thou shalt surely remember all that the Lord thy God did to Pharao and to all the Egyptians:
the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby HaShem thy G-d brought thee out; so shall HaShem thy G-d do unto all the peoples of whom thou art afraid. the great judgments you saw, the signs and wonders, the strength and power by which he brought you out—thus the Lord your God will do to all the people you fear. the great trials that your eyes saw, the signs and those great wonders, the strong hand and the high arm as the Lord your God brought you out.  The Lord our God will do thus to all the nations of whose faces you are afraid. the great temptations which thine eyes have seen, those signs and great wonders, the strong hand, and the high arm; how the Lord thy God brought thee forth: so the Lord your God will do to all the nations, whom thou fearest in their presence.

The Hebrew word translated art afraid (Tanakh) and fear (NET) in verse 19 was ירא (yare’).  It was translated φοβῇ (a form of φοβέω), you are afraid (NETS) and thou fearest (English Elpenor), in the Septuagint.  I’m reasonably convinced that this is a more natural use of the word fear (though even here it may be respect).  I’m much less sure of the usage in verse 18.

Did Moses caution Israel, thou shalt not be afraid of them (Tanakh), because he assumed that they were afraid (yare’, תִירָ֖א) to engage an enemy that was more numerous (NET), רַבִּ֛ים (rab)?  Or did he command Israel, thou shalt not fear them (English Elpenor), φοβηθήσῃ (a form of φοβέω)—that is, not have a heart to hear and do whatsoever the enemy shall speak—because the people of Israel might think this enemy nation [was] greater than Israel (English Elpenor), πολὺ (a form of πολύς)?

It’s important here to consider the command the people of Israel were to have a heart to hear and do:

Masoretic Text

 Septuagint
Deuteronomy 7:16 (Tanakh) Deuteronomy 7:16 (NET) Deuteronomy 7:16 (NETS)

Deuteronomy 7:16 (Elpenor English)
And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee. You must destroy all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship their gods, for that will be a snare to you. And you shall eat all the spoils of the nations that the Lord your God is giving to you; your eye shall not be sparing to them, and you shall not serve their gods, for this is a stumbling block to you. And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee.

Holy genocide with extreme prejudice sounds strange to anyone being rooted and grounded in love (Ephesians 3:14-21), but Yehovah/Jesus had not yet made peace through the blood of his cross.  He had not yet revised the law (Matthew 5:38-45 NET):

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’  But I say to you, do not resist the evildoer.  But whoever strikes you on the right cheek, turn the other to him as well [Table].  And if someone wants to sue you and take your tunic, let him have your coat also.  And if anyone forces you to go one mile, go with him two.  Give to the one who asks you, and do not reject the one who wants to borrow from you [Table].

“You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’  But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous [Table].

As Paul wrote to Timothy, we have set our hope on the living God, who is the Savior of all people, especially of believers.[8]  I‘ll continue this in another essay.

A note (44) in the NET claimed that Jesus quoted Leviticus 19:12.  Frankly, I don’t see it.  A table comparing Jesus’ supposed quotation with the Septuagint follows.

Matthew 5:33b (NET Parallel Greek)

 Leviticus 19:12 (Septuagint BLB)

Leviticus 19:12 (Septuagint Elpenor)
οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου καὶ οὐκ ὀμεῗσθε τῷ ὀνόματί μου ἐπ᾽ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τοῦ θεοῦ ὑμῶν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ᾿ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τὸ ἅγιον τοῦ Θεοῦ ὑμῶν· ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν

Matthew 5:33b (NET)

 Leviticus 19:12 (NETS)

Leviticus 19:12 (English Elpenor)
Do not break an oath, but fulfill your vows to the Lord. And you shall not swear by my name in an unjust matter, and you shall not profane the name of your God; it is J wha am the Lord your God. And ye shall not swear unjustly by my name, and ye shall not profane the holy name of your God: I am the Lord your God.

A table comparing the occurrences of forms of שָׁמַע (shama`) above, translated with forms of ἀκούω in the Septuagint, follow.

Reference Chabad.org Tanakh NET BLB Elpenor
Deuteronomy 5:27 (5:24) וְשָׁמַ֥עְנוּ and we will hear it then we will pay attention καὶ ἀκουσόμεθα καὶ ἀκουσόμεθα
Deuteronomy 6:3 וְשָֽׁמַעְתָּ֤ Hear therefore Pay attention καὶ ἄκουσον καὶ ἄκουσον

A table comparing the occurrences of forms of עָשָׂה (`asah) above, translated with forms of ποιέω in the Septuagint, follow.

Reference Chabad.org Tanakh NET BLB Elpenor
Deuteronomy 5:27 (5:24) וְעָשִֽׂינוּ and do it and do it καὶ ποιήσομεν καὶ ποιήσομεν
Deuteronomy 6:1 לַֽעֲשׂ֣וֹת that ye might do them so that you may carry them out ποιεῗν οὕτως ποιεῖν οὕτως
Deuteronomy 6:3 לַֽעֲשׂ֔וֹת to do it to do this ποιεῗν ποιεῖν
Deuteronomy 6:24 לַֽעֲשׂוֹת֙ to do to obey ποιεῗν ποιεῖν

Tables comparing Deuteronomy 5:27 (5:24); 5:28 (5:25); 5:29 (5:26); 6:1; 6:2; 6:3; Psalm 19:9; Deuteronomy 6:14; 6:15; 6:24; 7:17; 7:18; 7:19; 7:16 and Leviticus 19:12 in the Tanakh, KJV and NET, and tables comparing Deuteronomy 5:27; 5:28; 5:29; 6:1; 6:2; 6:3; Psalm 19:9 (18:10); Deuteronomy 6:14; 6:15; 6:24; 7:17; 7:18; 7:19; 7:16 and Leviticus 19:12 in the Septuagint (BLB and Elpenor) follow.  Tables comparing Colossians 1:20 and 1 Timothy 4:10 in the NET and KJV follows those.

Deuteronomy 5:24 (Tanakh)

 Deuteronomy 5:27 (KJV)

Deuteronomy 5:27 (NET)
Go thou near, and hear all that HaShem our G-d may say; and thou shalt speak unto us all that HaShem our G-d may speak unto thee; and we will hear it and do it.’ Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it. You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.”

Deuteronomy 5:27 (Septuagint BLB)

Deuteronomy 5:27 (Septuagint Elpenor)
πρόσελθε σὺ καὶ ἄκουσον ὅσα ἐὰν εἴπῃ κύριος ὁ θεὸς ἡμῶν καὶ σὺ λαλήσεις πρὸς ἡμᾶς πάντα ὅσα ἂν λαλήσῃ κύριος ὁ θεὸς ἡμῶν πρὸς σέ καὶ ἀκουσόμεθα καὶ ποιήσομεν πρόσελθε σὺ καὶ ἄκουσον πάντα, ὅσα ἂν εἴπῃ Κύριος ὁ Θεὸς ἡμῶν, καὶ σὺ λαλήσεις πρὸς ἡμᾶς πάντα, ὅσα ἂν λαλήσῃ Κύριος ὁ Θεὸς ἡμῶν πρὸς σέ, καὶ ἀκουσόμεθα καὶ ποιήσομεν

Deuteronomy 5:27 (NETS)

Deuteronomy 5:27 (English Elpenor)
Go you near, and hear whatever the Lord our God may say. And you shall speak to us all things, whatever the Lord our God may speak to you, and we will hear it and do it.” Do thou draw near, and hear all that the Lord our God shall say, and thou shalt speak to us all things whatsoever the Lord our God shall speak to thee, and we will hear, and do.

Deuteronomy 5:25 (Tanakh)

 Deuteronomy 5:28 (KJV)

Deuteronomy 5:28 (NET)
And HaShem heard the voice of your words, when ye spoke unto me; and HaShem said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken. And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. When the Lord heard you speaking to me, he said to me, “I have heard what these people have said to you—they have spoken well.

Deuteronomy 5:28 (Septuagint BLB)

Deuteronomy 5:28 (Septuagint Elpenor)
καὶ ἤκουσεν κύριος τὴν φωνὴν τῶν λόγων ὑμῶν λαλούντων πρός με καὶ εἶπεν κύριος πρός με ἤκουσα τὴν φωνὴν τῶν λόγων τοῦ λαοῦ τούτου ὅσα ἐλάλησαν πρὸς σέ ὀρθῶς πάντα ὅσα ἐλάλησαν καὶ ἤκουσε Κύριος τὴν φωνὴν τῶν λόγων ὑμῶν λαλούντων πρός με, καὶ εἶπε Κύριος πρός με· ἤκουσα τὴν φωνὴν τῶν λόγων τοῦ λαοῦ τούτου, ὅσα ἐλάλησαν πρός σε· ὀρθῶς πάντα, ὅσα ἐλάλησαν

Deuteronomy 5:28 (NETS)

Deuteronomy 5:28 (English Elpenor)
And the Lord heard the sound of your words when you were speaking to me: “I have heard the sound of the words of this people, what they have spoken to you; all that they have spoken they have spoken correctly. And the Lord heard the voice of your words as ye spoke to me; and the Lord said to me, I have heard the voice of the words of this people, even all things that they have said to thee.  [They have] well [said] all that they have spoken.

Deuteronomy 5:26 (Tanakh)

 Deuteronomy 5:29 (KJV)

Deuteronomy 5:29 (NET)
Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever! O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever.

Deuteronomy 5:29 (Septuagint BLB)

Deuteronomy 5:29 (Septuagint Elpenor)
τίς δώσει οὕτως εἶναι τὴν καρδίαν αὐτῶν ἐν αὐτοῗς ὥστε φοβεῗσθαί με καὶ φυλάσσεσθαι τὰς ἐντολάς μου πάσας τὰς ἡμέρας ἵνα εὖ ᾖ αὐτοῗς καὶ τοῗς υἱοῗς αὐτῶν δι᾽ αἰῶνος τίς δώσει εἶναι οὕτω τὴν καρδίαν αὐτῶν ἐν αὐτοῖς, ὥστε φοβεῖσθαί με καὶ φυλάσσεσθαι τὰς ἐντολάς μου πάσας τὰς ἡμέρας, ἵνα εὖ ᾖ αὐτοῖς καὶ τοῖς υἱοῖς αὐτῶν δι᾿ αἰῶνος

Deuteronomy 5:29 (NETS)

Deuteronomy 5:29 (English Elpenor)
Who shall grant that their heart be in them in such a way that they fear me and keep my commandments in all their days so that it might go well with them and their sons forever! O that there were such a heart in them, that they should fear me and keep my commands always, that it might be well with them and with their sons for ever.

Deuteronomy 6:1 (Tanakh)

 Deuteronomy 6:1 (KJV)

Deuteronomy 6:1 (NET)
Now this is the commandment, the statutes, and the ordinances, which HaShem your G-d commanded to teach you, that ye might do them in the land whither ye go over to possess it– Now these are the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it: Now these are the commandments, statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed

Deuteronomy 6:1 (Septuagint BLB)

Deuteronomy 6:1 (Septuagint Elpenor)
καὶ αὗται αἱ ἐντολαὶ καὶ τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐνετείλατο κύριος ὁ θεὸς ἡμῶν διδάξαι ὑμᾶς ποιεῗν οὕτως ἐν τῇ γῇ εἰς ἣν ὑμεῗς εἰσπορεύεσθε ἐκεῗ κληρονομῆσαι αὐτήν ΚΑΙ αὗται αἱ ἐντολαὶ καὶ τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος ὁ Θεὸς ἡμῶν διδάξαι ὑμᾶς ποιεῖν οὕτως ἐν τῇ γῇ, εἰς ἣν ὑμεῖς εἰσπορεύεσθε ἐκεῖ κληρονομῆσαι αὐτήν

Deuteronomy 6:1 (NETS)

Deuteronomy 6:1 (English Elpenor)
And these are the commandments and the statutes and the ordinances that the Lord your God commanded to teach you to do so in the land which you are entering there to inherit And these [are] the commands, and the ordinances, and the judgments, as many as the Lord our God gave commandment to teach you to do so in the land on which ye enter to inherit it.

Deuteronomy 6:2 (Tanakh)

 Deuteronomy 6:2 (KJV)

Deuteronomy 6:2 (NET)
that thou mightest fear HaShem thy G-d, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. and that you may so revere the Lord your God that you will keep all his statutes and commandments that I am giving you—you, your children, and your grandchildren—all your lives, to prolong your days.

Deuteronomy 6:2 (Septuagint BLB)

Deuteronomy 6:2 (Septuagint Elpenor)
ἵνα φοβῆσθε κύριον τὸν θεὸν ὑμῶν φυλάσσεσθαι πάντα τὰ δικαιώματα αὐτοῦ καὶ τὰς ἐντολὰς αὐτοῦ ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον σὺ καὶ οἱ υἱοί σου καὶ οἱ υἱοὶ τῶν υἱῶν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου ἵνα μακροημερεύσητε ἵνα φοβῆσθε Κύριον τὸν Θεὸν ὑμῶν, φυλάσσεσθαι πάντα τὰ δικαιώματα αὐτοῦ καὶ τὰς ἐντολὰς αὐτοῦ, ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον, σὺ καὶ οἱ υἱοί σου καὶ οἱ υἱοὶ τῶν υἱῶν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου, ἵνα μακροημερεύσητε

Deuteronomy 6:2 (NETS)

Deuteronomy 6:2 (English Elpenor)
so that you may fear the Lord your God, to keep all his statutes and his commandments that I command you today, you and your sons and your sons’ sons, all the days of your life so that you may be long-lived. That ye may fear the Lord your God, keep ye all his ordinances, and his commandments, which I command thee to-day, thou, and thy sons, and thy sons’ sons, all the days of thy life, that ye may live many days.

Deuteronomy 6:3 (Tanakh)

 Deuteronomy 6:3 (KJV)

Deuteronomy 6:3 (NET)
Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as HaShem, the G-d of thy fathers, hath promised unto thee–a land flowing with milk and honey. Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey. Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number—as the Lord, the God of your ancestors, said to you, you will have a land flowing with milk and honey.

Deuteronomy 6:3 (Septuagint BLB)

Deuteronomy 6:3 (Septuagint Elpenor)
καὶ ἄκουσον Ισραηλ καὶ φύλαξαι ποιεῗν ὅπως εὖ σοι ᾖ καὶ ἵνα πληθυνθῆτε σφόδρα καθάπερ ἐλάλησεν κύριος ὁ θεὸς τῶν πατέρων σου δοῦναί σοι γῆν ῥέουσαν γάλα καὶ μέλι καὶ ἄκουσον, ᾿Ισραήλ, καὶ φύλαξον ποιεῖν, ὅπως εὖ σοι ᾖ καὶ ἵνα πληθυνθῆτε σφόδρα, καθάπερ ἐλάλησε Κύριος ὁ Θεὸς τῶν πατέρων σου δοῦναί σοι γῆν ῥέουσαν γάλα καὶ μέλι. καὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος τοῖς υἱοῖς ᾿Ισραὴλ ἐν τῇ ἐρήμῳ, ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου.

Deuteronomy 6:3 (NETS)

Deuteronomy 6:3 (English Elpenor)
Now hear, O Israel, and be watchful to perform so that it may be well with you and that you may multiply greatly, just as the Lord, the God of your fathers, has spoken, to give you a land flowing with milk and honey. Hear, therefore, O Israel, and observe to do them, that it may be well with thee, and that ye may be greatly multiplied, as the Lord God of thy fathers said that he would give thee a land flowing with milk and honey: and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt.

Psalm 19:9 (Tanakh)

 Psalm 19:9 (KJV)

Psalm 19:9 (NET)
The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. The commands to fear the Lord are right and endure forever.  The judgments given by the Lord are trustworthy and absolutely just.

Psalm 19:9 (Septuagint BLB)

Psalm 18:10 (Septuagint Elpenor)
ὁ φόβος κυρίου ἁγνός διαμένων εἰς αἰῶνα αἰῶνος τὰ κρίματα κυρίου ἀληθινά δεδικαιωμένα ἐπὶ τὸ αὐτό ὁ φόβος Κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος· τὰ κρίματα Κυρίου ἀληθινά, δεδικαιωμένα ἐπὶ τὸ αὐτό

Psalm 18:10 (NETS)

Psalm 18:10 (English Elpenor)
The fear of the Lord is pure, enduring forever and ever; the judgments of the Lord are valid, justified altogether, The fear of the Lord is pure, enduring for ever and ever: the judgments of the Lord are true, [and] justified altogether.

Deuteronomy 6:14 (Tanakh)

 Deuteronomy 6:14 (KJV)

Deuteronomy 6:14 (NET)
Ye shall not go after other gods, of the gods of the peoples that are round about you; Ye shall not go after other gods, of the gods of the people which are round about you; You must not go after other gods, those of the surrounding peoples,

Deuteronomy 6:14 (Septuagint BLB)

Deuteronomy 6:14 (Septuagint Elpenor)
οὐ πορεύσεσθε ὀπίσω θεῶν ἑτέρων ἀπὸ τῶν θεῶν τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν οὐ πορεύεσθε ὀπίσω θεῶν ἑτέρων ἀπὸ τῶν θεῶν τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν,

Deuteronomy 6:14 (NETS)

Deuteronomy 6:14 (English Elpenor)
Do not go after other gods from the gods of the nations around you, Go ye not after other gods of the gods of the nations round about you;

Deuteronomy 6:15 (Tanakh)

 Deuteronomy 6:15 (KJV)

Deuteronomy 6:15 (NET)
for a jealous G-d, even HaShem thy G-d, is in the midst of thee; lest the anger of HaShem thy G-d be kindled against thee, and He destroy thee from off the face of the earth. (For the LORD thy God is a jealous God among you) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth. for the Lord your God, who is present among you, is a jealous God—his anger will erupt against you and remove you from the land.

Deuteronomy 6:15 (Septuagint BLB)

Deuteronomy 6:15 (Septuagint Elpenor)
ὅτι θεὸς ζηλωτὴς κύριος ὁ θεός σου ἐν σοί μὴ ὀργισθεὶς θυμωθῇ κύριος ὁ θεός σου ἐν σοὶ καὶ ἐξολεθρεύσῃ σε ἀπὸ προσώπου τῆς γῆς ὅτι ὁ Θεὸς ζηλωτὴς Κύριος ὁ Θεός σου ἐν σοί, μὴ ὀργισθεὶς θυμῷ Κύριος ὁ Θεός σού σοι ἐξολοθρεύσῃ σε ἀπὸ προσώπου τῆς γῆς

Deuteronomy 6:15 (NETS)

Deuteronomy 6:15 (English Elpenor)
because the Lord your God, who is present with you, is a jealous god.  Lest the Lord your God, being angered with wrath against you, destroy you utterly from the face of the earth. for the Lord thy God in the midst of thee [is] a jealous God, lest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.

Deuteronomy 6:24 (Tanakh)

 Deuteronomy 6:24 (KJV)

Deuteronomy 6:24 (NET)
And HaShem commanded us to do all these statutes, to fear HaShem our G-d, for our good always, that He might preserve us alive, as it is at this day. And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day. The Lord commanded us to obey all these statutes and to revere him so that it may always go well for us and he may preserve us, as he has to this day.

Deuteronomy 6:24 (Septuagint BLB)

Deuteronomy 6:24 (Septuagint Elpenor)
καὶ ἐνετείλατο ἡμῗν κύριος ποιεῗν πάντα τὰ δικαιώματα ταῦτα φοβεῗσθαι κύριον τὸν θεὸν ἡμῶν ἵνα εὖ ᾖ ἡμῗν πάσας τὰς ἡμέρας ἵνα ζῶμεν ὥσπερ καὶ σήμερον καὶ ἐνετείλατο ἡμῖν Κύριος ποιεῖν πάντα τὰ δικαιώματα ταῦτα φοβεῖσθαι Κύριον τὸν Θεὸν ἡμῶν, ἵνα εὖ ᾖ ἡμῖν πάσας τὰς ἡμέρας, ἵνα ζῶμεν ὥσπερ καὶ σήμερον

Deuteronomy 6:24 (NETS)

Deuteronomy 6:24 (English Elpenor)
And the Lord commanded us to perform all these statutes, to fear the Lord our God, so that it may be well for us all our days so that we may live, as it is today. And the Lord charged us to observe all these ordinances; to fear the Lord our God, that it may be well with us for ever, that we may live, as even today.

Deuteronomy 7:17 (Tanakh)

 Deuteronomy 7:17 (KJV)

Deuteronomy 7:17 (NET)
If thou shalt say in thy heart: ‘These nations are more than I; how can I dispossess them?’ If thou shalt say in thine heart, These nations are more than I; how can I dispossess them? If you think, “These nations are more numerous than I—how can I dispossess them?”

Deuteronomy 7:17 (Septuagint BLB)

Deuteronomy 7:17 (Septuagint Elpenor)
ἐὰν δὲ λέγῃς ἐν τῇ διανοίᾳ σου ὅτι πολὺ τὸ ἔθνος τοῦτο ἢ ἐγώ πῶς δυνήσομαι ἐξολεθρεῦσαι αὐτούς ἐὰν δὲ λέγῃς ἐν τῇ διανοίᾳ σου, ὅτι πολὺ τὸ ἔθνος τοῦτο ἢ ἐγώ, πῶς δυνήσομαι ἐξολοθρεῦσαι αὐτούς

Deuteronomy 7:17 (NETS)

Deuteronomy 7:17 (English Elpenor)
But if you say in your mind, “This nation is more numerous than I; how will I be able to destroy them utterly?” But if thou shouldest say in thine heart, This nation [is] greater than I, how shall I be able to destroy them utterly?

Deuteronomy 7:18 (Tanakh)

 Deuteronomy 7:18 (KJV)

Deuteronomy 7:18 (NET)
thou shalt not be afraid of them; thou shalt well remember what HaShem thy G-d did unto Pharaoh, and unto all Egypt: Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt; you must not fear them.  You must carefully recall what the Lord your God did to Pharaoh and all Egypt,

Deuteronomy 7:18 (Septuagint BLB)

Deuteronomy 7:18 (Septuagint Elpenor)
οὐ φοβηθήσῃ αὐτούς μνείᾳ μνησθήσῃ ὅσα ἐποίησεν κύριος ὁ θεός σου τῷ Φαραω καὶ πᾶσι τοῗς Αἰγυπτίοις οὐ φοβηθήσῃ αὐτούς· μνείᾳ μνησθήσῃ ὅσα ἐποίησε Κύριος ὁ Θεός σου τῷ Φαραὼ καὶ πᾶσι τοῖς Αἰγυπτίοις

Deuteronomy 7:18 (NETS)

Deuteronomy 7:18 (English Elpenor)
you shall not be afraid of them.  With remembrance you shall remember what the Lord your God did to Pharao and to all the Egyptians, thou shalt not fear them; thou shalt surely remember all that the Lord thy God did to Pharao and to all the Egyptians:

Deuteronomy 7:19 (Tanakh)

 Deuteronomy 7:19 (KJV)

Deuteronomy 7:19 (NET)
the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby HaShem thy G-d brought thee out; so shall HaShem thy G-d do unto all the peoples of whom thou art afraid. The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid. the great judgments you saw, the signs and wonders, the strength and power by which he brought you out—thus the Lord your God will do to all the people you fear.

Deuteronomy 7:19 (Septuagint BLB)

Deuteronomy 7:19 (Septuagint Elpenor)
τοὺς πειρασμοὺς τοὺς μεγάλους οὓς εἴδοσαν οἱ ὀφθαλμοί σου τὰ σημεῗα καὶ τὰ τέρατα τὰ μεγάλα ἐκεῗνα τὴν χεῗρα τὴν κραταιὰν καὶ τὸν βραχίονα τὸν ὑψηλόν ὡς ἐξήγαγέν σε κύριος ὁ θεός σου οὕτως ποιήσει κύριος ὁ θεὸς ἡμῶν πᾶσιν τοῗς ἔθνεσιν οὓς σὺ φοβῇ ἀπὸ προσώπου αὐτῶν τοὺς πειρασμοὺς τοὺς μεγάλους, οὓς εἴδοσαν οἱ ὀφθαλμοί σου, τὰ σημεῖα καὶ τὰ τέρατα τὰ μεγάλα ἐκεῖνα, τὴν χεῖρα τὴν κραταιὰν καὶ τὸν βραχίονα τὸν ὑψηλόν, ὡς ἐξήγαγέ σε Κύριος ὁ Θεός σου, οὕτω ποιήσει Κύριος ὁ Θεὸς ὑμῶν πᾶσι τοῖς ἔθνεσιν, οὓς σὺ φοβῇ ἀπὸ προσώπου αὐτῶν

Deuteronomy 7:19 (NETS)

Deuteronomy 7:19 (English Elpenor)
the great trials that your eyes saw, the signs and those great wonders, the strong hand and the high arm as the Lord your God brought you out.  The Lord our God will do thus to all the nations of whose faces you are afraid. the great temptations which thine eyes have seen, those signs and great wonders, the strong hand, and the high arm; how the Lord thy God brought thee forth: so the Lord your God will do to all the nations, whom thou fearest in their presence.

Deuteronomy 7:16 (Tanakh)

 Deuteronomy 7:16 (KJV)

Deuteronomy 7:16 (NET)
And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee. And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee. You must destroy all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship their gods, for that will be a snare to you.

Deuteronomy 7:16 (Septuagint BLB)

Deuteronomy 7:16 (Septuagint Elpenor)
καὶ φάγῃ πάντα τὰ σκῦλα τῶν ἐθνῶν ἃ κύριος ὁ θεός σου δίδωσίν σοι οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾽ αὐτοῗς καὶ οὐ λατρεύσεις τοῗς θεοῗς αὐτῶν ὅτι σκῶλον τοῦτό ἐστίν σοι καὶ φαγῇ πάντα τὰ σκῦλα τῶν ἐθνῶν, ἃ Κύριος ὁ Θεός σου δίδωσί σοι· οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾿ αὐτοῖς, καὶ οὐ μὴ λατρεύσῃς[9] τοῖς θεοῖς αὐτῶν, ὅτι σκῶλον τοῦτό ἐστί σοι

Deuteronomy 7:16 (NETS)

Deuteronomy 7:16 (English Elpenor)
And you shall eat all the spoils of the nations that the Lord your God is giving to you; your eye shall not be sparing to them, and you shall not serve their gods, for this is a stumbling block to you. And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee.

Leviticus 19:12 (Tanakh)

 Leviticus 19:12 (KJV)

Leviticus 19:12 (NET)
And ye shall not swear by My name falsely, so that thou profane the name of thy G-d: I am HaShem. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. You must not swear falsely in my name, so that you do not profane the name of your God.  I am the Lord.

Leviticus 19:12 (Septuagint BLB)

Leviticus 19:12 (Septuagint Elpenor)
καὶ οὐκ ὀμεῗσθε τῷ ὀνόματί μου ἐπ᾽ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τοῦ θεοῦ ὑμῶν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ᾿ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τὸ ἅγιον τοῦ Θεοῦ ὑμῶν· ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν

Leviticus 19:12 (NETS)

Leviticus 19:12 (English Elpenor)
And you shall not swear by my name in an unjust matter, and you shall not profane the name of your God; it is J wha am the Lord your God. And ye shall not swear unjustly by my name, and ye shall not profane the holy name of your God: I am the Lord your God.

Colossians 1:20 (NET)

Colossians 1:20 (KJV)
and through him to reconcile all things to himself by making peace through the blood of his cross—through him, whether things on earth or things in heaven. And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ δι᾿ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [δι᾿ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς και δι αυτου αποκαταλλαξαι τα παντα εις αυτον ειρηνοποιησας δια του αιματος του σταυρου αυτου δι αυτου ειτε τα επι της γης ειτε τα εν τοις ουρανοις και δι αυτου αποκαταλλαξαι τα παντα εις αυτον ειρηνοποιησας δια του αιματος του σταυρου αυτου δι αυτου ειτε τα επι της γης ειτε τα επι τοις ουρανοις

1 Timothy 4:10 (NET)

1 Timothy 4:10 (KJV)
In fact this is why we work hard and struggle, because we have set our hope on the living God, who is the Savior of all people, especially of believers. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων μάλιστα πιστῶν εις τουτο γαρ και κοπιωμεν και ονειδιζομεθα οτι ηλπικαμεν επι θεω ζωντι ος εστιν σωτηρ παντων ανθρωπων μαλιστα πιστων εις τουτο γαρ και κοπιωμεν και ονειδιζομεθα οτι ηλπικαμεν επι θεω ζωντι ος εστιν σωτηρ παντων ανθρωπων μαλιστα πιστων

[1] The Hebrew word was יִרְאַ֚ת (yir’ah) rather than יָרֵא (yare’) but I think their relationship is that of a noun to its verb.  It was translated with the Greek noun φόβος in the Septuagint.

[2] Psalm 18:10a (19:9a) English Elpenor

[3] Romans 1:25 (NET)

[4] Romans 1:9a (NET)

[5] Jesus was apparently willing to call fear (φοβηθήσῃ, a form of φοβέω) worship (προσκυνήσεις, a form of προσκυνέω) here.

[6] Romans 7:6 (NET)

[7] Deuteronomy 6:13a, 15b (English Elpenor)

[8] 1 Timothy 4:10b (NET)

[9] The double negative οὐ μὴ with a verb λατρεύσῃς in the subjunctive mood is a Subjunctive of Emphatic Negation. The people of Israel ultimately proved this statement—and thou shalt not serve their gods—false in the flesh. It reminds me however that it only becomes true of those led by Spirit.

Psalm 22, Part 6

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This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text

 Septuagint
Psalm 22:14a (Tanakh) Psalm 22:14a (NET) Psalm 21:15a (NETS)

Psalm 21:15a (Elpenor English)
I am poured out like water, My strength drains away like water [Note 31: like water I am poured out]; Like water I was poured out, I am poured out like water,

The Hebrew word translated I am poured out was נִשְׁפַּכְתִּי֘ (shaphak).  The Greek word in the Septuagint was ἐξεχύθην (a form of ἐκχέω).  Jesus taught his disciples:

Matthew 26:27, 28 (NET)

 Mark 14:23, 24 (NET)

Luke 22:20 (NET)
And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, And after taking the[1] cup and giving thanks, he gave it to them, and they all drank from it. And in the same way he took the cup after they had eaten, saying, “This cup that is poured out (ἐκχυννόμενον) for you[2] is the new covenant in my blood.
for this is my blood, the blood of the[3] covenant,[4] that is poured out (ἐκχυννόμενον) for many for the forgiveness of sins. He said to them, “This is my blood, the blood of the[5] covenant,[6] that is poured out (ἐκχυννόμενον) for[7] many.

Here, too, the Greek word translated poured out was ἐκχυννόμενον (another form of ἐκχέω).  On the day the Holy Spirit was poured out on all who believed Jesus, Peter quoted the prophet Joel:

Acts 2:17 (NET)

 Joel 2:28 (NETS)

Joel 3:1 (English Elpenor)
‘And in the last days it will be,’ God says, ‘that I will pour out (ἐκχεῶ) my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams. And it shall be after these things, I will pour out (ἐκχεῶ)[8] my spirit on all flesh, and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And it shall come to pass afterward, that I will pour out (ἐκχεῶ) of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.
Acts 2:17 (NET Parallel Greek) Joel 2:28 (Septuagint BLB) Joel 3:1 (Septuagint Elpenor)
καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματος μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται ΚΑΙ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται
Acts 2:18 (NET) Joel 2:29 (NETS) Joel 3:2 (English Elpenor)
Even on my servants, both men and women, I will pour out (ἐκχεῶ) my Spirit in those days, and they will prophesy. Even on the male and female slaves, in those days, I will pour out (ἐκχεῶ)[9] my spirit. And on my servants and on [my] handmaids in those days will I pour out (ἐκχεῶ) of my Spirit.
Acts 2:18 (NET Parallel Greek) Joel 2:29 (Septuagint BLB) Joel 3:2 (Septuagint Elpenor)
καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματος μου, καὶ προφητεύσουσιν καὶ ἐπὶ τοὺς δούλους καὶ ἐπὶ τὰς δούλας ἐν ταῗς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου

Peter’s addition of γε (translated even) understood as at least, and the potential addition of μου (depending on which version of the Septuagint is closer to the original Greek and which Greek is closer to the original Hebrew), indicates to me that the pouring out of the Holy Spirit was limited in Peter’s then present to believers—limited to my (e.g., God’s) servants or slaves (δούλους, a form of δοῦλος, and δούλας, a form of δούλη).  Jesus told his disciples, “you too, when you have done everything you were commanded to do, should say, ‘We are slaves (δοῦλοι, another form of δοῦλος) undeserving of special praise; we have only done what was our duty.’”[10]

The religious mind as “a subspecies of the carnal mind” will not hear this saying.  It rejects such a concept entirely as it strives to justify itself by having its own righteousness derived from the law or Church doctrine or whatever virtue system it might imagine for itself.  The religious mind craves credit and praise for its own standards and achievements of righteousness.   I think the phrase slaves undeserving of special praise (δοῦλοι ἀχρεῖοι; KJV: unprofitable servants) was Jesus’ way of expressing the attitude of those led by the Spirit of God.  Paul described it a bit differently (Galatians 2:19-21 NET):

For through the law I died to the law so that I may live to God.  I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.  I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

What you have done (ποιήσητε, a form of ποιέω) when you have done everything as a disciple of Christ led by his Holy Spirit is not your work (Hebrews 4:1-13) but Christ’s: the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.[11]  The one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.[12]

This Jesus God raised up, Peter continued on the day the Holy Spirit was poured out upon believers, and we are all witnesses of it.  So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out (ἐξέχεεν, another form of ἐκχεῶ) what you both see and hear [Table].[13]

The phrase what you both see and hear was a reference to what happened when the Holy Spirit was poured out on believers (Acts 2:4-12 NET):

All of them were filled with the Holy Spirit, and they began to speak in other languages as the Spirit enabled them.

Now there were devout Jews from every nation under heaven residing in Jerusalem [Table].  When this sound occurred, a crowd gathered and was in confusion because each one heard them speaking in his own language.  Completely baffled, they said, “Aren’t all these who are speaking Galileans? [Table]  And how is it that each one of us hears them in our own native language?  Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them speaking in our own languages about the great deeds God has done!”  All were astounded and greatly confused, saying to one another, “What does this mean?” [Table]

Peter was also first to preach the Gospel to Gentiles (Acts 10:34b-48a NET):

I now truly understand that God does not show favoritism in dealing with people [Table], but in every nation the person who fears him and does what is right is welcomed before him.  You know the message he sent to the people of Israel, proclaiming the good news (εὐαγγελιζόμενος, a form of εὐαγγελίζω) of peace through Jesus Christ (he is Lord of all)—you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: with respect to Jesus from Nazareth,[14] that God anointed him with the Holy Spirit and with power.  He went around doing good (εὐεργετῶν, a form of εὐεργετέω) and healing all who were oppressed by the devil because God was with him.  We are[15] witnesses of all the things he did both in Judea and in Jerusalem.  They killed[16] him by hanging him on a tree, but God raised him up on[17] the third day and caused him to be seen, not by all the people, but by us, the witnesses God had already chosen, who ate and drank with him after he rose from the dead.  He commanded us to preach to the people and to warn them that he[18] is the one appointed by God as judge of the living and the dead.  About him all the prophets testify, that everyone who believes in him receives forgiveness of sins through his name.”

While Peter was still speaking these words, the Holy Spirit fell on all those who heard the message.  The circumcised believers who had accompanied[19] Peter were greatly astonished that the gift of the Holy Spirit had been poured out (ἐκκέχυται, another form of ἐκχέω) even on the Gentiles, for they heard them speaking in tongues and praising God.  Then Peter said [Table], “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, can he?”  So he gave orders to have them baptized in the name of Jesus Christ [Table].

As I’ve mentioned elsewhere I have never spoken in tongues.  I receive God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control from his Holy Spirit.  Paul wrote: And hope does not disappoint, because the love of God has been poured out (ἐκκέχυται, another form of ἐκχέω) in our hearts through the Holy Spirit who was given to us.[20]

A note (6) in the NET acknowledged the possibility that this love of God (ἡ ἀγάπη τοῦ θεοῦ) means: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us.”  I will testify to this actuality, and add that the love that comes from God and that produces our love for God and others has been poured out within our hearts through the Holy Spirit who was given to us.  For from him and through him and to him are all things.  To him be glory forever!  Amen.[21]

Paul wrote to Titus (Titus 3:3-7 NET):

For we, too, were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.  But “when the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that[22] we have done but on the basis of his mercy,[23] through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out (ἐξέχεεν, another form of ἐκχέω) on us in full measure through Jesus Christ our Savior.  And so, since we have been justified by his grace, we become[24] heirs with the confident expectation of eternal life.”

After Jesus bowed his head and gave up his spirit,[25] one of the soldiers pierced his side with a spear, and blood and water flowed out immediately.[26]  I’ve heard the physical explanation of this flow of blood and water many times.  A quote from an article on compellingTruth online—“When Jesus was pierced, why did blood and water come out of His side?”—follows:

Crucifixion typically resulted in death through one of two ways. The first way was hypovolemic shock. The prolonged rapid heartbeat resulting from hypovolemic shock can cause fluid to gather in the area around the heart….

The second way death often occurred during crucifixion was due to asphyxiation….This…can also result in the buildup of fluid around the heart.

I didn’t grasp the symbolic significance of blood and water (αἷμα καὶ ὕδωρ) until I did this study of what poured out of Jesus: his blood for the forgiveness of sins and the water near to his heart, his Holy Spirit, for the righteousness of God through the faithfulness of Jesus Christ for all who believe.[27]  As He promised the Samaritan woman at the well: whoever drinks some of the water that I will give him will never be thirsty again, but the water (ὕδωρ) that I will give him will become in him a fountain of water springing up to eternal life.[28]

I am poured out like water, Jesus sang in his heart as He died on the cross.

Tables comparing Psalm 22:14; Joel 2:28 (3:1) and 2:29 (3:2) in the Tanakh, KJV and NET, and comparing Psalm 22:14 (21:15); Joel 2:28 (3:1) and 2:29 (3:2) in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:28; Mark 14:23, 24; Acts 2:18; 10:38-40; 10:42; 10:45; Titus 3:5; 3:7 and John 19:34 in the NET and KJV follow.

Psalm 22:14 (Tanakh)

 Psalm 22:14 (KJV)

Psalm 22:14 (NET)
I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength drains away like water; all my bones are dislocated. My heart is like wax; it melts away inside me.

Psalm 22:14 (Septuagint BLB)

Psalm 21:15 (Septuagint Elpenor)
ὡσεὶ ὕδωρ ἐξεχύθην καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου ὡσεὶ ὕδωρ ἐξεχύθην, καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου, ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου

Psalm 21:15 (NETS)

Psalm 21:15 (English Elpenor)
Like water I was poured out, and all my bones were scattered; my heart became like wax melting within my belly; I am poured out like water, and all my bones are loosened: my heart in the midst of my belly is become like melting wax.

Joel 3:1 (Tanakh)

 Joel 2:28 (KJV)

Joel 2:28 (NET)
And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: “After all of this I will pour out my Spirit on all kinds of people.  Your sons and daughters will prophesy.  Your elderly will have prophetic dreams; your young men will see visions.

Joel 2:28 (Septuagint BLB)

Joel 3:1 (Septuagint Elpenor)
καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται ΚΑΙ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται

Joel 2:28 (NETS)

Joel 3:1 (English Elpenor)
And it shall be after these things, I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And it shall come to pass afterward, that I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.

Joel 3:2 (Tanakh)

 Joel 2:29 (KJV)

Joel 2:29 (NET)
And also upon the servants and upon the handmaids in those days will I pour out My spirit. And also upon the servants and upon the handmaids in those days will I pour out my spirit. Even on male and female servants I will pour out my Spirit in those days.

Joel 2:29 (Septuagint BLB)

Joel 3:2 (Septuagint Elpenor)
καὶ ἐπὶ τοὺς δούλους καὶ ἐπὶ τὰς δούλας ἐν ταῗς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου

Joel 2:29 (NETS)

Joel 3:2 (English Elpenor)
Even on the male and female slaves, in those days, I will pour out my spirit. And on my servants and on [my] handmaids in those days will I pour out of my Spirit.

Matthew 26:28 (NET)

Matthew 26:28 (KJV)
for this is my blood, the blood of the covenant, that is poured out for many for the forgiveness of sins. For this is my blood of the new testament, which is shed for many for the remission of sins.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοῦτο γάρ ἐστιν τὸ αἷμα μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν τουτο γαρ εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον εις αφεσιν αμαρτιων τουτο γαρ εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον εις αφεσιν αμαρτιων

Mark 14:23, 24 (NET)

Mark 14:23, 24 (KJV)
And after taking the cup and giving thanks, he gave it to them, and they all drank from it. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες και λαβων το ποτηριον ευχαριστησας εδωκεν αυτοις και επιον εξ αυτου παντες και λαβων το ποτηριον ευχαριστησας εδωκεν αυτοις και επιον εξ αυτου παντες
He said to them, “This is my blood, the blood of the covenant, that is poured out for many. And he said unto them, This is my blood of the new testament, which is shed for many.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ εἶπεν αὐτοῖς· τοῦτο ἐστιν τὸ αἷμα μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν και ειπεν αυτοις τουτο εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον και ειπεν αυτοις τουτο εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον

Acts 2:18 (NET)

Acts 2:18 (KJV)
Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματος μου, καὶ προφητεύσουσιν και γε επι τους δουλους μου και επι τας δουλας μου εν ταις ημεραις εκειναις εκχεω απο του πνευματος μου και προφητευσουσιν καιγε επι τους δουλους μου και επι τας δουλας μου εν ταις ημεραις εκειναις εκχεω απο του πνευματος μου και προφητευσουσιν

Acts 10:38-40 (NET)

Acts 10:38-40 (KJV)
with respect to Jesus from Nazareth, that God anointed him with the Holy Spirit and with power.  He went around doing good and healing all who were oppressed by the devil because God was with him. How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετ᾿ αὐτοῦ ιησουν τον απο ναζαρετ ως εχρισεν αυτον ο θεος πνευματι αγιω και δυναμει ος διηλθεν ευεργετων και ιωμενος παντας τους καταδυναστευομενους υπο του διαβολου οτι ο θεος ην μετ αυτου ιησουν τον απο ναζαρετ ως εχρισεν αυτον ο θεος πνευματι αγιω και δυναμει ος διηλθεν ευεργετων και ιωμενος παντας τους καταδυναστευομενους υπο του διαβολου οτι ο θεος ην μετ αυτου
We are witnesses of all the things he did both in Judea and in Jerusalem.  They killed him by hanging him on a tree, And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ [ἐν] Ἰερουσαλήμ. ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου και ημεις εσμεν μαρτυρες παντων ων εποιησεν εν τε τη χωρα των ιουδαιων και εν ιερουσαλημ ον ανειλον κρεμασαντες επι ξυλου και ημεις εσμεν μαρτυρες παντων ων εποιησεν εν τε τη χωρα των ιουδαιων και εν ιερουσαλημ ον και ανειλον κρεμασαντες επι ξυλου
but God raised him up on the third day and caused him to be seen, Him God raised up the third day, and shewed him openly;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοῦτον ὁ θεὸς ἤγειρεν [ἐν] τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι τουτον ο θεος ηγειρεν τη τριτη ημερα και εδωκεν αυτον εμφανη γενεσθαι τουτον ο θεος ηγειρεν τη τριτη ημερα και εδωκεν αυτον εμφανη γενεσθαι

Acts 10:42 (NET)

Acts 10:42 (KJV)
He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι οὗτος ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν και παρηγγειλεν ημιν κηρυξαι τω λαω και διαμαρτυρασθαι οτι αυτος εστιν ο ωρισμενος υπο του θεου κριτης ζωντων και νεκρων και παρηγγειλεν ημιν κηρυξαι τω λαω και διαμαρτυρασθαι οτι αυτος εστιν ο ωρισμενος υπο του θεου κριτης ζωντων και νεκρων

Acts 10:45 (NET)

Acts 10:45 (KJV)
The circumcised believers who had accompanied Peter were greatly astonished that the gift of the Holy Spirit had been poured out even on the Gentiles, And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ |ὅσοι| συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ |ἁγίου| πνεύματος  ἐκκέχυται και εξεστησαν οι εκ περιτομης πιστοι οσοι συνηλθον τω πετρω οτι και επι τα εθνη η δωρεα του αγιου πνευματος εκκεχυται και εξεστησαν οι εκ περιτομης πιστοι οσοι συνηλθον τω πετρω οτι και επι τα εθνη η δωρεα του αγιου πνευματος εκκεχυται

Titus 3:5 (NET)

Titus 3:5 (KJV)
he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου ουκ εξ εργων των εν δικαιοσυνη ων εποιησαμεν ημεις αλλα κατα τον αυτου ελεον εσωσεν ημας δια λουτρου παλιγγενεσιας και ανακαινωσεως πνευματος αγιου ουκ εξ εργων των εν δικαιοσυνη ων εποιησαμεν ημεις αλλα κατα τον αυτου ελεον εσωσεν ημας δια λουτρου παλιγγενεσιας και ανακαινωσεως πνευματος αγιου

Titus 3:7 (NET)

Titus 3:7 (KJV)
And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” That being justified by his grace, we should be made heirs according to the hope of eternal life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾿ ἐλπίδα ζωῆς αἰωνίου ινα δικαιωθεντες τη εκεινου χαριτι κληρονομοι γενωμεθα κατ ελπιδα ζωης αιωνιου ινα δικαιωθεντες τη εκεινου χαριτι κληρονομοι γενωμεθα κατ ελπιδα ζωης αιωνιου

John 19:34 (NET)

John 19:34 (KJV)
But one of the soldiers pierced his side with a spear, and blood and water flowed out immediately. But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλ᾿ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ αλλ εις των στρατιωτων λογχη αυτου την πλευραν ενυξεν και ευθυς εξηλθεν αιμα και υδωρ αλλ εις των στρατιωτων λογχη αυτου την πλευραν ενυξεν και ευθεως εξηλθεν αιμα και υδωρ

[1] The Stephanus Textus Receptus and Byzantine Majority Text had the article το here.  The NET parallel Greek text and NA28 did not.

[2] The word order in Greek is: 1) τοῦτο τὸ ποτήριον (This cup); 2) ἡ καινὴ διαθήκη (the new covenant); 3) ἐν τῷ αἵματι μου (in my blood); 4) τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον (that is poured out for you).  Neither my Greek nor my King James English is subtle enough to know if This cup is the new testament in my blood, which is shed for you (KJV) means This cup that is poured out for you is the new covenant in my blood (NET).  They sound substantially different to my ear.  The KJV translators have mimicked the Greek word order better than the NET translators.

[3] The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding the article τῆς.  The NET parallel Greek text and NA28 did not.

[4] The Stephanus Textus Receptus and Byzantine Majority Text had καινης (KJV: new) preceding covenant (KJV: testament).  The NET parallel Greek text and NA28 did not.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding the article τῆς.  The NET parallel Greek text and NA28 did not.

[6] The Stephanus Textus Receptus and Byzantine Majority Text had καινης (KJV: new) preceding covenant (KJV: testament).  The NET parallel Greek text and NA28 did not.

[7] The NET parallel Greek text and NA28 had ὑπὲρ here where the Stephanus Textus Receptus and Byzantine Majority Text had περι.

[8] The Hebrew word in the Masoretic text was אֶשְׁפּ֚וֹךְ (shaphak, שָׁפַךְ) another form of the word נִשְׁפַּכְתִּי֘ translated I am poured out in Psalm 22:14.

[9] The Hebrew word in the Masoretic text was אֶשְׁפּ֖וֹךְ (shaphak, שָׁפַךְ) another form of the word נִשְׁפַּכְתִּי֘ translated I am poured out in Psalm 22:14.

[10] Luke 17:10 (NET) The Greek word translated duty was ὠφείλομεν (a form of ὀφείλω): we have only done what what was owed to God in Christ.  Owe (ὀφείλετε, another form of ὀφείλω) no one anything, Paul wrote, except to love one another, for the one who loves his neighbor has fulfilled the law (Romans 13:8 NET).

[11] Philippians 3:9b (NET)

[12] John 3:21 (NET)

[13] Acts 2:32, 33 (NET)

[14] The NET parallel Greek text and NA28 had Ναζαρέθ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ναζαρετ.

[15] The Stephanus Textus Receptus and Byzantine Majority Text had the verb εσμεν here.  The NET parallel Greek text and NA28 did not.

[16] The NET parallel Greek text and NA28 had ἀνεῖλαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανειλον (KJV: they slew).

[17] The NET parallel Greek text and NA28 had ἐν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[18] The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος.

[19] The NET parallel Greek text and NA28 had συνῆλθαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνηλθον (KJV: came with).

[20] Romans 5:5 (NET)

[21] Romans 11:36 (NET)

[22] The NET parallel Greek text and NA28 had ἃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ων (KJV: which).

[23] The NET parallel Greek text and NA28 had ἔλεος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ελεον.

[24] The NET parallel Greek text and NA28 had γενηθῶμεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had γενωμεθα (KJV: we should be made).

[25] John 19:30b (NET)

[26] John 19:34 (NET) The NET parallel Greek text, NA28 and Stephanus Textus Receptus had εὐθὺς here, where the Byzantine Majority Text had ευθεως.

[27] Romans 3:22a (NET) Table

[28] John 4:14 (NET)

Isaiah 53:10-12, Part 3

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English translations of the final clause of the first verse under consideration follow:

Masoretic Text

 Septuagint
Isaiah 53:10d (Tanakh) Table Isaiah 53:10d (NET) Isaiah 53:10d (NETS)

Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD shall prosper in his hand. and the Lord’s purpose will be accomplished through him. And the Lord wishes to take away the Lord also is pleased to take away from

The Hebrew word translated the pleasure (Tanakh) and purpose (NET) was וְחֵ֥פֶץ (chephets).  With the Greek conjunction καὶ and verb βούλεται (a form of βούλομαι) the rabbis who translated the Septuagint confirmed the originality of וְחֵ֥פֶץ (chephets).  The Septuagint is not particularly helpful, however, to determine whether and the pleasure of the LORD (Tanakh) or the Lord also is pleased (Elpenor Septuagint) was the more original intent.

The rabbis translated forms of חֵפֶץ (chephets) with adjectives, nouns and verbs.

Translation of forms of חֵפֶץ (chephets) in the Septuagint
Adjectives Nouns

Verbs
θελητὸν, θελητή (forms of θελητός) θέλημα, θελήματι, θελήματα, θελήματος βούλεται (a form of βούλομαι)
τίμιον (a form of τίμιος) χρεία, χρείαν βεβούλευμαι (a form of βουλεύω)
ἐκλεκτοὺς (a form of ἐκλεκτός) πράγματι (a form of πρᾶγμα) ἠθέλησεν (a form of θέλω)
ἄχρηστον (a form of ἄχρηστος) μέλει (a form of μέλω)

All occurrences are listed in a table below.  Perhaps the most revealing example follows:

Masoretic Text

 Septuagint
1 Kings 10:13a (Tanakh) 1 Kings 10:13a (NET) 3 Reigns 10:13a (NETS)

3 Kings 10:13a (Elpenor English)
And king Solomon gave unto the queen of Sheba all her desire (חֶפְצָהּ֙), whatsoever she asked, beside that which Solomon gave her of his royal bounty. King Solomon gave the queen of Sheba everything she requested[1] (chephets, חפצה), besides what he had freely offered her. And King Salomon had given the queen of Saba everything, as much as she desired (ἠθέλησεν), as much as she requested, beyond all that Salomon had given her through the hand of the king, And king Solomon gave to the queen of Saba all that she desired (ἠθέλησεν), whatsoever she asked, besides all that he had given her by the hand of king Solomon:

2 Chronicles 9:12a (Tanakh)

 2 Chronicles 9:12a (NET) 2 Supplements 9:12a (NETS)

2 Chronicles 9:12a (Elpenor English)
And king Solomon gave to the queen of Sheba all her desire (חֶפְצָהּ֙), whatsoever she asked, beside that which she had brought unto the king. King Solomon gave the queen of Sheba everything she requested[2] (chephets, חפצה), more than what she had brought him. And King Salomon gave the queen of Saba all her wants (θελήματα) which she requested, beyond everything she had brought King Salomon. And king Solomon gave to the queen of Saba all that she requested[3] (θελήματα), besides all that she brought to king Solomon:

Here the same Hebrew word חֶפְצָהּ֙ (chephets) in essentially the same context was translated with the verb ἠθέλησεν (a form of θέλω) and the noun θελήματα (a form of θέλημα).  It persuades me that the translation of וְחֵ֥פֶץ (chephets) in Isaiah 53:10 with a verb βούλεται (a form of βούλομαι) in the Septuagint was a matter of style over substance.

Masoretic Text

 Septuagint
Isaiah 53:10d (Tanakh) Table Isaiah 53:10d (NET) Isaiah 53:10d (NETS)

Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD… and the Lord’s purpose… And the Lord wishes… the Lord also is pleased…

The Hebrew word בְּיָד֥וֹ (yad), translated in his hand (Tanakh) and through him (NET), is another matter.  So I made a table below of all the occurrences of forms of יָד (yad) in Isaiah in the Masoretic text.  Since I’m interested in the negative examples, I tried to include the entire word string (including articles and prepositions) used in English or Greek to translate this one Hebrew word.  Most occurrences were translated literally in the Septuagint with χεὶρ or one of its forms: χεῖρά, χεῖράς, χεῖρες, χειρὶ, χειρός, χειρῶν or χερσὶ(ν).

One occurrence, translated βραχίων (arm), I won’t consider.  There were four occurrences, I was reasonably persuaded after a cursory examination, translated as idioms rather than literally.  At least I wasn’t triggered to argue that the form of יָד (yad) in question wasn’t original.

Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 3:6 יָדֶֽךָ thy hand your control σὲ ἔστω σὲ ἔστω
Isaiah 22:18 יָדָ֑יִם a large of hands (Note 45) καὶ ἀμέτρητον καὶ ἀμέτρητον
Isaiah 33:21 יָדָ֑יִם of broad of hands (Note 58) καὶ εὐρύχωροι καὶ εὐρύχωροι
Isaiah 37:14 מִיַּ֥ד from the hand from παρὰ παρὰ

That leaves thirteen occurrences in the Masoretic text which were not translated in the Septuagint.  I intend to study them in more detail.

Masoretic Text

 Septuagint
Isaiah 10:13 (Tanakh) Isaiah 10:13 (NET) Isaiah 10:13, 14a (NETS)

Isaiah 10:13, 14a (Elpenor English)
For he saith, By the strength of my hand (יָדִי֙) I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man: For he says: “By my strong hand (yad, ידי) I have accomplished this, by my strategy that I devised.  I invaded the territory of nations and looted their storehouses.  Like a mighty conqueror, I brought down rulers. For he said: “By my strength I will do it, and by the wisdom of my understanding I will remove the boundaries of nations, and I will plunder their strength. (14) And I will shake inhabited cities For he said, I will act in strength, and in the wisdom of [my] understanding I will remove the boundaries of nations, and will spoil their strength. (14) And I will shake the inhabited cities:

The King of Assyria was speaking here.  Perhaps the comparison is easier between the Tanakh and the NETS.

Masoretic Text

 Septuagint
Isaiah 10:13a (Tanakh) Table

Isaiah 10:13a (NETS)
By the strength of my hand (יָדִי֙) I have done it, “By my strength I will do it,

Here it appears that the rabbis collapsed of my hand into the single word my in the Septuagint.  The word my, however, was added by the English translators of the NETS.  It does not occur in either version of the Greek clause: τῇ ἰσχύι ποιήσω (BLB), ἐν τῇ ἰσχύϊ ποιήσω (Elpenor).  The future tense—I will do it (NETS), I will act (Elpenor)—was also a choice made by the English translators.  The Greek verb ποιήσω might have been translated in the aorist tense as simple “past tense.”

The next verse follows for comparison.

Masoretic Text

 Septuagint
Isaiah 10:14 (Tanakh) Isaiah 10:14 (NET) Isaiah 10:14b (NETS)

Isaiah 10:14b (Elpenor English)
And my hand (יָדִי֙) hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. My hand (yad, ידי) discovered the wealth of the nations, as if it were in a nest; as one gathers up abandoned eggs, I gathered up the whole earth.  There was no wing flapping or open mouth chirping.” and take with my hand (τῇ χειρὶ) the whole world like a nest and seize its inhabitants like eggs that have been forsaken, and there is none who will escape from or contradict me.” and I will take with my hand (τῇ χειρὶ) all the world as a nest: and I will even take them as eggs that have been left; and there is none that shall escape me, or contradict me.

The rabbis translated the idiom יָדִי֙ (yad) literally here (τῇ χειρὶ) even as they explained the meaning of two metaphors (flapping wings and chirping mouths): there is none that shall escape me, or contradict me.  I think they would have translated יָדִי֙ (yad) literally in verse 13, too, if it had been there in the original text to translate, though I have no strong reason to explain why the Masoretes may have added it.  Perhaps they wanted to make the King of Assyria sound more like the Sovereign Lord of Heaven’s Armies,[4] to make him seem even more arrogant?

Masoretic Text

 Septuagint
Isaiah 1:24, 25 (Tanakh) Isaiah 1:24, 25 (NET) Isaiah 1:24, 25 (NETS)

Isaiah 1:24, 25 (Elpenor English)
Therefore saith the LORD, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: Therefore, the Sovereign Lord of Heaven’s Armies, the Powerful One of Israel, says this: “Ah, I will seek vengeance against my adversaries, I will take revenge against my enemies. Therefore this is what the Sovereign, the Lord Sabaoth, says: Ah mighty ones of Israel!  For my wrath on my adversaries will not abate, and I will exact judgment from my foes! Therefore thus saith the Lord, the Lord of hosts, Woe to the mighty [men] of Israel; for my wrath shall not cease against mine adversaries, and I will execute judgment on mine enemies.
And I will turn my hand (יָדִי֙) upon thee, and purely purge away thy dross, and take away all thy tin: I will attack you [NET note 66: turn my hand (yad, ידי) against you]; I will purify your metal with flux.  I will remove all your slag. And I will turn my hand (τὴν χεῗρά μου) against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove from you all the lawless and humble all who are arrogant. And I will bring my hand (τὴν χεῖρά μου) upon thee, and purge thee completely, and I will destroy the rebellious, and will take away from thee all transgressors.

It is worth mentioning that the English translation of the Elpenor Septuagint is not faithful here to the parallel Greek text right across the page (Table10 below).  Between the Lord of hosts and the word Woe is another Greek phrase: ὁ δυνάστης τοῦ ᾿Ισραήλ.  Either the mighty One of Israel (Tanakh) or the Powerful One of Israel (NET) could serve as a satisfactory English translation of this Greek phrase.  And though it is absent from the BLB Septuagint, its presence in the Elpenor persuades me of its originality, even as it highlights what is missing from the Masoretic text.

After Ah (howy, הוֹי) or Woe (οὐαὶ) there was another phrase: οἱ ἰσχύοντες Ισραηλ (NETS: mighty ones of Israel) or τοῖς ἰσχύουσιν ἐν ῾Ιερουσαλήμ (Elpenor).  Here again the English translation of the Elpenor Septuagint is not quite faithful to its parallel Greek, which was even more specific: to the mighty [men] in Jerusalem.

There is one more time in the next verse that the English Elpenor (Table12 below) doesn’t quite match its parallel Greek: καὶ πάντας ὑπηφάνους[5] ταπεινώσω was not translated at all.  It was translated and humble all who are arrogant in the NETS.  Here again the rabbis seem to have explained metaphors rather than translating Hebrew text literally.  I also noticed that σὲ and σοῦ are 2nd person singular pronouns, as are thee and thy in the Tanakh.

Though I suppose it is still possible to read this as God’s threat to kill off individuals among a collective, I took it very personally.  Though I’m not a mighty one of Israel nor in Jerusalem I’m compelled to confess that this is precisely what God has done and continues to do in me through the faithfulness of Jesus Christ: He destroys (ἀπολέσω, a form of the verbs ἀπόλλυμι, ἀπόλλω, ἀπολλύω) my disobedience (ἀπειθοῦντας, a participle of the verb ἀπειθέω); He will remove (ἀφελῶ, a form of the verb ἀφαιρέω) all (πάντας) my lawlessness (ἀνόμους) from me; He will humble (ταπεινώσω, a form of the verb ταπεινόω) all (πάντας) my arrogance (ὑπερηφάνους, a form of the adjective ὑπερήφανος).  If this is what it means for God to turn his hand upon me, against the sin in my flesh, it is clearly something the King of Assyria could not do.

As Jesus said (Luke 12:4-7 NET):

“I tell you, my friends, do not be afraid of those who kill the body, and after that have nothing more they can do [Table].  But I will warn you whom you should fear: Fear the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear him!  Aren’t five sparrows sold[6] for two pennies?  Yet not one of them is forgotten before God.  In fact, even the hairs on your head are all numbered.  Do not be afraid; you are more valuable than many sparrows.

It seems confusing but such is the case when the Righteous Judge is also the One who will save us from our sinfulness.  I resolve it by thinking of the fear of the One who has authority to throw you into hell as “a conviction to act in accordance with his word.”[7]  Do not be afraid (μὴ φοβεῖσθε) was translated as a command not to flee in terror from Him, only to be led by someone less.[8]  Apparently, μὴ φοβεῖσθε can also be translated in the indicative mood as a promise: You will not be afraid; you are more valuable than many sparrows.

I’ll pick this up in another essay.  The tables mentioned above follow.

Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 53:10 וְחֵ֥פֶץ and the pleasure and the…purpose βούλεται βούλεται
1 Samuel (1 Kings) 15:22 הַחֵ֚פֶץ as great delight take pleasure θελητὸν θελητὸν
1 Samuel (1 Kings) 18:25 חֵ֚פֶץ desireth wants βούλεται βούλεται
2 Samuel (2 Kings) 23:5 חֵ֖פֶץ my desire I desire θέλημα θέλημα
1 Kings (3 Kings) 5:8 (5:22) חֶפְצְךָ֔ thy desire you need θέλημά σου θέλημά σου
1 Kings (3 Kings) 5:9 (5:23) חֶפְצִ֔י my desire I need θέλημά μου θέλημά μου
1 Kings 5:10 (5:24) חֶפְצֽוֹ his desire Solomon needed θέλημα αὐτοῦ θέλημα αὐτοῦ
1 Kings (3 Kings) 9:11 חֶפְצ֑וֹ his desire he wanted θελήματι αὐτοῦ θελήματι αὐτοῦ
1 Kings (3 Kings) 10:13 חֶפְצָהּ֙ her desire she requested ἠθέλησεν ἠθέλησεν
2 Chronicles 9:12 חֶפְצָהּ֙ her desire she requested θελήματα αὐτῆς θελήματα αὐτῆς
Job 21:21 חֶפְצ֣וֹ pleasure hath he is his interest θέλημα αὐτοῦ θέλημα αὐτοῦ
Job 22:3 הַחֵ֣פֶץ Is it any pleasure Is it of any special benefit τί γὰρ μέλει τί γὰρ μέλει
Job 31:16 מֵחֵ֣פֶץ from their desire what they desired χρείαν χρείαν
Psalm 1:2 חֶ֫פְצ֥וֹ his delight he finds pleasure θέλημα αὐτοῦ θέλημα αὐτοῦ
Psalm 16:3 (15:3) חֶפְצִי my delight I admired so much θελήματα αὐτοῦ θελήματα αὐτοῦ
Psalm 107:30 (106:30) חֶפְצָֽם their desired they desired θελήματος αὐτῶν θελήματος αὐτοῦ
Psalm 111:2 (110:2) חֶפְצֵיהֶֽם them that have pleasure therein who desire them θελήματα αὐτοῦ θελήματα αὐτοῦ
Proverbs 3:15 חֲ֜פָצֶ֗יךָ the things thou canst desire the things you desire τίμιον τίμιον
Proverbs 8:11 חֲ֜פָצִ֗ים the things that may be desired desirable things τίμιον τίμιον
Proverbs 31:13 בְּחֵ֣פֶץ willingly happily εὔχρηστον (adjective) N/A
Ecclesiastes 3:1 חֵ֖פֶץ purpose activity πράγματι πράγματι
Ecclesiastes 3:17 חֵ֔פֶץ purpose activity πράγματι πράγματι
Ecclesiastes 5:4 (5:3) חֵ֖פֶץ he hath…pleasure God takes…pleasure ἔστιν θέλημα ἔστι θέλημα
Ecclesiastes 5:8 (5:7) הַחֵ֑פֶץ the matter the matter τῷ πράγματι τῷ πράγματι
Ecclesiastes 8:6 חֵ֔פֶץ purpose matter πράγματι πράγματί
Ecclesiastes 12:1 חֵֽפֶץ I have…pleasure I have…pleasure ἔστιν μοι…θέλημα ἔστι μοι…θέλημα
Ecclesiastes 12:10 חֵ֑פֶץ acceptable delightful θελήματος θελήματος
Isaiah 44:28 חֶפְצִ֖י my pleasure my wishes θελήματά μου θελήματά μου
Isaiah 46:10 חֶפְצִ֖י my pleasure I desire βεβούλευμαι βεβούλευμαι
Isaiah 48:14 חֶפְצוֹ֙ his pleasure his desire θέλημά σου θέλημά σου
Isaiah 54:12 חֵֽפֶץ pleasant beautiful ἐκλεκτοὺς ἐκλεκτοὺς
Isaiah 58:3 חֵ֔פֶץ pleasure your selfish desires θελήματα ὑμῶν θελήματα ὑμῶν
Isaiah 58:13 חֲפָצֶ֖יךָ thy pleasure anything you please θελήματά σου θελήματά σου
חֶפְצְךָ֖ thine own pleasure your selfish pursuits N/A N/A
Jeremiah 22:28 חֵ֖פֶץ is…pleasure wants ἔστιν χρεία αὐτοῦ ἔστι χρεία αὐτοῦ
Jeremiah 48:38 (31:38) חֵ֥פֶץ is…pleasure unwanted ἔστιν χρεία αὐτοῦ ἔστι χρεία αὐτοῦ
Hosea 8:8 חֵ֥פֶץ is…pleasure worthless ἄχρηστον ἄχρηστον
Malachi 1:10 חֵ֜פֶץ I have…pleasure I am…pleased ἔστιν μου θέλημα ἔστι μου θέλημα
Malachi 3:12 חֵ֔פֶץ delightsome delightful θελητή θελητή
Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 53:10 בְּיָד֥וֹ in his hand through him N/A N/A
Isaiah 1:12 מִיֶּדְכֶ֖ם at your hand from your hand (Note 32) ἐκ τῶν χειρῶν ὑμῶν ἐκ τῶν χειρῶν ὑμῶν
Isaiah 1:15 יְדֵיכֶ֖ם your hands because your hands αἱ γὰρ χεῗρες ὑμῶν αἱ γὰρ χεῖρες ὑμῶν
Isaiah 1:25 יָדִי֙ my hand my hand (Note 66) τὴν χεῗρά μου τὴν χεῖρά μου
Isaiah 2:8 יָדָיו֙ their own hands their own hands τῶν χειρῶν αὐτῶν τῶν χειρῶν αὐτῶν
Isaiah 3:6 יָדֶֽךָ thy hand your control σὲ ἔστω σὲ ἔστω
Isaiah 3:11 יָדָ֖יו of his hands of his hands (Note 27) τῶν χειρῶν αὐτοῦ τῶν χειρῶν αὐτοῦ
Isaiah 5:12 יָדָ֖יו of his hands of his hands (Note 29) τῶν χειρῶν αὐτοῦ τῶν χειρῶν αὐτοῦ
Isaiah 5:25 יָד֧וֹ his hand his hand τὴν χεῗρα αὐτοῦ τὴν χεῖρα αὐτοῦ
יָד֥וֹ but his hand and his hand ἀλλ᾽…ἡ χεὶρ ἀλλὰ…χεὶρ
Isaiah 6:6 וּבְיָד֖וֹ in his hand In his hand ἐν τῇ χειρὶ ἐν τῇ χειρὶ
Isaiah 8:11 הַיָּ֑ד with a…hand with…of hand (Note 22) τῇ…χειρὶ τῇ…χειρὶ
Isaiah 9:12 יָד֥וֹ but his hand and his hand ἀλλ᾽…ἡ χεὶρ ἀλλ᾿…ἡ χεὶρ
Isaiah 9:17 (9:16) יָד֥וֹ but his hand and his hand ἀλλ᾽…ἡ χεὶρ ἀλλ᾿…ἡ χεὶρ
Isaiah 9:21 (9:20) יָד֥וֹ but his hand and his hand ἀλλ᾽…ἡ χεὶρ ἀλλ᾿…ἡ χείρ
Isaiah 10:4 יָד֥וֹ but his hand and his hand ἀλλ᾽…ἡ χεὶρ ἀλλ᾿…ἡ χεὶρ
Isaiah 10:5 בְיָדָ֖ם in their hand in their hand (Note 9) ἐν ταῗς χερσὶν αὐτῶν ἐν ταῖς χερσὶν αὐτῶν
Isaiah 10:10 יָדִ֔י As my hand Just as my hand (Note 18) ἐν τῇ χειρί μου ἐν τῇ χειρί μου
Isaiah 10:13 יָדִי֙ of my hand By my…hand N/A N/A
Isaiah 10:14 יָדִי֙ And my hand My hand τῇ χειρὶ τῇ χειρὶ
Isaiah 10:32 יָדוֹ֙ his hand their fist τῇ χειρὶ τῇ χειρὶ
Isaiah 11:8 יָד֥וֹ his hand his hand τὴν χεῗρα τὴν χεῖρα
Isaiah 11:11 יָד֔וֹ his hand his hand τὴν χεῗρα αὐτοῦ τὴν χεῖρα αὐτοῦ
Isaiah 11:14 יָדָ֔ם their hand of their hand (Note 43) τὰς χεῗρας τὰς χεῖρας
Isaiah 11:15 יָד֛וֹ his hand his hand τὴν χεῗρα αὐτοῦ τὴν χεῖρα αὐτοῦ
Isaiah 13:2 יָ֔ד the hand your hand τῇ χειρί τῇ χειρί
Isaiah 13:7 יָדַ֣יִם hands hands χεὶρ χεὶρ
Isaiah 14:26 הַיָּ֥ד the hand my hand ἡ χεὶρ ἡ χεὶρ
Isaiah 14:27 וְיָד֥וֹ and his hand His hand καὶ τὴν χεῗρα καὶ τὴν χεῖρα αὐτοῦ
Isaiah 17:8 יָדָ֑יו of his hands their hands τῶν χειρῶν αὐτῶν τῶν χειρῶν αὐτῶν
Isaiah 19:4 בְּיַ֖ד into the hand over to εἰς χεῗρας εἰς χεῖρας
Isaiah 19:16 יַד of the hand his fist τῆς χειρὸς τῆς χειρὸς
Isaiah 19:25 יָדַי֙ of my hands of my hands N/A N/A
Isaiah 20:2 בְּיַד by by the hand of (Note 2) N/A N/A
Isaiah 22:18 יָדָ֑יִם a large of hands (Note 45) καὶ ἀμέτρητον καὶ ἀμέτρητον
Isaiah 22:21 בְּיָד֑וֹ into his hand in his hand (Note 51) εἰς τὰς χεῗρας αὐτοῦ εἰς τὰς χεῖρας αὐτοῦ
Isaiah 23:11 יָדוֹ֙ his hand his hand ἡ…χείρ σου ἡ…χείρ σου
Isaiah 25:10 יַד the hand the hand (Note 23) N/A N/A
Isaiah 25:11 יָדָיו֙ his hands its hands τὰς χεῗρας αὐτοῦ τὰς χεῖρας αὐτοῦ
יָדָֽיו of their hands its hands τὰς χεῗρας τὰς χεῖρας
Isaiah 26:11 יָֽדְךָ֖ when thy hand your hand (Note 18) σου ὁ βραχίων σου ὁ βραχίων
Isaiah 28:2 בְּיָֽד with the hand with his hand ταῗς χερσίν ταῖς χερσί
Isaiah 29:23 יָדַ֛י of mine hands of my hands (Note 48) N/A N/A
Isaiah 31:3 יָד֗וֹ his hand his hand τὴν χεῗρα αὐτοῦ τὴν χεῖρα αὐτοῦ
Isaiah 31:7 יְדֵיכֶ֖ם your own hands your hands αἱ χεῗρες αὐτῶν αἱ χεῖρες αὐτῶν
Isaiah 33:21 יָדָ֑יִם of broad of hands (Note 58) καὶ εὐρύχωροι καὶ εὐρύχωροι
Isaiah 34:17 וְיָד֛וֹ and his hand he καὶ ἡ χεὶρ αὐτοῦ καὶ ἡ χεὶρ αὐτοῦ
Isaiah 35:3 יָדַ֣יִם the…hands the hands χεῗρες χεῖρες
Isaiah 36:15 בְּיַ֖ד into the hand N/A ἐν χειρὶ ἐν χειρὶ
Isaiah 36:18 מִיַּ֖ד of the hand the power ἐκ χειρὸς ἐκ χειρὸς
Isaiah 36:19 מִיָּדִֽי of my hand from my power ἐκ χειρός μου ἐκ χειρός μου
Isaiah 36:20 מִיָּדִ֑י out of my hand from my power ἐκ τῆς χειρός μου ἐκ χειρός μου
מִיָּדִֽי out of my hand from my power ἐκ χειρός μου ἐκ χειρός μου
Isaiah 37:10 בְּיַ֖ד into the hand N/A εἰς χεῗρας εἰς χεῖρας
Isaiah 37:14 מִיַּ֥ד from the hand from παρὰ παρὰ
Isaiah 37:19 יְדֵֽי hands hands χειρῶν χειρῶν
Isaiah 37:20 מִיָּד֑וֹ from his hand from his power ἐκ χειρὸς αὐτῶν ἐκ χειρὸς αὐτῶν
Isaiah 37:24 בְּיַ֣ד By Through N/A N/A
Isaiah 37:27 יָ֔ד of…power of hand (Note 45) τὰς χεῗρας τὰς χεῖρας
Isaiah 40:2 מִיַּ֣ד of the…hand from the hand (Note 6) ἐκ χειρὸς ἐκ χειρὸς
Isaiah 41:20 יַד the hand hand (Note 38) χεὶρ χεὶρ
Isaiah 42:6 בְּיָדֶ֑ךָ thine hand of your hand τῆς χειρός σου τῆς χειρός σου
Isaiah 43:13 מִיָּדִ֖י out of my hand from my power ὁ ἐκ τῶν χειρῶν μου ὁ ἐκ τῶν χειρῶν μου
Isaiah 44:5 יָדוֹ֙ with his hand on his hand N/A χειρὶ αὐτοῦ
Isaiah 45:9 יָדַ֥יִם hands hands (Note 25) χεῗρας χεῖρας
Isaiah 45:11 יָדַ֖י of my hands of my own hands τῶν χειρῶν μου τῶν χειρῶν μου
Isaiah 45:12 יָדַי֙ even my hands even my hands (Note 34) τῇ χειρί μου τῇ χειρί μου
Isaiah 47:6 בְּיָדֵ֑ךְ into thine hand to you εἰς τὴν χεῗρά σου εἰς τὴν χεῖρά σου
Isaiah 47:14 מִיַּ֣ד from the power from the heat N/A N/A
Isaiah 48:13 יָדִי֙ Mine hand my hand ἡ χείρ μου ἡ χείρ μου
Isaiah 49:2 יָד֖וֹ of his hand of his hand τῆς χειρὸς αὐτοῦ τῆς χειρὸς αὐτοῦ
Isaiah 49:22 יָדִ֔י mine hand my hand τὴν χεῗρά μου τὴν χεῖρά μου
Isaiah 50:2 יָדִי֙ my hand my hand ἡ χείρ μου ἡ χείρ μου
Isaiah 50:11 מִיָּדִי֙ of mine hand from my hand (Note 25) N/A N/A
Isaiah 51:16 יָדִ֖י of mine hand of my hand τῆς χειρός μου τῆς χειρός μου
Isaiah 51:17 מִיַּ֥ד at the hand from the hand (Note 48) ἐκ χειρὸς ἐκ χειρὸς
Isaiah 51:18 בְּיָדָ֔הּ by the hand by the hand τῆς χειρός σου τῆς χειρός σου
Isaiah 51:22 מִיָּדֵ֖ךְ out of thine hand from your hand ἐκ τῆς χειρός σου ἐκ τῆς χειρός σου
Isaiah 51:23 בְּיַד into the hand into the hand εἰς τὰς χεῗρας εἰς τὰς χεῖρας
Isaiah 56:2 יָד֖וֹ his hand his hand (Note 5) τὰς χεῗρας αὐτοῦ τὰς χεῖρας αὐτοῦ
Isaiah 56:5 יָ֣ד a place a hand (Note 9) N/A N/A
Isaiah 57:8 יָ֥ד it [at] a hand (Note 24) N/A N/A
Isaiah 57:10 יָדֵךְ֙ of thine hand of your hand (Note 31) N/A N/A
Isaiah 59:1 יַד hand hand ἡ χεὶρ ἡ χεὶρ
Isaiah 60:21 יָדַ֖י of my hands of my hands (Note 39) χειρῶν αὐτοῦ χειρῶν αὐτοῦ
Isaiah 62:3 בְּיַד in the hand in the hand ἐν χειρὶ ἐν χειρὶ
Isaiah 64:7 יָֽדְךָ֖ N/A in the hand (Note 16) N/A N/A
Isaiah 64:8 יָֽדְךָ֖ of thy hand of your hand (Note 18) τῶν χειρῶν σου τῶν χειρῶν σου
Isaiah 65:2 יָדַ֛י my hands my hands τὰς χεῗράς μου τὰς χεῖράς μου
Isaiah 65:22 יְדֵיהֶ֖ם of their hands of their hands (Note 53) N/A N/A
Isaiah 66:2 יָדִ֣י mine hand My hand ἡ χείρ μου ἡ χείρ μου
Isaiah 66:14 יַד and the hand and the hand (Note 26) καὶ…ἡ χεὶρ καὶ…ἡ χεὶρ

Tables comparing 1 Kings 10:13; 2 Chronicles 9:12; Isaiah 10:13; 10:14; 1:24 and 1:25 in the Tanakh, KJV and NET, and comparing 1 Kings (3 Reigns, 3 Kings) 10:13; 2 Chronicles (Supplements) 9:12; Isaiah 10:13; 10:14; 1:24 and 1:25 in the Septuagint (BLB and Elpenor), and a table comparing Luke 12:6 in the NET and KJV follow.

1 Kings 10:13 (Tanakh)

 1 Kings 10:13 (KJV)

1 Kings 10:13 (NET)
And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty.  So she turned and went to her own country, she and her servants. And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty.  So she turned and went to her own country, she and her servants. King Solomon gave the queen of Sheba everything she requested, besides what he had freely offered her.  Then she left and returned to her homeland with her attendants.

1 Kings 10:13 (Septuagint BLB)

3 Kings 10:13 (Septuagint Elpenor)
καὶ ὁ βασιλεὺς Σαλωμων ἔδωκεν τῇ βασιλίσσῃ Σαβα πάντα ὅσα ἠθέλησεν ὅσα ᾐτήσατο ἐκτὸς πάντων ὧν δεδώκει αὐτῇ διὰ χειρὸς τοῦ βασιλέως Σαλωμων καὶ ἀπεστράφη καὶ ἦλθεν εἰς τὴν γῆν αὐτῆς αὐτὴ καὶ πάντες οἱ παῗδες αὐτῆς καὶ ὁ βασιλεὺς Σαλωμὼν ἔδωκε τῇ βασιλίσσῃ Σαβὰ πάντα, ὅσα ἠθέλησεν, ὅσα ᾐτήσατο, ἐκτὸς πάντων ὧν ἐδεδόκει αὐτῇ διὰ χειρὸς τοῦ βασιλέως Σαλωμών· καὶ ἀπεστράφη καὶ ἦλθεν εἰς τὴν γῆν αὐτῆς, αὐτὴ καὶ πάντες οἱ παῖδες αὐτῆς

3 Reigns 10:13 (NETS)

3 Kings 10:13 (English Elpenor)
And King Salomon had given the queen of Saba everything, as much as she desired, as much as she requested, beyond all that Salomon had given her through the hand of the king, and she returned and went to her own land, she and all her servants. And king Solomon gave to the queen of Saba all that she desired, whatsoever she asked, besides all that he had given her by the hand of king Solomon: and she returned, and came into her own land, she and her servants.

2 Chronicles 9:12 (Tanakh)

 2 Chronicles 9:12 (KJV)

2 Chronicles 9:12 (NET)
And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king.  So she turned, and went away to her own land, she and her servants. And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king.  So she turned, and went away to her own land, she and her servants. King Solomon gave the queen of Sheba everything she requested, more than what she had brought him.  Then she left and returned to her homeland with her attendants.

2 Chronicles 9:12 (Septuagint BLB)

2 Chronicles 9:12 (Septuagint Elpenor)
καὶ ὁ βασιλεὺς Σαλωμων ἔδωκεν τῇ βασιλίσσῃ Σαβα πάντα τὰ θελήματα αὐτῆς ἃ ᾔτησεν ἐκτὸς πάντων ὧν ἤνεγκεν τῷ βασιλεῗ Σαλωμων καὶ ἀπέστρεψεν εἰς τὴν γῆν αὐτῆς καὶ ὁ βασιλεὺς Σαλωμὼν ἔδωκε τῇ βασιλίσσῃ Σαβὰ πάντα τὰ θελήματα αὐτῆς, ἃ ᾔτησεν, ἐκτὸς πάντων, ὧν ἤνεγκε τῷ βασιλεῖ Σαλωμών· καὶ ἀπέστρεψεν εἰς τὴν γῆν αὐτῆς

2 Supplements 9:12 (NETS)

2 Chronicles 9:12 (English Elpenor)
And King Salomon gave the queen of Saba all her wants which she requested, beyond everything she had brought King Salomon.   And she returned to her land. And king Solomon gave to the queen of Saba all that she requested, besides all that she brought to king Solomon: and she returned to her [own] land.

Isaiah 10:13 (Tanakh)

 Isaiah 10:13 (KJV)

Isaiah 10:13 (NET)
For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man: For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man: For he says: “By my strong hand I have accomplished this, by my strategy that I devised.  I invaded the territory of nations and looted their storehouses.  Like a mighty conqueror, I brought down rulers.

Isaiah 10:13 (Septuagint BLB)

Isaiah 10:13 (Septuagint Elpenor)
εἶπεν γάρ τῇ ἰσχύι ποιήσω καὶ τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω καὶ σείσω πόλεις κατοικουμένας εἶπε γάρ· ἐν τῇ ἰσχύϊ ποιήσω καὶ ἐν τῇ σοφίᾳ τῆς συνέσεως, ἀφελῶ ὅρια ἐθνῶν καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω

Isaiah 10:13, 14a (NETS)

Isaiah 10:13 (English Elpenor)
For he said: “By my strength I will do it, and by the wisdom of my understanding I will remove the boundaries of nations, and I will plunder their strength.  (14) And I will shake inhabited cities For he said, I will act in strength, and in the wisdom of [my] understanding I will remove the boundaries of nations, and will spoil their strength.

Isaiah 10:14 (Tanakh)

 Isaiah 10:14 (KJV)

Isaiah 10:14 (NET)
And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. My hand discovered the wealth of the nations, as if it were in a nest; as one gathers up abandoned eggs, I gathered up the whole earth.  There was no wing flapping or open mouth chirping.”

Isaiah 10:14 (Septuagint BLB)

Isaiah 10:14 (Septuagint Elpenor)
(13b καὶ σείσω πόλεις κατοικουμένας) καὶ τὴν οἰκουμένην ὅλην καταλήμψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ᾠὰ ἀρῶ καὶ οὐκ ἔστιν ὃς διαφεύξεταί με ἢ ἀντείπῃ μοι καὶ σείσω πόλεις κατοικουμένας καὶ τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ, καὶ οὐκ ἔστιν ὃς διαφεύξεταί με ἢ ἀντείπῃ μοι

Isaiah 10:14 (NETS)

Isaiah 10:14 (English Elpenor)
And I will shake inhabited cities and take with my hand the whole world like a nest and seize its inhabitants like eggs that have been forsaken, and there is none who will escape from or contradict me.” And I will shake the inhabited cities: and I will take with my hand all the world as a nest: and I will even take them as eggs that have been left; and there is none that shall escape me, or contradict me.

Isaiah 1:24 (Tanakh)

 Isaiah 1:24 (KJV)

Isaiah 1:24 (NET)
Therefore saith the LORD, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: Therefore, the Sovereign Lord of Heaven’s Armies, the Powerful One of Israel, says this: “Ah, I will seek vengeance against my adversaries, I will take revenge against my enemies.
Isaiah 1:24 (Septuagint BLB)

Isaiah 1:24 (Septuagint Elpenor)
διὰ τοῦτο τάδε λέγει ὁ δεσπότης κύριος σαβαωθ οὐαὶ οἱ ἰσχύοντες Ισραηλ οὐ παύσεται γάρ μου ὁ θυμὸς ἐν τοῗς ὑπεναντίοις καὶ κρίσιν ἐκ τῶν ἐχθρῶν μου ποιήσω διὰ τοῦτο τάδε λέγει Κύριος ὁ δεσπότης σαβαώθ, ὁ δυνάστης τοῦ ᾿Ισραήλ· οὐαὶ τοῖς ἰσχύουσιν ἐν ῾Ιερουσαλήμ· οὐ παύσεται γάρ μου ὁ θυμὸς ἐν τοῖς ὑπεναντίοις, καὶ κρίσιν ἐκ τῶν ἐχθρῶν μου ποιήσω.

Isaiah 1:24 (NETS)

Isaiah 1:24 (English Elpenor)
Therefore this is what the Sovereign, the Lord Sabaoth, says: Ah mighty ones of Israel!  For my wrath on my adversaries will not abate, and I will exact judgment from my foes! Therefore thus saith the Lord, the Lord of hosts, Woe to the mighty [men] of Israel; for my wrath shall not cease against mine adversaries, and I will execute judgment on mine enemies.

Isaiah 1:25 (Tanakh)

 Isaiah 1:25 (KJV)

Isaiah 1:25 (NET)
And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: I will attack you; I will purify your metal with flux.  I will remove all your slag.

Isaiah 1:25 (Septuagint BLB)

Isaiah 1:25 (Septuagint Elpenor)
καὶ ἐπάξω τὴν χεῗρά μου ἐπὶ σὲ καὶ πυρώσω σε εἰς καθαρόν τοὺς δὲ ἀπειθοῦντας ἀπολέσω καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ καὶ πάντας ὑπερηφάνους ταπεινώσω καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ σὲ καὶ πυρώσω σε εἰς καθαρόν, τοὺς δὲ ἀπειθοῦντας ἀπολέσω καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ καὶ πάντας ὑπηφάνους ταπεινώσω

Isaiah 1:25 (NETS)

Isaiah 1:25 (English Elpenor)
And I will turn my hand against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove from you all the lawless and humble all who are arrogant. And I will bring my hand upon thee, and purge thee completely, and I will destroy the rebellious, and will take away from thee all transgressors.

Luke 12:6 (NET)

Luke 12:6 (KJV)
Aren’t five sparrows sold for two pennies?  Yet not one of them is forgotten before God. Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐχὶ πέντε στρουθία πωλοῦνται ἀσσαρίων δύο; καὶ ἓν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον τοῦ θεοῦ ουχι πεντε στρουθια πωλειται ασσαριων δυο και εν εξ αυτων ουκ εστιν επιλελησμενον ενωπιον του θεου ουχι πεντε στρουθια πωλειται ασσαριων δυο και εν εξ αυτων ουκ εστιν επιλελησμενον ενωπιον του θεου

[1] The NET translators apparently collapsed two phrases—all her desire, whatsoever she asked (Tanakh)—into one: everything she requested.

[2] Here again the NET translators collapsed two phrases— all her desire, whatsoever she asked (Tanakh)—into one: everything she requested.

[3] The English translators of the Elpenor Septuagint collapsed two phrases—πάντα τὰ θελήματα αὐτῆς, ἃ ᾔτησεν (NETS: “all her wants which she requested”)—into one: all that she requested.

[4] Isaiah 1:24a (NET)

[5] The BLB Septuagint had ὑπερηφάνους (a form of ὑπερήφανος) here.  I didn’t find ὑπηφάνους in the lexicon I’m using, but a Google search displays several examples in Greek documents.

[6] The NET parallel Greek text and NA28 had πωλοῦνται here, where the Stephanus Textus Receptus and Byzantine Majority Text had πωλειται.

[7] Fear – Exodus, Part 4

[8] The Lost Son of Perdition, Part 4

The Lost Son of Perdition, Part 4

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For the scripture says to Pharaoh, Paul quoted (Table below), “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”[1]  It occurred to me in the previous essay how much the larger section in which this quotation is found influences my thinking on the lost son of perdition.  I want to begin to consider that here.

This section of Paul’s letter is ostensibly about Israel: For not all those who are descended from Israel are truly Israel, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”[2]  John the Baptist had warned, don’t think you can say to yourselves, ‘We have Abraham as our father.’  For I tell you that God can raise up children for Abraham from these stones![3]

The Gospel implications of this section are still evident, however, through this relatively transparent surface: it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.[4]  For all who are led by the Spirit of God are the sons of God,[5] Paul had written previously.  Now this is what I am saying, brothers and sisters, he had written elsewhere, Flesh and blood cannot inherit the kingdom of God…[6]

In this section Paul, apostle to the Gentiles, worked through a deep emotional problem over what he saw with his own eyes:[7] For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen [Table], who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises.  To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever!  Amen.[8]

And he worked through the more urgent theological issue his limited perspective had engendered: It is not as though the word of God had failed.[9]  The Holy Spirit’s solution to this issue was immediate and direct: God’s purpose in election (κατ᾿ ἐκλογὴν πρόθεσις τοῦ θεοῦ).  God has his own reasons why (and when from our limited perspectives) He does what He does.

God’s purpose in election engendered its own issue which Paul addressed next.  And here is where his quotation (Table below) from Exodus is found (Romans 9:14-18 NET):

What shall we say then?  Is there injustice with God?  Absolutely not!  For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”  So then, it does not depend on human desire or exertion, but on God who shows mercy [Table].  For the scripture says to Pharaoh: “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”  So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.

Certainly, Paul addressed his concerns for Israel here.  He made that explicit later: A partial hardening has happened to Israel until the full number of the Gentiles has come in.[10]  But the very nature of his concern for Israel allows the Gospel implications to show through.  Now, I am so grateful that receiving the Gospel of the grace of God in Jesus Christ doesn’t depend on the uncertainty of human desire or exertion, but that wasn’t always true for me.

There was a time when I feared the idea that I should flee my “sure and certain” desire and exertion to have a righteousness of my own derived from the law, all the commands of the New Testament and Church doctrine for something as whimsical as the mercy of God and a righteousness from God that is in fact based on Christ’s faithfulness.[11]  Obviously, I didn’t understand it that clearly at the time.  As I began to understand it I began to repent of my unbelief.  Jeremiah wrote:

Masoretic Text

 Septuagint
Lamentations 3:22-26 (Tanakh) Lamentations 3:22-26 (NET) Lamentations 3:22-26 (NETS)

Lamentations 3:22-26 (Elpenor English)
Surely HaShem’S mercies (חַֽסְדֵ֤י) are not consumed, surely His compassions fail not. The Lord’s loyal kindness (checed, חסדי) never ceases; his compassions never end. The mercies of the Lord are that we have not expired, that his compassion has not come to an end. [It is] the mercies (ἐλέη) of the Lord, that he has not failed me, because his compassions are not exhausted.  Pity [us], O Lord, early [every] month: for we are not brought to an end, because his compassions are not exhausted.
They are new every morning; great is Thy faithfulness. They are fresh every morning; your faithfulness is abundant! They are new in the early mornings; great is your faithfulness. [They are] new every morning: great is thy faithfulness.
‘The HaShem is my portion’, saith my soul; ‘Therefore will I hope in Him.’ “My portion is the Lord,” I have said to myself, so I will put my hope in him. “The Lord is my portion,” said my soul, “therefore I will wait for him.” The Lord is my portion, says my soul; therefore will I wait for him.
HaShem is good unto them that wait for Him, to the soul that seeketh Him. The Lord is good to those who trust in him, to the one who seeks him. The Lord is good to those who wait for him, to the soul that will seek him. The Lord is good to them that wait for him: the soul which shall seek him
It is good that a man should quietly wait for the salvation of HaShem. It is good to wait patiently for deliverance from the Lord. A good thing it is—and it will wait and be quiet for the salvation of the Lord. [is] good, and shall wait for, and quietly expect salvation of the Lord.

And in answer to his deep emotional problem, Paul wrote: For God has consigned all people to disobedience so that he may show mercy to them all.[12]

It is reasonable to assume here that the Greek words τοὺς πάντας (a plural form of πᾶς) translated all people are equivalent to the Greek words τοὺς πάντας translated them all.  It is not reasonable to assume that he may show mercy to means “he might show mercy to.”  Yes, ἐλεήσῃ is a form of ἐλεέω in the subjunctive mood.

The subjunctive mood indicates probability or objective possibility.  The action of the verb will possibly happen, depending on certain objective factors or circumstances…However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.[13] 

The clause ἵνα τοὺς πάντας ἐλεήσῃ (so that he may show mercy to them all) is clearly the result of συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν (For God has consigned all people to disobedience).

It would have been misleading to have translated ἐλεήσῃ he will show mercy to.  It is not in the future tense but the aorist.  What is telling to me is that no one has translated it as “simple past tense,” he showed mercy to.  Paul was not referencing Jesus’ crucifixion directly here.

John Gill seemed to have a firm grasp on Paul’s intent, coupled even with the earlier conclusion it does not depend on human desire or exertion, but on God who shows mercy, regarding those:

for whom [God] has mercy in store, and will bestow it on them; and in order to bring them to a sense of their need of it, and that he may the more illustriously display the riches of it, he leaves them for a while in a state of unbelief, and then by his Spirit thoroughly convinces them of it, and gives them faith to look to, and believe in, the mercy of our Lord Jesus Christ, unto eternal life.[14]

God’s mercy, according to Mr. Gill however, was “not upon all the individuals of Jews and Gentiles,” but only “God’s elect among the Jews” and “God’s elect among the Gentiles” “for all are not concluded in, or convinced of the sin of unbelief, but only such who are eventually believers.”[15]  In other words, he understood τοὺς πάντας as God’s elect Jews and Gentiles: For God has consigned his elect to disobedience so that he may show mercy to his elect, e.g., so that his elect and only his elect will better recognize “the riches” of his mercy, some Jews and some Gentiles.

Some Jews believed Jesus already?[16]  How could the realization that some Jews would be shown mercy wean Paul from his wish that he were accursed—cut off from Christ—for the sake of his people, his fellow countrymen who are Israelites?  Would Mr. Gill’s knowledge inspire Paul to eulogize (Romans 11:33-36 NET)?

Oh, the depth of the riches and wisdom and knowledge of God!  How unsearchable are his judgments and how unfathomable his ways!  For who has known the mind of the Lord, or who has been his counselor?  Or who has first given to God that God needs to repay him?  For from him and through him and to him are all things. To him be glory forever!  Amen.

I could be wrong.  Perhaps Paul wasn’t weaned from his desperate, aberrant to the point of sinful, concern for those God didn’t care enough to consign to disobedience, much less to show them any mercy.  But it seems much less tortured to take τοὺς πάντας (literally: the all, plural, or in a common American Southern dialect: all y’all) at face value.  What other Greek words could Paul or the Holy Spirit have chosen to actually mean all?

I found no other usage of τοὺς πάντας in the New Testament.  Matthew, Mark, Luke, Paul, the writer of Hebrews and Jude used πάντας τοὺς x to limit πάντας in a variety of ways.  (John had a different way of expressing all alive at a certain time.)

Reference NET Parallel Greek NET
Matthew 2:4 πάντας τοὺς ἀρχιερεῖς all the chief priests
Matthew 2:16 πάντας τοὺς παῖδας all the children
Matthew 8:16 πάντας τοὺς κακῶς all who were sick
Matthew 14:35 πάντας τοὺς κακῶς all their sick
Matthew 21:12 πάντας τοὺς πωλοῦντας all those who were selling
Matthew 26:1 πάντας τοὺς λόγους all these things
Mark 1:32 πάντας τοὺς κακῶς all who were sick
Luke 5:9 πάντας τοὺς σὺν αὐτῷ all who were with him
Luke 13:2 πάντας τοὺς Γαλιλαίους all the other Galileans
Luke 13:4 πάντας τοὺς ἀνθρώπους all the others
Luke 13:28 πάντας τοὺς προφήτας all the prophets
Luke 21:35 πάντας τοὺς καθημένους all who live (e.g., on a certain day)
Acts 5:5 πάντας τοὺς ἀκούοντας all who heard
Acts 5:11 πάντας τοὺς ἀκούοντας all who heard
Acts 9:14 πάντας τοὺς ἐπικαλουμένους all who call on
Acts 10:38 πάντας τοὺς καταδυναστευομένους all who were oppressed
Acts 10:44 πάντας τοὺς ἀκούοντας all those who heard
Acts 18:2 πάντας τοὺς Ἰουδαίους all the Jews
Acts 18:23 πάντας τοὺς μαθητάς all the disciples
Acts 19:10 πάντας τοὺς κατοικοῦντας τὴν Ἀσίαν all who lived in the province of Asia
Acts 26:29 πάντας τοὺς ἀκούοντας all those who are listening
Acts 27:24 πάντας τοὺς πλέοντας μετὰ σοῦ all who are sailing with you
Acts 28:30 πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν all who came to him
Romans 3:22 πάντας τοὺς πιστεύοντας all who believe
Romans 10:12 πάντας τοὺς ἐπικαλουμένους all who call on
1 Corinthias 15:25 πάντας τοὺς ἐχθροὺς all his enemies
Ephesians 1:15 πάντας τοὺς ἁγίους all the saints
Colossians 1:4 πάντας τοὺς ἁγίους all the saints
1 Thessalonians 4:10 πάντας τοὺς ἀδελφοὺς all the brothers and sisters
Philemon 1:5 πάντας τοὺς ἁγίους all the saints
Hebrews 13:24 πάντας τοὺς ἡγουμένους all your leaders
πάντας τοὺς ἁγίους all the saints
Jude 1:25 πάντας τοὺς αἰῶνας all eternity

I think a tendency to judge before the time those who reject any particular presentation of the Gospel, to condemn them prematurely to an eternity in the lake of fire, was evident in Mr. Gill’s analysis.  Paul wrote (Romans 9:22 NET):

But what if God, willing to demonstrate his wrath (Romans 1:18-32) and to make known his power, has endured with much patience the objects of wrath prepared for destruction?

Mr. Gill commented:[17]

so these are said to be “fitted for destruction”, that is, eternal damnation; not by God, for this does not respect God’s act of ordination to punishment; but by Satan, the god of this world, that blinds them, who works effectually in them, and leads them captive at his will; and by themselves, by their own wickedness, hardness of heart, and impenitence, do they treasure up to themselves wrath, against the day of wrath, so that their destruction is of themselves:

Paul didn’t write about “eternal damnation” here but the temporal effects of God having mercy on whom he chooses to have mercy, and (more directly to the point) hardening whom he chooses to harden, at the present time.  His primary concern was God’s hardening (Isaiah 6:8-13) of Paul’s own people, his fellow countrymen, who are Israelites.  And even after he described them as objects of wrath prepared for destruction, he wrote (Romans 10:1 NET Table):

Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation.

Tucked between the former statement and the latter he quoted two passages from the prophet Hosea (Romans 9:25, 26) which foreshadowed the glorious conclusion of this particular argument (Romans 11:11-32).

Masoretic Text

 Septuagint
Hosea 2:23 (Tanakh) Hosea 2:23 (NET) Hosea 2:23 (NETS)

Hosea 2:25 (Elpenor English)
And I will sow her unto me in the earth; and I will have mercy (וְרִֽחַמְתִּ֖י) upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. Then I will plant her as my own in the land.  I will have pity (racham, ורחמתי) on ‘No Pity’ (Lo-Ruhamah).  I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’  And he will say, ‘You are my God!’” and I will sow her for myself in the land.  And I will have pity (ἐλεήσω) on Not Pitied, and I will say to Not My People, “You are my people,” and he shall say, “You are the Lord my God.” And I will sow her to me on the earth; and will love (ἐλεήσω) her that was not loved, and will say to that which was not my people, Thou art my people; and they shall say, Thou art the Lord my God.

Masoretic Text

 Septuagint
Hosea 1:10, 11 (Tanakh) Hosea 1:10, 11 (NET) Hosea 1:10, 11 (NETS)

Hosea 2:1, 2 (Elpenor English)
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. “However, in the future the number of the people of Israel will be like the sand of the sea that can be neither measured nor numbered.  Although it was said to them, ‘You are not my people,’ it will be said to them, ‘You are children of the living God!’ And the number of the sons of Israel was like the sand of the sea, which shall not be measured nor numbered, and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.” Yet the number of the children of Israel was as the sand of the sea, which shall not be measured nor numbered: and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.
Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up (וְעָל֣וּ) out of (מִן) the land (הָאָ֑רֶץ): for great shall be the day of Jezreel. Then the people of Judah and the people of Israel will be gathered together.  They will appoint for themselves one leader, and will flourish (`alah, ועלו) in (min, מן) the land (‘erets, הארץ).  Certainly, the day of Jezreel will be great! And the sons of Ioudas and the sons of Israel shall be gathered together, and they shall set up for themselves one realm, and they shall go up (ἀναβήσονται) from (ἐκ) the (τῆς) land (γῆς), for great shall be the day of Jezrael. And the children of Juda shall be gathered, and the children of Israel together, and shall appoint themselves one head, and shall come up (ἀναβήσονται) out of (ἐκ) the (τῆς) land (γῆς): for great [shall be] the day of Jezrael.

For the children of Judah and the children of Israel to be gathered together and then come up out of the earth (a likely non-Rationalist translation of both the Hebrew and the Greek) sounds like a gathering, not of this world, and a resurrection back into it: for great shall be the day of Jezreel (Ezekiel 37:11-14).

The Greek word translated destruction in the phrase prepared for destruction was ἀπώλειαν (a form of ἀπώλεια).  The first two occurrences in the Septuagint follow.

Masoretic Text

 Septuagint
Leviticus 5:21-24 (Tanakh) Leviticus 6:2-5 (NET) Leviticus 6:2-5 (NETS)

Leviticus 5:21-24 (Elpenor English)
If any one sin, and commit a trespass against HaShem, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour; “When a person sins and commits a trespass against the Lord by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, If a soul sins and by overlooking disregards the commandments of the Lord and falsifies matters pertaining to his neighbor—in a deposit or regarding joint ownership or regarding plunder or did his neighbor some wrong The soul which shall have sinned, and willfully overlooked the commandments of the Lord, and shall have dealt falsely in the affairs of his neighbour in the matter of a deposit, or concerning fellowship, or concerning plunder, or has in anything wronged his neighbour,
or have found that which was lost (אֲבֵדָ֛ה), and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein; or has found something lost (‘abedah, אבדה) and denies it and swears falsely concerning any one of the things that someone might do to sin— or has found a loss (ἀπώλειαν) and lied about it—and he swears falsely about one of all which a man may do in order to sin by these, or has found that which was lost (ἀπώλειαν), and shall have lied concerning it, and shall have sworn unjustly concerning [any] one of all the things, whatsoever a man may do, so as to sin hereby;
then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing (הָֽאֲבֵדָ֖ה) which he found, when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing (‘abedah, האבדה) that he had found, then it shall be whenever he sins and is in error and restores the booty which he seized or the injustice he committed or the deposit which was deposited with him or the loss (ἀπώλειαν) which he found it shall come to pass, whensoever he shall have sinned, and transgressed, that he shall restore the plunder which he has seized, or [redress] the injury which he has committed, or restore the deposit which was entrusted to him, or the lost article (ἀπώλειαν) which he has found of any kind,
or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty. or anything about which he swears falsely.  He must restore it in full and add one-fifth to it; he must give it to its owner when he is found guilty. because of every matter about that which he swore about unjustly, he shall also repay the capital itself, and he shall add to it one fifth.  Whosesoever it is, he shall restore to him on the day he should be convicted. about which he swore unjustly, he shall even restore it in full; and he shall add to it a fifth part besides; he shall restore it to him whose it is in the day in which he happens to be convicted.

The first occurrence of אֲבֵדָ֛ה (‘abedah) in Exodus 22:9 was similar, and was translated ἀπωλείας, another form of ἀπώλεια, in the Septuagint.

What many of Paul’s contemporaries lost was the opportunity to begin to live the life they will lead for all eternity in their then present, to be freed from their sinfulness, their anger and hatred and live a new life through the faithfulness of Jesus Christ, who prayed (John 17:3 NET):

Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.

He became a human being so that they could have known Him and the only true God though Him.  They could have experienced his love, his joy, his peace, his patience his kindness, his goodness, his faithfulness, his gentleness and his self-control[18] like a fountain of water springing up in them to eternal life.[19]

Lest it seem that I minimize the earthly consequence of this loss: everyone not led by the Holy Spirit is led by someone much less: less loving, less joyful, less peaceful, less patient, less kind, less good, less faithful, less gentle, less self-controlled, less wise, less knowledgeable, less truthful and less true.  Ten to fifteen years after Paul wrote his letter to Roman believers, those of his fellow countrymen who did not heed Jesus’ warning (Luke 21:20-24) were led by religious zealots who made catastrophic political and military blunders, hoping apparently that the God whose salvation they had rejected would help them somehow establish their own.  All who remained in Jerusalem suffered horrifically under their leadership.

Paul, however, found comfort in the Holy Spirit, not in human desire or exertion, but in the irrevocable (ἀμεταμέλητα, a form of ἀμεταμέλητος) gifts and…call of God.[20]

A table comparing Paul’s quotation from Exodus and the Septuagint follows.

Romans 9:17b (NET parallel Greek) Exodus 9:16 (Septuagint BLB) Exodus 9:16 (Septuagint Elpenor)
ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρα σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμιν μου καὶ ὅπως διαγγελῇ τὸ ὄνομα μου ἐν πάσῃ τῇ γῇ καὶ ἕνεκεν τούτου διετηρήθης ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ καὶ ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ
Romans 9:17b (NET) Exodus 9:16 (NETS) Exodus 9:16 (English Elpenor)
For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth. And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land. And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

A table comparing Paul’s quotation from Genesis and the Septuagint follows.

Romans 9:7b (NET parallel Greek) Genesis 21:12b (Septuagint BLB) Genesis 21:12b (Septuagint Elpenor)
ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ἐν Ισαακ κληθήσεταί σοι σπέρμα ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Romans 9:7b (NET) Genesis 21:12b (NETS) Genesis 21:12b (English Elpenor)
“through Isaac will your descendants be counted.” in Isaak offspring shall be named for you. in Isaac shall thy seed be called.

I tend to see the following as an allusion to Hosea from the Septuagint.

Romans 9:25b (NET parallel Greek) Hosea 2:23 (Septuagint BLB) Hosea 2:25 (Septuagint Elpenor)
καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου λαός μου εἶ σύ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου· λαός μου εἰ σύ
Romans 9:25b (NET) Hosea 2:23 (NETS) Hosea 2:25 (English Elpenor)
“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’” I will have pity on Not Pitied, and I will say to Not My People, “You are my people,” [I] will love her that was not loved, and will say to that which was not my people, Thou art my people

The following is a more direct quotation from Hosea in the Septuagint.

Romans 9:26 (NET parallel Greek) Hosea 1:10 (Septuagint BLB) Hosea 2:1 (Septuagint Elpenor)
καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη |αὐτοῖς|· οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος. καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῗς οὐ λαός μου ὑμεῗς ἐκεῗ κληθήσονται υἱοὶ θεοῦ ζῶντος καὶ ἔσται ἐν τῷ τόπῳ, οὗ ἐρρέθη αὐτοῖς· οὐ λαός μου ὑμεῖς, κληθήσονται καὶ αὐτοὶ υἱοὶ Θεοῦ ζῶντος
Romans 9:26 (NET) Hosea 1:10 (NETS) Hosea 2:1 (English Elpenor)
“And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’” and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.” and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.

Tables comparing Genesis 21:12; Lamentations 3:22; 3:23; 3:24; 3:25; 3:26; Hosea 2:23 (2:25); 1:10; 1:11; Leviticus 6:2 (5:21); 6:3 (5:22); 6:4 (5:23) and 6:5 (5:24) in the Tanakh, KJV and NET, and Genesis 21:12; Lamentations 3:22; 3:23; 3:24; 3:25; 3:26; Hosea 2:23 (2:25); 1:10 (2:1); 1:11 (2:2); Leviticus 6:2 (5:21); 6:3 (5:22); 6:4 (5:23) and 6:5 (5:24) in the Septuagint (BLB and Elpenor) follow.

Genesis 21:12 (Tanakh) Genesis 21:12 (KJV) Genesis 21:12 (NET)
And G-d said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. But God said to Abraham, “Do not be upset about the boy or your slave wife.  Do all that Sarah is telling you because through Isaac your descendants will be counted.
Genesis 21:12 (Septuagint BLB) Genesis 21:12 (Septuagint Elpenor)
εἶπεν δὲ ὁ θεὸς τῷ Αβρααμ μὴ σκληρὸν ἔστω τὸ ῥῆμα ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης πάντα ὅσα ἐὰν εἴπῃ σοι Σαρρα ἄκουε τῆς φωνῆς αὐτῆς ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα εἶπε δὲ ὁ Θεὸς τῷ ῾Αβραάμ· μὴ σκληρὸν ἔστω ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης· πάντα ἂν ὅσα εἴπῃ σοι Σάρρα, ἄκουε τῆς φωνῆς αὐτῆς, ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Genesis 21:12 (NETS) Genesis 21:12 (English Elpenor)
But God said to Abraham, “Do not let the matter be hard in your sight on account of the child and on account of the slave-girl; whatever Sarra says to you, obey her voice, for in Isaak offspring shall be named for you. But God said to Abraam, Let it not be hard before thee concerning the child, and concerning the bondwoman; in all things whatsoever Sarrha shall say to thee, hear her voice, for in Isaac shall thy seed be called.
Lamentations 3:22 (Tanakh) Lamentations 3:22 (KJV) Lamentations 3:22 (NET)
Surely HaShem’S mercies are not consumed, surely His compassions fail not. It is of the LORD’S mercies that we are not consumed, because his compassions fail not. The Lord’s loyal kindness never ceases; his compassions never end.
Lamentations 3:22 (Septuagint BLB) Lamentations 3:22 (Septuagint Elpenor)
N/A Τὰ ἐλέη Κυρίου, ὅτι οὐκ ἐξέλιπέμε, ὅτι οὐσυνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ· μῆνας εἰς τὰς πρωΐας ἐλέησον, Κύριε, ὅτι οὐ συνετελέσθημεν, ὅτι οὐ συνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ
Lamentations 3:22 (NETS) Lamentations 3:22 (English Elpenor)
The mercies of the Lord are that we have not expired, that his compassion has not come to an end. [It is] the mercies of the Lord, that he has not failed me, because his compassions are not exhausted. Pity [us], O Lord, early [every] month: for we are not brought to an end, because his compassions are not exhausted.
Lamentations 3:23 (Tanakh) Lamentations 3:23 (KJV) Lamentations 3:23 (NET)
They are new every morning; great is Thy faithfulness. They are new every morning; great is thy faithfulness. They are fresh every morning; your faithfulness is abundant!
Lamentations 3:23 (Septuagint BLB) Lamentations 3:23 (Septuagint Elpenor)
N/A καινὰ εἰς τὰς πρωΐας, πολλὴ ἡ πίστις σου
Lamentations 3:23 (NETS) Lamentations 3:23 (English Elpenor)
They are new in the early mornings; great is your faithfulness. [They are] new every morning: great is thy faithfulness.
Lamentations 3:24 (Tanakh) Lamentations 3:24 (KJV) Lamentations 3:24 (NET)
‘The HaShem is my portion’, saith my soul; ‘Therefore will I hope in Him.’ The LORD is my portion, saith my soul; therefore will I hope in him. “My portion is the Lord,” I have said to myself, so I will put my hope in him.
Lamentations 3:24 (Septuagint BLB) Lamentations 3:24 (Septuagint Elpenor)
N/A μερίς μου Κύριος, εἶπεν ἡ ψυχή μου· διὰ τοῦτο ὑπομενῶ αὐτῷ
Lamentations 3:24 (NETS) Lamentations 3:24 (English Elpenor)
“The Lord is my portion,” said my soul, “therefore I will wait for him.” The Lord is my portion, says my soul; therefore will I wait for him.
Lamentations 3:25 (Tanakh) Lamentations 3:25 (KJV) Lamentations 3:25 (NET)
HaShem is good unto them that wait for Him, to the soul that seeketh Him. The LORD is good unto them that wait for him, to the soul that seeketh him. The Lord is good to those who trust in him, to the one who seeks him.
Lamentations 3:25 (Septuagint BLB) Lamentations 3:25 (Septuagint Elpenor)
ἀγαθὸς κύριος τοῗς ὑπομένουσιν αὐτόν ψυχῇ ἣ ζητήσει αὐτὸν ἀγαθὸν ᾿Αγαθὸς Κύριος τοῖς ὑπομένουσιν αὐτόν, ψυχὴ ἣ ζητήσει αὐτὸν ἀγαθὸν
Lamentations 3:25, 26a (NETS) Lamentations 3:25, 26a (English Elpenor)
The Lord is good to those who wait for him, to the soul that will seek him.  A good thing it is— The Lord is good to them that wait for him: the soul which shall seek him (26) [is] good,
Lamentations 3:26 (Tanakh) Lamentations 3:26 (KJV) Lamentations 3:26 (NET)
It is good that a man should quietly wait for the salvation of HaShem. It is good that a man should both hope and quietly wait for the salvation of the LORD. It is good to wait patiently for deliverance from the Lord.
Lamentations 3:26 (Septuagint BLB) Lamentations 3:26 (Septuagint Elpenor)
καὶ ὑπομενεῗ καὶ ἡσυχάσει εἰς τὸ σωτήριον κυρίου καὶ ὑπομενεῖ καὶ ἡσυχάσει εἰς τὸ σωτήριον Κυρίου
Lamentations 3:26b (NETS) Lamentations 3:26b (English Elpenor)
and it will wait and be quiet for the salvation of the Lord. and shall wait for, and quietly expect salvation of the Lord.
Hosea 2:23 (Tanakh) Hosea 2:23 (KJV) Hosea 2:23 (NET)
And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. Then I will plant her as my own in the land.  I will have pity on ‘No Pity’ (Lo-Ruhamah).  I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’  And he will say, ‘You are my God!’”
Hosea 2:23 (Septuagint BLB) Hosea 2:25 (Septuagint Elpenor)
καὶ σπερῶ αὐτὴν ἐμαυτῷ ἐπὶ τῆς γῆς καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου λαός μου εἶ σύ καὶ αὐτὸς ἐρεῗ κύριος ὁ θεός μου εἶ σύ καὶ σπερῶ αὐτὴν ἐμαυτῷ ἐπὶ τῆς γῆς καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου· λαός μου εἰ σύ, καὶ αὐτὸς ἐρεῖ· Κύριος ὁ Θεός μου εἶ σύ
Hosea 2:23 (NETS) Hosea 2:25 (English Elpenor)
and I will sow her for myself in the land.  And I will have pity on Not Pitied, and I will say to Not My People, “You are my people,” and he shall say, “You are the Lord my God.” And I will sow her to me on the earth; and will love her that was not loved, and will say to that which was not my people, Thou art my people; and they shall say, Thou art the Lord my God.
Hosea 1:10 (Tanakh) Hosea 1:10 (KJV) Hosea 1:10 (NET)
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. “However, in the future the number of the people of Israel will be like the sand of the sea that can be neither measured nor numbered.  Although it was said to them, ‘You are not my people,’ it will be said to them, ‘You are children of the living God!’
Hosea 1:10 (Septuagint BLB) Hosea 2:1 (Septuagint Elpenor)
καὶ ἦν ὁ ἀριθμὸς τῶν υἱῶν Ισραηλ ὡς ἡ ἄμμος τῆς θαλάσσης ἣ οὐκ ἐκμετρηθήσεται οὐδὲ ἐξαριθμηθήσεται καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῗς οὐ λαός μου ὑμεῗς ἐκεῗ κληθήσονται υἱοὶ θεοῦ ζῶντος ΚΑΙ ἦν ὁ ἀριθμὸς τῶν υἱῶν ᾿Ισραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, ἣ οὐκ ἐκμετρηθήσεται οὐδὲ ἐξαριθμηθήσεται. καὶ ἔσται ἐν τῷ τόπῳ, οὗ ἐρρέθη αὐτοῖς· οὐ λαός μου ὑμεῖς, κληθήσονται καὶ αὐτοὶ υἱοὶ Θεοῦ ζῶντος
Hosea 1:10 (NETS) Hosea 2:1 (English Elpenor)
And the number of the sons of Israel was like the sand of the sea, which shall not be measured nor numbered, and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.” Yet the number of the children of Israel was as the sand of the sea, which shall not be measured nor numbered: and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.
Hosea 1:11 (Tanakh) Hosea 1:11 (KJV) Hosea 1:11 (NET)
Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel. Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel. Then the people of Judah and the people of Israel will be gathered together.  They will appoint for themselves one leader, and will flourish in the land.  Certainly, the day of Jezreel will be great!
Hosea 1:11 (Septuagint BLB) Hosea 2:2 (Septuagint Elpenor)
καὶ συναχθήσονται οἱ υἱοὶ Ιουδα καὶ οἱ υἱοὶ Ισραηλ ἐπὶ τὸ αὐτὸ καὶ θήσονται ἑαυτοῗς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς γῆς ὅτι μεγάλη ἡ ἡμέρα τοῦ Ιεζραελ καὶ συναχθήσονται υἱοὶ ᾿Ιούδα καὶ οἱ υἱοὶ ᾿Ισραὴλ ἐπὶ τὸ αὐτὸ καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς γῆς, ὅτι μεγάλη ἡ ἡμέρα τοῦ ᾿Ιεζραέλ
Hosea 1:11 (NETS) Hosea 2:2 (English Elpenor)
And the sons of Ioudas and the sons of Israel shall be gathered together, and they shall set up for themselves one realm, and they shall go up from the land, for great shall be the day of Jezrael. And the children of Juda shall be gathered, and the children of Israel together, and shall appoint themselves one head, and shall come up out of the land: for great [shall be] the day of Jezrael.
Leviticus 5:21 (Tanakh) Leviticus 6:2 (KJV) Leviticus 6:2 (NET)
If any one sin, and commit a trespass against HaShem, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour; If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour; “When a person sins and commits a trespass against the Lord by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,
Leviticus 6:2 (Septuagint BLB) Leviticus 5:21 (Septuagint Elpenor)
ψυχὴ ἐὰν ἁμάρτῃ καὶ παριδὼν παρίδῃ τὰς ἐντολὰς κυρίου καὶ ψεύσηται τὰ πρὸς τὸν πλησίον ἐν παραθήκῃ ἢ περὶ κοινωνίας ἢ περὶ ἁρπαγῆς ἢ ἠδίκησέν τι τὸν πλησίον ψυχὴ ἣ ἐὰν ἁμάρτῃ καὶ παριδὼν παρίδῃ τὰς ἐντολὰς Κυρίου καὶ ψεύσηται τὰ πρὸς τὸν πλησίον ἐν παραθήκῃ ἢ περὶ κοινωνίας ἢ περὶ ἁρπαγῆς ἢ ἠδίκησέ τι τὸν πλησίον
Leviticus 6:2 (NETS) Leviticus 5:21 (English Elpenor)
If a soul sins and by overlooking disregards the commandments of the Lord and falsifies matters pertaining to his neighbor—in a deposit or regarding joint ownership or regarding plunder or did his neighbor some wrong The soul which shall have sinned, and willfully overlooked the commandments of the Lord, and shall have dealt falsely in the affairs of his neighbour in the matter of a deposit, or concerning fellowship, or concerning plunder, or has in anything wronged his neighbour,
Leviticus 5:22 (Tanakh) Leviticus 6:3 (KJV) Leviticus 6:3 (NET)
or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein; Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein: or has found something lost and denies it and swears falsely concerning any one of the things that someone might do to sin—
Leviticus 6:3 (Septuagint BLB) Leviticus 5:22 (Septuagint Elpenor)
ἢ εὗρεν ἀπώλειαν καὶ ψεύσηται περὶ αὐτῆς καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων ὧν ἐὰν ποιήσῃ ὁ ἄνθρωπος ὥστε ἁμαρτεῗν ἐν τούτοις ἢ εὗρεν ἀπώλειαν καὶ ψεύσηται περὶ αὐτῆς καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων, ὧν ἐὰν ποιήσῃ ὁ ἄνθρωπος, ὥστε ἁμαρτεῖν ἐν τούτοις
Leviticus 6:3 (NETS) Leviticus 5:22 (English Elpenor)
or has found a loss and lied about it—and he swears falsely about one of all which a man may do in order to sin by these, or has found that which was lost, and shall have lied concerning it, and shall have sworn unjustly concerning [any] one of all the things, whatsoever a man may do, so as to sin hereby;
Leviticus 5:23 (Tanakh) Leviticus 6:4 (KJV) Leviticus 6:4 (NET)
then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found, Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing that he had found,
Leviticus 6:4 (Septuagint BLB) Leviticus 5:23 (Septuagint Elpenor)
καὶ ἔσται ἡνίκα ἐὰν ἁμάρτῃ καὶ πλημμελήσῃ καὶ ἀποδῷ τὸ ἅρπαγμα ὃ ἥρπασεν ἢ τὸ ἀδίκημα ὃ ἠδίκησεν ἢ τὴν παραθήκην ἥτις παρετέθη αὐτῷ ἢ τὴν ἀπώλειαν ἣν εὗρεν καὶ ἔσται ἡνίκα ἐὰν ἁμάρτῃ καὶ πλημμελήσῃ, καὶ ἀποδῷ τὸ ἅρπαγμα, ὃ ἥρπασεν, ἢ τὸ ἀδίκημα, ὃ ἠδίκησεν, ἢ τὴν παραθήκην, ἥτις παρετέθη αὐτῷ, ἢ τὴν ἀπώλειαν, ἣν εὗρεν
Leviticus 6:4 (NETS) Leviticus 5:23 (English Elpenor)
then it shall be whenever he sins and is in error and restores the booty which he seized or the injustice he committed or the deposit which was deposited with him or the loss which he found it shall come to pass, whensoever he shall have sinned, and transgressed, that he shall restore the plunder which he has seized, or [redress] the injury which he has committed, or restore the deposit which was entrusted to him, or the lost article which he has found of any kind,
Leviticus 5:24 (Tanakh) Leviticus 6:5 (KJV) Leviticus 6:5 (NET)
or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty. Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering. or anything about which he swears falsely.  He must restore it in full and add one-fifth to it; he must give it to its owner when he is found guilty.
Leviticus 6:5 (Septuagint BLB) Leviticus 5:24 (Septuagint Elpenor)
ἀπὸ παντὸς πράγματος οὗ ὤμοσεν περὶ αὐτοῦ ἀδίκως καὶ ἀποτείσει αὐτὸ τὸ κεφάλαιον καὶ τὸ πέμπτον προσθήσει ἐπ᾽ αὐτό τίνος ἐστίν αὐτῷ ἀποδώσει ᾗ ἡμέρᾳ ἐλεγχθῇ ἀπὸ παντὸς πράγματος, οὗ ὤμοσε περὶ αὐτοῦ ἀδίκως, καὶ ἀποτίσει αὐτὸ τὸ κεφάλαιον καὶ τὸ ἐπίπεμπτον προσθήσει ἐπ᾿ αὐτό· τίνος ἐστίν, αὐτῷ ἀποδώσει ᾗ ἡμέρᾳ ἐλεγχθῇ
Leviticus 6:5 (NETS) Leviticus 5:24 (English Elpenor)
because of every matter about that which he swore about unjustly, he shall also repay the capital itself, and he shall add to it one fifth.  Whosesoever it is, he shall restore to him on the day he should be convicted. about which he swore unjustly, he shall even restore it in full; and he shall add to it a fifth part besides; he shall restore it to him whose it is in the day in which he happens to be convicted.

[1] Romans 9:17 (NET)

[2] Romans 9:6, 7 (NET)

[3] Matthew 3:9 (NET)

[4] Romans 9:8b (NET)

[5] Romans 8:14 (NET)

[6] 1 Corinthians 15:50 (NET) Table

[7] Acts 13:44-52; 14:1-6; 14:19, 20; Acts 17:1-5; 18:5, 6; 18:12-17 and 19:8, 9

[8] Romans 9:3-5 (NET)

[9] Romans 9:6a (NET)

[10] Romans 11:25b (NET) Table

[11] Philippians 3:9b (NET)

[12] Romans 11:32 (NET)

[13] “Greek Verbs (Shorter Definitions),” Verbal Moods

[14] John Gill’s Exposition of the Bible, Romans 11:32

[15] ibid.

[16] Acts 13:42, 43; 14:1; Acts 17:4; 18:8; and 19:1-7

[17] John Gill’s Exposition of the Bible, Romans 9:22

[18] Galatians 5:22, 23a

[19] John 4:14b (NET) Table

[20] Romans 11:29 (NET)

The Lost Son of Perdition, Part 3

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Then [Jesus] dipped the piece of bread in the dish and gave it to Judas Iscariot, Simon’s son [Table].  And after Judas took the piece of bread, Satan entered into him.  Jesus said to him, “What you are about to do, do quickly.”[1]

Jesus’ instruction sounds so strange.  Alexander MacLaren wrote of his words, “I hear in them, first, the voice of despairing love abandoning the conflict.”[2]

If I have rightly construed the meaning of the incident, this is the plain meaning of it. And you will observe that the Revised Version, more accurately and closely rendering the words of our text, begins with a ‘Therefore.’ ‘Therefore said Jesus unto him,’ because the die was cast; because the will of Judas had conclusively welcomed Satan, and conclusively rejected Christ; therefore, knowing that remonstrance was vain, knowing that the deed was, in effect, done, Jesus Christ, that Incarnate Charity which ‘believeth all things, and hopeth all things,’ abandoned the man to himself, and said, ‘There, then, if thou wilt thou must. I have done all I can; my last arrow is shot, and it has missed the target. That then doest, do quickly.’

I, too, want more emotional conflict in this scene.  But John’s Gospel narrative continued (John 13:28, 29 NET):

Now none of those present at the table understood why Jesus said this to Judas.  Some thought that because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, or to give something to the poor.

Nothing of the high drama Mr. MacLaren and I crave was evident to others present at the time.  In fact, John, who was privy (John 13:23-26) to this exchange, didn’t write any drama into the scene, certainly not that Jesus had lost a contest of wills to Judas Iscariot or Satan and was abandoning the field.  On the contrary, the Greek word translated do in the phrase do quickly was ποίησον, an imperative form of ποιέω.  In John’s Gospel narrative Jesus commanded Judas Iscariot, What you are about to do, do quickly, and Judas (and Satan apparently) obeyed Him (John 13:30a NET):

Judas took the piece of bread and went out immediately.[3]

Did Jesus just absolve Judas Iscariot of his betrayal?  Mr. MacLaren’s description of Jesus as the “Incarnate Charity” caught my ear.  Should he have paid more heed to the fact that Charity never faileth (NET: ends)?[4]

David’s son Absalom hated his half brother Amnon ever since Amnon had raped Absalom’s sister (2 Samuel 13:1-22).  Two years later…Absalom instructed his servants, “Look!  When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there.  Don’t fear!  Is it not I who have given you these instructions?  Be strong and courageous!”  So Absalom’s servants did to Amnon exactly what Absalom had instructed.[5]  It is taken for granted here that Absalom killed Amnon rather than the unnamed servants who carried out his command.

When David got the clever idea to kill Uriah the Hittite by commanding Joab to station him at the front in the thick of the battle and then withdraw from him so he will be cut down and killed,[6] יהוה (Yehovah) sent Nathan the Prophet to David (2 Samuel 12:1a), not to Joab who had carried out the command.  Nathan said to David (2 Samuel 12:9 NET [Table]):

Why have you shown contempt for the Lord’s (Yehovah, יהוה) decrees by doing evil in my sight?  You have struck down Uriah the Hittite with the sword and you have taken his wife to be your own wife!  You have killed him with the sword of the Ammonites.

Jesus was intent on fulfilling the Scriptures.  It shouldn’t surprise me that He would take ultimate responsibility for Judas’ betrayal.  I think the tendency to judge Judas before the time, to condemn him prematurely to an eternity in the lake of fire, makes it more difficult to see or believe Jesus’ intervention here.

So I’ll begin the longer task of studying the Greek words, starting with ἀπώλετο (a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω), translated lost in Jesus’ prayer:  Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.[7]

The first two occurrences of ἀπώλετο in the Septuagint are found in the book of Job.  I had planned to skip them because this book is tricky.  For the most part the advice Eliphaz, Bildad and Zophar gave Job seemed alright to my religious mind.  Yehovah disagreed.

Masoretic Text

 Septuagint
Job 42:7b (Tanakh) Job 42:7b (NET) Job 42:7b (NETS)

Job 42:7b (Elpenor English)
the LORD (יְהֹוָה֜) said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. he (Yehovah, יהוה) said to Eliphaz the Temanite, “My anger is stirred up against you and your two friends, because you have not spoken about me what is right, as my servant Job has. the Lord said to Eliphaz the Thaimanite, “You have sinned, and your two friends, for you have spoken nothing true in my presence, as has my attendant Iob. the Lord said to Eliphaz the Thaemanite, Thou hast sinned, and thy two friends: for ye have not said anything true before me, as my servant Job [has].

In one day Job heard that his five hundred yoke of oxen and five hundred female donkeys had been stolen.  The servants who attended them were killed (Job 1:13-15).  His seven thousand sheep and their attendants were burned up in a lightning strike (Job 1:16).  His three thousand camels were stolen and their attendants were also killed (Job 1:17).  His seven sons and three daughters, eating and drinking together in one house, died when a windstorm brought the house down on them (Job 1:18, 19).  Later Job was afflicted with oozing sores (Job 2:7, 8).

Eliphaz, one of the three who came to comfort Job (Job 2:11-13), after seven days and seven nights of sitting silently with him, spoke in answer to Job’s longing for death (Job 3).

Masoretic Text

 Septuagint
Job 4:7 (Tanakh) Job 4:7 (NET) Job 4:7 (NETS)

Job 4:7 (Elpenor English)
Remember, I pray thee, who ever perished (אָבָ֑ד), being innocent? or where were the righteous cut off (נִכְחָֽדוּ)? Call to mind now: Who, being innocent, ever perished (ʼâbad, אבד)?  And where were upright people ever destroyed (kâchad, נכחדו)? “Think now, who, being pure, perished (ἀπώλετο), or when did the true perish (ἀπώλοντο) root and all? Remember then who has perished (ἀπώλετο), being pure? or when were the true-hearted utterly destroyed (ἀπώλοντο)?

His words seem fairly typical of the way the religious mind rationalizes the misfortune of others.  To say them out loud to Job’s face is less typical but not unheard of.  Though the first half of Job 4:12 is missing from the Masoretic text, the Septuagint puts a fine point on the thrust of Eliphaz’s discourse: But if there had been any truth in thy words, none of these evils would have befallen thee.[8]  The reader of the book of Job knows, however, that all of these evils fell upon Job precisely because he was perfect and upright, and one that feared God, and eschewed evil.[9]

Job was not dead.  He was not burning in a lake of fire for all eternity.  He had lost his family, his servants, his possessions, his health and his desire to live.  The Hebrew word translated perished was אָבָ֑ד (ʼâbad).

The definition from Strong’s Concordance reads: “to wander away, i.e. lose oneself; by implication to perish (causative, destroy).”  The Gesenius’ Hebrew-Chaldee Lexicon reads: “to be lost, to lose oneself, to wander…especially used of a lost and wandering sheep…”  This helps considerably.

This word describes the one who wanders away from God, not away from the flock necessarily.  A herd mentality is portrayed as a negative example in Scripture.  The Bible is a collection of stories about clans and entire nations that wandered away from God interspersed with stories of individuals who pursued Him and followed where He led.  The first occurrence of אָבַד (ʼâbad) follows here.

Masoretic Text

 Septuagint
Exodus 10:7 (Tanakh) Exodus 10:7 (NET) Exodus 10:7 (NETS)

Exodus 10:7 (Elpenor English)
And Pharaoh’s servants said unto him: ‘How long shall this man be a snare unto us? let the men go, that they may serve HaShem their G-d, knowest thou not yet that Egypt is destroyed (אָֽבְדָ֖ה)?’ Pharaoh’s servants said to him, “How long will this man be a menace to us?  Release the people so that they may serve the Lord their God.  Do you not know that Egypt is destroyed (ʼâbad, אבדה)?” Then the attendants of Pharao say to him, “For how long will this be a stumbling-block for us?  Send away the people so that they may serve the Lord their God.  Or do you wish to know that Egypt lies in ruins (ἀπόλωλεν)?” And the servants of Pharao say to him, How long shall this be a snare to us? send away the men, that they may serve their God; wilt thou know that Egypt is destroyed (ἀπόλωλεν)?

Again, though אָֽבְדָ֖ה (ʼâbad) was translated is destroyed the narrative clearly explained what the Egyptians had lost.  They lost readily accessible fresh water and fish for seven days when the waters were turned to blood (Exodus 7:14-25).  They lost their comfort and peace to an invasion of frogs for a time (Exodus 8:1-15), then to gnats (Exodus 8:16-19) and finally to swarms of flies (Exodus 8:20-32).  They lost livestock, horses, donkeys, camels, herds and flocks to disease (Exodus 9:1-7), people’s health and comfort to boils (Exodus 9:8-12) and then some lost people, livestock, barley and flax to hail damage (Exodus 9:18-32).  Others saved their people and livestock.

This distinction among the Egyptians was stated explicitly (Exodus 9:20, 21 NET):

Those of Pharaoh’s servants who feared the Lord’s message hurried to bring their servants and livestock into the houses, but those who did not take the Lord’s message seriously left their servants and their cattle in the field.

Though it seems a bit odd to think of Egyptians as having wandered away from יהוה (Yehovah), He has an entirely different perspective than my history teachers had.

Masoretic Text

 Septuagint
Exodus 9:14-16 (Tanakh) [Tableb] Exodus 9:14-16 (NET) Exodus 9:14-16 (NETS)

Exodus 9:14-16 (Elpenor English)
For I will this time send all My plagues upon thy person, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth. For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth. For at the present time I am sending out all my encounters into the heart of you and your attendants and your people so that you may know that there is no other like me in all the land. For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.
Surely now I had put forth My hand, and smitten thee and thy people with pestilence, and thou hadst been cut off (וַתִּכָּחֵ֖ד) from the earth. For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed (kachad, ותכחד) from the earth. For if now I sent my hand, I would strike you and your people with death, and you would be destroyed (ἐκτριβήσῃ) from the land. For now I will stretch forth my hand and smite thee and kill thy people, and thou shalt be consumed (ἐκτριβήσῃ) from off the earth.
But in very deed for this cause have I made thee to stand, to show thee My power, and that My name may be declared throughout all the earth. But for this purpose I have caused you to stand: to show you my strength, and so that my name may be declared in all the earth. And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land. And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

Here the possibility of a more complete destruction was וַתִּכָּחֵ֖ד (kachad) in Hebrew and the rabbis chose ἐκτριβήσῃ (a form of ἐκτρίβω) in the Septuagint.  In the table above נִכְחָֽדוּ (kachad) occurred in Eliphaz’s second rhetorical question: or where were the righteous cut off?  Here the rabbis chose ὁλόρριζοι ἀπώλοντο.  Though ἀπώλοντο is another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω, it is telling to me that they felt the need to add ὁλόρριζοι (a form ὁλόρριζος; NETS: “root and all”) to match the intensity of נִכְחָֽדוּ (kachad).

The second occurrence of ἀπώλετο in the Septuagint is found in Job’s lament.  Actually, I can’t tell if Job was lamenting his loss of social status, confessing (if not repenting of) his treatment of those he considered of lower social or moral status, or justifying himself.  A skillful actor would have a field day with the emotional depth of this monologue.  It bears mentioning that this is a glimpse into the mores of wealthy men, not the families of Job’s dead servants, for instance, lamenting their loss.

Masoretic Text

 Septuagint
Job 30:1-3 (Tanakh) Job 30:1-3 (NET) Job 30:1-3 (NETS)

Job 30:1-3 (Elpenor English)
But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. “But now they mock me, those who are younger than I, whose fathers I disdained too much to put with my sheep dogs. “But now they have laughed me to scorn; now the least of them reprove me in turn—[whose fathers I used to disdain] whom I did not deem worthy of my shepherd dogs! But now the youngest have laughed me to scorn, now they reprove me in [their] turn, whose fathers I set at nought; whom I did not deem worthy [to be with] my shepherd dogs.
Yea, whereto might the strength of their hands profit me, in whom old age was perished (אָ֣בַד)? Moreover, the strength of their hands—what use was it to me?  Those whose strength had perished (ʼâbad, אבד), indeed, the strength of their hands—what is it to me?  Completion perished (ἀπώλετο) upon them. Yea, why had I the strength of their hands? for them the full term [of life] was lost (ἀπώλετο).
For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste. gaunt with want and hunger, they would roam the parched land, by night a desolate waste. In want and hunger, he was childless, those who yesterday were fleeing in an arid place, dismay and misery, [One is] childless in want and famine, [such as] they that fled but lately the distress and misery of drought.

Here, the fathers Job disdained are said to have lost old age, the strength to complete the full term of life from want and hunger.

Tables comparing 2 Samuel 13:28; 13:29; 11:15; Job 42:7; 4:7; 4:12; 1:1; Exodus 10:7; 9:20; 9:21; 9:14; 9:15; 9:16; Job 30:1; 30:2 and 30:3 in the Tanakh, KJV and NET, and 2 Samuel (Reigns, Kings) 13:28; 13:29; 11:15; Job 42:7; 4:7; 4:12; 1:1; Exodus 10:7; 9:20; 9:21; 9:14; 9:15; 9:16; Job 30:1; 30:2 and 30:3 in the Septuagint (BLB and Elpenor) follow.  A table comparing John 13:30 in the NET and KJV follows those.

2 Samuel 13:28 (Tanakh)

 2 Samuel 13:28 (KJV)

2 Samuel 13:28 (NET)
And Absalom commanded his servants, saying: ‘Mark ye now, when Amnon’s heart is merry with wine; and when I say unto you: Smite Amnon, then kill him, fear not; have not I commanded you? be courageous, and be valiant.’ Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant. Absalom instructed his servants, “Look! When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there.  Don’t fear!  Is it not I who have given you these instructions?  Be strong and courageous!”

2 Samuel 13:28 (Septuagint BLB)

2 Kings 13:28 (Septuagint Elpenor)
καὶ ἐνετείλατο Αβεσσαλωμ τοῗς παιδαρίοις αὐτοῦ λέγων ἴδετε ὡς ἂν ἀγαθυνθῇ ἡ καρδία Αμνων ἐν τῷ οἴνῳ καὶ εἴπω πρὸς ὑμᾶς πατάξατε τὸν Αμνων καὶ θανατώσατε αὐτόν μὴ φοβηθῆτε ὅτι οὐχὶ ἐγώ εἰμι ἐντέλλομαι ὑμῗν ἀνδρίζεσθε καὶ γίνεσθε εἰς υἱοὺς δυνάμεως καὶ ἐνετείλατο ᾿Αβεσσαλὼμ τοῖς παιδαρίοις αὐτοῦ λέγων· ἴδετε ὡς ἂν ἀγαθυνθῇ ἡ καρδία ᾿Αμνὼν ἐν τῷ οἴνῳ καὶ εἴπω πρὸς ὑμᾶς· πατάξατε τὸν ᾿Αμνών, καὶ θανατώσατε αὐτόν· μὴ φοβηθῆτε, ὅτι οὐχὶ ἐγώ εἰμι ὁ ἐντελλόμενος ὑμῖν; ἀνδρίζεσθε καὶ γίνεσθε εἰς υἱοὺς δυνάμεως

2 Reigns 13:28 (NETS)

2 Kings 13:28 (English Elpenor)
And Abessalom commanded his lads, saying, “Watch, when the heart of Amnon is made good with wine, and I say to you, ‘Strike Amnon, and put him to death.’  Don’t be afraid, for I am—I am commanding you, am I not?  Act like men and be sons of power.” And Abessalom charged his servants, saying, Mark when the heart of Amnon shall be merry with wine, and I shall say to you, Smite Amnon, and slay him: fear not; for is it not I that command you?  Be courageous, and be valiant.

2 Samuel 13:29 (Tanakh)

 2 Samuel 13:29 (KJV)

2 Samuel 13:29 (NET)
And the servants of Absalom did unto Amnon as Absalom had commanded.  Then all the king’s sons arose, and every man got him up upon his mule, and fled. And the servants of Absalom did unto Amnon as Absalom had commanded.  Then all the king’s sons arose, and every man gat him up upon his mule, and fled. So Absalom’s servants did to Amnon exactly what Absalom had instructed.  Then all the king’s sons got up; each one rode away on his mule and fled.

2 Samuel 13:29 (Septuagint BLB)

2 Kings 13:29 (Septuagint Elpenor)
καὶ ἐποίησαν τὰ παιδάρια Αβεσσαλωμ τῷ Αμνων καθὰ ἐνετείλατο αὐτοῗς Αβεσσαλωμ καὶ ἀνέστησαν πάντες οἱ υἱοὶ τοῦ βασιλέως καὶ ἐπεκάθισαν ἀνὴρ ἐπὶ τὴν ἡμίονον αὐτοῦ καὶ ἔφυγαν καί ἐποίησαν τὰ παιδάρια ᾿Αβεσσαλὼμ τῷ ᾿Αμνὼν καθὰ ἐνετείλατο αὐτοῖς ᾿Αβεσσαλώμ. καὶ ἀνέστησαν πάντες οἱ υἱοὶ τοῦ βασιλέως καὶ ἐπεκάθισαν ἀνὴρ ἐπὶ τὴν ἡμίονον αὐτοῦ καὶ ἔφυγαν

2 Reigns 13:29 (NETS)

2 Kings 13:29 (English Elpenor)
And the lads of Abessalom did to Amnon just as Abessalom had commanded them.   And all the sons of the king rose, and they sat, a man upon his mule, and fled. And the servants of Abessalom did to Amnon as Abessalom commanded them: and all the sons of the king rose up, and they mounted every man his mule, and fled.

2 Samuel 11:15 (Tanakh)

 2 Samuel 11:15 (KJV)

2 Samuel 11:15 (NET)
And he wrote in the letter, saying: ‘Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.’ And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die. In the letter he wrote: “Station Uriah at the front in the thick of the battle and then withdraw from him so he will be cut down and killed.”

2 Samuel 11:15 (Septuagint BLB)

2 Kings 11:15 (Septuagint Elpenor)
καὶ ἔγραψεν ἐν τῷ βιβλίῳ λέγων εἰσάγαγε τὸν Ουριαν ἐξ ἐναντίας τοῦ πολέμου τοῦ κραταιοῦ καὶ ἀποστραφήσεσθε ἀπὸ ὄπισθεν αὐτοῦ καὶ πληγήσεται καὶ ἀποθανεῗται καὶ ἔγραψεν ἐν βιβλίῳ λέγων· εἰσάγαγε τὸν Οὐρίαν ἐξ ἐναντίας τοῦ πολέμου τοῦ κραταιοῦ, καὶ ἀποστραφήσεσθε ἀπὸ ὄπισθεν αὐτοῦ, καὶ πληγήσεται ἀπὸ ὄπισθεν αὐτοῦ, καὶ πληγήσεται καὶ ἀποθανεῖται

2 Reigns 11:15 (NETS)

2 Kings 11:15 (English Elpenor)
And he wrote in the document, saying, “Lead Ourias opposite the hardest fighting, and you shall draw back from behind him, and he will be struck and will die.” And he wrote in the letter, saying, Station Urias in front of the severe [part] of the fight, and retreat from behind him, so shall he be wounded and die.

Job 42:7 (Tanakh)

 Job 42:7 (KJV)

Job 42:7 (NET)
And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. After the Lord had spoken these things to Job, he said to Eliphaz the Temanite, “My anger is stirred up against you and your two friends, because you have not spoken about me what is right, as my servant Job has.

Job 42:7 (Septuagint BLB)

Job 42:7 (Septuagint Elpenor)
ἐγένετο δὲ μετὰ τὸ λαλῆσαι τὸν κύριον πάντα τὰ ῥήματα ταῦτα τῷ Ιωβ εἶπεν ὁ κύριος Ελιφας τῷ Θαιμανίτῃ ἥμαρτες σὺ καὶ οἱ δύο φίλοι σου οὐ γὰρ ἐλαλήσατε ἐνώπιόν μου ἀληθὲς οὐδὲν ὥσπερ ὁ θεράπων μου Ιωβ ἐγένετο δὲ μετὰ τὸ λαλῆσαι τὸν Κύριον πάντα τὰ ρήματα ταῦτα τῷ ᾿Ιώβ, εἶπεν ὁ Κύριος ᾿Ελιφὰζ τῷ Θαιμανίτῃ· ἥμαρτες σὺ καὶ οἱ δύο φίλοι σου· οὐ γὰρ ἐλαλήσατε ἐνώπιόν μου ἀληθὲς οὐδὲν ὥσπερ ὁ θεράπων μου ᾿Ιώβ

Job 42:7 (NETS)

Job 42:7 (English Elpenor)
Now it happened after the Lord spoke all these words to Iob, that the Lord said to Eliphaz the Thaimanite, “You have sinned, and your two friends, for you have spoken nothing true in my presence, as has my attendant Iob. And it came to pass after the Lord had spoken all these words to Job, [that] the Lord said to Eliphaz the Thaemanite, Thou hast sinned, and thy two friends: for ye have not said anything true before me, as my servant Job [has].

Job 4:7 (Tanakh)

 Job 4:7 (KJV)

Job 4:7 (NET)
Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? Call to mind now: Who, being innocent, ever perished?  And where were upright people ever destroyed?

Job 4:7 (Septuagint BLB)

Job 4:7 (Septuagint Elpenor)
μνήσθητι οὖν τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο μνήσθητι οὖν, τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο

Job 4:7 (NETS)

Job 4:7 (English Elpenor)
“Think now, who, being pure, perished, or when did the true perish root and all? Remember then who has perished, being pure? or when were the true-hearted utterly destroyed?

Job 4:12 (Tanakh)

 Job 4:12 (KJV)

Job 4:12 (NET)
Now a thing was secretly brought to me, and mine ear received a little thereof. Now a thing was secretly brought to me, and mine ear received a little thereof. “Now a word was stealthily brought to me, and my ear caught a whisper of it.

Job 4:12 (Septuagint BLB)

Job 4:12 (Septuagint Elpenor)
εἰ δέ τι ῥῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου οὐθὲν ἄν σοι τούτων κακὸν ἀπήντησεν πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ᾽ αὐτοῦ εἰ δέ τι ρῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου, οὐθὲν ἄν σοι τούτων κακὸν ἀπήντησε. πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ᾿ αὐτοῦ

Job 4:12 (NETS)

Job 4:12 (English Elpenor)
But if there had been anything truthful in your words, nothing bad in them would have met you.  “Will my ear not receive remarkable things from him? But if there had been any truth in thy words, none of these evils would have befallen thee.  Shall not mine ear receive excellent [revelations] from him?

Job 1:1 (Tanakh)

 Job 1:1 (KJV)

Job 1:1 (NET)
There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. There was a man in the land of Uz whose name was Job.  And that man was blameless and upright, one who feared God and turned away from evil

Job 1:1 (Septuagint BLB)

Job 1:1 (Septuagint Elpenor)
ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αυσίτιδι ᾧ ὄνομα Ιωβ καὶ ἦν ὁ ἄνθρωπος ἐκεῗνος ἀληθινός ἄμεμπτος δίκαιος θεοσεβής ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος ΑΝΘΡΩΠΟΣ τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα ᾿Ιώβ, καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος ἀληθινός, ἄμεμπτος, δίκαιος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος

Job 1:1 (NETS)

Job 1:1 (English Elpenor)
There was a certain man in the land of Ausitis, whose name was Iob, and that man was genuine, blameless, righteous, religious, staying away from every evil thing. There was a certain man in the land of Ausis, whose name [was] Job; and that man was true, blameless, righteous, [and] godly, abstaining from everything evil.

Exodus 10:7 (Tanakh)

 Exodus 10:7 (KJV)

Exodus 10:7 (NET)
And Pharaoh’s servants said unto him: ‘How long shall this man be a snare unto us? let the men go, that they may serve HaShem their G-d, knowest thou not yet that Egypt is destroyed?’ And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed? Pharaoh’s servants said to him, “How long will this man be a menace to us?  Release the people so that they may serve the Lord their God.  Do you not know that Egypt is destroyed?”

Exodus 10:7 (Septuagint BLB)

Exodus 10:7 (Septuagint Elpenor)
καὶ λέγουσιν οἱ θεράποντες Φαραω πρὸς αὐτόν ἕως τίνος ἔσται τοῦτο ἡμῗν σκῶλον ἐξαπόστειλον τοὺς ἀνθρώπους ὅπως λατρεύσωσιν τῷ θεῷ αὐτῶν ἢ εἰδέναι βούλει ὅτι ἀπόλωλεν Αἴγυπτος καὶ λέγουσιν οἱ θεράποντες Φαραὼ πρὸς αὐτόν· ἕως τίνος ἔσται τοῦτο ἡμῖν σκῶλον; ἐξαπόστειλον τοὺς ἀνθρώπους, ὅπως λατρεύσωσι τῷ Θεῷ αὐτῶν· ἢ εἰδέναι βούλῃ ὅτι ἀπόλωλεν Αἴγυπτος

Exodus 10:7 (NETS)

Exodus 10:7 (English Elpenor)
Then the attendants of Pharao say to him, “For how long will this be a stumbling-block for us?  Send away the people so that they may serve the Lord their God.  Or do you wish to know that Egypt lies in ruins?” And the servants of Pharao say to him, How long shall this be a snare to us? send away the men, that they may serve their God; wilt thou know that Egypt is destroyed?

Exodus 9:20 (Tanakh)

 Exodus 9:20 (KJV)

Exodus 9:20 (NET)
He that feared the word of HaShem among the servants of Pharaoh made his servants and his cattle flee into the houses; He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses: Those of Pharaoh’s servants who feared the Lord’s message hurried to bring their servants and livestock into the houses,

Exodus 9:20 (Septuagint BLB)

Exodus 9:20 (Septuagint Elpenor)
ὁ φοβούμενος τὸ ῥῆμα κυρίου τῶν θεραπόντων Φαραω συνήγαγεν τὰ κτήνη αὐτοῦ εἰς τοὺς οἴκους ὁ φοβούμενος τὸ ρῆμα Κυρίου τῶν θεραπόντων Φαραὼ συνήγαγε τὰ κτήνη αὐτοῦ εἰς τοὺς οἴκους

Exodus 9:20 (NETS)

Exodus 9:20 (English Elpenor)
The one among Pharao’s attendants who feared the word of the Lord gathered his animals into dwellings. He of the servants of Pharao that feared the word of the Lord, gathered his cattle into the houses.

Exodus 9:21 (Tanakh)

 Exodus 9:21 (KJV)

Exodus 9:21 (NET)
and he that regarded not the word of HaShem left his servants and his cattle in the field. And he that regarded not the word of the LORD left his servants and his cattle in the field. but those who did not take the Lord’s message seriously left their servants and their cattle in the field.

Exodus 9:21 (Septuagint BLB)

Exodus 9:21 (Septuagint Elpenor)
ὃς δὲ μὴ προσέσχεν τῇ διανοίᾳ εἰς τὸ ῥῆμα κυρίου ἀφῆκεν τὰ κτήνη ἐν τοῗς πεδίοις ὃς δὲ μὴ προσέσχε τῇ διανοίᾳ εἰς τὸ ρῆμα Κυρίου, ἀφῆκε τὰ κτήνη ἐν τοῖς πεδίοις

Exodus 9:21 (NETS)

Exodus 9:21 (English Elpenor)
But whoever did not pay attention with his mind to the word of the Lord left the animals on the plain. And he that did not attend in his mind to the word of the Lord, left the cattle in the fields.

Exodus 9:14 (Tanakh)

 Exodus 9:14 (KJV)

Exodus 9:14 (NET)
For I will this time send all My plagues upon thy person, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.

Exodus 9:14 (Septuagint BLB)

Exodus 9:14 (Septuagint Elpenor)
ἐν τῷ γὰρ νῦν καιρῷ ἐγὼ ἐξαποστέλλω πάντα τὰ συναντήματά μου εἰς τὴν καρδίαν σου καὶ τῶν θεραπόντων σου καὶ τοῦ λαοῦ σου ἵν᾽ εἰδῇς ὅτι οὐκ ἔστιν ὡς ἐγὼ ἄλλος ἐν πάσῃ τῇ γῇ ἐν τῷ γὰρ νῦν καιρῷ ἐγὼ ἐξαποστέλλω πάντα τὰ συναντήματά μου εἰς τὴν καρδίαν σου καὶ τῶν θεραπόντων σου καὶ τοῦ λαοῦ σου, ἵνα εἰδῇς ὅτι οὐκ ἔστιν ὡς ἐγὼ ἄλλος ἐν πάσῃ τῇ γῇ

Exodus 9:14 (NETS)

Exodus 9:14 (English Elpenor)
For at the present time I am sending out all my encounters into the heart of you and your attendants and your people so that you may know that there is no other like me in all the land. For at this present time do I send forth all my plagues into thine heart, and the heart of thy servants and of thy people; that thou mayest know that there is not another such as I in all the earth.

Exodus 9:15 (Tanakh)

 Exodus 9:15 (KJV)

Exodus 9:15 (NET)
Surely now I had put forth My hand, and smitten thee and thy people with pestilence, and thou hadst been cut off from the earth. For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed from the earth.

Exodus 9:15 (Septuagint BLB)

Exodus 9:15 (Septuagint Elpenor)
νῦν γὰρ ἀποστείλας τὴν χεῗρα πατάξω σε καὶ τὸν λαόν σου θανάτῳ καὶ ἐκτριβήσῃ ἀπὸ τῆς γῆς νῦν γὰρ ἀποστείλας τὴν χεῖρα πατάξω σε, καὶ τὸν λαόν σου θανατώσω, καὶ ἐκτριβήσῃ ἀπὸ τῆς γῆς

Exodus 9:15 (NETS)

Exodus 9:15 (English Elpenor)
For if now I sent my hand, I would strike you and your people with death, and you would be destroyed from the land. For now I will stretch forth my hand and smite thee and kill thy people, and thou shalt be consumed from off the earth.

Exodus 9:16 (Tanakh)

 Exodus 9:16 (KJV)

Exodus 9:16 (NET)
But in very deed for this cause have I made thee to stand, to show thee My power, and that My name may be declared throughout all the earth. And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth. But for this purpose I have caused you to stand: to show you my strength, and so that my name may be declared in all the earth.

Exodus 9:16 (Septuagint BLB)

Exodus 9:16 (Septuagint Elpenor)
καὶ ἕνεκεν τούτου διετηρήθης ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ καὶ ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ

Exodus 9:16 (NETS)

Exodus 9:16 (English Elpenor)
And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land. And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

Job 30:1 (Tanakh)

 Job 30:1 (KJV)

Job 30:1 (NET)
But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. “But now they mock me, those who are younger than I, whose fathers I disdained too much to put with my sheep dogs.

Job 30:1 (Septuagint BLB)

Job 30:1 (Septuagint Elpenor)
νυνὶ δὲ κατεγέλασάν μου ἐλάχιστοι νῦν νουθετοῦσίν με ἐν μέρει ὧν ἐξουδένουν πατέρας αὐτῶν οὓς οὐχ ἡγησάμην εἶναι ἀξίους κυνῶν τῶν ἐμῶν νομάδων ΝΥΝΙ δὲ κατεγέλασάν μου ἐλάχιστοι, νῦν νουθετοῦσί με ἐν μέρει ὧν ἐξουδένουν τοὺς πατέρας αὐτῶν, οὓς οὐχ ἡγησάμην ἀξίους κυνῶν τῶν ἐμῶν νομάδων

Job 30:1 (NETS)

Job 30:1 (English Elpenor)
“But now they have laughed me to scorn; now the least of them reprove me in turn—[whose fathers I used to disdain] whom I did not deem worthy of my shepherd dogs! But now the youngest have laughed me to scorn, now they reprove me in [their] turn, whose fathers I set at nought; whom I did not deem worthy [to be with] my shepherd dogs.

Job 30:2 (Tanakh)

 Job 30:2 (KJV)

Job 30:2 (NET)
Yea, whereto might the strength of their hands profit me, in whom old age was perished? Yea, whereto might the strength of their hands profit me, in whom old age was perished? Moreover, the strength of their hands—what use was it to me? Those whose strength had perished,

Job 30:2 (Septuagint BLB)

Job 30:2 (Septuagint Elpenor)
καί γε ἰσχὺς χειρῶν αὐτῶν ἵνα τί μοι ἐπ᾽ αὐτοὺς ἀπώλετο συντέλεια καί γε ἰσχὺς χειρῶν αὐτῶν ἱνατί μοι; ἐπ᾿ αὐτοὺς ἀπώλετο συντέλεια

Job 30:2 (NETS)

Job 30:2 (English Elpenor)
indeed, the strength of their hands—what is it to me?  Completion perished upon them. Yea, why had I the strength of their hands? for them the full term [of life] was lost.

Job 30:3 (Tanakh)

 Job 30:3 (KJV)

Job 30:3 (NET)
For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste. For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste. gaunt with want and hunger, they would roam the parched land, by night a desolate waste.

Job 30:3 (Septuagint BLB)

Job 30:3 (Septuagint Elpenor)
ἐν ἐνδείᾳ καὶ λιμῷ ἄγονος οἱ φεύγοντες ἄνυδρον ἐχθὲς συνοχὴν καὶ ταλαιπωρίαν ἐν ἐνδείᾳ καὶ λιμῷ ἄγονος· οἱ φεύγοντες ἄνυδρον ἐχθὲς συνοχὴν καὶ ταλαιπωρίαν,

Job 30:3 (NETS)

Job 30:3 (English Elpenor)
In want and hunger, he was childless, those who yesterday were fleeing in an arid place, dismay and misery, [One is] childless in want and famine, [such as] they that fled but lately the distress and misery of drought.

John 13:30 (NET)

John 13:30 (KJV)
Judas took the piece of bread and went out immediately. (Now it was night.) He then having received the sop went immediately out: and it was night.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς. (ἦν δὲ νύξ.) λαβων ουν το ψωμιον εκεινος ευθεως εξηλθεν ην δε νυξ λαβων ουν το ψωμιον εκεινος ευθεως εξηλθεν ην δε νυξ

Psalm 22, Part 5

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This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text

 Septuagint
Psalm 22:13 (Tanakh) Psalm 22:13 (NET) Psalm 21:14 (NETS)

Psalm 21:14 (Elpenor English)
They [strong bulls of Bashan] gaped upon me with their mouths, as a ravening and a roaring lion. They [powerful bulls of Bashan] open their mouths to devour me like a roaring lion that rips its prey. they [fat bulls] opened their mouth at me, like a lion that ravens and roars. They [fat bulls] have opened their mouth against me, as a ravening and roaring lion.

The strong or fat bulls became like a roaring lion.  I used the Greek of the Septuagint to cross reference with the New Testament.  The Greek word translated They have opened was ἤνοιξαν (a form of ἀνοίγω).  They opened their mouths “to disclose, bring into the open, reveal” their hatred for God, the same hatred that lives in all sinful flesh (Revelation 13:6 NET):

So the beast opened (ἤνοιξεν, a form of ἀνοίγω) his mouth to blaspheme[1] against God—to blaspheme both his name and his dwelling place (σκηνὴν, a form of σκηνή), that is,[2] those who dwell (σκηνοῦντας, a form of σκηνόω) in heaven.

The Greek word translated roaring was ὠρυόμενος (a form of ὠρύομαι).  Peter wrote (1 Peter 5:8 NET):

Be sober and alert.  Your enemy the devil, like a roaring (ὠρυόμενος, a form of ὠρύομαι) lion, is on the prowl looking for someone to devour.

The tongue is a small part of the body, James wrote, yet it has great pretensions.[3]  Think how small[4] a flame sets a huge forest ablaze.  And the tongue is a fire!  The tongue represents the world of wrongdoing[5] among the parts of our bodies.  It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.[6]

The things that come out of the mouth come from the heart, Jesus told his disciples, and these things defile a person.  For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.  These are the things that defile a person…[7]

Paul listed θυμοί (a form of θυμός; NET: outbursts of anger) among the works of the flesh (τὰ ἔργα τῆς σαρκός): Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God![8]

The Greek word translated ravening was ἁρπάζων, a form of ἁρπάζω.  This particular form of ἁρπάζω doesn’t occur in the New Testament.  As I scanned the other forms, standing as a spectator among the strong/fat bulls blaspheming as a ravening and roaring lion, looking up to Jesus as He endured the cross and this cacophony of sin while making music in his heart with Psalm 22, I heard his word with the same faithfulness that sustained Him (John 10:11-13 NET).

I am the good shepherd.  The good shepherd lays down his life for the sheep.  The[9] hired hand, who is not a shepherd and does[10] not own sheep, sees the wolf coming and abandons the sheep and runs away.  So the wolf attacks (ἁρπάζει, another form of ἁρπάζω) the sheep and scatters them.[11]  Because[12] he is a hired hand and is not concerned about the sheep, he runs away.

The Greek word translated good was καλός: “beautiful (in appearance), fair; good and pleasing in appearance, beautiful; good, useful; conducive to pleasure and enjoyment; advantageous, beneficial, desirable; free from defects, fine, precious; morally good, honest, noble, praiseworthy, contributing to salvation; blameless, excellent, unobjectionable; free from defects, fine, precious; pleasant, desirable, advantageous.”  I’ve considered this beautiful good elsewhere.

The Greek words translated his life were the very familiar ψυχὴν αὐτοῦ.  After the earlier study in Isaiah I am fully primed to hear Jesus’ soul/life as functionally equivalent to ζωὴν αἰώνιον (eternal life).

The Greek word translated lays down (KJV: giveth) was τίθησιν, an active voice, indicative mood, 3rd person singular form of τίθημι in the present tense.  Here I’ll spend some time meditating on some of the ways Jesus’ lays down his soul/life for (ὑπὲρ) the sheep.

The first definition of τίθημι in the Koine Greek Lexicon online is: “to put, place, lay, lay aside.”  Paul wrote believers in Philippi (Philippians 2:5-8 NET):

You should have the same attitude toward one another that Christ Jesus had [Table], who, though he existed in the form of God, did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature [Table].  He humbled himself by becoming obedient (ὑπήκοος) to the point of death—even death on a cross!

The Greek word translated emptied was ἐκένωσεν (a form of κενόω).  I began to understand his “laying aside” of this soul/life of God when I began to believe that יהוה (Yehovah) became a human being (John 1:1-5, 14).

The next definition is: “to cause to be, render.”  Paul wrote believers in Ephesus (Ephesians 2:1-7 NET):

And although you were dead in your offenses and sins [Table], in which you formerly lived according to this world’s present path, according to the ruler of the domain of the air, the ruler of the spirit that is now energizing the sons of disobedience, among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were[13] by nature children of wrath even as the rest…

But God, being rich in mercy because of his great love with which he loved us, even though we were dead in offenses, made us alive together with Christ—by grace you are saved!—and he raised us up together with him and seated us together with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth[14] of his grace in kindness toward us in Christ Jesus.

The next definition of τίθημι is: “to set (something), place (something).”  Jesus promised his disciples (John 14:16, 17 NET Table):

I will ask the Father, and he will give you another Advocate to be with you forever—the Spirit of truth, whom the world cannot accept because it does not see him or know him.  But you know him because he resides (μένει, a form of μένω) with you and will be in you.

The next definition is: “to lay (something) (e.g., to lay stones for a building or road, thus to construct, make).”  Paul continued his letter to believers in Ephesus (Ephesians 2:17-22 NET):

And he came and preached peace to you who were far off and peace[15] to those who were near, so that through him we both have access in one Spirit (Romans 8:26, 27) to the Father.  So then you are no longer foreigners and noncitizens, but you are[16] fellow citizens with the saints and members of God’s household, because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.  In him the whole building,[17] being joined together, grows into a holy temple in the Lord, in whom you also are being built together into a dwelling place (κατοικητήριον) of God in the Spirit.

The next definition of τίθημ is: “to pitch (a tent).”  Paul wrote believers in Corinth (2 Corinthians 5:1-5 NET):

For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens.  For in this earthly house we groan, because we desire to put on our heavenly dwelling, if indeed,[18] after we have put on our heavenly house, we will not be found naked.  For we groan while we are in this tent, since we are weighed down, because[19] we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life (ζωῆς, a form of ζωή).  Now the one who prepared us for this very purpose is God, who gave[20] us the Spirit as a down payment.

The next definition is: “to establish, institute, decree, ordain, appoint (e.g., to appoint a law for the land).”  Jesus told his disciples (John 15:16, 17 NET):

You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give you.  This I command you—to love one another.

The next definition of τίθημι is: “to give a name to (something or someone).”  In his vision on Patmos John scribed Jesus’ letter To the angel of the church in Philadelphia[21] (Revelation 3:11, 12 NET):

I[22] am coming soon.  Hold on to what you have so that no one can take away your crown.  The one who conquers I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down[23] out of heaven from my God), and my new name as well.

The Greek word translated conquers was νικῶν (a form of νικάω).  A loud voice in heaven exclaimed in John’s vision, describing how one conquers (Revelation 12:10, 11 NET):

Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser[24] of our brothers and sisters, the one who accuses them[25] day and night before our God, has been thrown down[26] (Luke 10:17-20).  But they overcame (ἐνίκησαν, another form of νικάω) him by the blood of the Lamb and by the word of their testimony, and they did not love their lives so much that they were afraid to die (Romans 6:1-23).

The next definition of τίθημι is: “to designate as, categorize as.”  Paul wrote believers in Rome (Romans 8:1-4 NET):

There is therefore now no condemnation for those who are in Christ Jesus.[27]  For the law of the life-giving Spirit (τοῦ πνεύματος τῆς ζωῆς) in Christ Jesus has set you[28] free from the law of sin and death.  For God achieved what the law could not do because it was weakened through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Apparently (NET note 1) on two separate occasions in the past, scribes added the final phrases of verse 4—μὴ κατὰ σάρκα περιπατοῦσιν (who do not walk according to the flesh) and ἀλλὰ κατὰ πνεῦμα (but according to the Spirit)—as appositive phrases to ἐν Χριστῷ Ἰησοῦ (in Christ Jesus) in verse 1.  I don’t doubt this is what Paul and the Holy Spirit meant by the phrase in Christ Jesus.  It only becomes problematic if one ignores the hard-won experience by which Paul confirmed that There is therefore now no condemnation, and is led in the name of Christ away from the Holy Spirit back to one’s own efforts to obey the law in the flesh.

So here is another important designation or category (Romans 7:14-20 NET):

For we know that the law is spiritual—but I am unspiritual,[29] sold into slavery to sin.  For I don’t understand what I am doing.  For I do not do what I want—instead, I do what I hate.  But if I do what I don’t want, I agree that the law is good (καλός).  But now it is no longer me doing it, but[30] sin that lives (οἰκοῦσα, a form of οἰκέω) in me.  For I know that nothing good lives (οἰκεῖ, another form of οἰκέω) in me, that is, in my flesh.  For I want to do the good, but I cannot do it.  For I do not do the good I want, but I do the very evil I do not want!  Now if I do what I do not want, it is no longer me doing it but sin that lives (οἰκοῦσα, a form of οἰκέω) in me [Table].

The next definition of τίθημι is: “to appoint (someone) (e.g., to make him a prophet, put a king on a throne).”  Paul wrote to believers in Thessalonica (1 Thessalonians 5:9-11 NET):

For God did not destine us for wrath (Romans 1:18-32) but[31] for gaining salvation through our Lord Jesus Christ.  He died for us so that whether we are alert or asleep, we will come to life (ζήσωμεν, a form of ζάω; KJV: live) together with him.  Therefore encourage one another and build up each other, just as you are in fact doing.

The next definition is: “to direct (someone) to do (something).”  Jesus commanded his disciples (John 15:4, 5 NET):

Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains[32] in the vine, so neither can you unless you remain[33] in me [Table].

“I am the vine; you are the branches.  The one who remains (John 15:9-17) in me—and I in him—bears much fruit (Galatians 5:16-26) because apart from me you can accomplish nothing.

The next definition of τίθημι is: “to entrust (something) to (someone).”  Paul wrote to Timothy (2 Timothy 1:11-14):

For this gospel I was appointed a preacher and apostle and teacher.[34]  Because of this, in fact, I suffer as I do.  But I am not ashamed because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day.  Hold to the standard of sound words that you heard from me and do so with the faith and love (Galatians 5:22, 23) that are in Christ Jesus.  Protect that good thing (καλὴν, a form of καλός) entrusted to you,[35] through the Holy Spirit who lives (ἐνοικοῦντος, a form of ἐνοικέω) within us.

The next definition is: “to allow (something to happen).”  Jesus said (Matthew 5:15, 16 NET):

People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house.  In the same way, let your light shine before people, so that they can see your good (καλὰ, another form of καλός) deeds and give honor to your Father in heaven.

The next definition of τίθημι is: “to make a name for (someone).”  Paul expounded to believers in Philippi the result of Jesus’ obedience to the point of death—even death on a cross! (Philippians 2:9-11 NET):

As a result God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

The final definition is: “to put (someone) in (a place) (e.g., to put him in jail).”  Paul wrote to believers in Colossae (Colossians 1:13, 14 NET):

He [God, the Father] delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins [Table].

So who are the sheep for whom the good shepherd lays down (KJV: giveth) his soul/life?  My sheep listen[36] to my voice, Jesus said (John 10:27-30 NET):

and I know them, and they follow me.  I give them eternal life (ζωὴν αἰώνιον), and they will never perish; no one will snatch (ἁρπάσει, another form of ἁρπάζω) them from my hand.  My Father, who[37] has given them to me, is greater[38] than all, and no one can snatch (ἁρπάζειν, another form of ἁρπάζω) them from my[39] Father’s hand.  The Father and I are one.

Tables comparing Psalm 22:13 in the Tanakh, KJV and NET, and comparing Psalm 22:13 (21:14) in the Septuagint (BLB and Elpenor), and tables comparing Revelation 13:6; James 3:5, 6; John 10:12, 13; Ephesians 2:3; 2:7; 2:17; 2:19; 2:21; 2 Corinthians 5:3-5; Revelation 3:7; 3:11-12; 12:10; Romans 8:1, 2; 7:14; 7:17; 1 Thessalonians 5:9; 2 Timothy 1:11; 1:14; John 10:27; 10:29 and Matthew 6:10 in the NET and KJV follow.

Psalm 22:13 (Tanakh) Psalm 22:13 (KJV) Psalm 22:13 (NET)
They gaped upon me with their mouths, as a ravening and a roaring lion. They gaped upon me with their mouths, as a ravening and a roaring lion. They open their mouths to devour me like a roaring lion that rips its prey.
Psalm 22:13 (Septuagint BLB) Psalm 21:14 (Septuagint Elpenor)
ἤνοιξαν ἐπ᾽ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος ἤνοιξαν ἐπ᾿ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος
Psalm 21:14 (NETS) Psalm 21:14 (English Elpenor)
they opened their mouth at me, like a lion that ravens and roars. They have opened their mouth against me, as a ravening and roaring lion.
Revelation 13:6 (NET) Revelation 13:6 (KJV)
So the beast opened his mouth to blaspheme against God—to blaspheme both his name and his dwelling place, that is, those who dwell in heaven. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἤνοιξεν τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεὸν βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου και τους εν τω ουρανω σκηνουντας και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου τους εν τω ουρανω σκηνουντας
James 3:5, 6 (NET) James 3:5, 6 (KJV)
So, too, the tongue is a small part of the body, yet it has great pretensions.  Think how small a flame sets a huge forest ablaze. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει
And the tongue is a fire!  The tongue represents the world of wrongdoing among the parts of our bodies.  It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell. And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἡ γλῶσσα πῦρ· ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης
John 10:12, 13 (NET) John 10:12, 13 (KJV)
The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away.  So the wolf attacks the sheep and scatters them. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει – καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα
Because he is a hired hand and is not concerned about the sheep, he runs away. The hireling fleeth, because he is an hireling, and careth not for the sheep.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων
Ephesians 2:3 (NET) Ephesians 2:3 (KJV)
among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest… Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημεν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι
Ephesians 2:7 (NET) Ephesians 2:7 (KJV)
to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus. That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ᾿ ἡμᾶς ἐν Χριστῷ Ἰησοῦ ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου
Ephesians 2:17 (NET) Ephesians 2:17 (KJV)
And he came and preached peace to you who were far off and peace to those who were near, And came and preached peace to you which were afar off, and to them that were nigh.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς
Ephesians 2:19 (NET) Ephesians 2:19 (KJV)
So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Αρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου
Ephesians 2:21 (NET) Ephesians 2:21 (KJV)
In him the whole building, being joined together, grows into a holy temple in the Lord, In whom all the building fitly framed together groweth unto an holy temple in the Lord:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, εν ω πασα η οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω
2 Corinthians 5:3-5 (NET) 2 Corinthians 5:3-5 (KJV)
if indeed, after we have put on our heavenly house, we will not be found naked. If so be that being clothed we shall not be found naked.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἴ γε καὶ |ἐνδυσάμενοι| οὐ γυμνοὶ εὑρεθησόμεθα ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα
For we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι, ἐφ᾿ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ᾿ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι επειδη ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι εφ ω ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης
Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος
Revelation 3:7 (NET) Revelation 3:7 (KJV)
“To the angel of the church in Philadelphia write the following: “This is the solemn pronouncement of the Holy One, the True One, who holds the key of David, who opens doors no one can shut, and shuts doors no one can open: And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφείᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν Δαυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει καὶ κλείων καὶ οὐδεὶς ἀνοίγει και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειδα του δαβιδ ο ανοιγων και ουδεις κλειει και κλειει και ουδεις ανοιγει και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειν του δαυιδ ο ανοιγων και ουδεις κλεισει αυτην ει μη ο ανοιγων και ουδεις ανοιξει
Revelation 3:11, 12 (NET) Revelation 3:11, 12 (KJV)
I am coming soon.  Hold on to what you have so that no one can take away your crown. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔρχομαι ταχύ· κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανον σου ιδου ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου
The one who conquers I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ θεοῦ μου καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι καὶ γράψω ἐπ᾿ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου (τῆς καινῆς Ἰερουσαλὴμ ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου), καὶ τὸ ὄνομα μου τὸ καινόν ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινουσα εκ του ουρανου απο του θεου μου και το ονομα μου το καινον ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινει εκ του ουρανου απο του θεου μου και το ονομα μου το καινον
Revelation 12:10 (NET) Revelation 12:10 (KJV)
Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser of our brothers and sisters, the one who accuses them day and night before our God, has been thrown down. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός και ηκουσα φωνην μεγαλην λεγουσαν εν τω ουρανω αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι κατεβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος και ηκουσα φωνην μεγαλην εν τω ουρανω λεγουσαν αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι εβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος
Romans 8:1, 2 (NET) Romans 8:1, 2 (KJV)
There is therefore now no condemnation for those who are in Christ Jesus. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ. ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα
For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσεν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου
Romans 7:14 (NET) Romans 7:14 (KJV)
For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin. For we know that the law is spiritual: but I am carnal, sold under sin.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν, ἐγὼ δὲ σάρκινος εἰμι πεπραμένος ὑπὸ τὴν ἁμαρτίαν οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν
Romans 7:17 (NET) Romans 7:17 (KJV)
But now it is no longer me doing it, but sin that lives in me. Now then it is no more I that do it, but sin that dwelleth in me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ |οἰκοῦσα| ἐν ἐμοὶ ἁμαρτία. νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια
1 Thessalonians 5:9 (NET) 1 Thessalonians 5:9 (KJV)
For God did not destine us for wrath but for gaining salvation through our Lord Jesus Christ. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ |Χριστοῦ| οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου
2 Timothy 1:11 (NET) 2 Timothy 1:11 (KJV)
For this gospel I was appointed a preacher and apostle and teacher. Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων
2 Timothy 1:14 (NET) 2 Timothy 1:14 (KJV)
Protect that good thing entrusted to you, through the Holy Spirit who lives within us. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν την καλην παρακαταθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν την καλην παραθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν
John 10:27 (NET) John 10:27 (KJV)
My sheep listen to my voice, and I know them, and they follow me. My sheep hear my voice, and I know them, and they follow me:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, καγὼ γινώσκω αὐτὰ καὶ ἀκολουθοῦσιν μοι τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι
John 10:29 (NET) John 10:29 (KJV)
My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ πατήρ μου ὃ δέδωκεν μοι πάντων μεῖζον ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου
Matthew 6:10 (NET) Matthew 6:10 (KJV)
may your kingdom come, may your will be done on earth as it is in heaven. Thy kingdom come.  Thy will be done in earth, as it is in heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐλθέτω ἡ βασιλεία σου γενηθήτω τὸ θέλημα σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης

[1] The NET parallel Greek text and NA28 had βλασφημίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had βλασφημιαν (KJV: blasphemy).

[2] The Stephanus Textus Receptus had και (KJV: and) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.  So them that dwell in heaven was translated in the KJV as a third item to blaspheme rather than as an appositive phrase of his dwelling place; e.g., may your will be done on earth as it is in heaven (Matthew 6:10b NET).

[3] The NET parallel Greek text and NA28 had μεγάλα αὐχεῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεγαλαυχει (KJV: boasteth great things).

[4] The NET parallel Greek text and NA28 had ἡλίκον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ολιγον (KJV: a little).

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ουτως (KJV: so) following wrongdoing (KJV: iniquity).  The NET parallel Greek text and NA28 did not.

[6] James 3:5, 6 (NET)

[7] Matthew 15:18-20a (NET)

[8] Galatians 5:19-21 (NET) Table

[9] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But) here.  The NET parallel Greek text and NA28 did not.

[10] The NET parallel Greek text and NA28 had ἔστιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισιν (KJV: are).

[11] The Stephanus Textus Receptus and Byzantine Majority Text had τα προβατα (KJV: the sheep) here.  The NET parallel Greek text and NA28 did not.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had ο δε μισθωτος φευγει (KJV: The hireling fleeth) preceding this clause.  The NET parallel Greek text and NA28 did not.

[13] The NET parallel Greek text and NA28 had ἤμεθα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημεν.

[14] The NET parallel Greek text and NA28 had τὸ ὑπερβάλλον πλοῦτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον υπερβαλλοντα πλουτον (KJV: the exceeding riches).

[15] The NET parallel Greek text and NA28 had εἰρήνην here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[16] The NET parallel Greek text and NA28 had ἐστὲ here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[17] The Stephanus Textus Receptus had the article η preceding building.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[18] The NET parallel Greek text and NA28 had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: If so be that).

[19] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐφ᾿ ᾧ here, where the Stephanus Textus Receptus had επειδη (KJV: for that).

[20] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) preceding gave (KJV: hath given).  The NET parallel Greek text and NA28 did not.

[21] Revelation 3:7a

[22] The Stephanus Textus Receptus had ιδου (KJV: Behold) at the beginning of this clause.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[23] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had καταβαίνουσα here, where the Byzantine Majority Text had καταβαινει.

[24] The NET parallel Greek text and NA28 had κατήγωρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηγορος.

[25] The NET parallel Greek text and NA28 had αὐτοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτων.

[26] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐβλήθη here, where the Stephanus Textus Receptus had κατεβληθη (KJV: is cast down).

[27] The Stephanus Textus Receptus and Byzantine Majority Text had μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα (KJV: who walk not after the flesh, but after the Spirit) here.  The NET parallel Greek text and NA28 did not.

[28] The NET parallel Greek text and NA28 had σε here, where the Stephanus Textus Receptus and Byzantine Majority Text had με (KJV: me).

[29] The NET parallel Greek text and NA28 had σάρκινος here, where the Stephanus Textus Receptus and Byzantine Majority Text had σαρκικος (KJV: carnal).

[30] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.

[31] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.

[32] The NET parallel Greek text and NA28 had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

[33] The NET parallel Greek text and NA28 had μένητε here, where the Stephanus Textus Receptus and Byzantine Majority Tex had μεινητε (KJV: abide).

[34] The Stephanus Textus Receptus and Byzantine Majority Text had εθνων (KJV: of the Gentiles) here.  The NET parallel Greek text and NA28 did not.

[35] The NET parallel Greek text, NA28 and Byzantine Majority Text had παραθήκην here, where the Stephanus Textus Receptus had παρακαταθηκην (KJV: which was committed unto thee).

[36] The NET parallel Greek text and NA28 had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Tex had ακουει (KJV: hear).

[37] The NET parallel Greek text and NA28 had ὃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ος (KJV: which).

[38] The NET parallel Greek text and NA28 had μεῖζον here, where the Stephanus Textus Receptus and Byzantine Majority Text had μειζων.

[39] The Stephanus Textus Receptus and Byzantine Majority Text had μου here.  The NET parallel Greek text and NA28 did not.

Isaiah 53:10-12, Part 2

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To add נַפְשׁ֔וֹ (nephesh), translated his soul (Tanakh, KJV) or his life (NET note 28), to my consideration I must include the next clause as well.

Masoretic Text

 Septuagint
Isaiah 53:10bc (Tanakh) Table Isaiah 53:10bc (NET) Isaiah 53:10bc (NETS)

Isaiah 53:10bc (Elpenor English)
when thou shalt make his soul (נַפְשׁ֔וֹ) an offering for sin, he shall see his seed, he shall prolong his days, once restitution is made [NET note 28: if you/she makes, a reparation offering, his life (nephesh, נפשו)], he will see descendants and enjoy long life, If you offer for sin, you (ψυχὴ ὑμῶν) shall see a long-lived offspring. If ye can give an offering for sin, your soul (ψυχὴ ὑμῶν) shall see a long-lived seed:

The rabbis’ choice of the Greek word ψυχὴ in the Septuagint supports the originality of some form of נַפְשׁ֔וֹ (nephesh) here.  But ὑμῶν (a form of ὑμεῖς) translates as your soul rather than his soul or his life.  And in English translation ψυχὴ ὑμῶν (your soul) is the subject of the next clause rather than the direct object of the previous one.  If the rabbis had understood נַפְשׁ֔וֹ (nephesh) as a direct object one would have expected ψυχήν in the accusative case in Greek.

I only brought up the English translation of the Septuagint because the very next word ὄψεται is a 3rd person singular form of ὁράω, and not the 2nd person plural form ὄψεσθε one would expect.  In other words ὄψεται is in complete agreement with the English translations—he shall see (Tanakh, KJV), he will see (NET)—of the very next word in the Masoretic text יִרְאֶ֥ה (ra’ah).  The English translations of the Septuagint do not reveal this disagreement between subject—your soul—and predicate—[he, she, it] shall see.

I made a table below of those occurrences of נֶפֶשׁ (nephesh) in Genesis through Deuteronomy plus Isaiah which were translated from the Masoretic text with a personal pronoun into English.  My method was haphazard enough at times that I hesitate to claim that this list is exhaustive even in the limited scope mentioned above.  It is representative.  A subset of that table follows, including only those occurrences translated with the 3rd person singular pronoun in the Tanakh or NET (found often only in the notes of the NET).

Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 53:10 נַפְשׁ֔וֹ his soul his life [note 28] ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Genesis 34:3 נַפְשׁ֔וֹ his soul his soul [note 5] ψυχῇ Δινας ψυχῇ Δείνας
Genesis 34:8 נַפְשׁוֹ֙ The soul his soul [note 19] ψυχῇ ψυχῇ
Genesis 35:18 נַפְשָׁהּ֙ her soul her life [note 37] ψυχήν ψυχήν[1]
Genesis 37:21 נָֽפֶשׁ his life his life ψυχήν ψυχήν[2]
Genesis 42:21 נַפְשׁ֛וֹ his soul his soul [note 45] ψυχῆς αὐτοῦ ψυχῆς αὐτοῦ
Genesis 44:30 וְנַפְשׁ֖וֹ his soul his very life ψυχὴ αὐτοῦ ψυχὴ αὐτοῦ
בְנַפְשֽׁוֹ the lad’s soul his son’s life τῆς τούτου ψυχῆς τῆς τούτου ψυχῆς
Exodus 21:30 נַפְשׁ֔וֹ his life his life ψυχῆς αὐτοῦ ψυχῆς αὐτοῦ
Exodus 30:12 נַפְשׁ֛וֹ his soul his life ψυχῆς αὐτοῦ ψυχῆς αὐτοῦ
Numbers 30:2 (30:3) נַפְשׁ֔וֹ his soul himself ψυχῆς αὐτοῦ ψυχῆς αὐτοῦ
Numbers 30:4 (30:5) נַפְשָׁ֔הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:5 (30:6) נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:6 (30:7) נַפְשָֽׁהּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:7 (30:8) נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:8 (30:9) נַפְשָׁ֑הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:9 (30:10) נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:10 (30:11) נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:11 (30:12) נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:12 (30:13) נַפְשָׁ֖הּ her soul n/a ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Deuteronomy 18:6 נַפְשׁ֔וֹ his soul his soul [note 9][3] ψυχὴ αὐτοῦ ψυχὴ αὐτοῦ
Isaiah 5:14 נַפְשָׁ֔הּ herself its throat ψυχὴν αὐτοῦ ψυχὴν αὐτοῦ
Isaiah 15:4 נַפְשׁ֖וֹ his life his inner being [note 7] ψυχὴ αὐτῆς ψυχὴ αὐτῆς
Isaiah 29:8 נַפְשׁוֹ֒ his soul his stomach n/a n/a
וְנַפְשׁ֖וֹ his soul his thirst ψυχὴ αὐτοῦ ψυχὴ αὐτοῦ
Isaiah 44:20 נַפְשׁוֹ֙ his soul himself ψυχὴν αὐτοῦ ψυχὴν αὐτοῦ
Isaiah 53:11 נַפְשׁוֹ֙ his soul n/a ψυχῆς αὐτοῦ ψυχῆς αὐτοῦ
Isaiah 53:12 נַפְשׁ֔וֹ his soul his life [note 36] ψυχὴ αὐτοῦ ψυχὴ αὐτοῦ
Isaiah 58:5 נַפְשׁ֑וֹ his soul Himself [note 10] ψυχὴν αὐτοῦ ψυχὴν αὐτοῦ

In general נפשו was translated his soul/life and נפשה her soul/life.  I’ll consider the exceptions below.

Masoretic Text

 Septuagint
Genesis 34:3 (Tanakh) Genesis 34:3 (NET) Genesis 34:3 (NETS)

Genesis 34:3 (Elpenor English)
And his soul (נַפְשׁ֔וֹ) did cleave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke comfortingly unto the damsel. Then he (nephesh, נפשו) became very attached to Dinah, Jacob’s daughter.  He fell in love with the young woman and spoke romantically to her. And he attended to the person (ψυχῇ) of Dina (Δινας) the daughter of Jacob, and he loved the maiden and spoke with her according to the maiden’s mind. And he was attached to the soul (ψυχῇ) of Dina (Δείνας) the daughter of Jacob, and he loved the damsel, and he spoke kindly to the damsel.

The rabbis who translated the Septuagint understood נַפְשׁ֔וֹ (nephesh) here as Dinah’s soul (BLB: ψυχῇ Δινας; Elpenor: ψυχῇ Δείνας) rather than Shechem’s soul.

Masoretic Text

 Septuagint
Genesis 34:8 (Tanakh) Genesis 34:8 (NET) Genesis 34:8 (NETS)

Genesis 34:8 (Elpenor English)
And Hamor spoke with them, saying ‘The soul (נַפְשׁוֹ֙) of my son Shechem longeth for your daughter.  I pray you give her unto him to wife. But Hamor made this appeal to them: “My son Shechem is in love with your daughter [NET note 19: Shechem my son, his soul (nephesh, נפשו) is attached to your daughter].  Please give her to him as his wife. And Hennor spoke with them, saying, “My son Sychem has selected your daughter with his soul (ψυχῇ); give her to him as a wife. And Emmor spoke to them, saying, Sychem my son has chosen in his heart (ψυχῇ) your daughter; give her therefore to him for a wife,

Did the Masoretes change נפשה to נפשו in verse 3 to conform to Hamor’s statement about his son’s soul in verse 8?  Or did the rabbis who translated the Septuagint make a theological judgment call here?  It is one thing for Hamor to say that the soul of my son Shechem longeth for your daughter, and quite another for the Holy Spirit (in the narrative portion of the text) to confirm that his soul did cleave unto Dinah the daughter of Jacob after he had raped her.  Frankly, I don’t know.  I try to keep both possibilities in mind.  The NETS translation—“and spoke with her according to the maiden’s mind”—appears to be a more accurate translation of the Greek—καὶ ἐλάλησε(ν) κατὰ τὴν διάνοιαν τῆς παρθένου αὐτῇ—than the English Elpenor—and he spoke kindly to the damsel.

There is a similar issue in Isaiah.

Masoretic Text

 Septuagint
Isaiah 15:4 (Tanakh) Isaiah 15:4 (NET) Isaiah 15:4 (NETS)

Isaiah 15:4 (Elpenor English)
And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life (נַפְשׁ֖וֹ) shall be grievous unto him. The people of Heshbon and Elealeh cry out; their voices are heard as far away as Jahaz.  For this reason Moab’s soldiers shout in distress; their courage wavers [NET note 7: his inner being (nephesh, נפשו) quivers for him]. Because Hesebon and Eleale have cried out, her voice is heard as far as Iassa; therefore the loins of Moabitis cry aloud; her (αὐτῆς) soul (ψυχὴ) will know. For Esebon and Eleale have cried: their voice was heard to Jassa: therefore the loins of the region of Moab cry aloud; her (αὐτῆς) soul (ψυχὴ) shall know.

So again, did the Masoretes change נפשה to נפשו to fit better with the armed soldiers of Moab?  Or did the rabbis translate נפשו ψυχὴ αὐτῆς because they interpreted this as a reference to all in Moab?[4]  Again, I don’t know how to tell in isolation like this, but now I have two occurrences where the rabbis who translated the Septuagint may have translated נפשו with feminine associations.  Given the limited scope of my investigation that could be telling.

Here is the opposite issue.

Masoretic Text

 Septuagint
Isaiah 5:14 (Tanakh) Isaiah 5:14 (NET) Isaiah 5:14 (NETS)

Isaiah 5:14 (Elpenor English)
Therefore hell hath enlarged herself (נַפְשָׁ֔הּ), and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. So Death will open up its throat (nephesh, נפשה), and open wide its mouth; Zion’s dignitaries and masses will descend into it, including those who revel and celebrate within her. And Hades has enlarged its (αὐτοῦ) appetite (ψυχὴν) and opened its mouth without ceasing; and her glorious ones and her great and her rich and her pestilent shall go down. Therefore hell has enlarged its (αὐτοῦ) desire (ψυχὴν) and opened its mouth without ceasing: and her glorious and great, and her rich and her pestilent men shall go down [into it].

Here it seems all too obvious that the rabbis who translated the Septuagint changed the pronoun to αὐτοῦ (a masculine/neuter form of αὐτός) because ᾅδης (NETS: Hades; English Elpenor: hell) is masculine in Greek.  I think the English translation its (though a legitimate rendering of αὐτοῦ) stems from a more modern sensibility which denies hell, death or Hades a masculine or feminine soul/life.  That English translation may or may not reflect what the rabbis had in mind, not to mention the Holy Spirit.

The main issue in Isaiah 53:10, however, is not the gender of the 3rd person pronoun employed to translate נפשו (nephesh).  Rather, in the Septuagint נפשו (nephesh) was translated with a 2nd person plural pronoun.  So I made another table below that listed the 2nd person occurrences from my original limited set.  Again, it is probably representative rather than exhaustive.  To my eye נפשך seemed most similar to נפשו.

Masoretic Text

 Septuagint
Genesis 27:31 (Tanakh) Genesis 27:31 (NET) Genesis 27:31 (NETS)

Genesis 27:31 (Elpenor English)
And he also made savoury food, and brought it unto his father; and he said unto his father: ‘Let my father arise, and eat of his son’s venison, that thy soul (נַפְשֶֽׁךָ) may bless me.’ He also prepared some tasty food and brought it to his father.  Esau said to him, “My father, get up and eat some of your son’s wild game.  Then you can bless me [NET note 61: so that your soul (nephesh, נפשך) may bless me].” And he too prepared victuals and presented them to his father and said to his father, “Let my father rise and eat of his son’s game, so that your (σου) soul (ψυχή) may bless me.” And he also had made meats and brought them to his father; and he said to his father, Let my father arise and eat of his son’s venison, that thy (σου) soul (ψυχή) may bless me.

The Hebrew word נפשך (nephesh), however, was never translated ψυχὴ ὑμῶν in the tables I’d created.  So I worked backwards, found that נפשכם was translated ψυχὴ ὑμῶν and made the table below.

Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 53:10 נַפְשׁ֔וֹ his soul his life [note 28] ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Leviticus 26:15 נַפְשְׁכֶ֑ם your soul n/a ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Deuteronomy 11:13 נַפְשְׁכֶֽם your soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 11:18 נַפְשְׁכֶ֑ם your soul your…being ψυχὴν ὑμῶν ψυχὴν ὑμῶν
Deuteronomy 13:3 (13:4) נַפְשְׁכֶֽם your soul your…being ψυχῆς ὑμῶν ψυχῆς ὑμῶν
Isaiah 55:2 נַפְשְׁכֶֽם your soul your appetite [note 8] ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Isaiah 55:3 נַפְשְׁכֶ֑ם your soul you ψυχὴ ὑμῶν ψυχὴ ὑμῶν

Here, in more detail, is the first example that was also translated ψυχὴ ὑμῶν.

Masoretic Text

 Septuagint
Leviticus 26:15 (Tanakh) Leviticus 26:15 (NET) Leviticus 26:15 (NETS)

Leviticus 26:15 (Elpenor English)
and if ye shall reject My statutes, and if your soul (נַפְשְׁכֶ֑ם) abhor Mine ordinances, so that ye will not do all My commandments, but break My covenant; if you reject my statutes and abhor my regulations so that you do not keep all my commandments and you break my covenant— but refuse to comply with them, and your (ὑμῶν) soul (ψυχὴ) be angered by my judgments so that you do not carry out all my commandments so that you scatter my covenant to the wind, but disobey them, and your (ὑμῶν) soul (ψυχὴ) should loathe my judgments, so that ye should not keep all my commands, so as to break my covenant,

So did the Masoretes change נפשכם to נפשו to match the next verses better?

Masoretic Text

 Septuagint
Isaiah 53:11, 12 (Tanakh) Isaiah 53:11, 12 (NET) Isaiah 53:11, 12 (NETS)

Isaiah 53:11, 12 (Elpenor English)
He shall see of the travail of his soul (נַפְשׁוֹ֙), and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities [Table]. Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done.  “My servant will acquit many, for he carried their sins from the pain of his (αὐτοῦ) soul (ψυχῆς), to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins [Table]. the travail of his (αὐτοῦ) soul (ψυχῆς), to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins.
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul (נַפְשׁ֔וֹ) unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors [Table]. So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted [NET note 36: because he laid bare his life (nephesh, נפשו)] to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.” Therefore he shall inherit many, and he shall divide the spoils of the strong, because his (αὐτοῦ) soul (ψυχὴ) was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over [Table]. Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his (αὐτοῦ) soul (ψυχὴ) was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

Frankly, I would be more convinced, perhaps completely persuaded, if ὄψεσθε, the 2nd person plural form of ὁράω, had followed ψυχὴ ὑμῶν in Isaiah 53:10 rather than ὄψεται, the 3rd person singular form.  I don’t read this as a mistake.  The rabbis who translated the Septuagint knew Koine Greek better than I do.  I read this as their scruple not to alter the original text any more than they felt was absolutely necessary, even at the expense of good Koine Greek.

I’ll conclude this essay with Jesus’ understanding (Matthew 20:25-28 NET):

You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them.  It must not be this way among you!  Instead whoever wants to be great among you must be[5] your servant [Table], and whoever wants to be first among you must be[6] your slave—just as the Son of Man did not come to be served but to serve, and to give his life (ψυχὴν αὐτοῦ) as a ransom for many.

The phrase and to give his life (καὶ δοῦναι τὴν ψυχὴν αὐτοῦ) is so much more than a poetic allusion to Jesus’ death.  His death is only the beginning of his soul/life: I tell you the solemn truth, He told his disciples, unless a kernel of wheat falls into the ground and dies, it remains by itself alone.  But if it dies, it produces much grain.[7]  And I, when I am lifted up from the earth, will draw all people to myself.[8]

If I’ve learned anything from this exercise it is this: when the soul/life in question is God’s, I should think of it as functionally equivalent to αἰώνιος ζωὴ (eternal life).  Jesus lived, walked, was led by the Holy Spirit.  He, as a human being, was filled continuously with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.  His soul/life is “the absolute and unequivocal denial of the probability of [the desires of the flesh] EVER OCCURING at any moment or time in the future.”[9]  This is what He gave as a ransom for many; namely, for all and to all who take Him at his word.

The tables mentioned above follow.

Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 53:10 נַפְשׁ֔וֹ his soul his life [note 28] ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Genesis 12:13 נַפְשִׁ֖י my soul my life ψυχή μου ψυχή μου
Genesis 19:17 נַפְשֶׁ֔ךָ thy life your lives σεαυτοῦ ψυχήν σεαυτοῦ ψυχήν
Genesis 19:19 נַפְשִׁ֑י my life my life ψυχήν μου ψυχήν μου
Genesis 19:20 נַפְשִֽׁי my soul my soul [note 61] ψυχή μου ψυχή μου
Genesis 27:4 נַפְשִׁ֖י my soul my soul [note 10] ψυχή μου ψυχή μου
Genesis 27:19 נַפְשֶֽׁךָ thy soul your soul [note 34] ψυχή σου ψυχή σου
Genesis 19:25 נַפְשִׁ֑י my soul my soul [note 45] ψυχή μου ψυχή μου
Genesis 27:31 נַפְשֶֽׁךָ thy soul your soul [note 61] ψυχή σου ψυχή σου
Genesis 32:30 (32:31) נַפְשִֽׁי my life my soul [note 79] μου ἡ ψυχή μου ἡ ψυχή
Genesis 34:3 נַפְשׁ֔וֹ his soul his soul [note 5] ψυχῇ Δινας ψυχῇ Δείνας
Genesis 34:8 נַפְשׁוֹ֙ The soul his soul [note 19] ψυχῇ ψυχῇ
Genesis 35:18 נַפְשָׁהּ֙ her soul her life [note 37] ψυχήν ψυχήν
Genesis 37:21 נָֽפֶשׁ his life his life ψυχήν ψυχήν
Genesis 42:21 נַפְשׁ֛וֹ his soul his soul [note 45] ψυχῆς αὐτοῦ ψυχῆς αὐτοῦ
Genesis 44:30 וְנַפְשׁ֖וֹ his soul his very life ψυχὴ αὐτοῦ ψυχὴ αὐτοῦ
בְנַפְשֽׁוֹ the lad’s soul his son’s life τῆς τούτου ψυχῆς τῆς τούτου ψυχῆς
Genesis 49:6 נַפְשִׁ֔י my soul my soul ψυχή μου ψυχή μου
Exodus 4:19 נַפְשֶֽׁךָ thy life your life ψυχήν ψυχήν[10]
Exodus 15:9 נַפְשִׁ֔י my lust my desire ψυχήν μου ψυχήν μου
Exodus 21:30 נַפְשׁ֔וֹ his life his life ψυχῆς αὐτοῦ ψυχῆς αὐτοῦ
Exodus 30:12 נַפְשׁ֛וֹ his soul his life ψυχῆς αὐτοῦ ψυχῆς αὐτοῦ
Exodus 30:15 נַפְשֹֽׁתֵיכֶֽם your souls your lives ψυχῶν ὑμῶν ψυχῶν ὑμῶν
Exodus 30:16 נַפְשֹֽׁתֵיכֶֽם your souls your lives ψυχῶν ὑμῶν ψυχῶν ὑμῶν
Leviticus 11:43 נַפְשֹׁ֣תֵיכֶ֔ם yourselves yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 11:44 נַפְשֹׁ֣תֵיכֶ֔ם yourselves yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 16:29 נַפְשֹֽׁתֵיכֶ֗ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 16:31 נַפְשֹֽׁתֵיכֶ֑ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 17:11 נַפְשֹֽׁתֵיכֶ֑ם your souls your lives ψυχῶν ὑμῶν ψυχῶν ὑμῶν
Leviticus 20:25 נַפְשֹֽׁתֵיכֶ֜ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 23:27 נַפְשֹֽׁתֵיכֶ֑ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 23:32 נַפְשֹֽׁתֵיכֶ֑ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 26:11 נַפְשִׁ֖י My soul my soul [note 19] ψυχή μου ψυχή μου
Leviticus 26:15 נַפְשְׁכֶ֑ם your soul n/a ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Leviticus 26:30 נַפְשִׁ֖י My soul my soul [note 51] ψυχή μου ψυχή μου
Leviticus 26:43 נַפְשָֽׁם their soul their soul [note 73] ψυχῇ αὐτῶν ψυχῇ αὐτῶν
Numbers 11:6 נַפְשֵׁ֥נוּ our soul our souls [note 19] ψυχὴ ἡμῶν ψυχὴ ἡμῶν
Numbers 16:38 (17:3) בְּנַפְשֹׁתָ֗ם their lives their lives ψυχαῗς αὐτῶν ψυχαῗς αὐτῶν
Numbers 21:5 וְנַפְשֵׁ֣נוּ our soul our souls [note 12] ψυχὴ ἡμῶν ψυχὴ ἡμῶν
Numbers 23:10 נַפְשִׁי֙ me me ψυχή μου ψυχή μου
Numbers 29:7 נַפְשֹֽׁתֵיכֶ֑ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Numbers 30:2 (30:3) נַפְשׁ֔וֹ his soul himself ψυχῆς αὐτοῦ ψυχῆς αὐτοῦ
Numbers 30:4 (30:5) נַפְשָׁ֔הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:5 (30:6) נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:6 (30:7) נַפְשָֽׁהּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:7 (30:8) נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:8 (30:9) נַפְשָׁ֑הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:9 (30:10) נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:10 (30:11) נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:11 (30:12) נַפְשָׁ֖הּ her soul herself ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 30:12 (30:13) נַפְשָׁ֖הּ her soul n/a ψυχῆς αὐτῆς ψυχῆς αὐτῆς
Numbers 31:50 נַפְשֹׁתֵ֖ינוּ our souls ourselves περὶ ἡμῶν περὶ ἡμῶν
Deuteronomy 4:9 נַפְשְׁךָ֜ thy soul your soul [note 13] ψυχήν σου ψυχήν σου
Deuteronomy 4:15 לְנַפְשֹֽׁתֵיכֶ֑ם yourselves your souls [note 23] ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Deuteronomy 4:29 נַפְשֶֽׁךָ thy soul your…soul ψυχῆς σου ψυχῆς σου
Deuteronomy 6:5 נַפְשְׁךָ֖ thy soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 10:12 נַפְשֶֽׁךָ thy soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 11:13 נַפְשְׁכֶֽם your soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 11:18 נַפְשְׁכֶ֑ם your soul your…being ψυχὴν ὑμῶν ψυχὴν ὑμῶν
Deuteronomy 12:15 נַפְשְׁךָ֜ thy soul you ἐπιθυμίᾳ σου ἐπιθυμίᾳ σου
Deuteronomy 20:20 נַפְשְׁךָ֖ thy soul my soul [note 29] ψυχή σου ψυχή σου
נַפְשְׁךָ֖ thy soul your soul [note 30] ψυχῆς σου ψυχῆς σου
Deuteronomy 12:21 נַפְשֶֽׁךָ thy soul you ψυχῆς σου ψυχῆς σου
Deuteronomy 13:3 (13:4) נַפְשְׁכֶֽם your soul your…being ψυχῆς ὑμῶν ψυχῆς ὑμῶν
Deuteronomy 13:6 (13:7) כְּנַפְשְׁךָ֖ thine own soul n/a ψυχῆς σου ψυχῇ σου
Deuteronomy 14:26 נַפְשְׁךָ֜ thy soul you ψυχή σου ψυχή σου
נַפְשֶׁ֑ךָ thy soul you ψυχή σου ψυχή σου
Deuteronomy 18:6 נַפְשׁ֔וֹ his soul his soul [note 9] ψυχὴ αὐτοῦ ψυχὴ αὐτοῦ
Deuteronomy 26:16 נַפְשֶֽׁךָ thy soul your…soul ψυχῆς ὑμῶν ψυχῆς ὑμῶν
Deuteronomy 30:2 נַפְשֶֽׁךָ thy soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 30:6 נַפְשְׁךָ֖ thy soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 30:10 נַפְשֶֽׁךָ thy soul your…being ψυχῆς σου ψυχῆς σου
Isaiah 1:14 נַפְשִׁ֔י my soul I ψυχή μου ψυχή μου
Isaiah 3:9 לְנַפְשָׁ֔ם their soul their soul [note 23] ψυχῇ αὐτῶν ψυχῇ αὐτῶν
Isaiah 5:14 נַפְשָׁ֔הּ herself its throat ψυχὴν αὐτοῦ ψυχὴν αὐτοῦ
Isaiah 15:4 נַפְשׁ֖וֹ his life his inner being [note 7] ψυχὴ αὐτῆς ψυχὴ αὐτῆς
Isaiah 26:8 (26:9) נָֽפֶשׁ our soul [our?] being [note 12] ψυχὴ ἡμῶν ψυχὴ ἡμῶν
Isaiah 26:9 נַפְשִׁ֚י my soul my soul [note 13] n/a n/a
Isaiah 29:8 נַפְשׁוֹ֒ his soul his stomach n/a n/a
וְנַפְשׁ֖וֹ his soul his thirst ψυχὴ αὐτοῦ ψυχὴ αὐτοῦ
Isaiah 38:15 נַפְשִֽׁי my soul my soul [note 27] ψυχῆς ψυχῆς[11]
Isaiah 38:17 נַפְשִׁי֙ my soul my soul [note 31] ψυχήν ψυχήν[12]
Isaiah 42:1 נַפְשִׁ֑י my soul I ψυχή μου ψυχή μου
Isaiah 43:4 נַפְשֶֽׁךָ thy life your life κεφαλῆς σου κεφαλῆς σου
Isaiah 44:20 נַפְשׁוֹ֙ his soul himself ψυχὴν αὐτοῦ ψυχὴν αὐτοῦ
Isaiah 46:2 וְנַפְשָׁ֖ם themselves Their soul/life [note 6] αὐτοὶ αὐτοὶ
Isaiah 47:14 נַפְשָׁ֖ם themselves themselves ψυχὴν αὐτῶν ψυχὴν αὐτῶν
Isaiah 51:23 לְנַפְשֵׁ֖ךְ thy soul you ψυχῇ σου ψυχῇ σου
Isaiah 53:11 נַפְשׁוֹ֙ his soul n/a ψυχῆς αὐτοῦ ψυχῆς αὐτοῦ
Isaiah 53:12 נַפְשׁ֔וֹ his soul his life [note 36] ψυχὴ αὐτοῦ ψυχὴ αὐτοῦ
Isaiah 55:2 נַפְשְׁכֶֽם your soul your appetite [note 8] ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Isaiah 55:3 נַפְשְׁכֶ֑ם your soul you ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Isaiah 58:3 נַפְשֵׁ֖נוּ our soul ourselves ψυχὰς ἡμῶν ψυχὰς ἡμῶν
Isaiah 58:5 נַפְשׁ֑וֹ his soul Himself [note 10] ψυχὴν αὐτοῦ ψυχὴν αὐτοῦ
Isaiah 58:10 נַפְשֶׁ֔ךָ thy soul your being [note 24] ψυχῆς σου ψυχῆς σου
Isaiah 58:11 נַפְשֶׁ֔ךָ thy soul your appetite [note 27] ψυχή σου ψυχή σου
Isaiah 61:10 נַפְשִׁי֙ my soul my being [note 26] ψυχή μου ψυχή μου
Isaiah 66:3 נַפְשָׁ֥ם their soul their being [note 10] ψυχὴ αὐτῶν ψυχὴ αὐτῶν
Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 53:10 נַפְשׁ֔וֹ his soul his life [note 28] ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Genesis 19:17 נַפְשֶׁ֔ךָ thy life your lives σεαυτοῦ ψυχήν σεαυτοῦ ψυχήν
Genesis 27:19 נַפְשֶֽׁךָ thy soul your soul [note 34] ψυχή σου ψυχή σου
Genesis 27:31 נַפְשֶֽׁךָ thy soul your soul [note 61] ψυχή σου ψυχή σου
Exodus 4:19 נַפְשֶֽׁךָ thy life your life ψυχήν ψυχήν
Exodus 30:15 נַפְשֹֽׁתֵיכֶֽם your souls your lives ψυχῶν ὑμῶν ψυχῶν ὑμῶν
Exodus 30:16 נַפְשֹֽׁתֵיכֶֽם your souls your lives ψυχῶν ὑμῶν ψυχῶν ὑμῶν
Leviticus 11:43 נַפְשֹׁ֣תֵיכֶ֔ם yourselves yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 11:44 נַפְשֹׁ֣תֵיכֶ֔ם yourselves yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 16:29 נַפְשֹֽׁתֵיכֶ֗ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 16:31 נַפְשֹֽׁתֵיכֶ֑ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 17:11 נַפְשֹֽׁתֵיכֶ֑ם your souls your lives ψυχῶν ὑμῶν ψυχῶν ὑμῶν
Leviticus 20:25 נַפְשֹֽׁתֵיכֶ֜ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 23:27 נַפְשֹֽׁתֵיכֶ֑ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 23:32 נַפְשֹֽׁתֵיכֶ֑ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Leviticus 26:15 נַפְשְׁכֶ֑ם your soul n/a ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Numbers 29:7 נַפְשֹֽׁתֵיכֶ֑ם your souls yourselves ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Deuteronomy 4:9 נַפְשְׁךָ֜ thy soul your soul [note 13] ψυχήν σου ψυχήν σου
Deuteronomy 4:15 לְנַפְשֹֽׁתֵיכֶ֑ם yourselves your souls [note 23] ψυχὰς ὑμῶν ψυχὰς ὑμῶν
Deuteronomy 4:29 נַפְשֶֽׁךָ thy soul your…soul ψυχῆς σου ψυχῆς σου
Deuteronomy 6:5 נַפְשְׁךָ֖ thy soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 10:12 נַפְשֶֽׁךָ thy soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 11:13 נַפְשְׁכֶֽם your soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 11:18 נַפְשְׁכֶ֑ם your soul your…being ψυχὴν ὑμῶν ψυχὴν ὑμῶν
Deuteronomy 12:15 נַפְשְׁךָ֜ thy soul you ἐπιθυμίᾳ σου ἐπιθυμίᾳ σου
Deuteronomy 20:20 נַפְשְׁךָ֖ thy soul my soul [note 29] ψυχή σου ψυχή σου
נַפְשְׁךָ֖ thy soul your soul [note 30] ψυχῆς σου ψυχῆς σου
Deuteronomy 12:21 נַפְשֶֽׁךָ thy soul you ψυχῆς σου ψυχῆς σου
Deuteronomy 13:3 (13:4) נַפְשְׁכֶֽם your soul your…being ψυχῆς ὑμῶν ψυχῆς ὑμῶν
Deuteronomy 13:6 (13:7) כְּנַפְשְׁךָ֖ thine own soul n/a ψυχῆς σου ψυχῇ σου
Deuteronomy 14:26 נַפְשְׁךָ֜ thy soul you ψυχή σου ψυχή σου
נַפְשֶׁ֑ךָ thy soul you ψυχή σου ψυχή σου
Deuteronomy 26:16 נַפְשֶֽׁךָ thy soul your…soul ψυχῆς ὑμῶν ψυχῆς ὑμῶν
Deuteronomy 30:2 נַפְשֶֽׁךָ thy soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 30:6 נַפְשְׁךָ֖ thy soul your…being ψυχῆς σου ψυχῆς σου
Deuteronomy 30:10 נַפְשֶֽׁךָ thy soul your…being ψυχῆς σου ψυχῆς σου
Isaiah 43:4 נַפְשֶֽׁךָ thy life your life κεφαλῆς σου κεφαλῆς σου
Isaiah 51:23 לְנַפְשֵׁ֖ךְ thy soul you ψυχῇ σου ψυχῇ σου
Isaiah 55:2 נַפְשְׁכֶֽם your soul your appetite [note 8] ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Isaiah 55:3 נַפְשְׁכֶ֑ם your soul you ψυχὴ ὑμῶν ψυχὴ ὑμῶν
Isaiah 58:10 נַפְשֶׁ֔ךָ thy soul your being [note 24] ψυχῆς σου ψυχῆς σου
Isaiah 58:11 נַפְשֶׁ֔ךָ thy soul your appetite [note 27] ψυχή σου ψυχή σου

Tables comparing Genesis 34:3; 34:8; Isaiah 15:4; 5:14; Genesis 27:31 and Leviticus 26:15 in the Tanakh, KJV and NET, and comparing Genesis 34:3; 34:8; Isaiah 15:4; 5:14; Genesis 27:31 and Leviticus 26:15 in the Septuagint (BLB and Elpenor), and a table comparing Matthew 20:27 in the NET and KJV follow.

Genesis 34:3 (Tanakh)

 Genesis 34:3 (KJV)

Genesis 34:3 (NET)
And his soul did cleave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke comfortingly unto the damsel. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel. Then he became very attached to Dinah, Jacob’s daughter.  He fell in love with the young woman and spoke romantically to her.

Genesis 34:3 (Septuagint BLB)

Genesis 34:3 (Septuagint Elpenor)
καὶ προσέσχεν τῇ ψυχῇ Δινας τῆς θυγατρὸς Ιακωβ καὶ ἠγάπησεν τὴν παρθένον καὶ ἐλάλησεν κατὰ τὴν διάνοιαν τῆς παρθένου αὐτῇ καὶ προσέσχε τῇ ψυχῇ Δείνας τῆς θυγατρὸς ᾿Ιακὼβ καὶ ἠγάπησε τὴν παρθένον καὶ ἐλάλησε κατὰ τὴν διάνοιαν τῆς παρθένου αὐτῇ

Genesis 34:3 (NETS)

Genesis 34:3 (English Elpenor)
And he attended to the person of Dina the daughter of Jacob, and he loved the maiden and spoke with her according to the maiden’s mind. And he was attached to the soul of Dina the daughter of Jacob, and he loved the damsel, and he spoke kindly to the damsel.

Genesis 34:8 (Tanakh)

 Genesis 34:8 (KJV)

Genesis 34:8 (NET)
And Hamor spoke with them, saying ‘The soul of my son Shechem longeth for your daughter.  I pray you give her unto him to wife. And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife. But Hamor made this appeal to them: “My son Shechem is in love with your daughter.  Please give her to him as his wife.

Genesis 34:8 (Septuagint BLB)

Genesis 34:8 (Septuagint Elpenor)
καὶ ἐλάλησεν Εμμωρ αὐτοῗς λέγων Συχεμ ὁ υἱός μου προείλατο τῇ ψυχῇ τὴν θυγατέρα ὑμῶν δότε οὖν αὐτὴν αὐτῷ γυναῗκα καὶ ἐλάλησεν ᾿Εμμὼρ αὐτοῖς λέγων· Συχὲμ ὁ υἱός μου προείλετο τῇ ψυχῇ τὴν θυγατέρα ὑμῶν· δότε οὖν αὐτὴν αὐτῷ γυναῖκα

Genesis 34:8 (NETS)

Genesis 34:8 (English Elpenor)
And Hennor spoke with them, saying, “My son Sychem has selected your daughter with his soul; give her to him as a wife. And Emmor spoke to them, saying, Sychem my son has chosen in his heart your daughter; give her therefore to him for a wife,

Isaiah 15:4 (Tanakh)

 Isaiah 15:4 (KJV)

Isaiah 15:4 (NET)
And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him. And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him. The people of Heshbon and Elealeh cry out; their voices are heard as far away as Jahaz.  For this reason Moab’s soldiers shout in distress; their courage wavers.

Isaiah 15:4 (Septuagint BLB)

Isaiah 15:4 (Septuagint Elpenor)
ὅτι κέκραγεν Εσεβων καὶ Ελεαλη ἕως Ιασσα ἠκούσθη ἡ φωνὴ αὐτῶν διὰ τοῦτο ἡ ὀσφὺς τῆς Μωαβίτιδος βοᾷ ἡ ψυχὴ αὐτῆς γνώσεται ὅτι κέκραγεν ᾿Εσεβὼν καὶ ᾿Ελεαλή, ἕως ᾿Ιασσὰ ἠκούσθη ἡ φωνὴ αὐτῶν· διὰ τοῦτο ἡ ὀσφὺς τῆς Μωαβίτιδος βοᾷ, ἡ ψυχὴ αὐτῆς γνώσεται

Isaiah 15:4 (NETS)

Isaiah 15:4 (English Elpenor)
Because Hesebon and Eleale have cried out, her voice is heard as far as Iassa; therefore the loins of Moabitis cry aloud; her soul will know. For Esebon and Eleale have cried: their voice was heard to Jassa: therefore the loins of the region of Moab cry aloud; her soul shall know.

Isaiah 5:14 (Tanakh)

 Isaiah 5:14 (KJV)

Isaiah 5:14 (NET)
Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. So Death will open up its throat, and open wide its mouth; Zion’s dignitaries and masses will descend into it, including those who revel and celebrate within her.

Isaiah 5:14 (Septuagint BLB)

Isaiah 5:14 (Septuagint Elpenor)
καὶ ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ καὶ διήνοιξεν τὸ στόμα αὐτοῦ τοῦ μὴ διαλιπεῗν καὶ καταβήσονται οἱ ἔνδοξοι καὶ οἱ μεγάλοι καὶ οἱ πλούσιοι καὶ οἱ λοιμοὶ αὐτῆς καὶ ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ καὶ διήνοιξε τὸ στόμα αὐτοῦ τοῦ μὴ διαλιπεῖν, καὶ καταβήσονται οἱ ἔνδοξοι καὶ οἱ μεγάλοι καὶ οἱ πλούσιοι καὶ οἱ λοιμοὶ αὐτῆς

Isaiah 5:14 (NETS)

Isaiah 5:14 (English Elpenor)
And Hades has enlarged its appetite and opened its mouth without ceasing; and her glorious ones and her great and her rich and her pestilent shall go down. Therefore hell has enlarged its desire and opened its mouth without ceasing: and her glorious and great, and her rich and her pestilent men shall go down [into it].

Genesis 27:31 (Tanakh)

 Genesis 27:31 (KJV)

Genesis 27:31 (NET)
And he also made savoury food, and brought it unto his father; and he said unto his father: ‘Let my father arise, and eat of his son’s venison, that thy soul may bless me.’ And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son’s venison, that thy soul may bless me. He also prepared some tasty food and brought it to his father.  Esau said to him, “My father, get up and eat some of your son’s wild game.  Then you can bless me.”

Genesis 27:31 (Septuagint BLB)

Genesis 27:31 (Septuagint Elpenor)
καὶ ἐποίησεν καὶ αὐτὸς ἐδέσματα καὶ προσήνεγκεν τῷ πατρὶ αὐτοῦ καὶ εἶπεν τῷ πατρί ἀναστήτω ὁ πατήρ μου καὶ φαγέτω τῆς θήρας τοῦ υἱοῦ αὐτοῦ ὅπως εὐλογήσῃ με ἡ ψυχή σου καὶ ἐποίησε καὶ αὐτὸς ἐδέσματα καὶ προσήνεγκε τῷ πατρὶ αὐτοῦ. καὶ εἶπε τῷ πατρί· ἀναστήτω ὁ πατήρ μου καὶ φαγέτω ἀπὸ τῆς θήρας τοῦ υἱοῦ αὐτοῦ, ὅπως εὐλογήσῃ με ἡ ψυχή σου

Genesis 27:31 (NETS)

Genesis 27:31 (English Elpenor)
And he too prepared victuals and presented them to his father and said to his father, “Let my father rise and eat of his son’s game, so that your soul may bless me.” And he also had made meats and brought them to his father; and he said to his father, Let my father arise and eat of his son’s venison, that thy soul may bless me.

Leviticus 26:15 (Tanakh)

 Leviticus 26:15 (KJV)

Leviticus 26:15 (NET)
and if ye shall reject My statutes, and if your soul abhor Mine ordinances, so that ye will not do all My commandments, but break My covenant; And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: if you reject my statutes and abhor my regulations so that you do not keep all my commandments and you break my covenant—

Leviticus 26:15 (Septuagint BLB)

Leviticus 26:15 (Septuagint Elpenor)
ἀλλὰ ἀπειθήσητε αὐτοῗς καὶ τοῗς κρίμασίν μου προσοχθίσῃ ἡ ψυχὴ ὑμῶν ὥστε ὑμᾶς μὴ ποιεῗν πάσας τὰς ἐντολάς μου ὥστε διασκεδάσαι τὴν διαθήκην μου ἀλλὰ ἀπειθήσητε αὐτοῖς καὶ τοῖς κρίμασί μου προσοχθίσῃ ἡ ψυχὴ ὑμῶν, ὥστε ὑμᾶς μὴ ποιεῖν πάσας τὰς ἐντολάς μου, ὥστε διασκεδάσαι τήν διαθήκην μου

Leviticus 26:15 (NETS)

Leviticus 26:15 (English Elpenor)
but refuse to comply with them, and your soul be angered by my judgments so that you do not carry out all my commandments so that you scatter my covenant to the wind, but disobey them, and your soul should loathe my judgments, so that ye should not keep all my commands, so as to break my covenant,

Matthew 20:27 (NET)

Matthew 20:27 (KJV)
and whoever wants to be first among you must be your slave— And whosoever will be chief among you, let him be your servant:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται ὑμῶν δοῦλος και ος εαν θελη εν υμιν ειναι πρωτος εστω υμων δουλος και ος εαν θελη εν υμιν ειναι πρωτος εστω υμων δουλος

[1] The Elpenor Septuagint had ἐν τῷ ἀφιέναι αὐτὴν τὴν ψυχήν (in her giving up the ghost).  The her (αὐτὴν) followed the verb ἀφιέναι rather than the noun ψυχήν.

[2] The Elpenor Septuagint had οὐ πατάξωμεν αὐτὸν εἰς ψυχήν (Let us not kill him).  The him (αὐτὸν) followed the verb πατάξωμεν rather than the noun ψυχήν.

[3] The NET translators chose by his own free will for “according to all the desire of his soul” (Note 9).

[4] Cf. Isaiah 15:3a (Elpenor Septuagint) – ἐν ταῖς πλατείαις αὐτῆς περιζώσασθε σάκκους (Gird yourselves with sackcloth in her streets)

[5] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἔσται here, where the Stephanus Textus Receptus had εστω (KJV: let…be).

[6] The NET parallel Greek text and NA28 had ἔσται here, where the Stephanus Textus Receptus and Byzantine Majority Text had εστω (KJV: let…be).

[7] John 12:24 (NET)

[8] John 12:32 (NET)

[9] See: A Shadow of the Good Things, Part 6

[10] The Elpenor Septuagint had γὰρ πάντες οἱ ζητοῦντές σου τὴν ψυχήν (for all that sought thy life).  The thy (σου) followed the verb ζητοῦντές rather than the noun ψυχήν.

[11] The Elpenor Septuagint had καὶ ἀφείλατό μου τὴν ὀδύνην τῆς ψυχῆς (and removed the sorrow of my soul).  The my (μου) followed the verb ἀφείλατό rather than the noun ψυχῆς.

[12] The Elpenor Septuagint had εἵλου γάρ μου τὴν ψυχήν (For thou hast chosen my soul).  The my (μου) followed the verb εἵλου (and γάρ [For], which seems to be a matter of Koine Greek syntax: clauses don’t begin with γάρ) rather than the noun ψυχήν.

A Shadow of the Good Things, Part 6

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Another statement of sabbath law in Exodus follows:

Masoretic Text

 Septuagint
Exodus 31:12, 13 (Tanakh) Exodus 31:12, 13 (NET) Exodus 31:12, 13 (NETS)

Exodus 31:12, 13 (English Elpenor)
And HaShem spoke unto Moses, saying: The Lord (Yehovah, יהוה) said to Moses, And the Lord (κύριος) spoke to Moyses, saying: And the Lord (Κύριος) spoke to Moses, saying,
‘Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths (שַׁבְּתֹתַ֖י), for it is a sign between Me and you throughout your generations, that ye may know that I am HaShem (יְהֹוָ֖ה) who sanctify you. “Tell the Israelites, ‘Surely you must keep my Sabbaths (shabbath, שבתתי), for it is a sign between me and you throughout your generations, that you may know that I am the Lord (Yehovah, יהוה) who sanctifies you. And you, instruct the sons of Israel, saying, “Observe and keep my sabbaths (σάββατά)!  For it is a sign with me and among  you for your generations in order that you may know that I am the Lord (κύριος) who consecrates you. Do thou also charge the children of Israel, saying, Take heed and keep my sabbaths (σάββατά); [for] they are a sign with me and among you throughout your generations, that ye may know that I am the Lord (Κύριος) that sanctifies you.

Yehovah (יְהֹוָ֖ה) was explicit about the purpose of the sabbaths He made for people: that you may know that I am the Lord (Yehovah, יהוה) who sanctifies you.[1]  Paul wrote to believers in Colossae (Colossians 2:6-17 NET):

Therefore, just as you received Christ Jesus as Lord (κύριον, a form of κύριος), continue to live your lives in him, rooted and built up in him and firm in your faith just as you were taught, and overflowing[2] with thankfulness.  Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ.  For in him all the fullness (πλήρωμα) of deity lives in bodily form, and you have been filled (πεπληρωμένοι, a form of πληρόω) in him, who is the head over every ruler and authority.  In him you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshly[3] body, that is, through the circumcision done by Christ.  Having been buried with him in baptism,[4] you also have been raised with him through your faith in the power of God who raised him from the[5] dead.  And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you[6] alive[7] with him, having forgiven all your transgressions.  He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us.  He has taken it away by nailing it to the cross.  Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross.

Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days (σαββάτων, a form of σάββατον)—these are only the shadow of the things to come, but the reality is Christ [Table]!

The Greek word translated reality above was σῶμα (KJV: body): Christ is the body which cast the shadow.

I rely now on the Holy Spirit and his continuous infusion of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control to quash any impulse to rush out and indulge my favorite sin after reading: He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us.  He has taken it away by nailing it to the cross.[8]

It is extremely interesting to me that where the NET described a believer’s circumcision as the removal of the fleshly body because the NA28 proposed τοῦ σώματος τῆς σαρκός as the more original text, the KJV described it as putting off the body of the sins of the flesh because the Stephanus Textus Receptus had του σωματος των αμαρτιων της σαρκος.  Even if των αμαρτιων was added by a scribe, I doubt that Paul would take offense at this amplification.

He wrote to believers in Rome (Romans 6:1-4 NET):

What shall we say then?  Are we to remain[9] in sin so that grace may increase?  Absolutely not!  How can we who died to sin still live in it?  Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?  Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.

The NET translators chose live above for two different Greek words.  In—so we too may live a new life[10]—live was περιπατήσωμεν (a form of περιπατέω) in Greek.  And in—How can we who died to sin still live in it?[11]—it was ζήσομεν (a form of ζάω).  I don’t have any particular quarrel with translating περιπατήσωμεν live.  But perhaps ζήσομεν in such close proximity could have been translated something like fester to capture the tone better: How can we who died to sin still fester in it?

What appears to be hung out there as a rhetorical question or lament in Paul’s letter to the Romans was actually answered quite succinctly in his letter to the Galatians: One will continue to fester in sin if one does not live (περιπατεῖτε, another form of περιπατέω) by the Spirit: But I say, live by the Spirit and you will not carry out the desires of the flesh.[12]

The English translation—you will not carry out—is weaker here than the Greek: οὐ μὴ τελέσητε.  The second person plural verb τελέσητε is an aorist subjunctive form of τελέω.  So οὐ μὴ makes this clause a “Subjunctive of Emphatic Negation…the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.”[13]  So if I ever bring the sinful desires of the flesh to maturity or carry them out, I am not at that moment living by the Spirit.

It’s not a time to debate a point but to recalibrate my senses to become more accustomed and attuned to the Spirit of God (Romans 7:18-20 NET).

For I know that nothing good lives (οἰκεῖ, a form of οἰκέω) in me, that is, in my flesh.  For I want to do the good, but I cannot[14] do it.  For I do not do the good I want, but[15] I do the very evil I do not want!  Now if I do what I do not want, it is no longer me doing it but[16] sin that lives (οἰκοῦσα, another form of οἰκέω) in me.

Paul’s command—κρινέτω, translated do…let…judge, is an imperative form of κρίνω—do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days[17] makes no sense to me on its surface.  I don’t know how to stop religious people from making religious judgments about religious things.  But if I understand κρινέτω here as rule, things begin to fall into place.

I have sinned.  I have lived, walked, been led by the sin that lives in me rather than the Holy Spirit.  That very moment when I need most of all to get back to living, walking, being led by Christ’s Spirit is the very moment religious people descend with their judgments.  Should they refrain my own religious mind jabbers away at me with similar judgments.  If I turn then to live, walk or be led by the judgments of religious people or my own religious mind, I have still not returned to live, walk, be led by the Spirit of God.  I have refused to enter his rest.

The regulations in the law regarding food or drink, or in the matter of a feast, new moon, or Sabbath days…are only the shadow of the things to come, but the reality is Christ![18]  A believer must be certain of this.  The sabbath laws continued:

Masoretic Text

 Septuagint
Exodus 31:14, 15 (Tanakh) Exodus 31:14, 15 (NET) Exodus 31:14, 15 (NETS)

Exodus 31:12, 13 (English Elpenor)
Ye shall keep the sabbath (הַשַּׁבָּ֔ת) therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people. So you must keep the Sabbath (shabbath, השבת), for it is holy for you.  Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people. And you shall keep the sabbaths (σάββατα), because this is holy for you. The one who profanes it shall with death be put to death. Everyone who will do work in it, that soul shall be destroyed from among his people. And ye shall keep the sabbaths (σάββατα), because this is holy to the Lord for you; he that profanes it shall surely be put to death: every one who shall do a work on it, that soul shall be destroyed from the midst of his people.
Six days shall work be done; but on the seventh day is a sabbath (שַׁבַּ֧ת) of solemn rest (שַׁבָּת֛וֹן), holy to HaShem; whosoever doeth any work in the sabbath (הַשַּׁבָּ֖ת) day, he shall surely be put to death. Six days work may be done, but on the seventh day is a Sabbath (shabbath, שבת) of complete rest (shabbathown, שבתון), holy to the Lord; anyone who does work on the Sabbath (shabbath, השבת) day must surely be put to death. For six days you shall do works, but on the seventh day there is sabbata (σάββατα), a rest (ἀνάπαυσις) holy to the Lord.  Everyone who does work on the seventh day (τῇ ἡμέρᾳ τῇ ἑβδόμῃ) shall be put to death. Six days thou shalt do works, but the seventh day is the sabbath (σάββατα), a holy rest (ἀνάπαυσις) to the Lord; every one who shall do a work on the seventh day (τῇ ἡμέρᾳ τῇ ἑβδόμῃ) shall be put to death.

A believer bullied by the fear of death into living by these sabbath regulations rather than the Holy Spirit not only exchanges the reality of Christ for a shadow but frustrates the purpose of the sabbath as revealed in the law: that ye may know that I am the Lord that sanctifies (ἁγιάζων, a form of ἁγιάζω) you.[19]  For indeed he who makes holy (ἁγιάζων, a form of ἁγιάζω) and those being made holy (ἁγιαζόμενοι, another form of ἁγιάζω) all have the same origin (ἐξ ἑνὸς πάντες; KJV: are all of one), and so he is not ashamed to call them brothers…[20]

Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives? Paul wrote believers in Rome (Romans 7:1-6 NET):

For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage.  So then, if she is joined to another man while her husband is alive, she will be called an adulteress.  But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.  So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.  For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.  But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.

In the Septuagint the Greek word translated rest in the description of the sabbath as a holy rest to the Lord was ἀνάπαυσις.  I’ll conclude this essay with Jesus’ promise of ἀνάπαυσις (Matthew 11:28-30 NET):

Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω).  Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls [Table].  For my yoke is easy to bear, and my load is not hard to carry.

Tables comparing Exodus 31:12; 31:13; 31:14 and 31:15 in the Tanakh, KJV and NET, and Exodus 31:12; 31:13; 31:14 and 31:15 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Colossians 2:7; 2:11-13; Romans 6:1 and 7:18-20 in the NET and KJV.

Exodus 31:12 (Tanakh)

 Exodus 31:12 (KJV)

Exodus 31:12 (NET)
And HaShem spoke unto Moses, saying: And the LORD spake unto Moses, saying, The Lord said to Moses,

Exodus 31:12 (Septuagint BLB)

Exodus 31:12 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων

Exodus 31:12 (NETS)

Exodus 31:12 (English Elpenor)
And the Lord spoke to Moyses, saying: And the Lord spoke to Moses, saying,

Exodus 31:13 (Tanakh)

 Exodus 31:13 (KJV)

Exodus 31:13 (NET)
‘Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths, for it is a sign between Me and you throughout your generations, that ye may know that I am HaShem who sanctify you. Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you. “Tell the Israelites, ‘Surely you must keep my Sabbaths, for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you.

Exodus 31:13 (Septuagint BLB)

Exodus 31:13 (Septuagint Elpenor)
καὶ σὺ σύνταξον τοῗς υἱοῗς Ισραηλ λέγων ὁρᾶτε καὶ τὰ σάββατά μου φυλάξεσθε σημεῗόν ἐστιν παρ᾽ ἐμοὶ καὶ ἐν ὑμῗν εἰς τὰς γενεὰς ὑμῶν ἵνα γνῶτε ὅτι ἐγὼ κύριος ὁ ἁγιάζων ὑμᾶς καὶ σὺ σύνταξον τοῖς υἱοῖς ᾿Ισραὴλ λέγων· ὁρᾶτε, καὶ τὰ σάββατά μου φυλάξεσθε· σημεῖόν ἐστι παρ᾿ ἐμοὶ καὶ ἐν ἐμοὶ εἰς τὰς γενεὰς ὑμῶν, ἵνα γνῶτε ὅτι ἐγὼ Κύριος ὁ ἁγιάζων ὑμᾶς

Exodus 31:13 (NETS)

Exodus 31:13 (English Elpenor)
And you, instruct the sons of Israel, saying, “Observe and keep my sabbaths!  For it is a sign with me and among  you for your generations in order that you may know that I am the Lord who consecrates you. Do thou also charge the children of Israel, saying, Take heed and keep my sabbaths; [for] they are a sign with me and among you throughout your generations, that ye may know that I am the Lord that sanctifies you.

Exodus 31:14 (Tanakh)

 Exodus 31:14 (KJV)

Exodus 31:14 (NET)
Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people. Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. So you must keep the Sabbath, for it is holy for you.  Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people.

Exodus 31:14 (Septuagint BLB)

Exodus 31:14 (Septuagint Elpenor)
καὶ φυλάξεσθε τὰ σάββατα ὅτι ἅγιον τοῦτό ἐστιν κυρίου ὑμῗν ὁ βεβηλῶν αὐτὸ θανάτῳ θανατωθήσεται πᾶς ὃς ποιήσει ἐν αὐτῷ ἔργον ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ μέσου τοῦ λαοῦ αὐτοῦ καὶ φυλάξεσθε τὰ σάββατα, ὅτι ἅγιον τοῦτό ἐστι Κυρίῳ ὑμῖν· ὁ βεβηλῶν αὐτὸ θανάτῳ θανατωθήσεται· πᾶς ὃς ποιήσει ἐν αὐτῷ ἔργον, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ μέσου τοῦ λαοῦ αὐτοῦ

Exodus 31:14 (NETS)

Exodus 31:14 (English Elpenor)
And you shall keep the sabbaths, because this is holy for you. The one who profanes it shall with death be put to death. Everyone who will do work in it, that soul shall be destroyed from among his people. And ye shall keep the sabbaths, because this is holy to the Lord for you; he that profanes it shall surely be put to death: every one who shall do a work on it, that soul shall be destroyed from the midst of his people.

Exodus 31:15 (Tanakh)

 Exodus 31:15 (KJV)

Exodus 31:15 (NET)
Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to HaShem; whosoever doeth any work in the sabbath day, he shall surely be put to death. Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death. Six days work may be done, but on the seventh day is a Sabbath of complete rest, holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Exodus 31:15 (Septuagint BLB)

Exodus 31:15 (Septuagint Elpenor)
ἓξ ἡμέρας ποιήσεις ἔργα τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ πᾶς ὃς ποιήσει ἔργον τῇ ἡμέρᾳ τῇ ἑβδόμῃ θανάτῳ θανατωθήσεται ἓξ ἡμέρας ποιήσεις ἔργα, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα, ἀνάπαυσις ἁγία τῷ Κυρίῳ· πᾶς ὃς ποιήσει ἔργον τῇ ἡμέρᾳ τῇ ἑβδόμῃ, θανατωθήσεται

Exodus 31:15 (NETS)

Exodus 31:15 (English Elpenor)
For six days you shall do works, but on the seventh day there is sabbata, a rest holy to the Lord.  Everyone who does work on the seventh day shall be put to death. Six days thou shalt do works, but the seventh day is the sabbath, a holy rest to the Lord; every one who shall do a work on the seventh day shall be put to death.

Colossians 2:7 (NET)

Colossians 2:7 (KJV)
rooted and built up in him and firm in your faith just as you were taught, and overflowing with thankfulness. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες  ἐν εὐχαριστίᾳ ερριζωμενοι και εποικοδομουμενοι εν αυτω και βεβαιουμενοι εν τη πιστει καθως εδιδαχθητε περισσευοντες εν αυτη εν ευχαριστια ερριζωμενοι και εποικοδομουμενοι εν αυτω και βεβαιουμενοι εν τη πιστει καθως εδιδαχθητε περισσευοντες εν αυτη εν ευχαριστια

Colossians 2:11-13 (NET)

Colossians 2:11-13 (KJV)
In him you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Christ. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ εν ω και περιετμηθητε περιτομη αχειροποιητω εν τη απεκδυσει του σωματος των αμαρτιων της σαρκος εν τη περιτομη του χριστου εν ω και περιετμηθητε περιτομη αχειροποιητω εν τη απεκδυσει του σωματος των αμαρτιων της σαρκος εν τη περιτομη του χριστου
Having been buried with him in baptism, you also have been raised with him through your faith in the power of God who raised him from the dead. Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
συνταφέντες αὐτῷ ἐν τῷ |βαπτισμῷ|, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν συνταφεντες αυτω εν τω βαπτισματι εν ω και συνηγερθητε δια της πιστεως της ενεργειας του θεου του εγειραντος αυτον εκ των νεκρων συνταφεντες αυτω εν τω βαπτισματι εν ω και συνηγερθητε δια της πιστεως της ενεργειας του θεου του εγειραντος αυτον εκ των νεκρων
And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ὑμᾶς νεκροὺς ὄντας [ἐν] τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα. και υμας νεκρους οντας εν τοις παραπτωμασιν και τη ακροβυστια της σαρκος υμων συνεζωποιησεν συν αυτω χαρισαμενος ημιν παντα τα παραπτωματα και υμας νεκρους οντας εν τοις παραπτωμασιν και τη ακροβυστια της σαρκος υμων συνεζωοποιησεν υμας συν αυτω χαρισαμενος ημιν παντα τα παραπτωματα

Romans 6:1 (NET)

Romans 6:1 (KJV)
What shall we say then?  Are we to remain in sin so that grace may increase? What shall we say then?  Shall we continue in sin, that grace may abound?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ τι ουν ερουμεν επιμενουμεν τη αμαρτια ινα η χαρις πλεοναση τι ουν ερουμεν επιμενομεν τη αμαρτια ινα η χαρις πλεοναση

Romans 7:18-20 (NET)

Romans 7:18-20 (KJV)
For I know that nothing good lives in me, that is, in my flesh.  For I want to do the good, but I cannot do it. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτ᾿ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειται μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω
For I do not do the good I want, but I do the very evil I do not want! For the good that I would I do not: but the evil which I would not, that I do.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω ου γαρ ο θελω ποιω αγαθον αλλ ο ου θελω κακον τουτο πρασσω ου γαρ ο θελω ποιω αγαθον αλλ ο ου θελω κακον τουτο πρασσω
Now if I do what I do not want, it is no longer me doing it but sin that lives in me. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ δὲ ὃ οὐ θέλω [ἐγὼ] τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία ει δε ο ου θελω εγω τουτο ποιω ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια ει δε ο ου θελω εγω τουτο ποιω ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια

[1] Exodus 31:13b (NET)

[2] The Stephanus Textus Receptus and Byzantine Majority Text had εν αυτη (KJV: therein) here.  The NET parallel Greek text and NA28 did not.

[3] The Stephanus Textus Receptus and Byzantine Majority Text had των αμαρτιων (KJV: of the sins) between the body and the flesh.  The NET parallel Greek text and NA28 did not.

[4] The NET parallel Greek text and NA28 had βαπτισμῷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had βαπτισματι.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had the article των here.  The NET parallel Greek text and NA28 did not.

[6] The NET parallel Greek text, NA28 and Byzantine Majority Text had ὑμᾶς here.  The Stephanus Textus Receptus did not.

[7] The NET parallel Greek text, NA28 and Byzantine Majority Text had συνεζωοποίησεν here, where the Stephanus Textus Receptus had συνεζωποιησεν (KJV: hath he quickened).

[8] Colossians 2:14 (NET)

[9] The NET parallel Greek text and NA28 had ἐπιμένωμεν here, where the Stephanus Textus Receptus had επιμενουμεν (KJV: Shall we continue) and the Byzantine Majority Text had επιμενομεν.

[10] Romans 6:4b (NET)

[11] Romans 6:2b (NET)

[12] Galatians 5:16 (NET)

[13] Justin Alfred, “EMPHATIC NEGATIONS IN BIBLICAL GREEK,” BLB Blog

[14] The NET parallel Greek text and NA28 had οὔ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ ευρισκω (KJV: I find not).

[15] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.

[16] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.

[17] Colossians 2:16 (NET)

[18] Colossians 2:16-17 (NET)

[19] Exodus 31:13 (English Elpenor)

[20] Hebrews 2:11 (NET)

Psalm 22, Part 4

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This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text

 Septuagint
Psalm 22:12 (Tanakh) Psalm 22:12 (NET) Psalm 21:13 (NETS)

Psalm 21:13 (Elpenor English)
Many bulls have compassed me: strong bulls of Bashan (בָשָׁ֣ן) have beset me round. Many bulls surround me; powerful bulls of Bashan (Bashan, בשן) hem me in. Many bull calves encircled me; fat (πίονες) bulls surrounded me; Many bullocks have compassed me: fat (πίονες) bulls have beset me round.

The bulls of Bashan have been decoded as religious leaders, demons or a combination of people and spirit entities.  What caught my attention was that strong bulls (‘abbiyr, אַבִּירֵ֖י; NET: powerful bulls) of Bashan was fat bulls in the Septuagint.  It reminded me of the Song of Moses:

Masoretic Text

 Septuagint
Deuteronomy 32:12-15 (Tanakh) Deuteronomy 32:12-15 (NET) Deuteronomy 32:12-15 (NETS)

Deuteronomy 32:12-15 (Elpenor English)
HaShem alone did lead him, and there was no strange god with Him. The Lord alone was guiding him [his people, Jacob], no foreign god was with him. the Lord alone was leading them, and no foreign god was with them. the Lord alone led them, there was no strange god with them.
He made him ride on the high places of the earth, and he did eat the fruitage of the field; and He made him to suck honey out of the crag, and oil out of the flinty rock; He enabled him to travel over the high terrain of the land, and he ate of the produce of the fields.  He provided honey for him from the cliffs, and olive oil from the hardest of rocks, He made them ascend onto the strength of the land, fed them with the produce of the fields; they sucked honey from a rock and oil from solid rock, He brought them up on the strength of the land; he fed them with the fruits of the fields; they sucked honey out of the rock, and oil out of the solid rock.
Curd of kine, and milk of sheep, with fat of lambs, and rams of the breed (בְּנֵֽ) of Bashan (בָשָׁן֙), and he-goats, with the kidney-fat of wheat; and of the blood of the grape thou drankest foaming wine. butter from the herd and milk from the flock, along with the fat of lambs, rams and goats of (ben, בני) Bashan (Bashan, בשן), along with the best of the kernels of wheat; and from the juice of grapes you drank wine. butter of cows and milk of sheep, with fat of lambs and rams; of the sons (υἱῶν) of bulls (ταύρων) and of goats, with fat of kidneys of wheat–and they drank wine, blood of grapes. Butter of cows, and milk of sheep, with the fat of lambs and rams, of calves (υἱῶν ταύρων) and kids, with fat of kidneys of wheat; and he drank wine, the blood of the grape.
But Jeshurun waxed fat (וַיִּשְׁמַ֤ן), and kicked–thou didst wax fat (שָׁמַ֖נְתָּ), thou didst grow thick, thou didst become gross–and he forsook G-d who made him, and contemned the Rock of his salvation. But Jeshurun became fat (shaman, וישמן) and kicked; you got fat (shaman, שמנת), thick, and stuffed!  Then he deserted the God who made him, and treated the Rock who saved him with contempt. And Iakob ate (ἔφαγεν) and was filled (ἐνεπλήσθη), and the beloved one kicked.  He grew fat (ἐλιπάνθη); he became heavy; he became broad!  And he abandoned God who made him, and he departed from God his savior. So Jacob ate (ἔφαγεν) and was filled (ἐνεπλήσθη), and the beloved one kicked; he grew fat (ἐλιπάνθη), he became thick and broad: then he forsook the God that made him, and departed from God his Saviour.

Though my assumption in these essays is that Jesus preferred the Hebrew version of Psalm 22, I still use the Greek version of the Septuagint to confirm or question the originality of the Masoretic text.  In other words, what Hebrew did Jesus prefer?  The table below of all the other occurrences of בָשָׁ֣ן causes me to question the originality of Bashan (בָשָׁ֣ן) in Psalm 22:12.  A subset of those occurrences with identical consonants follows.

Reference Hebrew – Chabad.org Tanakh NET BLB Septuagint Elpenor
Psalm 22:12 בָשָׁ֣ן Bashan Bashan πίονες πίονες
Deuteronomy 32:14 בָשָׁן֙ Bashan Bashan ταύρων ταύρων
Psalm 68:15 (68:16) (67:16) בָּשָׁ֑ן Bashan Bashan πῗον πῖον
בָּשָֽׁן Bashan Bashan πῗον πῖον
Isaiah 33:9 בָּשָׁ֖ן Bashan Bashan Γαλιλαία Γαλιλαία
Ezekiel 39:18 בָשָׁ֖ן Bashan Bashan ἐστεατωμένοι ἐστεατωμένοι
Micah 7:14 בָשָׁ֛ן Bashan Bashan Βασανῗτιν Βασανῖτιν
Nahum 1:4 בָּשָׁן֙ Bashan Bashan Βασανῗτις Βασανῖτις
Zechariah 11:2 בָשָׁ֔ן Bashan Bashan Βασανίτιδος Βασανίτιδος

Only four occurrences were translated as place names in the Septuagint.  The translation ταύρων (a form of ταῦρος) in Deuteronomy 32:14 makes me very suspicious of the originality of בָשָׁן֙ (Bashan) there.  But the translations πῖον (a form of πίων) and ἐστεατωμένοι (a form of στεατόω) give me pause.

Masoretic Text

 Septuagint
Psalm 68:15 (Tanakh) Psalm 68:15 (NET) Psalm 67:16 (NETS)

Psalm 67:16 (Elpenor English)
The hill of God is as the hill of Bashan (בָּשָׁ֑ן); an high hill as the hill of Bashan (בָּשָֽׁן). The mountain of Bashan (Bashan, בשן) is a towering mountain; the mountain of Bashan (Bashan, בשן) is a mountain with many peaks. O mountain of God, fertile (πῗον) mountain; O curdled mountain, fertile (πῗον) mountain! The mountain of God is a rich (πῖον) mountain; a swelling mountain, a rich (πῖον) mountain.

Here I could accept that the rabbis translated the meaning of Bashan for an audience that may not make that connection from a proper name.  Ezekiel 39:18 was a bit more difficult.

Masoretic Text

 Septuagint
Ezekiel 39:18 (Tanakh) Ezekiel 39:18 (NET) Ezekiel 39:18 (NETS)

Ezekiel 39:18 (Elpenor English)
Ye [every feathered fowl and every beast of the field, 39:17] shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan (בָשָׁ֖ן). You will eat the flesh of warriors and drink the blood of the princes of the earth—the rams, lambs, goats, and bulls, all of them fattened animals of Bashan (Bashan, בשן). You shall eat the flesh of giants and drink the blood of rulers of the earth, rams and calves and goats.  And all the bull calves have been fattened (ἐστεατωμένοι). Ye shall eat the flesh of mighty men, and ye shall drink the blood of princes of the earth, rams, and calves and goats, and they are all fatted (ἐστεατωμένοι) calves.

Did the rabbis translate בָשָׁ֖ן (Bashan) and מְרִיאֵ֥י (meriy’, Tanakh: fatlings, NET: fattened animals) ἐστεατωμένοι (a form of στεατόω)?  Or was בָשָׁ֖ן (Bashan) not part of the original Hebrew they had at their disposal when they translated.  In other words, בָשָׁ֖ן (Bashan) may have been added by the Masoretes in both verses, Psalm 22:12 and Ezekiel 39:18.  On the other hand if the rabbis translated both Hebrew words ἐστεατωμένοι in Ezekiel 39:18 I could entertain the possibility that they translated בָשָׁ֖ן (Bashan) πίονες (a form of πίων) in Psalm 22:12.

While adding בָשָׁ֖ן (Bashan) to Psalm 22:12 makes some sense to me—to deflect comparison with the prophecy of Deuteronomy 32:12-15—it seems to implicate אַבִּירֵ֖י (‘abbiyr; Tanakh: strong bulls; NET: powerful bulls) as well.  I made a table of all the other occurrences of אַבִּירֵ֖י (‘abbiyr).  The first thing I noticed is that strong bulls (Tanakh, KJV) and powerful bulls (NET) was a choice made by the English translators of Psalm 22:12 and was not repeated elsewhere.  An example follows.

Masoretic Text

 Septuagint
Psalm 68:30 (Tanakh) Psalm 68:30 (NET) Psalm 67:31 (NETS)

Psalm 67:31 (Elpenor English)
Rebuke the company of spearmen, the multitude of the bulls (אַבִּירִ֨ים), with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war. Sound your battle cry against the wild beast of the reeds, and the nations that assemble like a herd of calves led by bulls (‘abbiyr, אבירים).  They humble themselves and offer gold and silver as tribute.  God scatters the nations that like to do battle. Rebuke the wild animals of the reeds; the gathering of the bulls (ταύρων) is among the heifers of the peoples in order that those tested by silver not be shut out.  Scatter nations that want wars. Rebuke the wild beasts of the reed: let the crowd of bulls (ταύρων) with the heifers of the nations [be rebuked], so that they who have been proved with silver may not be shut out: scatter thou the nations that wish for wars.

A subset of those occurrences of אַבִּירֵ֖י (‘abbiyr) with identical consonants follows.

Reference

Chabad.org

 Tanakh NET BLB Septuagint Elpenor
Psalm 22:12 אַבִּירֵ֖י strong bulls powerful bulls ταῦροι ταῦροι
Psalm 76:5 (76:6) (75:6) אַבִּ֬ירֵי stouthearted bravehearted[1] ἀσύνετοι ἀσύνετοι
Isaiah 46:12 אַבִּ֣ירֵי stouthearted stubborn ἀπολωλεκότες ἀπολωλεκότες
Lamentations 1:15 אַבִּירַ֤י mighty men mighty ones ἰσχυρούς ἰσχυρούς

Clearly, אַבִּירֵ֖י (‘abbiyr) is fairly flexible and was translated according to context.  So I went the other way and searched πίονες (a form of πίων) in the Septuagint.  It occurred one other time in the same psalm.

Masoretic Text

 Septuagint
Psalm 22:29 (Tanakh) Psalm 22:29 (NET) Psalm 21:30 (NETS)

Psalm 21:30 (Elpenor English)
All they that be fat (דִּשְׁנֵי) upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. All the thriving people (dashen, דשני) of the earth will join the celebration and worship; all those who are descending into the grave will bow before him, including those who cannot preserve their lives. All the fat ones (πίονες) of the earth ate and did obeisance; all who descend into the earth shall fall down before him.  And my soul lives for him, All the fat ones (πίονες) of the earth have eaten and worshipped: all that go down to the earth shall fall down before him: my soul also lives to him.

So I searched דִּשְׁנֵי (dashen) in the Masoretic text.  It occurred two other times.

Masoretic Text

 Septuagint
Psalm 92:14 (Tanakh) Psalm 92:14 (NET) Psalm 91:15, 16a (NETS)

Psalm 91:15 (Elpenor English)
They [Those that be planted in the house of the LORD, 92:13] shall still bring forth fruit in old age; they shall be fat (דְּשֵׁנִ֖ים) and flourishing; They bear fruit even when they are old; they are filled with vitality (dashen, דשנים) and have many leaves. In prosperous (πίονι) old age they will still increase, and they will be living in comfort, (16) to declare Then shall they be increased in a fine (πίονι) old age; and they shall be prosperous; that they may declare

Here again דְּשֵׁנִ֖ים (dashen) was translated πίονι (another form of πίων) in the Septuagint.  I was becoming more confident that the Hebrew Jesus preferred in Psalm 22:12 was דשן (dashen) rather than בשן (Bashan), until I came to the final occurrence.

Masoretic Text

 Septuagint
Isaiah 30:23 (Tanakh) Isaiah 30:23 (NET) Isaiah 30:23 (NETS)

Isaiah 30:23 (Elpenor English)
Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat (דָשֵׁ֖ן) and plenteous (וְשָׁמֵ֑ן): in that day shall thy cattle feed in large pastures. He will water the seed you plant in the ground, and the ground will produce crops in abundance.  [NET note 52: Heb “and he will give rain for your seed that you plant in the ground, and food {will be} the produce of the ground, and it will be rich (dashen, דשן) and abundant (shamen, ושמן).”]  At that time your cattle will graze in wide pastures. Then there will be rain for the seed of your land, and the bread of the produce of your land will be plenteous and rich (λιπαρός).  And on that day your cattle will graze in a fertile (πίονα) and spacious place; Then shall there be rain to the seed of thy land; and the bread of the fruit of thy land shall be plenteous and rich (λιπαρός): and thy cattle shall feed in that day in a fertile (πίονα) and spacious place.

Here I assume that דָשֵׁ֖ן (dashen) was translated λιπαρός, even though that reverses the word order of the Masoretic text.  The Greek word πίονα (another form of πίων) doesn’t appear to have any counterpart in the Hebrew of the Masoretic text.  Its English translation fertile is the meaning of בשן (Bashan).

So if the Masoretes changed דשן (dashen) to בשן (Bashan) in Psalm 22:12 it was so clever and subtle a change as to be almost unnecessary, except to hide the connection between the fat bulls that surrounded Jesus as He was crucified and the fat ones of the earth who have eaten and worshipped in that portion of the psalm which described the joy set out for him.

The translators of the NET offered sufficient notes to reveal their understanding of Psalm 22:29.  They recognized that all meant all:[2]

Together the two form a merism encompassing all human beings—the healthy, the dying, and everyone in between.

They acknowledged that the text says that all will worship the Lord:[3]

The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

But they did not join in with those who heard it in faith:[4]

Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

I can accept no longer that Jesus, as He died on the cross meditating on this psalm, thought it was “wishful thinking.”  I believe the One who frightened his disciples, saying—How then would the scriptures that say it must happen this way be fulfilled?[5]—received this psalm as the word of God, a promise made explicitly to Him (Hebrews 12:2b NET Table).

For the joy set out for him he endured the cross, disregarding its shame…

The two tables mentioned above follow:

Reference Chabad. org Tanakh NET BLB Septuagint Elpenor
Numbers 21:33 הַבָּשָׁ֑ן Bashan Bashan Βασαν Βασάν
הַבָּשָׁ֨ן Bashan Bashan Βασαν Βασὰν
Numbers 32:33 הַבָּשָׁ֑ן Bashan Bashan Βασαν Βασάν
Deuteronomy 1:4 הַבָּשָׁ֔ן Bashan Bashan Βασαν Βασὰν
Deuteronomy 3:1 הַבָּשָׁ֑ן Bashan Bashan Βασαν Βασάν
הַבָּשָׁ֨ן Bashan Bashan Βασαν Βασὰν
Deuteronomy 3:3 הַבָּשָׁ֖ן Bashan Bashan Βασαν Βασὰν
Deuteronomy 3:4 בַּבָּשָֽׁן Bashan Bashan Βασαν Βασάν
Deuteronomy 3:10 בַּבָּשָֽׁן Bashan Bashan Βασαν Βασὰν
הַבָּשָׁ֔ן Bashan Bashan Βασαν Βασάν
Deuteonomy 3:11 הַבָּשָׁ֗ן Bashan Bashan Βασαν Βασὰν
Deuteronomy 3:13 הַבָּשָׁן֙ Bashan Bashan Βασαν Βασὰν
הַבָּשָׁ֔ן Bashan Bashan Βασαν Βασὰν
Deuteronomy 3:14 הַבָּשָׁן֙ Bashan Bashan Βασαν Βασὰν
Deuteronomy 4:43 בַּבָּשָׁ֖ן Bashan Bashan Βασαν Βασὰν
Deuteronomy 4:47 הַבָּשָׁ֗ן Bashan Bashan Βασαν Βασάν
Deuteronomy 29:7 (29:6) הַבָּשָׁ֧ן Bashan Bashan Βασαν Βασὰν
Deuteronomy 32:14 בָשָׁן֙ Bashan Bashan ταύρων ταύρων
Deuteronomy 33:22 הַבָּשָֽׁן Bashan Bashan Βασαν Βασάν
Joshua 9:10 הַבָּשָׁ֖ן Bashan Bashan Βασαν Βασάν
Joshua 12:4 הַבָּשָׁ֔ן Bashan Bashan Βασαν Βασὰν
Joshua 12:5 הַבָּשָׁ֔ן Bashan Bashan Βασαν Βασὰν
Joshua 13:11 הַבָּשָׁ֖ן Bashan Bashan Βασανῗτιν Βασανίτιν
Joshua 13:12 בַּבָּשָׁ֔ן Bashan Bashan Βασανίτιδι Βασανίτιδι
Joshua 13:30 הַבָּשָׁ֜ן Bashan Bashan Βασανι Βασανὶ
הַבָּשָׁ֗ן Bashan Bashan Βασαν Βασὰν
בַּבָּשָׁ֖ן Bashan Bashan Βασανίτιδι Βασανίτιδι
Joshua 13:31 בַּבָּשָׁ֑ן Bashan Bashan Βασανίτιδι Βασανίτιδι
Joshua 17:1 וְהַבָּשָֽׁן Bashan Bashan Βασανίτιδι Βασανίτιδι
Joshua 17:5 וְהַבָּשָׁ֔ן Bashan Bashan n/a n/a
Joshua 20:8 בַּבָּשָׁ֖ן Bashan Bashan Βασανίτιδι Βασανίτιδι
Joshua 21:6 בַבָּשָׁן֙ Bashan Bashan Βασαν Βασὰν
Joshua 21:27 בַּבָּשָׁן֙ Bashan Bashan Βασανίτιδι Βασανίτιδι
Joshua 22:7 בַּבָּשָׁן֒ Bashan Bashan Βασανίτιδι Βασανίτιδι
1 Kings (3 Kings) 4:13 בַּבָּשָׁ֔ן Bashan Bashan Βασαν Βασάν
1 Kings 4:19 (3 Kings 4:18) הַבָּשָׁ֔ן Bashan Bashan Βασαν Βασάν
2 Kings 10:33 וְהַבָּשָֽׁן Bashan Bashan Βασαν Βασαν
1 Chronicles 5:11 הַבָּשָׁ֖ן Bashan Bashan Βασαν Βασὰν
1 Chronicles 5:12 בַּבָּשָֽׁן Bashan Bashan Βασαν Βασάν
1 Chronicles 5:16 בַּבָּשָׁ֖ן Bashan Bashan Βασαν Βασὰν
1 Chronicles 5:23 מִבָּשָׁ֞ן Bashan Bashan Βασαν Βασὰν
1 Chronicles 6:62 (6:47) בַּבָּשָׁ֔ן Bashan Bashan Βασαν Βασὰν
1 Chronicles 6:71 (6:56) בַּבָּשָׁ֖ן Bashan Bashan Βασαν Βασὰν
Nehemiah 9:22 הַבָּשָֽׁן Bashan Bashan Βασαν Βασάν
Psalm 68:15 (68:16) (67:16) בָּשָׁ֑ן Bashan Bashan πῗον πῖον
בָּשָֽׁן Bashan Bashan πῗον πῖον
Psalm 68:22 (68:23) (67:23) מִבָּשָׁ֣ן Bashan Bashan Βασαν Βασὰν
Psalm 135:11 (134:11) הַבָּשָׁ֑ן Bashan Bashan Βασαν Βασὰν
Psalm 136:20 (135:20) הַבָּשָׁ֑ן Bashan Bashan Βασαν Βασάν
Isaiah 2:13 הַבָּשָֽׁן Bashan Bashan Βασαν Βασὰν
Isaiah 33:9 בָּשָׁ֖ן Bashan Bashan Γαλιλαία Γαλιλαία
Jeremiah 22:20 וּבַבָּשָׁ֖ן Bashan Bashan Βασαν Βασὰν
Jeremiah 50:19 (27:19) וְהַבָּשָׁ֑ן Bashan Bashan n/a n/a
Exekiel 27:6 מִבָּ֔שָׁן Bashan Bashan Βασανίτιδος Βασανίτιδος
Ezekiel 39:18 בָשָׁ֖ן Bashan Bashan ἐστεατωμένοι ἐστεατωμένοι
Amos 4:1 הַבָּשָׁן֙ Bashan Bashan Βασανίτιδος Βασανίτιδος
Micah 7:14 בָשָׁ֛ן Bashan Bashan Βασανῗτιν Βασανῖτιν
Nahum 1:4 בָּשָׁן֙ Bashan Bashan Βασανῗτις Βασανῖτις
Zechariah 11:2 בָשָׁ֔ן Bashan Bashan Βασανίτιδος Βασανίτιδος
Reference

Chabad.org

 Tanakh NET BLB Septuagint Elpenor
Judges 5:22 אַבִּירָֽיו mighty ones stallions δυνατῶν ἰσχυροὶ
1 Samuel 21:7 (21:8) אַבִּ֥יר the chiefest who was in charge νέμων νέμων
Job 24:22 אַבִּירִ֣ים the mighty the mighty ἀδυνάτους ἀδυνάτους
Job 34:20 אַ֜בִּ֗יר the mighty The mighty ἀδυνάτων ἀδυνάτων
Psalm 50:13 (49:13) אַבִּירִ֑ים bulls bulls ταύρων ταύρων
Psalm 68:30 (68:31) (67:31) אַבִּירִ֨ים bulls bulls ταύρων ταύρων
Psalm 76:5 (76:6) (75:6) אַבִּ֬ירֵי stouthearted bravehearted ἀσύνετοι ἀσύνετοι
Psalm 78:25 (77:25) אַ֖בִּירִים angels’ mighty ones ἀγγέλων ἀγγέλων
Isaiah 10:13 כַּאבִּ֖יר valiant man mighty conqueror ἰσχὺν ἰσχὺν
Isaiah 34:7 אַבִּירִ֑ים bulls[6] strong[7] ταῦροι ταῦροι
Isaiah 46:12 אַבִּ֣ירֵי stouthearted stubborn ἀπολωλεκότες ἀπολωλεκότες
Jeremiah 8:16 אַבִּירָ֔יו strong ones stallions ἱππασίας ἵππων ἱππασίας ἵππων
Jeremiah 46:15 (26:15) אַבִּירֶ֑יךָ valiant men soldiers Ἆπις ὁ μόσχος ὁ ἐκλεκτός σου Απις ὁ μόσχος ὁ ἐκλεκτός σου
Jeremiah 47:3 (29:3) אַבִּירָ֔יו strong horses horses ὁρμῆς ὁρμῆς
Jeremiah 50:11 (27:11) כָּֽאַבִּרִֽים bulls stallion ταῦροι ταῦροι
Lamentations 1:15 אַבִּירַ֤י mighty men mighty ones ἰσχυρούς ἰσχυρούς

Tables comparing Psalm 22:12; Deuteronomy 32:12; 32:13; 32:14; 32:15; Psalm 68:15; Ezekiel 39:18; Psalm 68:30; 22:29; 92:14 and Isaiah 30:23 in the Tanakh, KJV and NET, and comparing Psalm 22:12 (21:13); Deuteronomy 32:12; 32:13; 32:14; 32:15; Psalm 68:15 (67:16); Ezekiel 39:18; Psalm 68:30 (67:31); 22:29 (21:30); 92:14 (91:15) and Isaiah 30:23 in the Septuagint (BLB and Elpenor) follow.

Psalm 22:12 (Tanakh)

 Psalm 22:12 (KJV)

Psalm 22:12 (NET)
Many bulls have compassed me: strong bulls of Bashan have beset me round. Many bulls have compassed me: strong bulls of Bashan have beset me round. Many bulls surround me; powerful bulls of Bashan hem me in.

Psalm 22:12 (Septuagint BLB)

Psalm 21:13 (Septuagint Elpenor)
περιεκύκλωσάν με μόσχοι πολλοί ταῦροι πίονες περιέσχον με περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με

Psalm 21:13 (NETS)

Psalm 21:13 (English Elpenor)
Many bull calves encircled me; fat bulls surrounded me; Many bullocks have compassed me: fat bulls have beset me round.

Deuteronomy 32:12 (Tanakh)

 Deuteronomy 32:12 (KJV)

Deuteronomy 32:12 (NET)
HaShem alone did lead him, and there was no strange god with Him. So the LORD alone did lead him, and there was no strange god with him. The Lord alone was guiding him, no foreign god was with him.

Deuteronomy 32:12 (Septuagint BLB)

Deuteronomy 32:12 (Septuagint Elpenor)
κύριος μόνος ἦγεν αὐτούς καὶ οὐκ ἦν μετ᾽ αὐτῶν θεὸς ἀλλότριος Κύριος μόνος ἦγεν αὐτοὺς καὶ οὐκ ἦν μετ᾿ αὐτῶν θεὸς ἀλλότριος

Deuteronomy 32:12 (NETS)

Deuteronomy 32:12 (English Elpenor)
the Lord alone was leading them, and no foreign god was with them. the Lord alone led them, there was no strange god with them.

Deuteronomy 32:13 (Tanakh)

 Deuteronomy 32:13 (KJV)

Deuteronomy 32:13 (NET)
He made him ride on the high places of the earth, and he did eat the fruitage of the field; and He made him to suck honey out of the crag, and oil out of the flinty rock; He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; He enabled him to travel over the high terrain of the land, and he ate of the produce of the fields.  He provided honey for him from the cliffs, and olive oil from the hardest of rocks,

Deuteronomy 32:13 (Septuagint BLB)

Deuteronomy 32:13 (Septuagint Elpenor)
ἀνεβίβασεν αὐτοὺς ἐπὶ τὴν ἰσχὺν τῆς γῆς ἐψώμισεν αὐτοὺς γενήματα ἀγρῶν ἐθήλασαν μέλι ἐκ πέτρας καὶ ἔλαιον ἐκ στερεᾶς πέτρας ἀνεβίβασεν αὐτοὺς ἐπὶ τὴν ἰσχὺν τῆς γῆς, ἐψώμισεν αὐτοὺς γενήματα ἀγρῶν· ἐθήλασαν μέλι ἐκ πέτρας καὶ ἔλαιον ἐκ στερεᾶς πέτρας

Deuteronomy 32:13 (NETS)

Deuteronomy 32:13 (English Elpenor)
He made them ascend onto the strength of the land, fed them with the produce of the fields; they sucked honey from a rock and oil from solid rock, He brought them up on the strength of the land; he fed them with the fruits of the fields; they sucked honey out of the rock, and oil out of the solid rock.

Deuteronomy 32:14 (Tanakh)

 Deuteronomy 32:14 (KJV)

Deuteronomy 32:14 (NET)
Curd of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and he-goats, with the kidney-fat of wheat; and of the blood of the grape thou drankest foaming wine. Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. butter from the herd and milk from the flock, along with the fat of lambs, rams and goats of Bashan, along with the best of the kernels of wheat; and from the juice of grapes you drank wine.

Deuteronomy 32:14 (Septuagint BLB)

Deuteronomy 32:14 (Septuagint Elpenor)
βούτυρον βοῶν καὶ γάλα προβάτων μετὰ στέατος ἀρνῶν καὶ κριῶν υἱῶν ταύρων καὶ τράγων μετὰ στέατος νεφρῶν πυροῦ καὶ αἷμα σταφυλῆς ἔπιον οἶνον βούτυρον βοῶν καὶ γάλα προβάτων μετὰ στέατος ἀρνῶν καὶ κριῶν, υἱῶν ταύρων καὶ τράγων, μετὰ στέατος νεφρῶν πυροῦ, καὶ αἷμα σταφυλῆς ἔπιον οἶνον

Deuteronomy 32:14 (NETS)

Deuteronomy 32:14 (English Elpenor)
butter of cows and milk of sheep, with fat of lambs and rams; of the sons of bulls and of goats, with fat of kidneys of wheat—and they drank wine, blood of grapes. Butter of cows, and milk of sheep, with the fat of lambs and rams, of calves and kids, with fat of kidneys of wheat; and he drank wine, the blood of the grape.

Deuteronomy 32:15 (Tanakh)

 Deuteronomy 32:15 (KJV)

Deuteronomy 32:15 (NET)
But Jeshurun waxed fat, and kicked–thou didst wax fat, thou didst grow thick, thou didst become gross–and he forsook G-d who made him, and contemned the Rock of his salvation. But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. But Jeshurun became fat and kicked; you got fat, thick, and stuffed!  Then he deserted the God who made him, and treated the Rock who saved him with contempt.

Deuteronomy 32:15 (Septuagint BLB)

Deuteronomy 32:15 (Septuagint Elpenor)
καὶ ἔφαγεν Ιακωβ καὶ ἐνεπλήσθη καὶ ἀπελάκτισεν ὁ ἠγαπημένος ἐλιπάνθη ἐπαχύνθη ἐπλατύνθη καὶ ἐγκατέλιπεν θεὸν τὸν ποιήσαντα αὐτὸν καὶ ἀπέστη ἀπὸ θεοῦ σωτῆρος αὐτοῦ καὶ ἔφαγεν ᾿Ιακὼβ καὶ ἐνεπλήσθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος, ἐλιπάνθη, ἐπαχύνθη, ἐπλατύνθη· καὶ ἐγκατέλιπε τὸν Θεὸν τὸν ποιήσαντα αὐτὸν καὶ ἀπέστη ἀπὸ Θεοῦ σωτῆρος αὐτοῦ

Deuteronomy 32:15 (NETS)

Deuteronomy 32:15 (English Elpenor)
And Iakob ate and was filled, and the beloved one kicked.  He grew fat; he became heavy; he became broad!  And he abandoned God who made him, and he departed from God his savior. So Jacob ate and was filled, and the beloved one kicked; he grew fat, he became thick and broad: then he forsook the God that made him, and departed from God his Saviour.

Psalm 68:15 (Tanakh)

 Psalm 68:15 (KJV)

Psalm 68:15 (NET)
The hill of God is as the hill of Bashan; an high hill as the hill of Bashan. The hill of God is as the hill of Bashan; an high hill as the hill of Bashan. The mountain of Bashan is a towering mountain; the mountain of Bashan is a mountain with many peaks.

Psalm 68:15 (Septuagint BLB)

Psalm 67:16 (Septuagint Elpenor)
ὄρος τοῦ θεοῦ ὄρος πῗον ὄρος τετυρωμένον ὄρος πῗον ὄρος τοῦ Θεοῦ, ὄρος πῖον, ὄρος τετυρωμένον, ὄρος πῖον

Psalm 67:16 (NETS)

Psalm 67:16 (English Elpenor)
O mountain of God, fertile mountain; O curdled mountain, fertile mountain! The mountain of God is a rich mountain; a swelling mountain, a rich mountain.

Ezekiel 39:18 (Tanakh)

 Ezekiel 39:18 (KJV)

Ezekiel 39:18 (NET)
Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. You will eat the flesh of warriors and drink the blood of the princes of the earth—the rams, lambs, goats, and bulls, all of them fattened animals of Bashan.

Ezekiel 39:18 (Septuagint BLB)

Ezekiel 39:18 (Septuagint Elpenor)
κρέα γιγάντων φάγεσθε καὶ αἷμα ἀρχόντων τῆς γῆς πίεσθε κριοὺς καὶ μόσχους καὶ τράγους καὶ οἱ μόσχοι ἐστεατωμένοι πάντες κρέα γιγάντων φάγεσθε καὶ αἷμα ἀρχόντων τῆς γῆς πίεσθε, κριοὺς καὶ μόσχους καὶ τράγους, καὶ οἱ μόσχοι ἐστεατωμένοι πάντες

Ezekiel 39:18 (NETS)

Ezekiel 39:18 (English Elpenor)
You shall eat the flesh of giants and drink the blood of rulers of the earth, rams and calves and goats.  And all the bull calves have been fattened. Ye shall eat the flesh of mighty men, and ye shall drink the blood of princes of the earth, rams, and calves and goats, and they are all fatted calves.

Psalm 68:30 (Tanakh)

 Psalm 68:30 (KJV)

Psalm 68:30 (NET)
Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war. Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war. Sound your battle cry against the wild beast of the reeds, and the nations that assemble like a herd of calves led by bulls.  They humble themselves and offer gold and silver as tribute.  God scatters the nations that like to do battle.

Psalm 68:30 (Septuagint BLB)

Psalm 67:31 (Septuagint Elpenor)
ἐπιτίμησον τοῗς θηρίοις τοῦ καλάμου ἡ συναγωγὴ τῶν ταύρων ἐν ταῗς δαμάλεσιν τῶν λαῶν τοῦ μὴ ἀποκλεισθῆναι τοὺς δεδοκιμασμένους τῷ ἀργυρίῳ διασκόρπισον ἔθνη τὰ τοὺς πολέμους θέλοντα ἐπιτίμησον τοῖς θηρίοις τοῦ καλάμου· ἡ συναγωγὴ τῶν ταύρων ἐν ταῖς δαμάλεσι τῶν λαῶν τοῦ ἐγκλεισθῆναι τοὺς δεδοκιμασμένους τῷ ἀργυρίῳ· διασκόρπισον ἔθνη τὰ τοὺς πολέμους θέλοντα

Psalm 67:31 (NETS)

Psalm 67:31 (English Elpenor)
Rebuke the wild animals of the reeds; the gathering of the bulls is among the heifers of the peoples in order that those tested by silver not be shut out.  Scatter nations that want wars. Rebuke the wild beasts of the reed: let the crowd of bulls with the heifers of the nations [be rebuked], so that they who have been proved with silver may not be shut out: scatter thou the nations that wish for wars.

Psalm 22:29 (Tanakh)

 Psalm 22:29 (KJV)

Psalm 22:29 (NET)
All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. All the thriving people of the earth will join the celebration and worship; all those who are descending into the grave will bow before him, including those who cannot preserve their lives.

Psalm 22:29 (Septuagint BLB)

Psalm 21:30 (Septuagint Elpenor)
ἔφαγον καὶ προσεκύνησαν πάντες οἱ πίονες τῆς γῆς ἐνώπιον αὐτοῦ προπεσοῦνται πάντες οἱ καταβαίνοντες εἰς τὴν γῆν καὶ ἡ ψυχή μου αὐτῷ ζῇ ἔφαγον καὶ προσεκύνησαν πάντες οἱ πίονες τῆς γῆς, ἐνώπιον αὐτοῦ προπεσοῦνται πάντες οἱ καταβαίνοντες εἰς γῆν. καὶ ἡ ψυχή μου αὐτῷ ζῇ

Psalm 21:30 (NETS)

Psalm 21:30 (English Elpenor)
All the fat ones of the earth ate and did obeisance; all who descend into the earth shall fall down before him.  And my soul lives for him, All the fat ones of the earth have eaten and worshipped: all that go down to the earth shall fall down before him: my soul also lives to him.

Psalm 92:14 (Tanakh)

 Psalm 92:14 (KJV)

Psalm 92:14 (NET)
They shall still bring forth fruit in old age; they shall be fat and flourishing; They shall still bring forth fruit in old age; they shall be fat and flourishing; They bear fruit even when they are old; they are filled with vitality and have many leaves.

Psalm 92:14, 15a (Septuagint BLB)

Psalm 91:15 (Septuagint Elpenor)
ἔτι πληθυνθήσονται ἐν γήρει πίονι καὶ εὐπαθοῦντες ἔσονται (15) τοῦ ἀναγγεῗλαι ἔτι πληθυνθήσονται ἐν γήρει πίονι καὶ εὐπαθοῦντες ἔσονται τοῦ ἀναγγεῖλαι

Psalm 91:15, 16a (NETS)

Psalm 91:15 (English Elpenor)
In prosperous old age they will still increase, and they will be living in comfort, (16) to declare Then shall they be increased in a fine old age; and they shall be prosperous; that they may declare

Isaiah 30:23 (Tanakh)

 Isaiah 30:23 (KJV)

Isaiah 30:23 (NET)
Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures. Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures. He will water the seed you plant in the ground, and the ground will produce crops in abundance.  At that time your cattle will graze in wide pastures.

Isaiah 30:23 (Septuagint BLB)

Isaiah 30:23 (Septuagint Elpenor)
τότε ἔσται ὁ ὑετὸς τῷ σπέρματι τῆς γῆς σου καὶ ὁ ἄρτος τοῦ γενήματος τῆς γῆς σου ἔσται πλησμονὴ καὶ λιπαρός καὶ βοσκηθήσεταί σου τὰ κτήνη τῇ ἡμέρᾳ ἐκείνῃ τόπον πίονα καὶ εὐρύχωρον τότε ἔσται ὁ ὑετὸς τῷ σπέρματι τῆς γῆς σου, καὶ ὁ ἄρτος τοῦ γεννήματος τῆς γῆς σου ἔσται πλησμονὴ καὶ λιπαρός· καὶ βοσκηθήσεταί σου τὰ κτήνη τῇ ἡμέρᾳ ἐκείνῃ τόπον πίονα καὶ εὐρύχωρον

Isaiah 30:23 (NETS)

Isaiah 30:23 (English Elpenor)
Then there will be rain for the seed of your land, and the bread of the produce of your land will be plenteous and rich.  And on that day your cattle will graze in a fertile and spacious place; Then shall there be rain to the seed of thy land; and the bread of the fruit of thy land shall be plenteous and rich: and thy cattle shall feed in that day in a fertile and spacious place.

[1] A note (9) in the NET reads: “Heb ‘strong of heart.’  In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).”  The rabbis who translated the Septuagint chose ἀσύνετοι (a form of ἀσύνετος; NETS: stupid; English Elpenor: simple ones) here, and ἀπολωλεκότες (a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω; NETS: have ruined [your heart]; English Elpenor: senseless [ones]) in Isaiah 46:12.

[2] From note 69 on Psalm 22:29 (NET).

[3] From note 67 on Psalm 22:29 (NET).

[4] Hebrews 4:2b Table The following quote is from note 68 on Psalm 22:29 (NET).

[5] Matthew 26:54 (NET)

[6] In the Tanakh on Chabad.org אַבִּירִ֑ים (‘abbiyr) was translated fat bulls.

[7] A note (17) in the NET acknowledged that the Hebrew clause was “and bulls along with strong ones.”