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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.

A Shadow of the Good Things, Part 4

Posted on April 12, 2020 by admin

As I continue to focus on the Sabbath (because it has so much material to access) I’ve arrived at the first statement of the ten commandments in Exodus. So here is the shadow of the good things to come of the Sabbath in its most definitive form. This section begins, And G-d spoke all these words, saying:^[1]

Masoretic Text		Septuagint
Exodus 20:8-11 (Tanakh)	Exodus 20:8-11 (NET)	Exodus 20:8-11 (NETS)	Exodus 20:8-11 (English Elpenor)
Remember the sabbath (הַשַּׁבָּ֜ת) day, to keep it holy.	“Remember the Sabbath (shabbâth, השבת) day to set it apart as holy.	Remember the day of the sabbaths (σαββάτων) to consecrate it.	Remember the sabbath (σαββάτων) day to keep it holy.
Six days shalt thou labour, and do all thy work;	For six days you may labor and do all your work,	For six days you shall labor and do all your labor,	Six days thou shalt labour, and shalt perform all thy work.
but the seventh day is a sabbath (שַׁבָּ֣ת) unto HaShem thy G-d, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;	but the seventh day is a Sabbath (shabbâth, שבת) to the Lord your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates.	but on the seventh day there is Sabbata (σάββατα) to the Lord your God. You shall not do in it any labor, you and your son and your daughter, your male slave and your female slave, your ox and your draft animal and any animal of yours and the guest who resides among you.	But on the seventh day is the sabbath (σάββατα) of the Lord thy God; on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee.
in six days HaShem made heaven and earth, the sea, and all that in them is, and rested (וַיָּ֖נַח) on the seventh day; wherefore HaShem blessed the sabbath (הַשַּׁבָּ֖ת) day, and hallowed it.	For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested (nûach, וינח) on the seventh day; therefore the Lord blessed the Sabbath (shabbâth, השבת) day and set it apart as holy.	For in six days the Lord made the heaven and the earth and the sea and all things in them, and he rested (κατέπαυσεν) on the seventh day and consecrated it. For this reason the Lord blessed the seventh (ἑβδόμην) day and consecrated it.	For in six days the Lord made the heaven and the earth, and the sea and all things in them, and rested (κατέπαυσε) on the seventh day; therefore the Lord blessed the seventh (ἑβδόμην) day, and hallowed it.

Do these translations effectively convey the truth that, The Sabbath was made for people, not people for the Sabbath^[2]? This isn’t a question I’ll explore necessarily in this essay. It is a safeguard, along with Jesus’ more general key to the Old Testament—Do not be amazed that I said to you, ‘You must all be born from above’,^[3] that I might not be waylaid by shadows while studying the law.

I will note a new Hebrew word וַיָּ֖נַח (nûach) here: In this reprise of Genesis 2:2—and rested on the seventh day—וַיִּשְׁבֹּת֙ (shâbath) has been replaced by וַיָּ֖נַח (nûach). And the ark rested (nûach, וַתָּ֤נַח) in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.^[4] The rabbis returned to κατέπαυσε(ν) (a form of καταπαύω) in the ten commandments: The Lord rested on the seventh day; He did not “sabbatize.” When Noah’s ark rested, however, the rabbis chose ἐκάθισεν (a form of καθίζω).

Another item of note: In the Masoretic text HaShem blessed the sabbath (shabbâth, הַשַּׁבָּ֖ת) day. In the Septuagint the Lord blessed the seventh (ἑβδόμην, a form of ἕβδομος) day. Since the Hebrew construction in Genesis 2:3 was identical except that הַשְּׁבִיעִ֔י (sh^ebı̂yʽı̂y) was replaced by הַשַּׁבָּ֖ת (shabbâth), it may seem that the Septuagint is the more original here. The problem with that is Exodus 20:8 was also identical construction but the word was הַשַּׁבָּ֜ת (shabbâth), translated σαββάτων (a form of σάββατον) in the Septuagint. I’ll call it a toss-up.

Consequently a Sabbath rest (σαββατισμὸς) remains for the people of God. For the one who enters God’s rest (κατάπαυσιν, a form of κατάπαυσις) has also rested (κατέπαυσεν, a form of καταπαύω) from his works (ἔργων, a form of ἔργον), just as God did from his own works.^[5]

This is the advantage of studying the Sabbath. The good things to come of the Sabbath are stated as explicitly as its shadow in the law. I’ll back up and take a run at this (Hebrews 4:1, 2 NET):

Therefore we must be wary that, while the promise of entering his rest (κατάπαυσιν, a form of κατάπαυσις) remains open, none of you may seem to have come short of it. For we had good news proclaimed (εὐηγγελισμένοι, a form of εὐαγγελίζω; KJV: gospel preached) to us just as they did. But the message they heard did them no good, since they did not join in with^[6] those who heard it in faith.

The Greek word translated we must be wary was φοβηθῶμεν (a form of φοβέω), fear in all its connotations of fearing the Lord. The Greek word συγκεκραμενος (a form of συγκεράννυμι) is singular and was translated being mixed with in the KJV: but the word preached did not profit them, not being mixed with faith in them that heard it. In other words, they didn’t believe it. In the NET, however, συγκεκερασμένους (another form of συγκεράννυμι) is plural and was translated as if it referred to the people rather than the message. So the message they heard did them no good, since they didn’t go to church. I’m not so sure that συγκεκερασμένους was original here.

I’ll back up a bit further (Hebrews 3:14-19 NET):

For we have become partners with Christ, if in fact we hold our initial confidence firm until the end. As it says, “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion.” For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’^[7] leadership? And against whom was God provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? And to whom did he swear they would never enter into his rest (κατάπαυσιν, a form of κατάπαυσις), except those who were disobedient (ἀπειθήσασιν, a form of ἀπειθέω; KJV: believed not)? So we see that they could not enter because of unbelief (ἀπιστίαν, a form of ἀπιστία).

After establishing a causal relationship between ἀπιστία and ἀπειθέω—unbelief causes disobedience—I don’t see the author of Hebrews or the Holy Spirit muddying the waters with συγκεκερασμένους. I don’t know what documents or reasons the Nestle-Aland editors employed, but on the face of it crediting disobedience to a lack of church attendance sounds like a later alteration to the Greek text.

I’ll continue from where I left off (Hebrews 4:3-8 NET):

For we who have believed enter that rest (κατάπαυσιν, a form of κατάπαυσις), as he has said, “As I swore in my anger, ‘They will never enter my rest (κατάπαυσιν, a form of κατάπαυσις)!’”^[8] And yet God’s works were accomplished from the foundation of the world. For he has spoken somewhere about the seventh day in this way: “And God rested (κατέπαυσεν, a form of καταπαύω) on the seventh day from all his works,” but to repeat the text cited earlier: “They will never enter my rest (κατάπαυσιν, a form of κατάπαυσις)!” Therefore it remains for some to enter it, yet those to whom it was previously proclaimed (εὐαγγελισθέντες, a form of εὐαγγελίζω) did not enter because of disobedience (ἀπείθειαν, a form of ἀπείθεια; KJV: unbelief). So God again ordains a certain day, “Today,” speaking through David^[9] after so long a time, as in the words quoted before,^[10] “Oh, that today you would listen as he speaks! Do not harden your hearts.” For if Joshua had given them rest, God would not have spoken afterward about another day.

For if Jesus had given them rest, we read in the KJV, then would he not afterward have spoken of another day.^[11] This is certainly the safer translation in the sense that the translators exerted the least interpretation over the Greek text. The only safer step I can imagine would have been to transliterate Ἰησοῦς Iesous. Jesus and Joshua are Ἰησοῦς in Greek.

Exodus 17:10 (Septuagint BLB)	Exodus 17:10 (Septuagint Elpenor)
καὶ ἐποίησεν Ἰησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς καὶ ἐξελθὼν παρετάξατο τῷ Αμαληκ καὶ Μωυσῆς καὶ Ααρων καὶ Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ	καὶ ἐποίησεν ᾿Ιησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς, καὶ ἐξελθὼν παρετάξατο τῷ ᾿Αμαλήκ· καὶ Μωυσῆς καὶ ᾿Ααρὼν καὶ ῍Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ
Exodus 17:10 (NETS)	Exodus 17:10 (English Elpenor)
And Iesous did as Moyses said to him and set up in battle array with Amelek, and Moyses and Aaron and Hor went up onto the top of the hill.	And Joshua did as Moses said to him, and he went out and set the army in array against Amalec, and Moses and Aaron and Or went up to the top of the hill.

It seems fairly obvious to translate Ἰησοῦς Joshua in Exodus 17:10. But what about Hebrews 4:8? God was added by the NET translators. The KJV translators derived he from ἐλάλει, the 3^rd person singular form of the verb λαλέω.

Personally, I have no difficulty these days believing that He who was born into this world as Ἰησοῦς rested on the seventh day from all his works of creation, swore in [his] anger, ‘They will never enter my rest’ in the time of Moses, did not grant the rest He was concerned with in the time of Joshua and promised another day of rest through his prophet David. But would I have understood that this particular passage referred to Joshua’s conquest of Canaan if the NET translators (like most modern translators) hadn’t translated Ἰησοῦς Joshua and distinguished him from the one speaking in Psalm 95? I don’t know, probably not until I began to study this deeply.

Consequently a Sabbath rest remains for the people of God, the writer of Hebrews continued. For the one who enters God’s rest has also rested from his works, just as God did from his own works.^[12] Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω), Jesus promised. 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; Exodus 16:23 Septuagint) for your souls. For my yoke is easy to bear, and my load is not hard to carry.^[13]

My entering into God’s rest differs from his rest in a significant way. He rested from works that were very good: God saw all that he had made—and it was very good!^[14] I am eager to rest from works of evil at one extreme, hypocrisy at the other (the works of an actor playing at righteousness) or some jumbled combination of the two everywhere in between. Wretched man that I am! Paul lamented. Who will rescue me from this body of death?^[15] Paul understood entering God’s rest this way (Galatians 2:20, 21 NET):

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!

Though he never used the words, I think Paul wrote extensively about this Sabbath rest from the works of the flesh (Romans 3:30, 31; 13:9, 10; Galatians 5:16, 17; 5:22-25 NET):

Since^[16] God is one, he will justify the circumcised by faith and the uncircumcised through faith. Do we then nullify the law through faith? Absolutely not! Instead we uphold the law.^[17]

For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself” [Table]. Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table].

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law [Table]. Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit.

And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.^[18] He knows better than I do when I’m relying on, resting in the fruit of his Spirit, or when I’m trying to make myself righteous by obeying some rule. And I am not so attuned to his Holy Spirit that I discern any of this apart from studying the Bible with Him (1 Corinthians 2:9-16). For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge (κριτικὸς) the desires and thoughts of the heart.^[19]

I’ll pick this up in another essay. A table comparing the Greek of Psalm 95:7b, 8a (94:7b, 8a) in the Septuagint with that of the quotation in Hebrews 3:15 follows:

Hebrews 3:15 (NET Parallel Greek)	Psalm 95:7b, 8a (Septuagint BLB)	Psalm 94:8a (Septuagint Elpenor)
σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ	σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ	σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ
Hebrews 3:15 (NET)	Psalm 94:7b, 8a (NETS)	Psalm 94:8a (English Elpenor)
Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion.	Today if you hear his voice, do not harden your hearts, as at the embittering,	To-day, if ye will hear his voice, harden not your hearts, as in the provocation,

A table comparing the Greek of Psalm 95:11 (94:11) in the Septuagint with that of the quotation in Hebrews 4:3 follows:

Hebrews 4:3a (NET Parallel Greek)	Psalm 95:11 (Septuagint BLB)	Psalm 94:11 (Septuagint Elpenor)
ὡς ὤμοσα ἐν τῇ ὀργῇ μου εἰ εἰσελεύσονται εἰς τὴν κατάπαυσιν μου	ὡς ὤμοσα ἐν τῇ ὀργῇ μου εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	ὡς ὤμοσα ἐν τῇ ὀργῇ μου· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου
Hebrews 4:3a (NET)	Psalm 94:11 (NETS)	Psalm 94:11 (English Elpenor)
“As I swore in my anger, ‘They will never enter my rest!’”	As I swore in my wrath, “If they shall enter into my rest!”	So I sware in my wrath, They shall not enter into my rest.

A table comparing the Greek of Genesis 2:2 in the Septuagint with that of the quotation in Hebrews 4:4 follows:

Hebrews 4:4b (NET Parallel Greek)	Genesis 2:2b (Septuagint BLB)	Genesis 2:2b (Septuagint Elpenor)
καὶ κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ	καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ	καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ
Hebrews 4:4b (NET)	Genesis 2:2b (NETS)	Genesis 2:2b (English Elpenor)
“And God rested on the seventh day from all his works,”	and he left off on the seventh day from all his works	and he ceased on the seventh day from all his works

Tables comparing Exodus 20:1; 20:8; 20:9; 20:10; 20:11; Genesis 8:4; Psalm 95:7; 95:8; 95:11; Exodus 17:10 and Genesis 1:31 in the Tanakh, KJV and NET, and Exodus 20:1; 20:8; 20:9; 20:10; 20:11; Genesis 8:4 (8:3b); Psalm 95:7 (94:7); 95:8 (94:8); 95:11 (94:11); Exodus 17:10 and Genesis 1:31 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Hebrews 4:2, 3:16; 4:7 and Romans 3:30, 31 in the NET and KJV.

Exodus 20:1 (Tanakh)	Exodus 20:1 (KJV)	Exodus 20:1 (NET)
And G-d spoke all these words, saying:	And God spake all these words, saying,	God spoke all these words:

Exodus 20:1 (Septuagint BLB)	Exodus 20:1 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πάντας τοὺς λόγους τούτους λέγων	ΚΑΙ ἐλάλησε Κύριος πάντας τοὺς λόγους τούτους λέγων
Exodus 20:1 (NETS)	Exodus 20:1 (English Elpenor)
And the Lord spoke all these words, saying:	And the Lord spoke all these words, saying:

Exodus 20:8 (Tanakh)	Exodus 20:8 (KJV)	Exodus 20:8 (NET)
Remember the sabbath day, to keep it holy.	Remember the sabbath day, to keep it holy.	“Remember the Sabbath day to set it apart as holy.

Exodus 20:8 (Septuagint BLB)	Exodus 20:8 (Septuagint Elpenor)
μνήσθητι τὴν ἡμέραν τῶν σαββάτων ἁγιάζειν αὐτήν	μνήσθητι τὴν ἡμέρα τῶν σαββάτων ἁγιάζειν αὐτήν
Exodus 20:8 (NETS)	Exodus 20:8 (English Elpenor)
Remember the day of the sabbaths to consecrate it.	Remember the sabbath day to keep it holy.

Exodus 20:9 (Tanakh)	Exodus 20:9 (KJV)	Exodus 20:9 (NET)
Six days shalt thou labour, and do all thy work;	Six days shalt thou labour, and do all thy work:	For six days you may labor and do all your work,

Exodus 20:9 (Septuagint BLB)	Exodus 20:9 (Septuagint Elpenor)
ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου	ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου
Exodus 20:9 (NETS)	Exodus 20:9 (English Elpenor)
For six days you shall labor and do all your labor,	Six days thou shalt labour, and shalt perform all thy work.

Exodus 20:10 (Tanakh)	Exodus 20:10 (KJV)	Exodus 20:10 (NET)
but the seventh day is a sabbath unto HaShem thy G-d, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;	But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:	but the seventh day is a Sabbath to the Lord your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates.

Exodus 20:10 (Septuagint BLB)	Exodus 20:10 (Septuagint Elpenor)
τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ ὁ υἱός σου καὶ ἡ θυγάτηρ σου ὁ παῗς σου καὶ ἡ παιδίσκη σου ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί	τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα Κυρίῳ τῷ Θεῷ σου· οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον, σὺ καὶ ὁ υἱός σου καὶ ἡ θυγάτηρ σου, ὁ παῖς σου καὶ ἡ παιδίσκη σου, ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί
Exodus 20:10 (NETS)	Exodus 20:10 (English Elpenor)
but on the seventh day there is Sabbata to the Lord your God. You shall not do in it any labor, you and your son and your daughter, your male slave and your female slave, your ox and your draft animal and any animal of yours and the guest who resides among you.	But on the seventh day is the sabbath of the Lord thy God; on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee.

Exodus 20:11 (Tanakh)	Exodus 20:11 (KJV)	Exodus 20:11 (NET)
in six days HaShem made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore HaShem blessed the sabbath day, and hallowed it.	For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.	For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

Exodus 20:11 (Septuagint BLB)	Exodus 20:11 (Septuagint Elpenor)
ἐν γὰρ ἓξ ἡμέραις ἐποίησεν κύριος τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῗς καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ διὰ τοῦτο εὐλόγησεν κύριος τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν	ἐν γὰρ ἓξ ἡμέραις ἐποίησε Κύριος τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ· διὰ τοῦτο εὐλόγησε Κύριος τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν
Exodus 20:11 (NETS)	Exodus 20:11 (English Elpenor)
For in six days the Lord made the heaven and the earth and the sea and all things in them, and he rested on the seventh day and consecrated it. For this reason the Lord blessed the seventh day and consecrated it.	For in six days the Lord made the heaven and the earth, and the sea and all things in them, and rested on the seventh day; therefore the Lord blessed the seventh day, and hallowed it.

Genesis 8:4 (Tanakh)	Genesis 8:4 (KJV)	Genesis 8:4 (NET)
And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.	And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.	On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat.

Genesis 8:4 (Septuagint BLB)	Genesis 8:4 (Septuagint Elpenor)
καὶ ἐκάθισεν ἡ κιβωτὸς ἐν μηνὶ τῷ ἑβδόμῳ ἑβδόμῃ καὶ εἰκάδι τοῦ μηνός ἐπὶ τὰ ὄρη τὰ Αραρατ	καὶ ἐκάθισεν ἡ κιβωτὸς ἐν μηνὶ τῷ ἑβδόμῳ, ἑβδόμῃ καὶ εἰκάδι τοῦ μηνός, ἐπὶ τὰ ὄρη τὰ ᾿Αραράτ
Genesis 8:4 (NETS)	Genesis 8:3b (English Elpenor)
And in the seventh month, on the twenty-seventh of the month, the ark settled on the mountains of Ararat.	and the ark rested in the seventh month, on the twenty-seventh day of the month, on the mountains of Ararat.

Psalm 95:7 (Tanakh)	Psalm 95:7 (KJV)	Psalm 95:7 (NET)
For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,	For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,	For he is our God; we are the people of his pasture, the sheep he owns. Today, if only you would obey him.

Psalm 95:7 (Septuagint BLB)	Psalm 94:7 (Septuagint Elpenor)
ὅτι αὐτός ἐστιν ὁ θεὸς ἡμῶν καὶ ἡμεῗς λαὸς νομῆς αὐτοῦ καὶ πρόβατα χειρὸς αὐτοῦ σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε	ὅτι αὐτός ἐστιν ὁ Θεὸς ἡμῶν, καὶ ἡμεῖς λαὸς νομῆς αὐτοῦ καὶ πρόβατα χειρὸς αὐτοῦ
Psalm 94:7 (NETS)	Psalm 94:7 (English Elpenor)
because he is our God and we are people of his pasture and sheep of his hand! Today if you hear his voice,	For he is our God; and we are the people of his pasture, and the sheep of his hand.

Psalm 95:8 (Tanakh)	Psalm 95:8 (KJV)	Psalm 95:8 (NET)
Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:	Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:	He says, “Do not be stubborn like they were at Meribah, like they were that day at Massah in the wilderness,

Psalm 95:8 (Septuagint BLB)	Psalm 94:8 (Septuagint Elpenor)
μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ	σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ
Psalm 94:8 (NETS)	Psalm 94:8 (English Elpenor)
do not harden your hearts, as at the embittering, like the day of the trial in the wilderness,	To-day, if ye will hear his voice, harden not your hearts, as in the provocation, according to the day of irritation in the wilderness:

Psalm 95:11 (Tanakh)	Psalm 95:11 (KJV)	Psalm 95:11 (NET)
Unto whom I sware in my wrath that they should not enter into my rest.	Unto whom I sware in my wrath that they should not enter into my rest.	So I made a vow in my anger, ‘They will never enter into the resting place I had set aside for them.’”

Psalm 95:11 (Septuagint BLB)	Psalm 94:11 (Septuagint Elpenor)
ὡς ὤμοσα ἐν τῇ ὀργῇ μου εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	ὡς ὤμοσα ἐν τῇ ὀργῇ μου· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου
Psalm 94:11 (NETS)	Psalm 94:11 (English Elpenor)
As I swore in my wrath, “If they shall enter into my rest!”	So I sware in my wrath, They shall not enter into my rest.

Exodus 17:10 (Tanakh)	Exodus 17:10 (KJV)	Exodus 17:10 (NET)
So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill.	So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.	So Joshua fought against Amalek just as Moses had instructed him, and Moses and Aaron and Hur went up to the top of the hill.

Exodus 17:10 (Septuagint BLB)	Exodus 17:10 (Septuagint Elpenor)
καὶ ἐποίησεν Ἰησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς καὶ ἐξελθὼν παρετάξατο τῷ Αμαληκ καὶ Μωυσῆς καὶ Ααρων καὶ Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ	καὶ ἐποίησεν ᾿Ιησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς, καὶ ἐξελθὼν παρετάξατο τῷ ᾿Αμαλήκ· καὶ Μωυσῆς καὶ ᾿Ααρὼν καὶ ῍Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ
Exodus 17:10 (NETS)	Exodus 17:10 (English Elpenor)
And Iesous did as Moyses said to him and set up in battle array with Amelek, and Moyses and Aaron and Hor went up onto the top of the hill.	And Joshua did as Moses said to him, and he went out and set the army in array against Amalec, and Moses and Aaron and Or went up to the top of the hill.

Genesis 1:31 (Tanakh)	Genesis 1:31 (KJV)	Genesis 1:31 (NET)
And G-d saw every thing that He had made, and, behold, it was very good And there was evening and there was morning, the sixth day.	And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.	God saw all that he had made—and it was very good! There was evening, and there was morning, the sixth day.

Genesis 1:31 (Septuagint BLB)	Genesis 1:31 (Septuagint Elpenor)
καὶ εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίησεν καὶ ἰδοὺ καλὰ λίαν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα ἕκτη	καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη
Genesis 1:31 (NETS)	Genesis 1:31 (English Elpenor)
And God saw all the things that he had made, and see, they were exceedingly good. And it came to be evening, and it came to be morning, a sixth day.	And God saw all the things that he had made, and, behold, they were very good. And there was evening and there was morning, the sixth day.

Hebrews 4:2 (NET)	Hebrews 4:2 (KJV)
For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in with those who heard it in faith.	For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ γάρ ἐσμεν εὐηγγελισμένοι καθάπερ κακεῖνοι· ἀλλ᾿ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους μὴ συγκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν	και γαρ εσμεν ευηγγελισμενοι καθαπερ κακεινοι αλλ ουκ ωφελησεν ο λογος της ακοης εκεινους μη συγκεκραμενος τη πιστει τοις ακουσασιν	και γαρ εσμεν ευηγγελισμενοι καθαπερ κακεινοι αλλ ουκ ωφελησεν ο λογος της ακοης εκεινους μη συγκεκραμενους τη πιστει τοις ακουσασιν

Hebrews 3:16 (NET)	Hebrews 3:16 (KJV)
For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership?	For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τίνες γὰρ ἀκούσαντες παρεπίκραναν; ἀλλ᾿ οὐ πάντες οἱ ἐξελθόντες ἐξ Ἀιγύπτου διὰ Μωϋσέως	τινες γαρ ακουσαντες παρεπικραναν αλλ ου παντες οι εξελθοντες εξ αιγυπτου δια μωσεως	τινες γαρ ακουσαντες παρεπικραναν αλλ ου παντες οι εξελθοντες εξ αιγυπτου δια μωυσεως

Hebrews 4:7 (NET)	Hebrews 4:7 (KJV)
So God again ordains a certain day, “Today,” speaking through David after so long a time, as in the words quoted before, “Oh, that today you would listen as he speaks! Do not harden your hearts.”	Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάλιν τινὰ ὁρίζει ἡμέραν, σήμερον, ἐν Δαυὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν.	παλιν τινα οριζει ημεραν σημερον εν δαβιδ λεγων μετα τοσουτον χρονον καθως ειρηται σημερον εαν της φωνης αυτου ακουσητε μη σκληρυνητε τας καρδιας υμων	παλιν τινα οριζει ημεραν σημερον εν δαυιδ λεγων μετα τοσουτον χρονον καθως ειρηται σημερον εαν της φωνης αυτου ακουσητε μη σκληρυνητε τας καρδιας υμων

Romans 3:30, 31 (NET)	Romans 3:30, 31 (KJV)
Since God is one, he will justify the circumcised by faith and the uncircumcised through faith.	Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἴπερ εἷς ὁ θεὸς ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως	επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως	επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως

Do we then nullify the law through faith? Absolutely not! Instead we uphold the law.

Do we then make void the law through faith? God forbid: yea, we establish the law.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο· ἀλλὰ νόμον ἱστάνομεν	νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν	νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν

A Shadow of the Good Things, Part 5

Back to David’s Forgiveness, Part 1

Back to Psalm 22, Part 4

Back to A Shadow of the Good Things, Part 6

Back to Romans, Part 17

Back to Westworld, Part 2

Back to Adultery in the Law, Part 2

Back to Westworld, Part 3

Back to The Book of Life, Part 3

Back to Father, Son and Holy Spirit, Part 5

Back to Father, Son and Holy Spirit, Part 9

Back to Keep Yourselves from Idols, Part 1

Back to Exploration, Part 1

^[1] Exodus 20:1 (Tanakh)

^[2] Mark 2:27 (NET) Table

^[3] John 3:7 (NET)

^[4] Genesis 8:4 (Tanakh)

^[5] Hebrews 4:9, 10 (NET)

^[6] The NET parallel Greek text and NA²⁸ had συγκεκερασμένους here, where the Stephanus Textus Receptus and Byzantine Majority Text had συγκεκραμενος (KJV: being mixed with).

^[7] In the Stephanus Textus Receptus Moses was spelled μωσεως, and Μωϋσέως in the NET parallel Greek text, NA²⁸ and Byzantine Majority Text. Despite this single difference in Greek, the KJV translation is quite different: For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

^[8] The Greek of the NET, NA²⁸, Stephanus Textus Receptus, Byzantine Majority Text, Septuagint BLB and Elpenor is identical, but the English translation of the KJV (Hebrews 4:3) and NETS (Psalm 94:11)—if they shall enter into my rest—is different. My knowledge of Greek is insufficient to choose between them.

^[9] In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

^[10] The NET parallel Greek text and NA²⁸ had προείρηται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειρηται (KJV: it is said).

^[11] Hebrews 4:8 (KJV)

^[12] Hebrews 4:9, 10 (NET)

^[13] Matthew 11:28-30 (NET) Table

^[14] Genesis 1:31 (NET)

^[15] Romans 7:24 (NET)

^[16] The NET parallel Greek text and NA²⁸ had εἴπερ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επειπερ (KJV: Seeing).

^[17] The NET parallel Greek text and NA²⁸ had ἱστάνομεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιστωμεν (KJV: establish).

^[18] Hebrews 4:13 (NET)

^[19] Hebrews 4:12 (NET) Table

A Shadow of the Good Things, Part 3

Posted on April 5, 2020 by admin

Paul wrote believers in Colossae (Colossians 2:16, 17 NET):

do not let anyone judge you with respect to food or^[1] drink, or in the matter of a feast, new moon,^[2] or Sabbath days—these are only the shadow of the things to come, but the reality is Christ!^[3]

Translating σῶμα reality has a nice philosophical ring that my mind likes, and it avoids any confusion that body of Christ (σῶμα τοῦ Χριστοῦ) referred to believers. Still, I think Paul was saying something much more visual: the body casting the shadow of the good things to come is Christ’s, and any allusion to his death on the cross was completely intentional.

The translators of the NASB caught the flavor of verse 16 as I understand it now: Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day.^[4] Translating κρινέτω (a form of κρίνω)—is to act as your judge—conveys Paul’s (and the Holy Spirit’s) intent that no one can condemn or absolve me in regard to food or drink or in respect to a festival or a new moon or a Sabbath day but Christ alone. Consider Paul’s attitude (1 Corinthians 4:4, 5 NET):

For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges (ἀνακρίνων, a form of ἀνακρίνω) me is the Lord. So then, do not judge (κρίνετε, a form of κρίνω) anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God.

Paul (and the Holy Spirit) hauled me in for questioning^[5] when I thought they only meant no one [may condemn me] in regard to food or drink (1 Corinthians 10:24-33 NET):

Do not seek your own good, but the good of the other person.^[6] Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s. If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience— [Table] I do not mean yours but the other person’s.

For why is my freedom being judged (κρίνεται, a form of κρίνω) by another’s conscience? If^[7] I partake with thankfulness (χάριτι, a form of χάρις; KJV: by grace), why am I blamed for the food that I give thanks for?

So whether you eat or drink, or whatever you do, do everything for the glory of God. Do not give offense to Jews or Greeks or to the church of God, just as I also try to please everyone in all things. I do not seek my own benefit,^[8] but the benefit of many, so that they may be saved.

I plan to focus on the Sabbath because it has the most material to access. So I’ll start at the beginning.

Masoretic Text		Septuagint
Genesis 2:1-3 (Tanakh)	Genesis 2:1-3 (NET)	Genesis 2:1-3 (NETS)	Genesis 2:1-3 (English Elpenor)
And the heaven and the earth were finished, and all the host of them.	The heavens and the earth were completed with everything that was in them.	And the sky and the earth were finished, and all their arrangement.	AND the heavens and the earth were finished, and the whole world of them.
And on the seventh day G-d finished His work which He had made; and He rested (וַיִּשְׁבֹּת֙) on the seventh day from all His work which He had made.	By the seventh day God finished the work that he had been doing, and he ceased (shâbath, וישבת) on the seventh day all the work that he had been doing.	And on the sixth day God finished his works that he had made, and he left off (κατέπαυσεν) on the seventh day from all his works that he had made.	And God finished on the sixth day his works which he made, and he ceased (κατέπαυσε) on the seventh day from all his works which he made.
And G-d blessed the seventh day, and hallowed it; because that in it He rested (שָׁבַת֙) from all His work which G-d in creating had made.	God blessed the seventh day and made it holy because on it he ceased (shâbath, שבת) all the work that he had been doing in creation.	And God blessed the seventh day and hallowed it, because on it he left off (κατέπαυσεν) from all his works that God had begun to make.	And God blessed the seventh day and sanctified it, because in it he ceased (κατέπαυσεν) from all his works which God began to do.

I actually intended to skip the next occurrence of שָׁבַת֙ (Tanakh: rested). The rabbis who translated the Septuagint chose κατέπαυσε(ν) (a form of καταπαύω) here and another form of καταπαύω there. Since they made the connection, I won’t ignore it. It occurred in the promise God made Himself after the flood.

Masoretic Text		Septuagint
Genesis 8:20-22 (Tanakh)	Genesis 8:20-22 (NET)	Genesis 8:20-22 (NETS)	Genesis 8:20-22 (English Elpenor)
And Noah builded an altar unto HaShem; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.	Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar.	And Noe built an altar to God and took of all the clean domestic animals and of all the clean birds and offered whole burnt offerings on the altar.	And Noe built an altar to the Lord, and took of all clean beasts, and of all clean birds, and offered a whole burnt-offering upon the altar.
And HaShem smelled the sweet savour; and HaShem said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.	And the Lord smelled the soothing aroma and said to himself, “I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on. I will never again destroy everything that lives, as I have just done.	And the Lord God smelled an odor of fragrance, and the Lord God, when he had given it thought, said, “I will not proceed hereafter to curse the earth because of the deeds of humans, for the mind of humankind applies itself attentively to evil things from youth; so I will not proceed hereafter to smite all living flesh, as I have done.	And the Lord God smelled a smell of sweetness, and the Lord God having considered, said, I will not any more curse the earth, because of the works of men, because the imagination of man is intently bent upon evil things from his youth, I will not therefore any more smite all living flesh as I have done.
While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease (יִשְׁבֹּֽתוּ).’	“While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease (shâbath, ישבתו).”	During all the days of the earth, seed and harvest, cold and heat, summer and spring shall not cease (καταπαύσουσιν)—during day and night.”	All the days of the earth, seed and harvest, cold and heat, summer and spring, shall not cease (καταπαύσουσι) by day or night.

I thought this anti-sabbath (יִשְׁבֹּֽתוּ negated) might be unnecessarily confusing. But “I will not proceed hereafter to curse the earth because of the deeds of humans (τὰ ἔργα τῶν ἀνθρώπων),” was worth the price of admission. These deeds (ἔργα, a form of ἔργον) flow from the imagination of man (ἀνθρώπου, a form of ἄνθρωπος; NETS: humankind) [which] is intently bent upon evil things from his youth.

This will certainly prove to be an important association with the Sabbath rest. An association of ἔργον and Sabbath occurs again when Israel was enslaved in Egypt.

Masoretic Text		Septuagint
Exodus 5:4, 5 (Tanakh)	Exodus 5:4, 5 (NET)	Exodus 5:4, 5 (NETS)	Exodus 5:4, 5 (English Elpenor)
And the king of Egypt said unto them: ‘Wherefore do ye, Moses and Aaron, cause the people to break loose from their work? get you unto your burdens.’	The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work? Return to your labor!”	And the king of Egypt said to them, “Moyses and Aaron, why are you diverting my people from their tasks? Each of you, go back to his tasks.”	And the king of Egypt said to them, Why do ye, Moses and Aaron, turn the people from their works? depart each of you to your works.
And Pharaoh said: ‘Behold, the people of the land are now many, and will ye make them rest (וְהִשְׁבַּתֶּ֥ם) from their burdens?’	Pharaoh was thinking, “The people of the land are now many, and you are giving them rest (shâbath, והשבתם) from their labor.”	And Pharao said, “Look, the people of the land now are very numerous. Therefore, let us not give them relief (καταπαύσωμεν) from their tasks.”	And Pharao said, Behold now, the people is very numerous; let us not then give them rest (καταπαύσωμεν) from their work.

Why do ye…turn the people from their works (ἔργων, a form of ἔργον)? depart each of you to your works (ἔργα, a form of ἔργον)…let us not then give them rest (καταπαύσωμεν) from their work (ἔργων, a form of ἔργον). Thus spoke the slave master of Israel.

The rabbis chose ἀφανιεῖτε (a form of ἀφανίζω) in the Septuagint for the next occurrence of תַּשְׁבִּ֥ית (shâbath), so I’ll skip to the end of the first week Israel gathered the bread which HaShem hath given [them] to eat.^[9]

Masoretic Text		Septuagint
Exodus 16:23 (Tanakh)	Exodus 16:23 (NET)	Exodus 16:23 (NETS)	Exodus 16:23 (English Elpenor)
And he said unto them: ‘This is that which HaShem hath spoken: To-morrow is a solemn rest (שַׁבָּת֧וֹן), a holy sabbath (שַׁבַּת) unto HaShem. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’	He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work (shabbâthôn, שבתון), a holy Sabbath (shabbâth, שבת) to the Lord. Whatever you want to bake, bake today; whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”	And Moyses said to them, “This is the word that the Lord spoke: Tomorrow is Sabbata (σάββατα), a rest (ἀνάπαυσις) holy to the Lord. Whatever you bake, bake, and whatever you boil, boil. And all the excess, leave it in storage until the morning.”	And Moses said to them, Is not this the word which the Lord spoke? Tomorrow [is] the Sabbath (σάββατα), a holy rest (ἀνάπαυσις) to the Lord: bake that ye will bake, and seethe that ye will seethe, and all that is over leave to be laid by for the morrow.

I’ll pause here to acknowledge some additional words: שַׁבָּת֧וֹן (shabbâthôn; Tanakh: solemn rest) was translated ἀνάπαυσις in the Septuagint. According to the Koine Greek Lexicon online κατάπαυσις and ἀνάπαυσις are cognates. Also, שַׁבַּת (shabbâth) was transliterated σάββατα (a form of σάββατον). I puzzled over this transliteration, given the word order in the Septuagint, but it does seem to hold up two verses later.

Masoretic Text		Septuagint
Exodus 16:24-27 (Tanakh)	Exodus 16:24-27 (NET)	Exodus 16:24-27 (NETS)	Exodus 16:24-27 (English Elpenor)
And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein.	So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.	And they left some of it until the morning, according as Moyses instructed them. And it did not stink, nor was there a worm in it.	And they left of it till the morning, as Moses commanded them; and it stank not, neither was there a worm in it.
And Moses said: ‘Eat that to-day; for to-day is a sabbath (שַׁבָּ֥ת) unto HaShem; to-day ye shall not find it in the field.	Moses said, “Eat it today, for today is a Sabbath (shabbâth, שבת) to the Lord; today you will not find it in the area.	And Moyses said, “Eat today! For today is Sabbata (σάββατα) to the Lord. It will not be found on the plain.	And Moses said, Eat [that] to-day, for to-day is a sabbath (σάββατα) to the Lord: [it] shall not be found in the plain.
Six days ye shall gather it; but on the seventh day is the Sabbath (שַׁבָּ֖ת), in it there shall be none.’	Six days you will gather it, but on the seventh day, the Sabbath (shabbâth, שבת), there will not be any.”	Six days you will collect, but on the seventh day is Sabbata (σάββατα). There will be none in it.”	Six days ye shall gather it, and on the seventh day is a sabbath (σάββατα), for there shall be none on that [day].
And it came to pass on the seventh day, that there went out some of the people to gather, and they found none.	On the seventh day some of the people went out to gather it, but they found nothing.	And it happened on the seventh day, certain of the people went out to collect, and they found none.	And it came to pass on the seventh day [that] some of the people went forth to gather, and found none.

As a native unbeliever I appreciate these empiricists who went out to “prove” God’s word. Of course if I were only a native unbeliever I probably wouldn’t “waste” my time on such “cleverly concocted fables.” Since יהוה (y^ehôvâh) had a completely different response I’m compelled to reconsider my unbelief and, perhaps more importantly, highlight part of this story I had chosen to ignore.

Sunday through Thursday Israel was under orders from Moses not to leave anything they gathered until the next morning.

Masoretic Text		Septuagint
Exodus 16:20 (Tanakh)	Exodus 16:20 (NET)	Exodus 16:20 (NETS)	Exodus 16:20 (English Elpenor)
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them.	But they did not listen to Moses; some kept part of it until morning, and it was full of worms and began to stink, and Moses was angry with them.	And they did not listen to Moyses, but certain ones left some of it to the morning. And it bred worms and stank, and Moyses was irritated with them.	But they did not hearken to Moses, but some left of it till the morning; and it bred worms and stank: and Moses was irritated with them.

But יהוה (y^ehôvâh) held his peace through this first round of empirical investigation. Of course, I can’t say for certain that the people who angered Moses were empiricists doing empirical research, so I will call them unbelievers, in the sense that they did not believe in the word of יהוה (y^ehôvâh). I will distinguish the believers from the unbelievers in the only way believers in the word of יהוה (y^ehôvâh) can be distinguished: believers do what He says. As James wrote, Show me your faith without works and I will show you faith by my works.^[10]

The believers and unbelievers lived in two different realities: Only unbelievers had any sensual experience of the worms and rot the next morning. If they persisted in their unbelief they had five mornings of empirical evidence that the bread which was kept over until morning on the Sabbath should not be eaten, despite their sensual observation that it did not rot, neither was there any worm therein. The believers on the other hand had six days of empirical evidence that the bread was there to be gathered and eaten just as יהוה (y^ehôvâh) promised through Moses, and every reason to trust Him on the seventh morning.

So this time, יהוה (y^ehôvâh) spoke to Moses to explain to the unbelievers:

Masoretic Text		Septuagint
Exodus 16:28-30 (Tanakh)	Exodus 16:28-30 (NET)	Exodus 16:28-30 (NETS)	Exodus 16:28-30 (English Elpenor)
And HaShem said unto Moses: ‘How long refuse ye to keep My commandments and My laws?	So the Lord said to Moses, “How long do you refuse to obey my commandments and my instructions?	Then the Lord said to Moyses, “For how long are you unwilling to listen to my commandments and my laws?	And the Lord said to Moses, How long are ye unwilling to hearken to my commands and my law?
See that HaShem hath given you the Sabbath (הַשַּׁבָּת֒); therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’	See, because the Lord has given you the Sabbath (shabbâth, השבת), that is why he is giving you food for two days on the sixth day. Each of you stay where you are; let no one go out of his place on the seventh day.”	See! For the Lord has given you this day, the Sabbaths (σάββατα). Therefore he gave you on the sixth day bread for two days. Sit, each person, in your houses; let no one go out from his place on the seventh day.”	See, for the Lord has given you this day [as] the Sabbath (σάββατα), therefore he has given you on the sixth day the bread of two days: ye shall sit each of you in your houses; let no one go forth from his place on the seventh day.
So the people rested (וַיִשְׁבְּת֥וּ) on the seventh day.	So the people rested (shâbath, וישבתו) on the seventh day.	And the people sabbatized (ἐσαββάτισεν) on the seventh day.	And the people kept sabbath (ἐσαββάτισεν) on the seventh day.

This highlights something of the religious mind that Jesus encountered in Israel (Luke 13:10-17). The Hebrew word was וַיִשְׁבְּת֥וּ (shâbath), the same root word as God rested (וַיִּשְׁבֹּת֙) on the seventh day from all His work, but the rabbis didn’t translate it κατέπαυσε(ν). It is the same root word as day and night shall not cease (יִשְׁבֹּֽתוּ), but they didn’t translate it with a form of καταπαύω as they did there. And again it is the same root word as ye make them rest (וְהִשְׁבַּתֶּ֥ם) from their burdens, but not translated with any form of καταπαύω. Why not? I think the people of Israel did not rest from their burdens or cease from their works in the rabbis’ religious mind, rather they sabbatized (ἐσαββάτισεν, a form of σαββατίζω): They performed a religious ritual.

The rabbis were not alone in this religious mind. When I first wrestled with Jesus’ saying—The Sabbath was made for people, not^[11] people for the Sabbath^[12]—I thought it was alarmingly humanistic, and questioned his reasoning. But here it is, isn’t it? See that HaShem hath given you the Sabbath… So the people rested.

I’ll pick this up in another essay. A table comparing Paul’s quotation of Psalm 24:1b (23:1b) from the Septuagint in 1 Corinthians 10:26 follows.

1 Corinthians 10:26 (NET Parallel Greek)	Psalm 24:1b (Septuagint BLB)	Psalm 23:1b (Septuagint Elpenor)
τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς	τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς	ΤΟΥ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς
1 Corinthians 10:26 (NET)	Psalm 23:1b (NETS)	Psalm 23:1b (English Elpenor)
for the earth and its abundance are the Lord’s.	The Lord’s is the earth and its fullness,	The earth is the Lord’s and the fullness thereof;

Tables comparing Psalm 24:1; Genesis 2:1; 2:2; 2:3; 8:20; 8:21; 8:22; Exodus 5:4; 5:5; 16:15; 16:23; 16:24; 16:25; 16:26; 16:27; 16:20; 16:28; 16:29 and 16:30 in the Tanakh, KJV and NET, and Psalm 24:1 (23:1); Genesis 2:1; 2:2; 2:3; 8:20; 8:21; 8:22; Exodus 5:4; 5:5; 16:15; 16:23; 16:24; 16:25; 16:26; 16:27; 16:20; 16:28; 16:29 and 16:30 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Colossians 2:16, 17; 1 Corinthians 10:24; 10:30; 10:33 and Mark 2:27 in the NET and KJV.

Psalm 24:1 (Tanakh)	Psalm 24:1 (KJV)	Psalm 24:1 (NET)
The earth is the LORD’s, and the fulness thereof; the world, and they that dwell therein.	The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein.	A psalm of David. The Lord owns the earth and all it contains, the world and all who live in it.

Psalm 24:1 (Septuagint BLB)	Psalm 23:1 (Septuagint Elpenor)
ψαλμὸς τῷ Δαυιδ τῆς μιᾶς σαββάτων τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ	Ψαλμὸς τῷ Δαυΐδ· τῆς μιᾶς Σαββάτων. – ΤΟΥ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ
Psalm 23:1 (NETS)	Psalm 23:1 (English Elpenor)
A Psalm. Pertaining to Dauid. The Lord’s is the earth and its fullness, the world and all those who live in it;	[A Psalm for David on the first day of the week.^[13]] The earth is the Lord’s and the fullness thereof; the world, and all that dwell in it.

Genesis 2:1 (Tanakh)	Genesis 2:1 (KJV)	Genesis 2:1 (NET)
And the heaven and the earth were finished, and all the host of them.	Thus the heavens and the earth were finished, and all the host of them.	The heavens and the earth were completed with everything that was in them.

Genesis 2:1 (Septuagint BLB)	Genesis 2:1 (Septuagint Elpenor)
καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν	ΚΑΙ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν.
Genesis 2:1 (NETS)	Genesis 2:1 (English Elpenor)
And the sky and the earth were finished, and all their arrangement.	AND the heavens and the earth were finished, and the whole world of them.

Genesis 2:2 (Tanakh)	Genesis 2:2 (KJV)	Genesis 2:2 (NET)
And on the seventh day G-d finished His work which He had made; and He rested on the seventh day from all His work which He had made.	And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.	By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing.

Genesis 2:2 (Septuagint BLB)	Genesis 2:2 (Septuagint Elpenor)
καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ ἃ ἐποίησεν καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησεν	καὶ συνετέλεσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησε, καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐποίησε
Genesis 2:2 (NETS)	Genesis 2:2 (English Elpenor)
And on the sixth day God finished his works that he had made, and he left off on the seventh day from all his works that he had made.	And God finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made.

Genesis 2:3 (Tanakh)	Genesis 2:3 (KJV)	Genesis 2:3 (NET)
And G-d blessed the seventh day, and hallowed it; because that in it He rested from all His work which G-d in creating had made.	And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.	God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation.

Genesis 2:3 (Septuagint BLB)	Genesis 2:3 (Septuagint Elpenor)
καὶ ηὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ὁ θεὸς ποιῆσαι	καὶ εὐλόγησεν ὁ Θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν· ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεὸς ποιῆσαι
Genesis 2:3 (NETS)	Genesis 2:3 (English Elpenor)
And God blessed the seventh day and hallowed it, because on it he left off from all his works that God had begun to make.	And God blessed the seventh day and sanctified it, because in it he ceased from all his works which God began to do.

Genesis 8:20 (Tanakh)	Genesis 8:20 (KJV)	Genesis 8:20 (NET)
And Noah builded an altar unto HaShem; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.	And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.	Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar.

Genesis 8:20 (Septuagint BLB)	Genesis 8:20 (Septuagint Elpenor)
καὶ ᾠκοδόμησεν Νωε θυσιαστήριον τῷ θεῷ καὶ ἔλαβεν ἀπὸ πάντων τῶν κτηνῶν τῶν καθαρῶν καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν καὶ ἀνήνεγκεν ὁλοκαρπώσεις ἐπὶ τὸ θυσιαστήριον	καὶ ᾠκοδόμησε Νῶε θυσιαστήριον τῷ Κυρίῳ, καὶ ἔλαβεν ἀπὸ πάντων τῶν κτηνῶν τῶν καθαρῶν καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν καὶ ἀνήνεγκεν εἰς ὁλοκάρπωσιν ἐπὶ τὸ θυσιαστήριον
Genesis 8:20 (NETS)	Genesis 8:20 (English Elpenor)
And Noe built an altar to God and took of all the clean domestic animals and of all the clean birds and offered whole burnt offerings on the altar.	And Noe built an altar to the Lord, and took of all clean beasts, and of all clean birds, and offered a whole burnt-offering upon the altar.

Genesis 8:21 (Tanakh)	Genesis 8:21 (KJV)	Genesis 8:21 (NET)
And HaShem smelled the sweet savour; and HaShem said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.	And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.	And the Lord smelled the soothing aroma and said to himself, “I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on. I will never again destroy everything that lives, as I have just done.

Genesis 8:21 (Septuagint BLB)	Genesis 8:21 (Septuagint Elpenor)
καὶ ὠσφράνθη κύριος ὁ θεὸς ὀσμὴν εὐωδίας καὶ εἶπεν κύριος ὁ θεὸς διανοηθείς οὐ προσθήσω ἔτι τοῦ καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων ὅτι ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος οὐ προσθήσω οὖν ἔτι πατάξαι πᾶσαν σάρκα ζῶσαν καθὼς ἐποίησα	καὶ ὠσφράνθη Κύριος ὁ Θεὸς ὀσμὴν εὐωδίας, καὶ εἶπε Κύριος ὁ Θεὸς διανοηθείς· οὐ προσθήσω ἔτι καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων, ὅτι ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος αὐτοῦ· οὐ προσθήσω οὖν ἔτι πατάξαι πᾶσαν σάρκα ζῶσαν, καθὼς ἐποίησα
Genesis 8:21 (NETS)	Genesis 8:21 (English Elpenor)
And the Lord God smelled an odor of fragrance, and the Lord God, when he had given it thought, said, “I will not proceed hereafter to curse the earth because of the deeds of humans, for the mind of humankind applies itself attentively to evil things from youth; so I will not proceed hereafter to smite all living flesh, as I have done.	And the Lord God smelled a smell of sweetness, and the Lord God having considered, said, I will not any more curse the earth, because of the works of men, because the imagination of man is intently bent upon evil things from his youth, I will not therefore any more smite all living flesh as I have done.

Genesis 8:22 (Tanakh)	Genesis 8:22 (KJV)	Genesis 8:22 (NET)
While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.’	While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.	“While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.”

Genesis 8:22 (Septuagint BLB)	Genesis 8:22 (Septuagint Elpenor)
πάσας τὰς ἡμέρας τῆς γῆς σπέρμα καὶ θερισμός ψῦχος καὶ καῦμα θέρος καὶ ἔαρ ἡμέραν καὶ νύκτα οὐ καταπαύσουσιν	πάσας τὰς ἡμέρας τῆς γῆς, σπέρμα καὶ θερισμός, ψῦχος καὶ καῦμα, θέρος καὶ ἔαρ, ἡμέραν καὶ νύκτα οὐ καταπαύσουσι
Genesis 8:22 (NETS)	Genesis 8:22 (English Elpenor)
During all the days of the earth, seed and harvest, cold and heat, summer and spring shall not cease—during day and night.”	All the days of the earth, seed and harvest, cold and heat, summer and spring, shall not cease by day or night.

Exodus 5:4 (Tanakh)	Exodus 5:4 (KJV)	Exodus 5:4 (NET)
And the king of Egypt said unto them: ‘Wherefore do ye, Moses and Aaron, cause the people to break loose from their work? get you unto your burdens.’	And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.	The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work? Return to your labor!”

Exodus 5:4 (Septuagint BLB)	Exodus 5:4 (Septuagint Elpenor)
καὶ εἶπεν αὐτοῗς ὁ βασιλεὺς Αἰγύπτου ἵνα τί Μωυσῆ καὶ Ααρων διαστρέφετε τὸν λαόν μου ἀπὸ τῶν ἔργων ἀπέλθατε ἕκαστος ὑμῶν πρὸς τὰ ἔργα αὐτοῦ	καὶ εἶπεν αὐτοῖς ὁ βασιλεὺς Αἰγύπτου· ἱνατί Μωυσῆ καὶ ᾿Ααρὼν διαστρέφετε τὸν λαὸν ἀπὸ τῶν ἔργων; ἀπέλθατε ἕκαστος ὑμῶν πρὸς τὰ ἔργα αὐτοῦ
Exodus 5:4 (NETS)	Exodus 5:4 (English Elpenor)
And the king of Egypt said to them, “Moyses and Aaron, why are you diverting my people from their tasks? Each of you, go back to his tasks.”	And the king of Egypt said to them, Why do ye, Moses and Aaron, turn the people from their works? depart each of you to your works.

Exodus 5:5 (Tanakh)	Exodus 5:5 (KJV)	Exodus 5:5 (NET)
And Pharaoh said: ‘Behold, the people of the land are now many, and will ye make them rest from their burdens?’	And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.	Pharaoh was thinking, “The people of the land are now many, and you are giving them rest from their labor.”

Exodus 5:5 (Septuagint BLB)	Exodus 5:5 (Septuagint Elpenor)
καὶ εἶπεν Φαραω ἰδοὺ νῦν πολυπληθεῗ ὁ λαός μὴ οὖν καταπαύσωμεν αὐτοὺς ἀπὸ τῶν ἔργων	καὶ εἶπε Φαραώ· ἰδοὺ νῦν πολυπληθεῖ ὁ λαός· μὴ οὖν καταπαύσωμεν αὐτοὺς ἀπὸ τῶν ἔργων
Exodus 5:5 (NETS)	Exodus 5:5 (English Elpenor)
And Pharao said, “Look, the people of the land now are very numerous. Therefore, let us not give them relief from their tasks.”	And Pharao said, Behold now, the people is very numerous; let us not then give them rest from their work.

Exodus 16:15 (Tanakh)	Exodus 16:15 (KJV)	Exodus 16:15 (NET)
And when the children of Israel saw it, they said one to another: ‘What is it?’ –for they knew not what it was. And Moses said unto them: ‘It is the bread which HaShem hath given you to eat.	And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat.	When the Israelites saw it, they said to one another, “What is it?” because they did not know what it was. Moses said to them, “It is the bread that the Lord has given you for food.

Exodus 16:15 (Septuagint BLB)	Exodus 16:15 (Septuagint Elpenor)
ἰδόντες δὲ αὐτὸ οἱ υἱοὶ Ισραηλ εἶπαν ἕτερος τῷ ἑτέρῳ τί ἐστιν τοῦτο οὐ γὰρ ᾔδεισαν τί ἦν εἶπεν δὲ Μωυσῆς πρὸς αὐτούς οὗτος ὁ ἄρτος ὃν ἔδωκεν κύριος ὑμῗν φαγεῗν	ἰδόντες δὲ αὐτὸ οἱ υἱοὶ ᾿Ισραὴλ εἶπαν ἕτερος τῷ ἑτέρῳ· τί ἐστι τοῦτο; οὐ γὰρ ᾔδεισαν, τί ἦν. εἶπε δὲ Μωυσῆς αὐτοῖς· οὗτος ὁ ἄρτος, ὃν ἔδωκε Κύριος ὑμῖν φαγεῖν
Exodus 16:15 (NETS)	Exodus 16:15, 16a (English Elpenor)
And when they saw it, the sons of Israel said one to the other, “What is this?” For they did not know what it was. Then Moyses said to them, “This is the bread that the Lord has given you to eat.	And when the children of Israel saw it, they said one to another, What is this? for they knew not what it was; and Moses said to them, (16) This [is] the bread which the Lord has given you to eat.

Exodus 16:23 (Tanakh)	Exodus 16:23 (KJV)	Exodus 16:23 (NET)
And he said unto them: ‘This is that which HaShem hath spoken: To-morrow is a solemn rest, a holy sabbath unto HaShem. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’	And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.	He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, a holy Sabbath to the Lord. Whatever you want to bake, bake today; whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

Exodus 16:23 (Septuagint BLB)	Exodus 16:23 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς πρὸς αὐτούς τοῦτο τὸ ῥῆμά ἐστιν ὃ ἐλάλησεν κύριος σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ αὔριον ὅσα ἐὰν πέσσητε πέσσετε καὶ ὅσα ἐὰν ἕψητε ἕψετε καὶ πᾶν τὸ πλεονάζον καταλίπετε αὐτὸ εἰς ἀποθήκην εἰς τὸ πρωί	εἶπε δὲ Μωυσῆς πρὸς αὐτούς· οὐ τοῦτο τὸ ρῆμά ἐστιν, ὃ ἐλάλησε Κύριος; σάββατα ἀνάπαυσις ἁγία τῷ Κυρίῳ αὔριον· ὅσα ἐὰν πέσσητε, πέσσετε, καὶ ὅσα ἐὰν ἕψητε, ἕψετε· καὶ πᾶν τὸ πλεονάζον καταλείπετε αὐτὸ εἰς ἀποθήκην εἰς τὸ πρωΐ
Exodus 16:23 (NETS)	Exodus 16:23 (English Elpenor)
And Moyses said to them, “This is the word that the Lord spoke: Tomorrow is Sabbata, a rest holy to the Lord. Whatever you bake, bake, and whatever you boil, boil. And all the excess, leave it in storage until the morning.”	And Moses said to them, Is not this the word which the Lord spoke? Tomorrow [is] the sabbath, a holy rest to the Lord: bake that ye will bake, and seethe that ye will seethe, and all that is over leave to be laid by for the morrow.

Exodus 16:24 (Tanakh)	Exodus 16:24 (KJV)	Exodus 16:24 (NET)
And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein.	And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.	So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Exodus 16:24 (Septuagint BLB)	Exodus 16:24 (Septuagint Elpenor)
καὶ κατελίποσαν ἀπ᾽ αὐτοῦ εἰς τὸ πρωί καθάπερ συνέταξεν αὐτοῗς Μωυσῆς καὶ οὐκ ἐπώζεσεν οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ	καὶ κατελίποσαν ἀπ᾿ αὐτοῦ εἰς τὸ πρωΐ, καθὼς συνέταξεν αὐτοῖς Μωυσῆς· καὶ οὐκ ἐπώζεσεν, οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ
Exodus 16:24 (NETS)	Exodus 16:24 (English Elpenor)
And they left some of it until the morning, according as Moyses instructed them. And it did not stink, nor was there a worm in it.	And they left of it till the morning, as Moses commanded them; and it stank not, neither was there a worm in it.

Exodus 16:25 (Tanakh)	Exodus 16:25 (KJV)	Exodus 16:25 (NET)
And Moses said: ‘Eat that to-day; for to-day is a sabbath unto HaShem; to-day ye shall not find it in the field.	And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field.	Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the area.

Exodus 16:25 (Septuagint BLB)	Exodus 16:25 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς φάγετε σήμερον ἔστιν γὰρ σάββατα σήμερον τῷ κυρίῳ οὐχ εὑρεθήσεται ἐν τῷ πεδίῳ	εἶπε δὲ Μωυσῆς· φάγετε σήμερον, ἔστι γὰρ σάββατα σήμερον τῷ Κυρίῳ· οὐχ εὑρεθήσεται ἐν τῷ πεδίῳ
Exodus 16:25 (NETS)	Exodus 16:25 (English Elpenor)
And Moyses said, “Eat today! For today is Sabbata to the Lord. It will not be found on the plain.	And Moses said, Eat [that] to-day, for to-day is a sabbath to the Lord: [it] shall not be found in the plain.

Exodus 16:26 (Tanakh)	Exodus 16:26 (KJV)	Exodus 16:26 (NET)
Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none.’	Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none.	Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”

Exodus 16:26 (Septuagint BLB)	Exodus 16:26 (Septuagint Elpenor)
ἓξ ἡμέρας συλλέξετε τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα ὅτι οὐκ ἔσται ἐν αὐτῇ	ἓξ ἡμέρας συλλέξετε· τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα, ὅτι οὐκ ἔσται ἐν αὐτῇ
Exodus 16:26 (NETS)	Exodus 16:26 (English Elpenor)
Six days you will collect, but on the seventh day is Sabbata. There will be none in it.”	Six days ye shall gather it, and on the seventh day is a sabbath, for there shall be none on that [day].

Exodus 16:27 (Tanakh)	Exodus 16:27 (KJV)	Exodus 16:27 (NET)
And it came to pass on the seventh day, that there went out some of the people to gather, and they found none.	And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.	On the seventh day some of the people went out to gather it, but they found nothing.

Exodus 16:27 (Septuagint BLB)	Exodus 16:27 (Septuagint Elpenor)
ἐγένετο δὲ ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐξήλθοσάν τινες ἐκ τοῦ λαοῦ συλλέξαι καὶ οὐχ εὗρον	ἐγένετο δὲ ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐξήλθοσάν τινες ἐκ τοῦ λαοῦ συλλέξαι καὶ οὐχ εὗρον
Exodus 16:27 (NETS)	Exodus 16:27 (English Elpenor)
And it happened on the seventh day, certain of the people went out to collect, and they found none.	And it came to pass on the seventh day [that] some of the people went forth to gather, and found none.

Exodus 16:20 (Tanakh)	Exodus 16:20 (KJV)	Exodus 16:20 (NET)
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them.	Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.	But they did not listen to Moses; some kept part of it until morning, and it was full of worms and began to stink, and Moses was angry with them.

Exodus 16:20 (Septuagint BLB)	Exodus 16:20 (Septuagint Elpenor)
καὶ οὐκ εἰσήκουσαν Μωυσῆ ἀλλὰ κατέλιπόν τινες ἀπ᾽ αὐτοῦ εἰς τὸ πρωί καὶ ἐξέζεσεν σκώληκας καὶ ἐπώζεσεν καὶ ἐπικράνθη ἐπ᾽ αὐτοῗς Μωυσῆς	καὶ οὐκ εἰσήκουσαν Μωυσῇ, ἀλλὰ κατέλιπόν τινες ἀπ᾿ αὐτοῦ εἰς τὸ πρωΐ· καὶ ἐξέζεσε σκώληκας καὶ ἐπώζεσε· καὶ ἐπικράνθη ἐπ᾿ αὐτοῖς Μωυσῆς
Exodus 16:20 (NETS)	Exodus 16:20 (English Elpenor)
And they did not listen to Moyses, but certain ones left some of it to the morning. And it bred worms and stank, and Moyses was irritated with them.	But they did not hearken to Moses, but some left of it till the morning; and it bred worms and stank: and Moses was irritated with them.

Exodus 16:28 (Tanakh)	Exodus 16:28 (KJV)	Exodus 16:28 (NET)
And HaShem said unto Moses: ‘How long refuse ye to keep My commandments and My laws?	And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?	So the Lord said to Moses, “How long do you refuse to obey my commandments and my instructions?

Exodus 16:28 (Septuagint BLB)	Exodus 16:28 (Septuagint Elpenor)
εἶπεν δὲ κύριος πρὸς Μωυσῆν ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου καὶ τὸν νόμον μου	εἶπε δὲ Κύριος πρὸς Μωυσῆν· ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου καὶ τὸν νόμον μου
Exodus 16:28 (NETS)	Exodus 16:28 (English Elpenor)
Then the Lord said to Moyses, “For how long are you unwilling to listen to my commandments and my laws?	And the Lord said to Moses, How long are ye unwilling to hearken to my commands and my law?

Exodus 16:29 (Tanakh)	Exodus 16:29 (KJV)	Exodus 16:29 (NET)
See that HaShem hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’	See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.	See, because the Lord has given you the Sabbath, that is why he is giving you food for two days on the sixth day. Each of you stay where you are; let no one go out of his place on the seventh day.”

Exodus 16:29 (Septuagint BLB)	Exodus 16:29 (Septuagint Elpenor)
ἴδετε ὁ γὰρ κύριος ἔδωκεν ὑμῗν τὴν ἡμέραν ταύτην τὰ σάββατα διὰ τοῦτο αὐτὸς ἔδωκεν ὑμῗν τῇ ἡμέρᾳ τῇ ἕκτῃ ἄρτους δύο ἡμερῶν καθήσεσθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν μηδεὶς ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ	ἴδετε, ὁ γὰρ Κύριος ἔδωκεν ὑμῖν σάββατα τὴν ἡμέραν ταύτην· διὰ τοῦτο αὐτὸς ἔδωκεν ὑμῖν τῇ ἡμέρᾳ τῇ ἕκτῃ ἄρτους δύο ἡμερῶν· καθήσεσθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν, μηδεὶς ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ
Exodus 16:29 (NETS)	Exodus 16:29 (English Elpenor)
See! For the Lord has given you this day, the sabbaths. Therefore he gave you on the sixth day bread for two days. Sit, each person, in your houses; let no one go out from his place on the seventh day.”	See, for the Lord has given you this day [as] the sabbath, therefore he has given you on the sixth day the bread of two days: ye shall sit each of you in your houses; let no one go forth from his place on the seventh day.

Exodus 16:30 (Tanakh)	Exodus 16:30 (KJV)	Exodus 16:30 (NET)
So the people rested on the seventh day.	So the people rested on the seventh day.	So the people rested on the seventh day.

Exodus 16:30 (Septuagint BLB)	Exodus 16:30 (Septuagint Elpenor)
καὶ ἐσαββάτισεν ὁ λαὸς τῇ ἡμέρᾳ τῇ ἑβδόμῃ	καὶ ἐσαββάτισεν ὁ λαὸς τῇ ἡμέρᾳ τῇ ἑβδόμῃ
Exodus 16:30 (NETS)	Exodus 16:30 (English Elpenor)
And the people sabbatized on the seventh day.	And the people kept sabbath on the seventh day.

Colossians 2:16, 17 (NET)	Colossians 2:16, 17 (KJV)
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—	Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων	μη ουν τις υμας κρινετω εν βρωσει η εν ποσει η εν μερει εορτης η νουμηνιας η σαββατων	μη ουν τις υμας κρινετω εν βρωσει η εν ποσει η εν μερει εορτης η νουμηνιας η σαββατων

these are only the shadow of the things to come, but the reality is Christ!

Which are a shadow of things to come; but the body is of Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ.	α εστιν σκια των μελλοντων το δε σωμα του χριστου	α εστιν σκια των μελλοντων το δε σωμα χριστου

1 Corinthians 10:24 (NET)	1 Corinthians 10:24 (KJV)
Do not seek your own good, but the good of the other person.	Let no man seek his own, but every man another’s wealth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου	μηδεις το εαυτου ζητειτω αλλα το του ετερου εκαστος	μηδεις το εαυτου ζητειτω αλλα το του ετερου εκαστος

1 Corinthians 10:30 (NET)	1 Corinthians 10:30 (KJV)
If I partake with thankfulness, why am I blamed for the food that I give thanks for?	For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ	ει δε εγω χαριτι μετεχω τι βλασφημουμαι υπερ ου εγω ευχαριστω	ει εγω χαριτι μετεχω τι βλασφημουμαι υπερ ου εγω ευχαριστω

1 Corinthians 10:33 (NET)	1 Corinthians 10:33 (KJV)
just as I also try to please everyone in all things. I do not seek my own benefit, but the benefit of many, so that they may be saved.	Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καθὼς καγὼ πάντα πᾶσιν ἀρέσκω μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν	καθως καγω παντα πασιν αρεσκω μη ζητων το εμαυτου συμφερον αλλα το των πολλων ινα σωθωσιν	καθως καγω παντα πασιν αρεσκω μη ζητων το εμαυτου συμφερον αλλα το των πολλων ινα σωθωσιν

Mark 2:27 (NET)	Mark 2:27 (KJV)
Then he said to them, “The Sabbath was made for people, not people for the Sabbath.	And he said unto them, The sabbath was made for man, and not man for the sabbath:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἔλεγεν αὐτοῖς· τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον	και ελεγεν αυτοις το σαββατον δια τον ανθρωπον εγενετο ουχ ο ανθρωπος δια το σαββατον	και ελεγεν αυτοις το σαββατον δια τον ανθρωπον εγενετο ουχ ο ανθρωπος δια το σαββατον

A Shadow of the Good Things, Part 4

Back to A shadow of the Good Things, Part 5

Back to Psalm 22, Part 2

Back to A Shadow of the Good Things, Part 6

Back to Psalm 22, Part 8

Back to A Monotonous Cycle Revisited, Part 7

Back to David’s Forgiveness, Part 12

Back to Westworld, Part 2

Back to Father, Son and Holy Spirit, Part 5

Back to Father, Son and Holy Spirit, Part 9

Back to A Shadow of the Good Things, Part 8

Back to Christianity, Part 14

^[1] The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the conjunction η.

^[2] The NET parallel Greek text and NA²⁸ had νεομηνίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had νουμηνιας.

^[3] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had the article τοῦ preceding Christ. The Byzantine Majority Text did not.

^[4] Colossians 2:16 (NASB)

^[5] The first definition of ἀνακρίνω is: “to question, inquire, interrogate, ask.”

^[6] The Stephanus Textus Receptus and Byzantine Majority Text had εκαστος following other person. The NET parallel Greek text and NA²⁸ did not.

^[7] The Stephanus Textus Receptus had δε (KJV: For) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[8] The NET parallel Greek text and NA²⁸ had σύμφορον here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμφερον (KJV: profit).

^[9] Exodus 16:15b (Tanakh)

^[10] James 2:18b (NET) Table

^[11] The NET parallel Greek text and NA²⁸ had καὶ (not translated in the NET) preceding not. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[12] Mark 2:27 (NET)

^[13] The English translators of the Elpenor version of the Septuagint chose the first day of the week for Σαββάτων (a form of σάββατον). It is a religious paraphrase as opposed to a literal translation of the word. Addendum: 4/11/2020 – The translators were not translating Σαββάτων but τῆς μιᾶς Σαββάτων. When Σαββάτων occurs with μιᾶς, μίαν or μιᾷ in the New Testament that combination is translated the first day of the week.

A Shadow of the Good Things, Part 2

Posted on March 28, 2020 by admin

I began this particular investigation considering “whether τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) was original to Galatians 3:1” [Table]. A brief study of forms of πείθω calmed my fetish that obey the truth meant “obey the law.” So if τη αληθεια μη πειθεσθαι is reinstated into NA²⁹ or any later version I should be fine. I do still want to consider more occurrences of forms of πείθω (Acts 28:17-20, 23, 24 NET).

After three days Paul^[1] called the local Jewish leaders together. When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs^[2] of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans. When they had heard my case, they wanted to release me, because there was no basis for a death sentence against me. But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring^[3] against my own people. So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.”

They set a day to meet with him, and they came^[4] to him where he was staying in even greater numbers. From morning until evening he explained things to them, testifying about the kingdom of God (τὴν βασιλείαν τοῦ θεοῦ) and trying to convince (πείθων a form of πείθω) them about Jesus from both the law of Moses^[5] and the prophets. Some were convinced (ἐπείθοντο, a form of πείθω) by what he said, but others refused to believe.

Contrast Paul’s persuasiveness to that of some unnamed Jews from Antioch and Iconium (Acts 14:19 NET Table):

But Jews came [to Lystra] from Antioch and Iconium, and after winning the crowds over (πείσαντες, a form of πείθω), they stoned Paul and dragged him out of the city, presuming him to be dead.

Children, Jesus said to his astonished disciples, how hard it is^[6] to enter the kingdom of God (τὴν βασιλείαν τοῦ θεοῦ)!^[7] The Stephanus Textus Receptus and Byzantine Majority Text qualify this with τους πεποιθοτας (a form of πείθω) επι χρημασιν (KJV: for them that trust in riches). The NET parallel Greek text and NA²⁸ do not have this qualification. In other words, the shorter reading has survived at least two rounds^[8] of scholarly consideration.

The context of Jesus’ statement and the words that astonished his disciples were: How hard it is for the rich to enter the kingdom of God!^[9] It seems reasonable to me that the One prepared to die to secure his disciples’ entrance into that kingdom answered their astonishment, not with a repetition of the specific, but with the more general: how hard it is to enter the kingdom of God. Bill Mounce posted an interesting definition of δύσκολος (the Greek word translated hard above was δύσκολον, a form of δύσκολος):

peevish about food; hard to please, disagreeable [Luke 7:31-35]; in NT, difficult, Mk. 10:24

This is my point in the contrast above: It is easier to win over those who are not yet born from above to self-righteous indignation and violence than it is to convince them about Jesus from both the law of Moses and the prophets. Wealth is a contributing factor.

In Ephesus a man named Demetrius, a silversmith who made silver shrines of Artemis, brought a great deal of business to the craftsmen (Acts 19:24-28 NET).

He gathered these together, along with the workmen in similar trades, and said, “Men, you know that our^[10] prosperity comes from this business. And you see and hear that this Paul has persuaded (πείσας, a form of πείθω) and turned away a large crowd, not only in Ephesus but in practically all of the province of Asia, by saying that gods made by hands are not gods at all. There is danger not only that this business of ours will come into disrepute, but^[11] also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness.”^[12]

When they heard this they became enraged and began to shout, “Great is Artemis of the Ephesians!”

When a strong man, fully armed, guards his own palace, Jesus described his plunder (Luke 11:14-20) of Satan’s domain parabolically, his possessions are safe. But when a stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied (ἐπεποίθει, a form of πείθω) and divides up his plunder.^[13] I know I have relied on many “truths” as if they were armor that might “protect” me from the way, and the truth, and the life.^[14] But Jesus, his Father and his Holy Spirit have been persistent to wrest me from Satan’s domination and my own folly, if the two are not one and the same.

Before Paul appealed to Caesar and was sent to Rome he was imprisoned at Caesarea (Acts 24:24-26 NET):

Some days later, when Felix arrived with his^[15] wife Drusilla, who was Jewish, he sent for Paul and heard him speak about faith in Christ Jesus.^[16] While Paul was discussing righteousness, self-control, and the coming^[17] judgment, Felix became frightened and said, “Go away for now, and when I have an opportunity, I will send for you.” At the same time he was also^[18] hoping that Paul would give him money,^[19] and for this reason he sent for Paul as often as possible and talked with him.

Here, Felix’s hope that Paul might give him χρήματα (a form of χρῆμα) was a factor that encouraged him to summon Paul more often than his fear of Paul’s message might otherwise have allowed. One might argue that this was not the best attitude to hear Paul’s message, since it is hard…for the rich (χρήματα) to enter the kingdom of God, but I think it highlights an aspect of the difficulty.

I couldn’t summon Paul but I was driven to read him, and from him continued on to Jesus and the rest of the Bible. Before that, yes, I tried to harmonize the gospels to make a libretto for my rock/fusion opera. Studying Paul was the beginning of a deeper potentially more vital interest. I still hoped, I suppose, that studying Paul would please God and that pleasing God would benefit my writing/composing career. Like Felix, my motives and interests were divided.

Paul wrote about the judgment (κρίματος, a form of κρίμα) Felix feared (Romans 2:1-13 NET):

Therefore you are without excuse, whoever you are, when you judge (κρίνων, a form of κρίνω) someone else. For on whatever grounds you judge (κρίνεις, a form of κρίνω) another, you condemn (κατακρίνεις, a form of κατακρίνω) yourself, because you who judge (κρίνων, a form of κρίνω) practice the same things (Romans 1:18-32). Now we know that God’s judgment (κρίμα) is in accordance with truth against those who practice such things. And do you think, whoever you are, when you judge (κρίνων, a form of κρίνω) those who practice such things and yet do them yourself, that you will escape God’s judgment (κρίμα)? Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God’s kindness leads you to repentance? But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment^[20] (δικαιοκρισίας, a form of δικαιοκρισία) is revealed! He will reward each one according to his works: eternal life to those who by perseverance in good works seek glory and honor and immortality, but wrath and anger to those who live in selfish ambition and do not obey^[21] (ἀπειθοῦσι, a form of ἀπειθέω) the truth but follow (πειθομένοις, a form of πείθω) unrighteousness. There will be affliction and distress on everyone who does evil, on the Jew first and also the Greek, but glory and honor and peace for everyone who does good, for the Jew first and also the Greek. For there is no partiality with God [Table]. For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged (κριθήσονται, a form of κρίνω) by the law. For it is not those who hear the^[22] law who are righteous before God, but those who do the^[23] law will be declared righteous.

This brings me back to the title of this series of essays: For the law possesses a shadow of the good things to come but not the reality itself.^[24] I think—not the reality itself—is an important and meaningful paraphrase of οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, but I prefer the KJV translation here: not the very image of the things. And I would push πραγμάτων (a form of πρᾶγμα) one step further to deeds: not the very image of the [deeds].

I want to compare the shadow of the good things to come possessed by the law to Peter’s shadow. Here is the context (Acts 5:12a, 14-16 NET)

Now many miraculous signs and wonders came about^[25] among the people through the hands of the apostles.

More and more believers in the Lord were added to their number, crowds of both men and women. Thus they even^[26] carried the sick out into^[27] the streets, and put them on cots^[28] and pallets,^[29] so that when Peter came by at least his shadow would fall on some of them. A crowd of people from the towns around Jerusalem^[30] also came together, bringing the sick and those troubled by unclean spirits. They were all being healed.

Peter’s shadow waned from a thin elongated silhouette of his form in the morning, to a stubby foreshortened blob at midday, then waxed again as day progressed to evening. Many things could be calculated mathematically by measuring that shadow against Peter’s height. But no matter the time of day Peter’s shadow was cast by Peter walking in the light.

I’m not suggesting that we know the good things to come by doing mathematical calculations on the law. I am suggesting that the law has a shape, an outline in silhouette, similar to that cast by the good things to come, not an assembly-line slaughterhouse executing lawbreakers, but a kingdom of people who do not covet [their] neighbor’s house, [their] neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to [their] neighbor.^[31]

The law foreshadows a kingdom of people who do this, and so much more, not because they strive with all their might to obey the law in their own strength: For if a law had been given that was able to give life, then righteousness would certainly have come by the law.^[32] 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.^[33]

The law foreshadows a kingdom of God populated by those who have trusted that (1 Corinthians 15:3b-8 NET):

Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures [Table], and that he appeared to Cephas, then to the twelve. Then he appeared to more than 500 of the brothers and sisters at one time, most of whom are still alive, though some^[34] have fallen asleep [Table]. Then he appeared to James, then to all the apostles. Last of all, as though to one born at the wrong time, he appeared to [Paul] also.

For you were called to freedom, brothers and sisters, Paul wrote believers in Galatia (Galatians 5:13-6:5 NET):

only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up (KJV: fulfilled) in a single commandment, namely, “You must love your neighbor as yourself.” However, if you continually bite and devour one another, beware that you are not consumed by one another [Table]. But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table]. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious: (KJV: adultery) 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 (βασιλείαν θεοῦ) [Table]!

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law [Table]. Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another.

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill the law of Christ [Table]. For if anyone thinks he is something when he is nothing, he deceives himself. Let each one examine his own work. Then he can take pride in himself and not compare himself with someone else. For each one will carry his own load.

Our Father in heaven, Jesus taught his disciples to pray, may your name be honored, may your kingdom (βασιλεία σου) come, may your will be done on earth as it is in heaven.^[35] I’ll pick this up in another essay.

A table comparing Paul’s quotation from Psalm 61:13 in the Septuagint (62:12 Masoretic text) follows:

Romans 2:6 (NET Parallel Greek)	Psalm 62:12c (Septuagint BLB)	Psalm 61:13b (Septuagint Elpenor)
ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ
Romans 2:6 (NET)	Psalm 61:13c (NETS)	Psalm 61:13b (English Elpenor)
He will reward each one according to his works:	you will repay to each according to his works.	thou wilt recompense every one according to his works.

Tables comparing Psalm 62:12 in the Tanakh, KJV and NET, and Psalm 62:12 (61:13) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Acts 28:17; 28:19; 28:23; Mark 10:24; Acts 19:25; 19:27; 24:24-26; Romans 2:5; 2:8; 2:13; Acts 5:12 and 5:15, 16 in the NET and KJV.

Psalm 62:12 (Tanakh)	Psalm 62:12 (KJV)	Psalm 62:12 (NET)
Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.	Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.	and you, O Lord, demonstrate loyal love. For you repay men for what they do.

Psalm 62:12 (Septuagint BLB)	Psalm 61:13 (Septuagint Elpenor)
ὅτι τὸ κράτος τοῦ θεοῦ καὶ σοί κύριε τὸ ἔλεος ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	καὶ σοῦ, Κύριε, τὸ ἔλεος, ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ
Psalm 61:13 (NETS)	Psalm 61:13 (English Elpenor)
that might is God’s, and to you, O Lord, belongs mercy, because you will repay to each according to his works.	and mercy is thine, O Lord; for thou wilt recompense every one according to his works.

Acts 28:17 (NET)	Acts 28:17 (KJV)
After three days Paul called the local Jewish leaders together. When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans.	And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς· ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἱεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων	εγενετο δε μετα ημερας τρεις συγκαλεσασθαι τον παυλον τους οντας των ιουδαιων πρωτους συνελθοντων δε αυτων ελεγεν προς αυτους ανδρες αδελφοι εγω ουδεν εναντιον ποιησας τω λαω η τοις εθεσιν τοις πατρωοις δεσμιος εξ ιεροσολυμων παρεδοθην εις τας χειρας των ρωμαιων	εγενετο δε μετα ημερας τρεις συγκαλεσασθαι τον παυλον τους οντας των ιουδαιων πρωτους συνελθοντων δε αυτων ελεγεν προς αυτους ανδρες αδελφοι εγω ουδεν εναντιον ποιησας τω λαω η τοις εθεσιν τοις πατρωοις δεσμιος εξ ιεροσολυμων παρεδοθην εις τας χειρας των ρωμαιων

Acts 28:19 (NET)	Acts 28:19 (KJV)
But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring against my own people.	But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀντιλεγόντων δὲ τῶν Ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν	αντιλεγοντων δε των ιουδαιων ηναγκασθην επικαλεσασθαι καισαρα ουχ ως του εθνους μου εχων τι κατηγορησαι	αντιλεγοντων δε των ιουδαιων ηναγκασθην επικαλεσασθαι καισαρα ουχ ως του εθνους μου εχων τι κατηγορησαι

Acts 28:23 (NET)	Acts 28:23 (KJV)
They set a day to meet with him, and they came to him where he was staying in even greater numbers. From morning until evening he explained things to them, testifying about the kingdom of God and trying to convince them about Jesus from both the law of Moses and the prophets.	And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθον πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ, πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωϋσέως καὶ τῶν προφητῶν, ἀπὸ πρωὶ_ ἕως ἑσπέρας	ταξαμενοι δε αυτω ημεραν ηκον προς αυτον εις την ξενιαν πλειονες οις εξετιθετο διαμαρτυρομενος την βασιλειαν του θεου πειθων τε αυτους τα περι του ιησου απο τε του νομου μωσεως και των προφητων απο πρωι εως εσπερας	ταξαμενοι δε αυτω ημεραν ηκον προς αυτον εις την ξενιαν πλειονες οις εξετιθετο διαμαρτυρομενος την βασιλειαν του θεου πειθων τε αυτους τα περι του ιησου απο τε του νομου μωσεως και των προφητων απο πρωι εως εσπερας

Mark 10:24 (NET)	Mark 10:24 (KJV)
The disciples were astonished at these words. But again Jesus said to them, “Children, how hard it is to enter the kingdom of God!	And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς· τέκνα, πῶς δύσκολον ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν	οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι τοις χρημασιν εις την βασιλειαν του θεου εισελθειν	οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι χρημασιν εις την βασιλειαν του θεου εισελθειν

Acts 19:25 (NET)	Acts 19:25 (KJV)
He gathered these together, along with the workmen in similar trades, and said, “Men, you know that our prosperity comes from this business.	Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν· ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστιν	ους συναθροισας και τους περι τα τοιαυτα εργατας ειπεν ανδρες επιστασθε οτι εκ ταυτης της εργασιας η ευπορια ημων εστιν	ους συναθροισας και τους περι τα τοιαυτα εργατας ειπεν ανδρες επιστασθε οτι εκ ταυτης της εργασιας η ευπορια ημων εστιν

Acts 19:27 (NET)	Acts 19:27 (KJV)
There is danger not only that this business of ours will come into disrepute, but also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness.”	So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς ἣν ὅλη \|ἡ\| Ἀσία καὶ \|ἡ\| οἰκουμένη σέβεται	ου μονον δε τουτο κινδυνευει ημιν το μερος εις απελεγμον ελθειν αλλα και το της μεγαλης θεας αρτεμιδος ιερον εις ουδεν λογισθηναι μελλειν δε και καθαιρεισθαι την μεγαλειοτητα αυτης ην ολη η ασια και η οικουμενη σεβεται	ου μονον δε τουτο κινδυνευει ημιν το μερος εις απελεγμον ελθειν αλλα και το της μεγαλης θεας ιερον αρτεμιδος εις ουθεν λογισθηναι μελλειν δε και καθαιρεισθαι την μεγαλειοτητα αυτης ην ολη η ασια και η οικουμενη σεβεται

Acts 24:24-26 (NET)	Acts 24:24-26 (KJV)
Some days later, when Felix arrived with his wife Drusilla, who was Jewish, he sent for Paul and heard him speak about faith in Christ Jesus.	And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Δρουσίλλῃ τῇ ἰδίᾳ γυναικὶ οὔσῃ Ἰουδαίᾳ μετεπέμψατο τὸν Παῦλον καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως	μετα δε ημερας τινας παραγενομενος ο φηλιξ συν δρουσιλλη τη γυναικι αυτου ουση ιουδαια μετεπεμψατο τον παυλον και ηκουσεν αυτου περι της εις χριστον πιστεως	μετα δε ημερας τινας παραγενομενος ο φηλιξ συν δρουσιλλη τη γυναικι ουση ιουδαια μετεπεμψατο τον παυλον και ηκουσεν αυτου περι της εις χριστον πιστεως

While Paul was discussing righteousness, self-control, and the coming judgment, Felix became frightened and said, “Go away for now, and when I have an opportunity, I will send for you.”

And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος, ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη· τὸ νῦν ἔχον πορεύου, καιρὸν δὲ μεταλαβὼν μετακαλέσομαι σε	διαλεγομενου δε αυτου περι δικαιοσυνης και εγκρατειας και του κριματος του μελλοντος εσεσθαι εμφοβος γενομενος ο φηλιξ απεκριθη το νυν εχον πορευου καιρον δε μεταλαβων μετακαλεσομαι σε	διαλεγομενου δε αυτου περι δικαιοσυνης και εγκρατειας και του κριματος του μελλοντος εσεσθαι εμφοβος γενομενος ο φηλιξ απεκριθη το νυν εχον πορευου καιρον δε μεταλαβων μετακαλεσομαι σε

At the same time he was also hoping that Paul would give him money, and for this reason he sent for Paul as often as possible and talked with him.

He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἅμα καὶ ἐλπίζων ὅτι χρήματα δοθήσεται \|αὐτῷ\| ὑπὸ τοῦ Παύλου· διὸ καὶ πυκνότερον αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ	αμα δε και ελπιζων οτι χρηματα δοθησεται αυτω υπο του παυλου οπως λυση αυτον διο και πυκνοτερον αυτον μεταπεμπομενος ωμιλει αυτω	αμα και ελπιζων οτι χρηματα δοθησεται αυτω υπο του παυλου οπως λυση αυτον διο και πυκνοτερον αυτον μεταπεμπομενος ωμιλει αυτω

Romans 2:5 (NET)	Romans 2:5 (KJV)
But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!	But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ δὲ τὴν σκληρότητα σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ	κατα δε την σκληροτητα σου και αμετανοητον καρδιαν θησαυριζεις σεαυτω οργην εν ημερα οργης και αποκαλυψεως δικαιοκρισιας του θεου	κατα δε την σκληροτητα σου και αμετανοητον καρδιαν θησαυριζεις σεαυτω οργην εν ημερα οργης και αποκαλυψεως και δικαιοκρισιας του θεου

Romans 2:8 (NET)	Romans 2:8 (KJV)
but wrath and anger to those who live in selfish ambition and do not obey the truth but follow unrighteousness.	But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός	τοις δε εξ εριθειας και απειθουσιν μεν τη αληθεια πειθομενοις δε τη αδικια θυμος και οργη	τοις δε εξ εριθειας και απειθουσιν μεν τη αληθεια πειθομενοις δε τη αδικια θυμος και οργη

Romans 2:13 (NET)	Romans 2:13 (KJV)
For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.	(For not the hearers of the law are just before God, but the doers of the law shall be justified.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ [τῷ] θεῷ, ἀλλ᾿ οἱ ποιηταὶ νόμου δικαιωθήσονται	ου γαρ οι ακροαται του νομου δικαιοι παρα τω θεω αλλ οι ποιηται του νομου δικαιωθησονται	ου γαρ οι ακροαται του νομου δικαιοι παρα τω θεω αλλ οι ποιηται του νομου δικαιωθησονται

Acts 5:12 (NET)	Acts 5:12 (KJV)
Now many miraculous signs and wonders came about among the people through the hands of the apostles. By common consent they were all meeting together in Solomon’s Portico.	And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ. καὶ ἦσαν ὁμοθυμαδὸν \|ἅπαντες\| ἐν τῇ στοᾷ Σολομῶντος	δια δε των χειρων των αποστολων εγενετο σημεια και τερατα εν τω λαω πολλα και ησαν ομοθυμαδον απαντες εν τη στοα σολομωντος	δια δε των χειρων των αποστολων εγινετο σημεια και τερατα εν τω λαω πολλα και ησαν ομοθυμαδον απαντες εν τη στοα σολομωντος

Acts 5:15, 16 (NET)	Acts 5:15, 16 (KJV)
Thus they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.	Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κὰν ἡ σκιὰ \|ἐπισκιάσῃ\| τινὶ αὐτῶν	ωστε κατα τας πλατειας εκφερειν τους ασθενεις και τιθεναι επι κλινων και κραββατων ινα ερχομενου πετρου καν η σκια επισκιαση τινι αυτων	ωστε κατα τας πλατειας εκφερειν τους ασθενεις και τιθεναι επι κλινων και κραββατων ινα ερχομενου πετρου καν η σκια επισκιαση τινι αυτων

A crowd of people from the towns around Jerusalem also came together, bringing the sick and those troubled by unclean spirits. They were all being healed.

There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων Ἰερουσαλὴμ φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες	συνηρχετο δε και το πληθος των περιξ πολεων εις ιερουσαλημ φεροντες ασθενεις και οχλουμενους υπο πνευματων ακαθαρτων οιτινες εθεραπευοντο απαντες	συνηρχετο δε και το πληθος των περιξ πολεων εις ιερουσαλημ φεροντες ασθενεις και οχλουμενους υπο πνευματων ακαθαρτων οιτινες εθεραπευοντο απαντες

A Shadow of the Good Things, Part 3

Back to The Lost Son of Perdition, Part 2

Back to Romans, Part 8

Back to Isaiah 53:10-12, Part 7

Back to Christianity, Part 1

Back to Christianity, Part 6

Back to Christianity, Part 8

Back to The Lost Son of Perdition, Part 10

Back to Wonders and False Wonders, Part 3

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 3

^[1] The NET parallel Greek text and NA²⁸ had αὐτὸν (he in the accusative case) here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον παυλον (Paul in the accusative case along with its appropriate article).

^[2] The NET parallel Greek text had ἔθεσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had εθεσιν.

^[3] The NET parallel Greek text and NA²⁸ had κατηγορεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηγορησαι (KJV: to accuse).

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

^[5] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

^[6] The Stephanus Textus Receptus and Byzantine Majority Text had τους πεποιθοτας επι τοις χρημασιν (KJV: for them that trust in riches) here. The NET parallel Greek text and NA²⁸ did not.

^[7] Mark 10:24b (NET)

^[8] From “Innovations in the Text and Translation of the NET Bible, New Testament,” III. Innovations in Text: “The NET New Testament is based on a critically constructed Greek text, following the principles of reasoned eclecticism. The Greek text of the NET NT differs from the Nestle-Aland27 in about 500 places.”

^[9] Mark 10:23b (NET)

^[10] The NET parallel Greek text and NA²⁸ had ἡμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημων.

^[11] The NET parallel Greek text and NA²⁸ had τε here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

^[12] The NET parallel Greek text and NA²⁸ had τῆς μεγαλειότητος here, where the Stephanus Textus Receptus and Byzantine Majority Text had την μεγαλειοτητα (KJV: magnificence).

^[13] Luke 11:21, 22 (NET) Table

^[14] John 14:6a (NET)

^[15] The NET parallel Greek text and NA²⁸ had ἰδίᾳ here, where the Stephanus Textus Receptus had αυτου. The Byzantine Majority Text had neither.

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

^[17] The Stephanus Textus Receptus and Byzantine Majority Text had μελλοντος εσεσθαι (KJV: to come) here, where the NET parallel Greek text and NA²⁸ had simply μέλλοντος.

^[18] The Stephanus Textus Receptus had δε και here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had simply καὶ.

^[19] The Stephanus Textus Receptus and Byzantine Majority Text had οπως λυση αυτον (KJV: that he might loose him) here. The NET parallel Greek text and NA²⁸ did not.

^[20] The Byzantine Majority Text had και preceding righteous judgment. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[21] The NET parallel Greek text had ἀπειθοῦσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had απειθουσιν. Also, the Stephanus Textus Receptus and Byzantine Majority Text had μεν following obey. The NET parallel Greek text and NA²⁸ did not.

^[22] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding law. The NET parallel Greek text and NA²⁸ did not.

^[23] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding law. The NET parallel Greek text and NA²⁸ did not.

^[24] Hebrews 10:1a (NET)

^[25] The Stephanus Textus Receptu had εγενετο (KJV: were…wrought) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐγίνετο.

^[26] The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[27] The NET parallel Greek text and NA²⁸ had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

^[28] The NET parallel Greek text and NA²⁸ had κλιναρίων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κλινων (KJV: beds).

^[29] The NET parallel Greek text and NA²⁸ had κραβάττων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κραββατων (KJV: couches).

^[30] The Stephanus Textus Receptus and Byzantine Majority Text had εἰς (KJV: unto) preceding Jerusalem. The NET parallel Greek text and NA²⁸ did not.

^[31] Exodus 20:17 (NET) Table

^[32] Galatians 3:21b (NET)

^[33] Romans 8:3, 4 (NET) Table

^[34] It is fair to assume that all have fallen asleep by now.

^[35] Matthew 6:9, 10 (NET)

A Door of Hope, Part 2

Posted on March 19, 2020 by admin

And I will give her possessions from thence, and the valley of Achor to open her understanding:^[1] This rendering of Hosea 2:15a (2:17a in the Septuagint) hit me like a bolt. It seemed too important to think “of Achan’s confession as the door or opportunity of/for hope,” and to relate “it to John’s letter,” to ever call that relationship into question.

The Hebrew word translated door (NET: Opportunity) was לְפֶ֣תַח (NET parallel Hebrew: לפתח [pethach]). It was translated διανοῗξαι (open)—a form of διανοίγω—in the Septuagint. The same words were translated open and “open wide” in Ezekiel.

Masoretic Text		Septuagint
Ezekiel 21:22^[2] (Tanakh)	Ezekiel 21:22 (NET)	Ezekiel 21:22 (NETS)	Ezekiel 21:22 (English Elpenor)
At his right hand was the divination for Jerusalem, to appoint captains, to open (לִפְתֹּ֚חַ) the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort.	Into his right hand comes the portent for Jerusalem—to set up battering rams, to give (pethach, לפתח) the signal^[3] for slaughter, to shout out the battle cry, to set up battering rams against the gates, to erect a siege ramp, to build a siege wall.	And the oracular response came against Ierousalem, to throw up a palisade, to open wide (διανοῗξαι) a mouth in a shout, to raise up high a voice with a cry, to throw up a palisade against its gates and to put up a ramp and to build batteries of war engines.	On his right was the divination against Jerusalem, to cast a mound, to open (διανοῖξαι) the mouth in shouting, to lift up the voice with crying, to cast a mound against her gates, to cast up a heap, and to build forts.

The Hebrew word translated hope from the Masoretic text was תִּקְוָ֑ה. It was translated σύνεσιν (understanding)—a form of σύνεσις—in the Septuagint. I had to run תקוה (without vowel points) through Morfix to get any result:

Morfix Translation
Hebrew	Tanakh	Homographs	English Definitions
תִּקְוָ֑ה תקוה	hope	תִּקְוָה	hope; התקווה – Hatikva (Israel’s national anthem)
		קִוָּה	to hope
		נִקְוָה	to pool (water)

Perhaps someone could argue that the rabbis paraphrased hope as understanding. But as I studied the other Hebrew words they translated σύνεσιν (Table below) and the other differences between the Masoretic text and the Septuagint, I was obliged to consider that the Septuagint may be more original here, despite my fondness for “a door of hope.”

As I worked on the table of σύνεσιν I heard a preacher prophesy that the corona virus was God’s punishment for my (literally: “all Americans”) greed and worship of sex, among other things. I’m becoming so practiced at not thinking of the vicissitudes of life as crime and punishment that I decided not to reject this prophesy out of hand. I fell asleep, however, without arriving at any specific conclusions.

Asleep, I dreamed that I committed adultery with my neighbor’s wife. We stopped before we got too far but my lust was obvious: I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.^[4] Though I awoke grieving^[5] I was grateful my covetousness expressed itself in a dream rather than entangling my neighbor, his wife and countless others. I think this may be part of the meaning of he condemned sin in the flesh (Romans 8:2-4 NET Table):

For the law of the life-giving Spirit in Christ Jesus has set you 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 (κατέκρινεν, a form of κατακρίνω) 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.

[W]hen I want to do good, evil is present with me.^[6] Still, I praise the Lord Jesus and God our Father whenever the sin in my flesh remains condemned (damned, judged against, sentenced, pronounced guilty) in my flesh, as opposed to seeing the light of day. I’ll consider it a partial victory until His complete victory (1 Corinthians 15:50-58) has come. And without making any judgment regarding the truth of the preacher’s prophecy, I plan to—Endure^[7] hardship as discipline; God is treating [me] as [one of] his children^[8]—rather than attempting to ferret out what, if any, sins He may or may not be punishing.

I had already been drifting toward the conclusion that I had misunderstood the story of Achan in the valley of Achor. My adulterous dream helped sharpen my focus. The question was not: How could such an excellent confession result in the death (Joshua 7:16-26) of Achan and his family? That was a fixation of my personal history. The question was: How could a covetous sinner (e.g., one such as I am) live in a holy land among a holy people?

I hope the answer is obvious: Do not be amazed that I said to you, ‘You must all be born from above.’^[9] And I will give her…the valley of Achor to open her understanding is a fresh opportunity to understand Christ’s gift of new life. There is a synopsis of σύνεσιν (understanding) in the four occurrences in Isaiah:

Masoretic Text		Septuagint
Isaiah 27:11b (Tanakh)	Isaiah 27:11b (NET)	Isaiah 27:11b (NETS)	Isaiah 27:11b (Elpenor English)
for it is a people of no understanding (בִּינוֹת֙): therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.	For these people lack understanding (bı̂ynâh, בינות), therefore the one who made them has no compassion on them; the one who formed them has no mercy on them.	For it is not a people having understanding (σύνεσιν); therefore he that made them will not have compassion, nor will he that formed them have mercy.	for it is a people of no understanding (σύνεσιν); therefore he that made them shall have no pity upon them, and he that formed them shall have no mercy [upon them].

A people of no understanding will have no mercy from he that made them and he that formed them will shew them no favour. So God’s intention to show Israel both mercy and favour was made clear by giving them the valley of Achor to open [their] understanding. That is certainly a door of hope but a door of hope obfuscates that understanding.

Masoretic Text		Septuagint
Isaiah 29:13, 14 (Tanakh)	Isaiah 29:13, 14 (NET)	Isaiah 29:13, 14 (NETS)	Isaiah 29:13, 14 (Elpenor English)
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:	The Lord says, “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me. Their worship consists of nothing but man-made ritual.	The Lord said: These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings.	And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding (וּבִינַ֥ת) of their prudent men shall be hid.	Therefore I will again do an amazing thing for these people—an absolutely extraordinary deed. Wise men will have nothing to say, the sages will have no explanations (bı̂ynâh, ובינת).”	Therefore look, I will proceed to remove this people. I will remove them and destroy the wisdom of the wise, and the discernment (σύνεσιν) of the discerning I will hide.	Therefore behold I will proceed to remove this people, and I will remove them: and I will destroy the wisdom of the wise, and will hide the understanding (σύνεσιν) of the prudent.

Here, the wisdom and understanding of those teaching the precept of men (English Elpenor: the commandments and doctrines of men) would perish and would be hid. The Masoretic text in English translation called it a marvellous work among this people, even a marvellous work and a wonder, while an English rendering of the words the rabbis translated reads: I will proceed to remove this people, and I will remove them. The first Greek word translated remove was μετατεθῆναι (BLB: μεταθεῗναι) and the second was μεταθήσω. All are forms of μετατίθημι.

Assuming that the Septuagint better reflects the Hebrew original, it seems odd to call the removal of the people who draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, a marvellous work among this people, even a marvellous work and a wonder. It would make more sense if the Masoretes thought this people corresponded to the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.^[10] But then, why cover up their removal?

There is another meaning of μετατίθημι. The Greek of the Septuagint might have been translated, I will proceed to [change the nature of] this people, and I will [induce] them [to change their minds]. And suddenly, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder, becomes an honest assessment. It completely disguises, however, how close the original was to Jesus’ words: Do not be amazed that I said to you, ‘You must all be born from above.’ Here is a New Testament example of another form of μετατίθημι (Hebrews 7:12 NET):

For when the priesthood changes (μετατιθεμένης), a change (μετάθεσις) in the law must come as well.

Here are other examples of forms of μετατίθημι the rabbis used to translate Hebrew words in the Septuagint:

Masoretic Text		Septuagint
Genesis 5:24 (Tanakh)	Genesis 5:24 (NET)	Genesis 5:24 (NETS)	Genesis 5:24 (Elpenor English)
And Enoch walked with G-d, and he was not; for G-d took (לָקַ֥ח) him.	Enoch walked with God, and then he disappeared because God took (lâqach, לקח) him away.	And Henoch was well pleasing to God, and he was not found, because God transferred (μετέθηκεν) him.	And Enoch was well-pleasing to God, and was not found, because God translated (μετέθηκεν) him.
1 Kings 21:25 (Tanakh)	1 Kings 21:25 (NET)	3 Reigns 20:25 (NETS)	3 Kings 20:25 (English Elpenor)
But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up (הֵסַ֥תָּה).	(There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the Lord, urged on (sûth, הסתה) by his wife Jezebel.	(Yet, Achaab did act foolishly when he sold himself to do what was evil before the Lord, as his wife Iezabel led him astray (μετέθηκεν),	But Achaab [did] wickedly, in that he sold himself to do that which was evil in the sight of the Lord, as his wife Jezabel led him astray (μετέθηκεν).
Hosea 5:10 (Tanakh)	Hosea 5:10 (NET)	Hosea 5:10 (NETS)	Hosea 5:10 (English Elpenor)
The princes of Judah were like them that remove (כְּמַסִּיגֵ֖י) the bound: therefore I will pour out my wrath upon them like water.	The princes of Judah are like those who move (nâsag, כמסיגי) boundary markers. I will pour out my rage on them like a torrential flood.	The rulers of Ioudas have become like those who remove (μετατιθέντες) landmarks; on them I will pour out my onslaught like water.	The princes of Juda became as they that removed (μετατιθέντες) the bounds: I will pour out upon them my fury as water.
Isaiah 29:17 (Tanakh)	Isaiah 29:17 (NET)	Isaiah 29:17 (NETS)	Isaiah 29:17 (English Elpenor)
Is it not yet a very little while, and Lebanon shall be turned (וְשָׁ֥ב) into a fruitful field, and the fruitful field shall be esteemed as a forest?	In just a very short time Lebanon will turn (shûb, ושב) into an orchard, and the orchard will be considered a forest.	Is it not yet a little while, and Lebanon shall be changed (μετατεθήσεται) like Mount Chermel, and Mount Chermel shall be regarded as a forest?	[Is it] not yet a little while, and Libanus shall be changed (μετατεθήσεται) as the mountains of Chermel, and Chermel shall be reckoned as a forest?
Deuteronomy 27:17 (Tanakh)	Deuteronomy 27:17 (NET)	Deuteronomy 27:17 (NETS)	Deuteronomy 27:17 (English Elpenor)
Cursed be he that removeth (מַסִּ֖יג) his neighbour’s landmark. And all the people shall say: Amen.	‘Cursed is the one who moves (nâsag, מסיג) his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’	“Cursed be he who moves (μετατιθεὶς) a neighbor’s boundaries.” And all the people shall say, “May it be!”	Cursed is he that removes (μετατιθεὶς) his neighbour’s landmarks: and all the people shall say, So be it.
Psalm 46:2 (Tanakh)	Psalm 46:2 (NET)	Psalm 45:3 (NETS)	Psalm 45:3 (English Elpenor)
Therefore will not we fear, though the earth be removed, and though the mountains be carried (וּבְמ֥וֹט) into the midst of the sea;	For this reason we do not fear when the earth shakes, and the mountains tumble (môṭ, ובמוט) into the depths of the sea,	Therefore we will not fear, when the earth is troubled and mountains be transposed (μετατίθεσθαι) in hearts of seas.	Therefore will we not fear when the earth is troubled, and the mountains are removed (μετατίθεσθαι) into the depths of the seas.
Proverbs 23:10 (Tanakh)	Proverbs 23:10 (NET)	Proverbs 23:10 (NETS)	Proverbs 23:10 (English Elpenor)
Remove (תַּ֖סֵּג) not the old landmark; and enter not into the fields of the fatherless:	Do not move (nâsag, תסג) an ancient boundary stone, or take over the fields of the fatherless,	Do not relocate (μεταθῇς) ancient borders, nor enter the possession of orphans.	Remove (μεταθῇς) not the ancient landmarks; and enter not upon the possession of the fatherless:

It seems that the rabbis employed forms of μετατίθημι to imply some kind of change, if not transformation. The next item in the synopsis of understanding (σύνεσιν) was a promise of transformation:

Masoretic Text		Septuagint
Isaiah 29:24 (Tanakh)	Isaiah 29:24 (NET)	Isaiah 29:24 (NETS)	Isaiah 29:24 (Elpenor English)
They also that erred in spirit shall come to understanding (בִּינָ֑ה), and they that murmured shall learn doctrine.	Those who stray morally will gain understanding (bı̂ynâh, בינה); those who complain will acquire insight.	And those who wander in spirit will know understanding (σύνεσιν), and those who grumble will learn to obey, [and the faltering tongues will learn to speak peace].	And they that erred in spirit shall know understanding (σύνεσιν), and the murmurers shall learn obedience, and the stammering tongues shall learn to speak peace.

The final item in the synopsis of understanding was God’s assessment of those taught by the precept of men (English Elpenor: the commandments and doctrines of men).

Masoretic Text		Septuagint
Isaiah 56:10-12 (Tanakh)	Isaiah 56:10-12 (NET)	Isaiah 56:10-12 (NETS)	Isaiah 56:10-12 (Elpenor English)
His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.	All their watchmen are blind, they are unaware. All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze.	Observe that all have become totally blind; they have not learned how to think; they are all silent dogs; they will not be able to bark, dreaming in bed, loving to slumber.	See how they are all blinded: they have not known; [they are] dumb dogs [that] will not bark; dreaming of rest, loving to slumber.
Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand (הָבִ֑ין): they all look to their own way, every one for his gain, from his quarter.	The dogs have big appetites; they are never full. They are shepherds who have no understanding (bı̂yn, הבין); they all go their own way, each one looking for monetary gain.	The dogs are shameless in their soul, not knowing satisfaction. They are evil, not knowing understanding (σύνεσιν). They have all followed their own ways, each in the same manner.	Yea, they are insatiable dogs, that know not what it is to be filled, and they are wicked, having no understanding (σύνεσιν): all have followed their own ways, each according to his [will].
Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.	Each one says, ‘Come on, I’ll get some wine! Let’s guzzle some beer! Tomorrow will be just like today! We’ll have everything we want!’

In the Hebrew text the rabbis translated there was no mention of watchmen: See how they are all blinded. There was no mention of shepherds. There was no subterfuge about monetary gain, wine, beer or strong drink. The text they translated was laser-focused that all are wicked, having no understanding (σύνεσιν): all have followed their own ways, each according to his [will]. In other words, all (not just the watchmen and shepherds) were not born from above, not led by the Spirit of God, not the sons of God. If God were your Father, [Jesus said to those Judeans who had believed him^[11]] you would love me, for I have come from God and am now here. I have not come on my own initiative, but he sent me.^[12]

A table of the occurrences of σύνεσιν in the Blue Letter Bible version of the Septuagint (with my best guess for the Hebrew word each translates) follows:

	Septuagint Greek		Masoretic Hebrew
Reference	Blue Letter Bible	Elpenor	Chabad.org	NET Parallel Hebrew
Hosea 2:15 (2:17)	σύνεσιν	σύνεσιν	תִּקְוָ֑ה	תקוה (tiqvâh)
Exodus 31:6	σύνεσιν	σύνεσιν	חָכְמָ֑ה	חכמה (chokmâh)
1 Kings (3 Kings) 3:11	σύνεσιν	συνιεῖν	הָבִ֖ין	הבין (bı̂yn)
1 Chronicles 12:32 (12:33)	σύνεσιν	σύνεσιν	בִינָה֙	בינה (bı̂ynâh)
1 Chronicles 22:12	σύνεσιν	σύνεσιν	וּבִינָ֔ה	ובינה (bı̂ynâh)
1 Chronicles 28:19	σύνεσιν	σύνεσιν	הִשְׂכִּ֑יל	השׁכיל (śâkal)
2 Chronicles 1:10	σύνεσιν	σύνεσιν	וּמַדַּע֙	ומדע (maddâʽ)
2 Chronicles 1:11	σύνεσιν	σύνεσιν	וּמַדָּ֔ע	ומדע (maddâʽ)
2 Chronicles 1:12	σύνεσιν	σύνεσιν	וְהַמַּדָּ֖ע	והמדע (maddâʽ)
2 Chronicles 2:12 (2:11)	σύνεσιν	σύνεσιν	וּבִינָ֔ה	ובינה (bı̂ynâh)
2 Chronicles 2:13 (2:12)	σύνεσιν	σύνεσιν	בִּינָ֖ה	בינה (bı̂ynâh)
2 Chronicles 30:22	σύνεσιν	σύνεσιν	שֵֽׂכֶל	שׁכל (śekel)
Job 6:30	σύνεσιν	σύνεσιν	יָבִ֥ין	יבין (bı̂yn)
Job 12:20	σύνεσιν	σύνεσιν	וְטַ֖עַם	וטעם (ṭaʽam)
Job 21:22	σύνεσιν	σύνεσιν	?	?
Job 22:2	σύνεσιν	σύνεσιν	?	?
Job 38:4	σύνεσιν	σύνεσιν	בִינָֽה	בינה (bı̂ynâh)
Psalm 42:1 (41:1, 2)	σύνεσιν	σύνεσιν	מַשְׂכִּ֥יל	משׁכיל (maśkı̂yl)
Psalm 44:1 (43:1, 2)	σύνεσιν	σύνεσιν	מַשְׂכִּֽיל	משׁכיל (maśkı̂yl)
Psalm 45:1 (44:1)	σύνεσιν	σύνεσιν	מַ֜שְׂכִּ֗יל	משׁכיל (maśkı̂yl)
Psalm 49:3 (48:4; 49:4)	σύνεσιν	σύνεσιν	תְבוּנֽוֹת	תבונות (tabuwn)
Proverbs 9:6	σύνεσιν	σύνεσιν	בִּינָֽה	בינה (bı̂ynâh)
Isaiah 27:11	σύνεσιν	σύνεσιν	בִּינוֹת֙	בינות (bı̂ynâh)
Isaiah 29:14	σύνεσιν	σύνεσιν	וּבִינַ֥ת	ובינת (bı̂ynâh)
Isaiah 29:24	σύνεσιν	σύνεσιν	בִּינָ֑ה	בינה (bı̂ynâh)
Isaiah 56:11	σύνεσιν	σύνεσιν	הָבִ֑ין	הבין (bı̂yn)
Daniel 1:17	σύνεσιν	σύνεσιν	מַדָּ֥ע	מדע (maddâʽ)
Daniel 2:21	σύνεσιν	σύνεσιν	בִינָֽה	בינה (bı̂ynâh)
Daniel 8:15	σύνεσιν	σύνεσιν	בִינָ֔ה	בינה (bı̂ynâh)
Daniel 9:22	σύνεσιν	σύνεσιν	בִינָֽה	בינה (bı̂ynâh)
Obadiah 1:8	σύνεσιν	σύνεσιν	וּתְבוּנָ֖ה	ותבונה (tabuwn)

Tables comparing Ezekiel 21:22; Isaiah 27:11; 29:13; 29:7; Genesis 5:24; 1 Kings 21:25; Hosea 5:10; Isaiah 29:17; Deuteronomy 27:17; Psalm 46:2; Proverbs 23:10; Isaiah 29:24; 56:10; 56:11 and 56:12 in the Tanakh, KJV and NET, and comparing Ezekiel 21:22; Isaiah 27:11; 29:13; 29:7; Genesis 5:24; 1 Kings (3 Kings, 3 Reigns) 21:25 (20:25); Hosea 5:10; Isaiah 29:17; Deuteronomy 27:17; Psalm 46:2 (45:3); Proverbs 23:10; Isaiah 29:24; 56:10; 56:11 and 56:12 in the Septuagint (BLB and Elpenor) follow. Following these is a table comparing John 8:42 in the NET and KJV.

Ezekiel 21:22 (Tanakh)	Ezekiel 21:22 (KJV)	Ezekiel 21:22 (NET)
At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort.	At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort.	Into his right hand comes the portent for Jerusalem—to set up battering rams, to give the signal for slaughter, to shout out the battle cry, to set up battering rams against the gates, to erect a siege ramp, to build a siege wall.

Ezekiel 21:22 (Septuagint BLB)	Ezekiel 21:22 (Septuagint Elpenor)
ἐγένετο τὸ μαντεῗον ἐπὶ Ιερουσαλημ τοῦ βαλεῗν χάρακα τοῦ διανοῗξαι στόμα ἐν βοῇ ὑψῶσαι φωνὴν μετὰ κραυγῆς τοῦ βαλεῗν χάρακα ἐπὶ τὰς πύλας αὐτῆς καὶ βαλεῗν χῶμα καὶ οἰκοδομῆσαι βελοστάσεις	ἐγένετο τὸ μαντεῖον ἐπὶ ῾Ιερουσαλὴμ τοῦ βαλεῖν χάρακα, τοῦ διανοῖξαι στόμα ἐν βοῇ, ὑψῶσαι φωνὴν μετὰ κραυγῆς, τοῦ βαλεῖν χάρακα ἐπὶ τὰς πύλας αὐτῆς καὶ βαλεῖν χῶμα καὶ οἰκοδομῆσαι βελοστάσεις
Ezekiel 21:22 (NETS)	Ezekiel 21:22 (English Elpenor)
And the oracular response came against Ierousalem, to throw up a palisade, to open wide a mouth in a shout, to raise up high a voice with a cry, to throw up a palisade against its gates and to put up a ramp and to build batteries of war engines.	On his right was the divination against Jerusalem, to cast a mound, to open the mouth in shouting, to lift up the voice with crying, to cast a mound against her gates, to cast up a heap, and to build forts.

Isaiah 27:11 (Tanakh)	Isaiah 27:11 (KJV)	Isaiah 27:11 (NET)
When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.	When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.	When its branches get brittle, they break; women come and use them for kindling. For these people lack understanding, therefore the one who made them has no compassion on them; the one who formed them has no mercy on them.

Isaiah 27:11 (Septuagint BLB)	Isaiah 27:11 (Septuagint Elpenor)
καὶ μετὰ χρόνον οὐκ ἔσται ἐν αὐτῇ πᾶν χλωρὸν διὰ τὸ ξηρανθῆναι γυναῗκες ἐρχόμεναι ἀπὸ θέας δεῦτε οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν διὰ τοῦτο οὐ μὴ οἰκτιρήσῃ ὁ ποιήσας αὐτούς οὐδὲ ὁ πλάσας αὐτοὺς οὐ μὴ ἐλεήσῃ	καὶ μετὰ χρόνον οὐκ ἔσται ἐν αὐτῇ πᾶν χλωρὸν διὰ τὸ ξηρανθῆναι. γυναῖκες ἐρχόμεναι ἀπὸ θέας, δεῦτε· οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν, διὰ τοῦτο οὐ μὴ οἱκτειρήσῃ ὁ ποιήσας αὐτούς, οὐδὲ ὁ πλάσας αὐτοὺς οὐ μὴ ἐλεήσῃ.
Isaiah 27:11 (NETS)	Isaiah 27:11 (English Elpenor)
Then after a time there will be nothing green in it, because it will have dried up. You women who come from a spectacle, come here! For it is not a people having understanding; therefore he that made them will not have compassion, nor will he that formed them have mercy.	And after a time there shall be in it no green thing because of [the grass] being parched. Come hither, ye woman that come from a sight; for it is a people of no understanding; therefore he that made them shall have no pity upon them, and he that formed them shall have no mercy [upon them].

Isaiah 29:13 (Tanakh)	Isaiah 29:13 (KJV)	Isaiah 29:13 (NET)
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:	Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:	The Lord says, “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me. Their worship consists of nothing but man-made ritual.

Isaiah 29:13 (Septuagint BLB)	Isaiah 29:13 (Septuagint Elpenor)
καὶ εἶπεν κύριος ἐγγίζει μοι ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας	Καὶ εἶπε Κύριος· ἐγγίζει μοι ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας
Isaiah 29:13 (NETS)	Isaiah 29:13 (English Elpenor)
The Lord said: These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings.	And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

Isaiah 29:7 (Tanakh)	Isaiah 29:7 (KJV)	Isaiah 29:7 (NET)
And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.	And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.	It will be like a dream, a night vision. There will be a horde from all the nations that fight against Ariel, those who attack her and her stronghold and besiege her.

Isaiah 29:7 (Septuagint BLB)	Isaiah 29:7 (Septuagint Elpenor)
καὶ ἔσται ὡς ὁ ἐνυπνιαζόμενος ἐν ὕπνῳ ὁ πλοῦτος τῶν ἐθνῶν πάντων ὅσοι ἐπεστράτευσαν ἐπὶ Αριηλ καὶ πάντες οἱ στρατευσάμενοι ἐπὶ Ιερουσαλημ καὶ πάντες οἱ συνηγμένοι ἐπ᾽ αὐτὴν καὶ θλίβοντες αὐτήν	καὶ ἔσται ὡς ὁ ἐνυπνιαζόμενος καθ᾿ ὕπνους νυκτὸς ὁ πλοῦτος ἁπάντων τῶν ἐθνῶν, ὅσοι ἐπεστράτευσαν ἐπὶ ᾿Αριήλ, καὶ πάντες οἱ στρατευσάμενοι ἐπὶ ῾Ιερουσαλὴμ καὶ πάντες οἱ συνηγμένοι ἐπ᾿ αὐτὴν καὶ θλίβοντες αὐτήν
Isaiah 29:7 (NETS)	Isaiah 29:7 (English Elpenor)
And the wealth of all the nations—as many as marched against Ariel and all that went to war against Ierousalem and all who were gathered against her and were distressing her—shall be like one who dreams in his sleep.	And the wealth of all the nations together, as many as have fought against Ariel, and all they that war against Jerusalem, and all who are gathered against her, and they that distress her, shall be as one that dreams in sleep by night.

Genesis 5:24 (Tanakh)	Genesis 5:24 (KJV)	Genesis 5:24 (NET)
And Enoch walked with G-d, and he was not; for G-d took him.	And Enoch walked with God: and he was not; for God took him.	Enoch walked with God, and then he disappeared because God took him away.

Genesis 5:24 (Septuagint BLB)	Genesis 5:24 (Septuagint Elpenor)
καὶ εὐηρέστησεν Ενωχ τῷ θεῷ καὶ οὐχ ηὑρίσκετο ὅτι μετέθηκεν αὐτὸν ὁ θεός	καὶ εὐηρέστησεν ᾿Ενὼχ τῷ Θεῷ καὶ οὐχ εὑρίσκετο, ὅτι μετέθηκεν αὐτὸν ὁ Θεός
Genesis 5:24 (NETS)	Genesis 5:24 (English Elpenor)
And Henoch was well pleasing to God, and he was not found, because God transferred him.	And Enoch was well-pleasing to God, and was not found, because God translated him.

1 Kings 21:25 (Tanakh)	1 Kings 21:25 (KJV)	1 Kings 21:25 (NET)
But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up.	But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up.	(There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the Lord, urged on by his wife Jezebel.

1 Kings 21:25 (Septuagint BLB)	3 Kings 20:25 (Septuagint Elpenor)
πλὴν ματαίως Αχααβ ὡς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον κυρίου ὡς μετέθηκεν αὐτὸν Ιεζαβελ ἡ γυνὴ αὐτοῦ	πλὴν ματαίως ᾿Αχαάβ, ὃς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου, ὡς μετέθηκεν αὐτὸν ᾿Ιεζάβελ ἡ γυνὴ αὐτοῦ
3 Reigns 20:25 (NETS)	3 Kings 20:25 (English Elpenor)
(Yet, Achaab did act foolishly when he sold himself to do what was evil before the Lord, as his wife Iezabel led him astray,	But Achaab [did] wickedly, in that he sold himself to do that which was evil in the sight of the Lord, as his wife Jezabel led him astray.

Hosea 5:10 (Tanakh)	Hosea 5:10 (KJV)	Hosea 5:10 (NET)
The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water.	The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water.	The princes of Judah are like those who move boundary markers. I will pour out my rage on them like a torrential flood.

Hosea 5:10 (Septuagint BLB)	Hosea 5:10 (Septuagint Elpenor)
ἐγένοντο οἱ ἄρχοντες Ιουδα ὡς μετατιθέντες ὅρια ἐπ᾽ αὐτοὺς ἐκχεῶ ὡς ὕδωρ τὸ ὅρμημά μου	ἐγένοντο οἱ ἄρχοντες ᾿Ιούδα ὡς μετατιθέντες ὅρια, ἐπ᾿ αὐτοὺς ἐκχεῶ ὡς ὕδωρ τὸ ὅρμημά μου
Hosea 5:10 (NETS)	Hosea 5:10 (English Elpenor)
The rulers of Ioudas have become like those who remove landmarks; on them I will pour out my onslaught like water.	The princes of Juda became as they that removed the bounds: I will pour out upon them my fury as water.

Isaiah 29:17 (Tanakh)	Isaiah 29:17 (KJV)	Isaiah 29:17 (NET)
Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?	Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?	In just a very short time Lebanon will turn into an orchard, and the orchard will be considered a forest.

Isaiah 29:17 (Septuagint BLB)	Isaiah 29:17 (Septuagint Elpenor)
οὐκέτι μικρὸν καὶ μετατεθήσεται ὁ Λίβανος ὡς τὸ ὄρος τὸ Χερμελ καὶ τὸ ὄρος τὸ Χερμελ εἰς δρυμὸν λογισθήσεται	οὐκέτι μικρὸν καὶ μετατεθήσεται ὁ Λίβανος, ὡς τὸ ὄρος τὸ Χέρμελ καὶ τὸ Χέρμελ εἰς δρυμὸν λογισθήσεται
Isaiah 29:17 (NETS)	Isaiah 29:17 (English Elpenor)
Is it not yet a little while, and Lebanon shall be changed like Mount Chermel, and Mount Chermel shall be regarded as a forest?	[Is it] not yet a little while, and Libanus shall be changed as the mountains of Chermel, and Chermel shall be reckoned as a forest?

Deuteronomy 27:17 (Tanakh)	Deuteronomy 27:17 (KJV)	Deuteronomy 27:17 (NET)
Cursed be he that removeth his neighbour’s landmark. And all the people shall say: Amen.	Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen.	‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:17 (Septuagint BLB)	Deuteronomy 27:17 (Septuagint Elpenor)
ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο	ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον· καὶ ἐροῦσι πᾶς ὁ λαός· γένοιτο
Deuteronomy 27:17 (NETS)	Deuteronomy 27:17 (English Elpenor)
“Cursed be he who moves a neighbor’s boundaries.” And all the people shall say, “May it be!”	Cursed is he that removes his neighbour’s landmarks: and all the people shall say, So be it.

Psalm 46:2 (Tanakh)	Psalm 46:2 (KJV)	Psalm 46:2 (NET)
Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;	Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;	For this reason we do not fear when the earth shakes, and the mountains tumble into the depths of the sea,

Psalm 46:2 (Septuagint BLB)	Psalm 45:3 (Septuagint Elpenor)
διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν	διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν
Psalm 45:3 (NETS)	Psalm 45:3 (English Elpenor)
Therefore we will not fear, when the earth is troubled and mountains be transposed in hearts of seas.	Therefore will we not fear when the earth is troubled, and the mountains are removed into the depths of the seas.

Proverbs 23:10 (Tanakh)	Proverbs 23:10 (KJV)	Proverbs 23:10 (NET)
Remove not the old landmark; and enter not into the fields of the fatherless:	Remove not the old landmark; and enter not into the fields of the fatherless:	Do not move an ancient boundary stone, or take over the fields of the fatherless,

Proverbs 23:10 (Septuagint BLB)	Proverbs 23:10 (Septuagint Elpenor)
μὴ μεταθῇς ὅρια αἰώνια εἰς δὲ κτῆμα ὀρφανῶν μὴ εἰσέλθῃς	μὴ μεταθῇς ὅρια αἰώνια, εἰς δὲ κτῆμα ὀρφανῶν μὴ εἰσέλθῃς
Proverbs 23:10 (NETS)	Proverbs 23:10 (English Elpenor)
Do not relocate ancient borders, nor enter the possession of orphans.	Remove not the ancient landmarks; and enter not upon the possession of the fatherless:

Isaiah 29:24 (Tanakh)	Isaiah 29:24 (KJV)	Isaiah 29:24 (NET)
They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.	They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.	Those who stray morally will gain understanding; those who complain will acquire insight.

Isaiah 29:24 (Septuagint BLB)	Isaiah 29:24 (Septuagint Elpenor)
καὶ γνώσονται οἱ τῷ πνεύματι πλανώμενοι σύνεσιν οἱ δὲ γογγύζοντες μαθήσονται ὑπακούειν καὶ αἱ γλώσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῗν εἰρήνην	καὶ γνώσονται οἱ πλανώμενοι τῷ πνεύματι σύνεσιν, οἱ δὲ γογγύζοντες μαθήσονται ὑπακούειν, καὶ αἱ γλῶσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῖν εἰρήνην
Isaiah 29:24 (NETS)	Isaiah 29:24 (English Elpenor)
And those who wander in spirit will know understanding, and those who grumble will learn to obey, [and the faltering tongues will learn to speak peace].	And they that erred in spirit shall know understanding, and the murmurers shall learn obedience, and the stammering tongues shall learn to speak peace.

Isaiah 56:10 (Tanakh)	Isaiah 56:10 (KJV)	Isaiah 56:10 (NET)
His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.	His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.	All their watchmen are blind, they are unaware. All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze.

Isaiah 56:10 (Septuagint BLB)	Isaiah 56:10 (Septuagint Elpenor)
ἴδετε ὅτι πάντες ἐκτετύφλωνται οὐκ ἔγνωσαν φρονῆσαι πάντες κύνες ἐνεοί οὐ δυνήσονται ὑλακτεῗν ἐνυπνιαζόμενοι κοίτην φιλοῦντες νυστάξαι	ἴδετε ὅτι ἐκτετύφλωνται πάντες, οὐκ ἔγνωσαν φρονῆσαι, πάντες κύνες ἐνεοί, οὐ δυνήσονται ὑλακτεῖν, ἐνυπνιαζόμενοι κοίτην, φιλοῦντες νυστάξαι
Isaiah 56:10 (NETS)	Isaiah 56:10 (English Elpenor)
Observe that all have become totally blind; they have not learned how to think; they are all silent dogs; they will not be able to bark, dreaming in bed, loving to slumber.	See how they are all blinded: they have not known; [they are] dumb dogs [that] will not bark; dreaming of rest, loving to slumber.

Isaiah 56:11 (Tanakh)	Isaiah 56:11 (KJV)	Isaiah 56:11 (NET)
Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.	Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.	The dogs have big appetites; they are never full. They are shepherds who have no understanding; they all go their own way, each one looking for monetary gain.

Isaiah 56:11 (Septuagint BLB)	Isaiah 56:11 (Septuagint Elpenor)
καὶ οἱ κύνες ἀναιδεῗς τῇ ψυχῇ οὐκ εἰδότες πλησμονήν καί εἰσιν πονηροὶ οὐκ εἰδότες σύνεσιν πάντες ἐν ταῗς ὁδοῗς αὐτῶν ἐξηκολούθησαν ἕκαστος κατὰ τὸ ἑαυτοῦ	καὶ οἱ κύνες ἀναιδεῖς τῇ ψυχῇ, οὐκ εἰδότες πλησμονήν· καί εἰσι πονηροὶ οὐκ εἰδότες σύνεσιν, πάντες ἐν ταῖς ὁδοῖς αὐτῶν ἐξηκολούθησαν, ἕκαστος κατὰ τὸ ἑαυτοῦ
Isaiah 56:11 (NETS)	Isaiah 56:11 (English Elpenor)
The dogs are shameless in their soul, not knowing satisfaction. They are evil, not knowing understanding. They have all followed their own ways, each in the same manner.	Yea, they are insatiable dogs, that know not what it is to be filled, and they are wicked, having no understanding: all have followed their own ways, each according to his [will].

Isaiah 56:12 (Tanakh)	Isaiah 56:12 (KJV)	Isaiah 56:12 (NET)
Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.	Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.	Each one says, ‘Come on, I’ll get some wine! Let’s guzzle some beer! Tomorrow will be just like today! We’ll have everything we want!’

Isaiah 56:12 (Septuagint BLB)	Isaiah 56:12 (Septuagint Elpenor)
NA	NA
Isaiah 56:12 (NETS)	Isaiah 56:12 (English Elpenor)
NA	NA

John 8:42 (NET)	John 8:42 (KJV)
Jesus replied, “If God were your Father, you would love me, for I have come from God and am now here. I have not come on my own initiative, but he sent me.	Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν αὐτοῖς \|ὁ\| Ἰησοῦς· εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ᾿ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾿ ἐκεῖνος με ἀπέστειλεν	ειπεν ουν αυτοις ο ιησους ει ο θεος πατηρ υμων ην ηγαπατε αν εμε εγω γαρ εκ του θεου εξηλθον και ηκω ουδε γαρ απ εμαυτου εληλυθα αλλ εκεινος με απεστειλεν	ειπεν ουν αυτοις ο ιησους ει ο θεος πατηρ υμων ην ηγαπατε αν εμε εγω γαρ εκ του θεου εξηλθον και ηκω ουδε γαρ απ εμαυτου εληλυθα αλλ εκεινος με απεστειλεν

Back to Who Am I? Part 11

Back to Section One – Conclusion

Back to Father, Son and Holy Spirit, Part 8

^[1] Hosea 2:17a (English Elpenor)

^[2] Verse 27 in the Tanakh on chabad.org

^[3] A note (26) in the NET acknowledged that the Hebrew was “to open the mouth.”

^[4] Matthew 5:28 (NET) Table

^[5] I don’t want to leave the wrong impression: My imaginations can stray farther afield, awake, when a wave of libido crashes over me. The description above is me at my Sunday-go-to-meeting best behavior. I had been laid off from work that very day as a result of the panic over the corona virus.

^[6] Romans 7:21b (NET) Table

^[7] The NET parallel Greek text and NA²⁸ had εἰς at the beginning of this clause (literally: “into” or “unto discipline endure”), where the Stephanus Textus Receptus and Byzantine Majority Text had ει (literally: “if” or “although discipline endure”).

^[8] Hebrews 12:7 (NIV) Table

^[9] John 3:7 (NET)

^[10] Isaiah 29:7 (Tanakh)

^[11] John 8:31 (NET)

^[12] John 8:42 (NET)

Hannah’s Prayer, Part 6

Posted on March 7, 2020 by admin

The texts diverge subtly after the conclusion of Hannah’s prayer:

Masoretic Text		Septuagint
1 Samuel 2:11 (Tanakh)	1 Samuel 2:11 (NET)	1 Reigns 2:11 (NETS)	1 Kings 2:10e, 11 (Elpenor English)
And Elkanah went to Ramah to his house. And the child did minister unto HaShem before Eli the priest.	Then Elkanah went back home to Ramah. The boy Samuel was serving the Lord with the favor of Eli the priest.	And they left him there before the Lord and departed to Harmathaim, and the lad was ministering to the face of the Lord, before Eli the priest.	And she left him there before the Lord, (11) and departed to Armathaim: and the child ministered in the presence of the Lord before Heli the priest.

The Greek word (Table2 below) translated they left in the NETS was κατέλιπον in the BLB version of the Septuagint, a form of καταλείπω. Likewise the word translated departed was ἀπῆλθον, a form of ἀπέρχομαι. Both are third person plural forms, but both are also first person singular forms. In other words the BLB version of the Septuagint might have been translated: “And I left him there before the Lord and departed to Harmathaim.”

Was this Hannah’s first person narrative originally, dutifully copied by a loving son?

The thought causes the male religious mind to fizz and sputter. But even a man considering the Koine Greek Lexicon’s definition of καταλείπω—“to leave (in a certain state after something has happened); to leave (neglected and uncared for); to leave (unharmed); to leave (something/someone) behind; to cause to remain behind; to forsake, abandon; to bequeath to (someone); to sever ties with (someone)”—can feel the pathos of “I left him there.” When I mentioned this possibility to my own mother, she told her first born son that a mother would want her son to know why she abandoned him.

The Elpenor version of the Septuagint had κατέλιπεν, the third person singular form of καταλείπω, translated she left. The word translated departed was ἀπῆλθεν, the third person singular form of ἀπέρχομαι. These do the least damage to a first person narrative while allowing the male religious mind to purr contentedly again. What becomes conspicuous by its absence from both versions of the Septuagint is any mention of Ελκανὰ.

From this perspective the insertion of Elkanah back into the Masoretic text is so patriarchal it feels like stormtroopers trampling on the narrative. I think I can hear John William’s theme playing in the background. But the point is well taken. Hannah didn’t leave Samuel in Shiloh apart from Elkanah.

Masoretic Text		Septuagint
1 Samuel 1:1-5 (Tanakh)	1 Samuel 1:1-5 (NET)	1 Reigns 1:1-5 (NETS)	1 Kings 1:1-5 (Elpenor English)
NOW THERE was a certain man of Ramathaim-zophim, of the hill-country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.	There was a man from Ramathaim Zophim, from the hill country of Ephraim. His name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.	There was a man of Harmathaim Sipha from the hill country of Ephraim, and his name was Elkana son of Ieremeel son of Eliou son of Thoke, in Nasib Ephraim.	There was a man of Armathaim Sipha, of mount Ephraim, and his name [was] Helkana, a son of Jeremeel the son of Elias the son of Thoke, in Nasib Ephraim.
And he had two wives: the name of the one was Hannah, and the name of the other Peninnah; and Peninnah had children, but Hannah had no children.	He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Peninnah had children, but Hannah had no children.	And he had two wives; the name of the one was Hannah, and the name of the second Phennana. And Phennana had children, and Hanna had no child.	And he [had] two wives; the name of the one [was] Anna, and the name of the second Phennana. And Phennana had children, but Anna had no child.
And this man went up out of his city from year to year to worship and to sacrifice unto HaShem of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, were there priests unto HaShem.	This man would go up from his city year after year to worship and to sacrifice to the Lord of Heaven’s Armies at Shiloh. (It was there that the two sons of Eli, Hophni and Phinehas, served as the Lord’s priests.)	And the man used to go up from days to days from his town, from Harmathaim, to do obeisance and to sacrifice to the Lord God Sabaoth at Selo, and there Eli and his two sons, Hophni and Phinees, were priests of the Lord.	And the man went up from year to year from his city, from Armathaim, to worship and sacrifice to the Lord God of Sabaoth at Selom: and [there were] Heli and his two sons Ophni and Phinees, the priests of the Lord.
And it came to pass upon a day, when Elkanah sacrificed, that he gave to Peninnah his wife, and to all her sons and her daughters, portions;	The day came, and Elkanah sacrificed. (Now he used to give meat portions to his wife Peninnah and to all her sons and daughters.	And it happened on a day and Elkana sacrificed and gave portions to his wife Phennana and to her sons,	And the day came, and Helkana sacrificed, and gave portions to his wife Phennana and her children.
but unto Hannah he gave a double portion; for he loved Hannah, but HaShem had shut up her womb.	But to Hannah he would give a double portion because he loved Hannah, although the Lord had not enabled her to have children.	and to Hanna he gave one portion, because she did not have a child; however, Elkana loved Hanna more than this one, and the Lord had closed the area of her womb.	And to Anna he gave a prime portion, because she had no child, only Helkana loved Anna more than the other; but the Lord [had] closed her womb.

It intrigues me that this authoritative assessment—inspired by God—of Elkanah’s love for Hannah might also be her firsthand account. Be that as it may Samuel was Elkanah’s Joseph, the firstborn son (Genesis 30:22-24) of a beloved wife. And Hannah had vowed to give Samuel to the Lord.

Masoretic Text		Septuagint
1 Samuel 1:11 (Tanakh)	1 Samuel 1:11 (NET)	1 Reigns 1:11 (NETS)	1 Kings 1:11 (Elpenor English)
And she vowed a vow, and said: ‘O HaShem of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give unto Thy handmaid a man-child, then I will give him unto HaShem all the days of his life, and there shall no razor come upon his head.’	She made a vow saying, “O Lord of Heaven’s Armies, if you would truly look on the suffering of your servant, and would keep me in mind and not neglect your servant, and give your servant a male child, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.”	and vowed a vow to the Lord, saying: “Adonai, Lord, Eloai, Sabaoth, if looking you will look on the humiliation of your slave and remember me and give to your slave an offspring of men, and I will give him as one devoted before you until the day of his death, and wine and strong drink he shall not drink, and no iron shall come upon his head.”	And she vowed a vow to the Lord, saying, O Lord God of Sabaoth, if thou wilt indeed look upon the humiliation of thine handmaid, and remember me, and give to thine handmaid a man-child, then will I indeed dedicate him to thee till the day of his death; and he shall drink no wine nor strong drink, and no razor shall come upon his head.

The law was entirely in Elkanah’s favor if he chose to keep his son:

Masoretic Text		Septuagint
Numbers 30:11-14 (Tanakh)	Numbers 30:10-13 (NET)	Numbers 30:11-14 (NETS)	Numbers 30:11-14 (Elpenor English)
And if a woman vowed in her husband’s house, or bound her soul by a bond with an oath,	If she made the vow in her husband’s house or put herself under obligation with an oath,	And if her vow was in her husband’s house or her determination against her soul was with an oath	And if her vow [be made] in the house of her husband, or the obligation upon her soul with an oath,
and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand.	and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand.	and if her husband hears and says nothing to her and does not withhold consent to her, then all her vows shall stand, and all her determinations which she determined for herself against her soul—they shall stand regarding her.	and her husband should hear, and hold his peace at her, and not disallow her, then all her vows shall stand, and all the obligations which she contracted against her soul, shall stand against her.
But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and HaShem will forgive her.	But if her husband clearly nullifies them when he hears them, then whatever she says by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.	But if her husband in canceling cancels them on the day when he hears, all the things that proceed out of her lips regarding her vows and regarding her determination that are against her soul shall not remain for her. Her husband canceled them, and the Lord will clear her.	But if her husband should utterly cancel the vow in the day in which he shall hear it, none of the things which shall proceed out of her lips in her vows, and in the obligations [contracted] upon her soul, shall stand to her; her husband has canceled them, and the Lord shall hold her guiltless.
Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void.	“Any vow or sworn obligation that would bring affliction to her, her husband can confirm or nullify.	Every vow and every oath for binding, to afflict the soul, her husband shall establish for her, and her husband shall cancel.	Every vow, and every binding oath to afflict her soul, her husband shall confirm it to her, or her husband shall cancel it.

Apparently Elkanah had not made Hannah’s vow void. In fact, after Samuel’s birth he seemed concerned when she didn’t go with him to a sacrifice:

Masoretic Text		Septuagint
1 Samuel 1:22 (Tanakh)	1 Samuel 1:22 (NET)	1 Reigns 1:22 (NETS)	1 Kings 1:22 (Elpenor English)
But Hannah went not up; for she said unto her husband: ‘Until the child be weaned, when I will bring him, that he may appear before HaShem, and there abide for ever.’	But Hannah did not go up with them, because she had told her husband, “Not until the boy is weaned. Then I will bring him so that he may appear before the Lord. And he will remain there from then on.”	and Hanna did not go up with him, for she said to her husband, “Until the boy goes up if I shall wean it, and it will appear to the face of the Lord and stay there forever.”	But Anna did not go up with him, for she said to her husband, [I will not go up] until the child goes up, when I have weaned him, and he shall be presented before the Lord, and he shall abide there continually.

So did Ekanah threaten his wife with a stern warning from the law?

Masoretic Text		Septuagint
Deuteronomy 23:22 (Tanakh)	Deuteronomy 23:21 (NET)	Deuteronomy 23:21 (NETS)	Deuteronomy 23:22 (Elpenor English)
When thou shalt vow a vow unto HaShem thy G-d, thou shalt not be slack to pay it; for HaShem thy G-d will surely require it of thee; and it will be sin in thee.	When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he will surely hold you accountable as a sinner.	Now if you vow a vow to the Lord your God, you shall not delay to pay it. For the Lord your God, when he requires, will require it of you, and it will be a sin with you.	And if thou wilt vow a vow to the Lord thy God, thou shalt not delay to pay it; for the Lord thy God will surely require it of thee, and [otherwise] it shall be sin in thee.

No, he did not. In fact, Elkanah’s words to Hannah were so full of grace they almost seem anachronistic.

Masoretic Text		Septuagint
1 Samuel 1:23 (Tanakh)	1 Samuel 1:23 (NET)	1 Reigns 1:23 (NETS)	1 Kings 1:23 (Elpenor English)
And Elkanah her husband said unto her: ‘Do what seemeth thee good; tarry until thou have weaned him; only HaShem establish His word.’ So the woman tarried and gave her son suck, until she weaned him.	Then her husband Elkanah said to her, “Do what you think best. Stay until you have weaned him. Only may the Lord fulfill his promise.” So the woman stayed and nursed her son until she had weaned him.	And her husband Elkana said to her, “Do what is good in your sight; stay until you have weaned him; only may the Lord establish that which goes out of your mouth.” And the woman remained and nursed her son until she weaned him.	And Helkana her husband said to her, Do that which is good in thine eyes, abide still until thou shalt have weaned him; but may the Lord establish that which comes out of thy mouth: and the woman tarried, and suckled her son until she had weaned him.

In Elkanah’s mind Hannah’s vow had become God’s word (דְּבָר֑וֹ) or promise (dâbâr, דברו) in the English translations of the Masoretic text. I ran both דְּבָר֑וֹ and דברו through Morfix since the Hebrew word was translated τὸ ἐξελθὸν ἐκ τοῦ στόματός σου (English Elpenor: that which comes out of thy mouth) in the Septuagint.

Morfix Translation
Hebrew	Tanakh	Homographs	English Definitions
דְּבָר֑וֹ	word	דָּבָר	object, thing, item; event, occurrence, happening; anything; דברים – belongings; דברים – what one has to say; writings; לדברי – in the words of…, in someone’s opinion, according to,
		דֶּבֶר	plague
		דַּבָּר	(flowery) leader
		דִּבֵּר	to speak, to talk; to discuss; מדבר – to be fluent in a language
		דִּבֵּר	commandment (ten commandments); faculty of speech, articulation
		דֻּבַּר	to be spoken of, to be referred to; to be agreed upon, to be decided, to come to a conclusion; to be spoken
Morfix Translation
Hebrew	NET	Homographs	English Definitions
דברו	promise	דָּבָר	object, thing, item; event, occurrence, happening; anything; דברים – belongings; דברים – what one has to say; writings; לדברי – in the words of…, in someone’s opinion, according to,
		דִּבֵּר	to speak, to talk; to discuss; מדבר – to be fluent in a language
		דֻּבַּר	to be spoken of, to be referred to; to be agreed upon, to be decided, to come to a conclusion; to be spoken
		דַּבָּר	(flowery) leader

Neither my Greek nor Hebrew is sufficient to guess whether the Septuagint was more original or a somewhat agnostic rendering of the original Hebrew. In either case, Elkanah prayed to, and trusted, the Lord to establish what came out of Hannah’s mouth, perhaps, as His own word—and it was so.

Who are these people? Most in Israel were caught up in a monotonous cycle.

Masoretic Text		Septuagint
Judges 21:25 (Tanakh)	Judges 21:25 (NET)	Judges 21:25 (NETS)	Judges 21:25 (Elpenor English)
In those days there was no king in Israel: every man did that which was right in his own eyes.	In those days Israel had no king. Each man did what he considered to be right.	In those days there was no king in Israel; each man would do what was right in his own eyes.	And in those days there was no king in Israel; every man did that which was right in his own sight.

Elkanah and Hannah seem like they were from another planet—or they were born from above. It was clear that the king most in Israel had rejected was God.

Masoretic Text		Septuagint
1 Samuel 8:7, 8 (Tanakh)	1 Samuel 8:7, 8 (NET)	1 Reigns 8:7, 8 (NETS)	1 Kings 8:7, 8 (Elpenor English)
And HaShem said unto Samuel: ‘Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected Me, that I should not be king over them.	The Lord said to Samuel, “Do everything the people request of you. For it is not you that they have rejected, but it is me that they have rejected as their king.	And the Lord said to Samouel, “Listen to the voice of the people in whatever they say to you, for they have not rejected you, but they have rejected me from being king over them.	And the Lord said to Samuel, Hear the voice of the people, in whatever they shall say to thee; for they have not rejected thee, but they have rejected me from reigning over them.
According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, in that they have forsaken Me, and served other gods, so do they also unto thee.	Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you.	According to all the deeds that they did to me from the day I brought them up out of Egypt to this day, and they forsook me and were subject to other gods, so also they are doing to you.	According to all their doings which they have done to me, from the day that I brought them out of Egypt until this day, even [as] they have deserted me, and served other gods, so they do also to thee.

I wonder if Elkanah and Hannah were on Jesus’ mind when He said, Enter^[1] through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. How narrow is the gate and difficult the way that leads to life, and there are few who find it!^[2] I’m thinking of this destruction (ἀπώλειαν, a form of ἀπώλεια) as a destruction of corruption—“completely severed – cut off (entirely) from what could or should have been”^[3]—rather than “an eternal sojourn in a lake of fire.”^[4] All in Israel could or should have been like Elkanah and Hannah but for their rejection of God as their king.

Perhaps Hannah’s prayer was an ecstatic expression of the Holy Spirit. But I would like to think that she along with the Holy Spirit uncovered and rehearsed these words as she nursed, bathed, dressed and dandled the infant Samuel. I would like to think that the words she prayed were the very words that empowered her to leave him there before the Lord, that she has revealed to us the strength by which He established His word—that is to say, fulfilled her vow. For I know whom I have believed, Paul wrote to Timothy, and am persuaded that He is able to keep that which I have committed unto Him against that Day.^[5]

Tables comparing 1 Samuel 2:11; 1:1; 1:2; 1:3; 1:4; 1:5; 1:11; Numbers 30:10 (30:11); 30:11 (30:12); 30:12 (30:13); 30:13 (30:14); 1 Samuel 1:22; Deuteronomy 23:21 (23:22); 1 Samuel 1:23; Judges 21:25; 1 Samuel 8:7 and 8:8 in the Tanakh, KJV and NET, and comparing 1 Samuel (Kings, Reigns) 2:11; 1:1; 1:2; 1:3; 1:4; 1:5; 1:11; Numbers 30:10 (30:11); 30:11 (30:12); 30:12 (30:13); 30:13 (30:14); 1 Samuel (Kings, Reigns) 1:22; Deuteronomy 23:21 (23:22); 1 Samuel (Kings, Reigns) 1:23; Judges 21:25; 1 Samuel (Kings, Reigns) 8:7 and 8:8 in the Septuagint (BLB and Elpenor) follow. Following these is a table comparing Matthew 7:13 in the NET and KJV.

1 Samuel 2:11 (Tanakh)	1 Samuel 2:11 (KJV)	1 Samuel 2:11 (NET)
And Elkanah went to Ramah to his house. And the child did minister unto HaShem before Eli the priest.	And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest.	Then Elkanah went back home to Ramah. The boy Samuel was serving the Lord with the favor of Eli the priest.

1 Samuel 2:11 (Septuagint BLB)	1 Kings 2:11 (Septuagint Elpenor)
καὶ κατέλιπον αὐτὸν ἐκεῗ ἐνώπιον κυρίου καὶ ἀπῆλθον εἰς Αρμαθαιμ καὶ τὸ παιδάριον ἦν λειτουργῶν τῷ προσώπῳ κυρίου ἐνώπιον Ηλι τοῦ ἱερέως	Καὶ κατέλιπεν αὐτὸν ἐκεῖ ἐνώπιον Κυρίου καὶ ἀπῆλθεν εἰς ᾿Αρμαθαίμ, καὶ τὸ παιδάριον ἦν λειτουργῶν τῷ προσώπῳ Κυρίου ἐνώπιον ῾Ηλὶ τοῦ ἱερέως
1 Reigns 2:11 (NETS)	1 Kings 2:10e, 11 (English Elpenor)
And they left him there before the Lord and departed to Harmathaim, and the lad was ministering to the face of the Lord, before Eli the priest.	And she left him there before the Lord, (11) and departed to Armathaim: and the child ministered in the presence of the Lord before Heli the priest.

1 Samuel 1:1 (Tanakh)	1 Samuel 1:1 (KJV)	1 Samuel 1:1 (NET)
NOW THERE was a certain man of Ramathaim-zophim, of the hill-country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.	Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:	There was a man from Ramathaim Zophim, from the hill country of Ephraim. His name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

1 Samuel 1:1 (Septuagint BLB)	1 Kings 1:1 (Septuagint Elpenor)
ἄνθρωπος ἦν ἐξ Αρμαθαιμ Σιφα ἐξ ὄρους Εφραιμ καὶ ὄνομα αὐτῷ Ελκανα υἱὸς Ιερεμεηλ υἱοῦ Ηλιου υἱοῦ Θοκε ἐν Νασιβ Εφραιμ	ΑΝΘΡΩΠΟΣ ἦν ἐξ ᾿Αρμαθαὶμ Σιφά, ἐξ ὄρους ᾿Εφραίμ, καὶ ὄνομα αὐτῷ ῾Ελκανὰ υἱὸς ῾Ιερεμεὴλ υἱοῦ ᾿Ηλιοὺ υἱοῦ Θοκὲ ἐν Νασὶβ ᾿Εφραίμ
1 Reigns 1:1 (NETS)	1 Kings 1:1 (English Elpenor)
There was a man of Harmathaim Sipha from the hill country of Ephraim, and his name was Elkana son of Ieremeel son of Eliou son of Thoke, in Nasib Ephraim.	There was a man of Armathaim Sipha, of mount Ephraim, and his name [was] Helkana, a son of Jeremeel the son of Elias the son of Thoke, in Nasib Ephraim.

1 Samuel 1:2 (Tanakh)	1 Samuel 1:2 (KJV)	1 Samuel 1:2 (NET)
And he had two wives: the name of the one was Hannah, and the name of the other Peninnah; and Peninnah had children, but Hannah had no children.	And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.	He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Peninnah had children, but Hannah had no children.

1 Samuel 1:2 (Septuagint BLB)	1 Kings 1:2 (Septuagint Elpenor)
καὶ τούτῳ δύο γυναῗκες ὄνομα τῇ μιᾷ Αννα καὶ ὄνομα τῇ δευτέρᾳ Φεννανα καὶ ἦν τῇ Φεννανα παιδία καὶ τῇ Αννα οὐκ ἦν παιδίον	καὶ τούτῳ δύο γυναῖκες· ὄνομα τῇ μιᾷ ῎Αννα,καὶ ὄνομα τῇ δευτέρᾳ Φεννάνα· καὶ ἦν τῇ Φεννάνᾳ παιδία, καὶ τῇ ῎Αννᾳ οὐκ ἦν παιδίον
1 Reigns 1:2 (NETS)	1 Kings 1:2 (English Elpenor)
And he had two wives; the name of the one was Hannah, and the name of the second Phennana. And Phennana had children, and Hanna had no child.	And he [had] two wives; the name of the one [was] Anna, and the name of the second Phennana. And Phennana had children, but Anna had no child.

1 Samuel 1:3 (Tanakh)	1 Samuel 1:3 (KJV)	1 Samuel 1:3 (NET)
And this man went up out of his city from year to year to worship and to sacrifice unto HaShem of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, were there priests unto HaShem.	And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.	This man would go up from his city year after year to worship and to sacrifice to the Lord of Heaven’s Armies at Shiloh. (It was there that the two sons of Eli, Hophni and Phinehas, served as the Lord’s priests.)

1 Samuel 1:3 (Septuagint BLB)	1 Kings 1:3 (Septuagint Elpenor)
καὶ ἀνέβαινεν ὁ ἄνθρωπος ἐξ ἡμερῶν εἰς ἡμέρας ἐκ πόλεως αὐτοῦ ἐξ Αρμαθαιμ προσκυνεῗν καὶ θύειν τῷ κυρίῳ θεῷ σαβαωθ εἰς Σηλω καὶ ἐκεῗ Ηλι καὶ οἱ δύο υἱοὶ αὐτοῦ Οφνι καὶ Φινεες ἱερεῗς τοῦ κυρίου	καὶ ἀνέβαινεν ὁ ἄνθρωπος ἐξ ἡμερῶν εἰς ἡμέρας ἐκ πόλεως αὐτοῦ ἐξ ᾿Αρμαθαὶμ προσκυνεῖν καὶ θύειν Κυρίῳ τῷ Θεῷ Σαβαὼθ εἰς Σηλώ· καὶ ἐκεῖ ῾Ηλὶ καὶ οἱ δύο υἱοὶ αὐτοῦ ᾿Οφνὶ καὶ Φινεὲς ἱερεῖς τοῦ Κυρίου
1 Reigns 1:3 (NETS)	1 Kings 1:3 (English Elpenor)
And the man used to go up from days to days from his town, from Harmathaim, to do obeisance and to sacrifice to the Lord God Sabaoth at Selo, and there Eli and his two sons, Hophni and Phinees, were priests of the Lord.	And the man went up from year to year from his city, from Armathaim, to worship and sacrifice to the Lord God of Sabaoth at Selom: and [there were] Heli and his two sons Ophni and Phinees, the priests of the Lord.

1 Samuel 1:4 (Tanakh)	1 Samuel 1:4 (KJV)	1 Samuel 1:4 (NET)
And it came to pass upon a day, when Elkanah sacrificed, that he gave to Peninnah his wife, and to all her sons and her daughters, portions;	And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:	The day came, and Elkanah sacrificed. (Now he used to give meat portions to his wife Peninnah and to all her sons and daughters.

1 Samuel 1:4 (Septuagint BLB)	1 Kings 1:4 (Septuagint Elpenor)
καὶ ἐγενήθη ἡμέρᾳ καὶ ἔθυσεν Ελκανα καὶ ἔδωκεν τῇ Φεννανα γυναικὶ αὐτοῦ καὶ τοῗς υἱοῗς αὐτῆς καὶ ταῗς θυγατράσιν αὐτῆς [and to her daughters] μερίδας	καὶ ἐγενήθη ἡμέρα καὶ ἔθυσεν ῾Ελκανὰ καὶ ἔδωκε τῇ Φεννάνᾳ, γυναικὶ αὐτοῦ, καὶ τοῖς υἱοῖς αὐτῆς μερίδας
1 Reigns 1:4 (NETS)	1 Kings 1:4 (English Elpenor)
And it happened on a day and Elkana sacrificed and gave portions to his wife Phennana and to her sons,	And the day came, and Helkana sacrificed, and gave portions to his wife Phennana and her children.

1 Samuel 1:5 (Tanakh)	1 Samuel 1:5 (KJV)	1 Samuel 1:5 (NET)
but unto Hannah he gave a double portion; for he loved Hannah, but HaShem had shut up her womb.	But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.	But to Hannah he would give a double portion because he loved Hannah, although the Lord had not enabled her to have children.

1 Samuel 1:5 (Septuagint BLB)	1 Kings 1:5 (Septuagint Elpenor)
καὶ τῇ Αννα ἔδωκεν μερίδα μίαν ὅτι οὐκ ἦν αὐτῇ παιδίον πλὴν ὅτι τὴν Ανναν ἠγάπα Ελκανα ὑπὲρ ταύτην καὶ κύριος ἀπέκλεισεν τὰ περὶ τὴν μήτραν αὐτῆς	καὶ τῇ ῎Αννᾳ ἔδωκε μερίδα μίαν, ὅτι οὐκ ἦν αὐτῇ παιδίον, πλὴν ὅτι τὴν ῎Ανναν ἠγάπα ῾Ελκανὰ ὑπὲρ ταύτην. καὶ Κύριος ἀπέκλεισε τὰ περὶ τὴν μήτραν αὐτῆς
1 Reigns 1:5 (NETS)	1 Kings 1:5 (English Elpenor)
and to Hanna he gave one portion, because she did not have a child; however, Elkana loved Hanna more than this one, and the Lord had closed the area of her womb.	And to Anna he gave a prime portion, because she had no child, only Helkana loved Anna more than the other; but the Lord [had] closed her womb.

1 Samuel 1:11 (Tanakh)	1 Samuel 1:11 (KJV)	1 Samuel 1:11 (NET)
And she vowed a vow, and said: ‘O HaShem of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give unto Thy handmaid a man-child, then I will give him unto HaShem all the days of his life, and there shall no razor come upon his head.’	And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head.	She made a vow saying, “O Lord of Heaven’s Armies, if you would truly look on the suffering of your servant, and would keep me in mind and not neglect your servant, and give your servant a male child, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.”

1 Samuel 1:11 (Septuagint BLB)	1 Kings 1:11 (Septuagint Elpenor)
καὶ ηὔξατο εὐχὴν κυρίῳ λέγουσα Αδωναι κύριε ελωαι σαβαωθ ἐὰν ἐπιβλέπων ἐπιβλέψῃς ἐπὶ τὴν ταπείνωσιν τῆς δούλης σου καὶ μνησθῇς μου καὶ δῷς τῇ δούλῃ σου σπέρμα ἀνδρῶν καὶ δώσω αὐτὸν ἐνώπιόν σου δοτὸν ἕως ἡμέρας θανάτου αὐτοῦ καὶ οἶνον καὶ μέθυσμα οὐ πίεται καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ	καὶ ηὔξατο εὐχὴν Κυρίῳ λέγουσα· ᾿Αδωναΐ Κύριε ᾿Ελωὲ Σαβαώθ, ἐὰν ἐπιβλέπων ἐπιβλέψῃς ἐπὶ τὴν ταπείνωσιν τῆς δούλης σου καὶ μνησθῇς μου καὶ δῷς τῇ δούλῃ σου σπέρμα ἀνδρῶν, καὶ δώσω αὐτὸν ἐνώπιόν σου δοτὸν ἕως ἡμέρας θανάτου αὐτοῦ, καὶ οἶνον καὶ μέθυσμα οὐ πίεται, καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ
1 Reigns 1:11 (NETS)	1 Kings 1:11 (English Elpenor)
and vowed a vow to the Lord, saying: “Adonai, Lord, Eloai, Sabaoth, if looking you will look on the humiliation of your slave and remember me and give to your slave an offspring of men, and I will give him as one devoted before you until the day of his death, and wine and strong drink he shall not drink, and no iron shall come upon his head.”	And she vowed a vow to the Lord, saying, O Lord God of Sabaoth, if thou wilt indeed look upon the humiliation of thine handmaid, and remember me, and give to thine handmaid a man-child, then will I indeed dedicate him to thee till the day of his death; and he shall drink no wine nor strong drink, and no razor shall come upon his head.

Numbers 30:11 (Tanakh)	Numbers 30:10 (KJV)	Numbers 30:10 (NET)
And if a woman vowed in her husband’s house, or bound her soul by a bond with an oath,	And if she vowed in her husband’s house, or bound her soul by a bond with an oath;	If she made the vow in her husband’s house or put herself under obligation with an oath,

Numbers 30:10 (Septuagint BLB)	Numbers 30:11 (Septuagint Elpenor)
ἐὰν δὲ ἐν τῷ οἴκῳ τοῦ ἀνδρὸς αὐτῆς ἡ εὐχὴ αὐτῆς ἢ ὁ ὁρισμὸς κατὰ τῆς ψυχῆς αὐτῆς μεθ᾽ ὅρκου	ἐὰν δὲ ἐν τῷ οἴκῳ τοῦ ἀνδρὸς αὐτῆς ἡ εὐχὴ αὐτῆς ἢ ὁ ὁρισμὸς κατὰ τῆς ψυχῆς αὐτῆς μεθ’ ὅρκου
Numbers 30:11 (NETS)	Numbers 30:11 (English Elpenor)
And if her vow was in her husband’s house or her determination against her soul was with an oath	And if her vow [be made] in the house of her husband, or the obligation upon her soul with an oath,

Numbers 30:12 (Tanakh)	Numbers 30:11 (KJV)	Numbers 30:11 (NET)
and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand.	And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand.	and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand.

Numbers 30:11 (Septuagint BLB)	Numbers 30:12 (Septuagint Elpenor)
καὶ ἀκούσῃ ὁ ἀνὴρ αὐτῆς καὶ παρασιωπήσῃ αὐτῇ καὶ μὴ ἀνανεύσῃ αὐτῇ καὶ στήσονται πᾶσαι αἱ εὐχαὶ αὐτῆς καὶ πάντες οἱ ὁρισμοὶ αὐτῆς οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς στήσονται κατ᾽ αὐτῆς	καὶ ἀκούσῃ ὁ ἀνὴρ αὐτῆς καὶ παρασιωπήσῃ αὐτῇ καὶ μὴ ἀνανεύσῃ αὐτῇ, καὶ στήσονται πᾶσαι αἱ εὐχαὶ αὐτῆς, καὶ πάντες οἱ ὁρισμοὶ αὐτῆς, οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, στήσονται κατ’ αὐτῆς
Numbers 30:12 (NETS)	Numbers 30:12 (English Elpenor)
and if her husband hears and says nothing to her and does not withhold consent to her, then all her vows shall stand, and all her determinations which she determined for herself against her soul—they shall stand regarding her.	and her husband should hear, and hold his peace at her, and not disallow her, then all her vows shall stand, and all the obligations which she contracted against her soul, shall stand against her.

Numbers 30:13 (Tanakh)	Numbers 30:12 (KJV)	Numbers 30:12 (NET)
But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and HaShem will forgive her.	But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the LORD shall forgive her.	But if her husband clearly nullifies them when he hears them, then whatever she says by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

Numbers 30:12 (Septuagint BLB)	Numbers 30:13 (Septuagint Elpenor)
ἐὰν δὲ περιελὼν περιέλῃ ὁ ἀνὴρ αὐτῆς ᾗ ἂν ἡμέρᾳ ἀκούσῃ πάντα ὅσα ἐὰν ἐξέλθῃ ἐκ τῶν χειλέων αὐτῆς κατὰ τὰς εὐχὰς αὐτῆς καὶ κατὰ τοὺς ὁρισμοὺς τοὺς κατὰ τῆς ψυχῆς αὐτῆς οὐ μενεῗ αὐτῇ ὁ ἀνὴρ αὐτῆς περιεῗλεν καὶ κύριος καθαρίσει αὐτήν	ἐὰν δὲ περιελὼν περιέλῃ ὁ ἀνὴρ αὐτῆς, ᾗ ἂν ἡμέρᾳ ἀκούσῃ, πάντα ὅσα ἐὰν ἐξέλθῃ ἐκ τῶν χειλέων αὐτῆς κατὰ τὰς εὐχὰς αὐτῆς καὶ κατὰ τοὺς ὁρισμοὺς τοὺς κατὰ τῆς ψυχῆς αὐτῆς, οὐ μενεῖ αὐτῇ· ὁ ἀνὴρ αὐτῆς περιεῖλε, καὶ Κύριος καθαριεῖ αὐτήν
Numbers 30:13 (NETS)	Numbers 30:13 (English Elpenor)
But if her husband in canceling cancels them on the day when he hears, all the things that proceed out of her lips regarding her vows and regarding her determination that are against her soul shall not remain for her. Her husband canceled them, and the Lord will clear her.	But if her husband should utterly cancel the vow in the day in which he shall hear it, none of the things which shall proceed out of her lips in her vows, and in the obligations [contracted] upon her soul, shall stand to her; her husband has canceled them, and the Lord shall hold her guiltless.

Numbers 30:14 (Tanakh)	Numbers 30:13 (KJV)	Numbers 30:13 (NET)
Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void.	Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.	“Any vow or sworn obligation that would bring affliction to her, her husband can confirm or nullify.

Numbers 30:13 (Septuagint BLB)	Numbers 30:14 (Septuagint Elpenor)
πᾶσα εὐχὴ καὶ πᾶς ὅρκος δεσμοῦ κακῶσαι ψυχήν ὁ ἀνὴρ αὐτῆς στήσει αὐτῇ καὶ ὁ ἀνὴρ αὐτῆς περιελεῗ	πᾶσα εὐχὴ καὶ πᾶς ὅρκος δεσμοῦ κακῶσαι ψυχήν, ὁ ἀνὴρ αὐτῆς στήσει αὐτῇ καὶ ὁ ἀνὴρ αὐτῆς περιελεῖ
Numbers 30:14 (NETS)	Numbers 30:14 (English Elpenor)
Every vow and every oath for binding, to afflict the soul, her husband shall establish for her, and her husband shall cancel.	Every vow, and every binding oath to afflict her soul, her husband shall confirm it to her, or her husband shall cancel it.

1 Samuel 1:22 (Tanakh)	1 Samuel 1:22 (KJV)	1 Samuel 1:22 (NET)
But Hannah went not up; for she said unto her husband: ‘Until the child be weaned, when I will bring him, that he may appear before HaShem, and there abide for ever.’	But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever.	But Hannah did not go up with them, because she had told her husband, “Not until the boy is weaned. Then I will bring him so that he may appear before the Lord. And he will remain there from then on.”

1 Samuel 1:22 (Septuagint BLB)	1 Kings 1:22 (Septuagint Elpenor)
καὶ Αννα οὐκ ἀνέβη μετ᾽ αὐτοῦ ὅτι εἶπεν τῷ ἀνδρὶ αὐτῆς ἕως τοῦ ἀναβῆναι τὸ παιδάριον ἐὰν ἀπογαλακτίσω αὐτό καὶ ὀφθήσεται τῷ προσώπῳ κυρίου καὶ καθήσεται ἐκεῗ ἕως αἰῶνος	καὶ ῎Αννα οὐκ ἀνέβη μετ᾿ αὐτοῦ, ὅτι εἶπε τῷ ἀνδρὶ αὐτῆς· ἕως τοῦ ἀναβῆναι τὸ παιδάριον, ἐὰν ἀπογαλακτίσω αὐτό, καὶ ὀφθήσεται τῷ προσώπῳ Κυρίου καὶ καθήσεται ἕως αἰῶνος ἐκεῖ
1 Reigns 1:22 (NETS)	1 Kings 1:22 (English Elpenor)
and Hanna did not go up with him, for she said to her husband, “Until the boy goes up if I shall wean it, and it will appear to the face of the Lord and stay there forever.”	But Anna did not go up with him, for she said to her husband, [I will not go up] until the child goes up, when I have weaned him, and he shall be presented before the Lord, and he shall abide there continually.

Deuteronomy 23:22 (Tanakh)	Deuteronomy 23:21 (KJV)	Deuteronomy 23:21 (NET)
When thou shalt vow a vow unto HaShem thy G-d, thou shalt not be slack to pay it; for HaShem thy G-d will surely require it of thee; and it will be sin in thee.	When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.	When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he will surely hold you accountable as a sinner.

Deuteronomy 23:21 (Septuagint BLB)	Deuteronomy 23:22 (Septuagint Elpenor)
ἐὰν δὲ εὔξῃ εὐχὴν κυρίῳ τῷ θεῷ σου οὐ χρονιεῗς ἀποδοῦναι αὐτήν ὅτι ἐκζητῶν ἐκζητήσει κύριος ὁ θεός σου παρὰ σοῦ καὶ ἔσται ἐν σοὶ ἁμαρία	Εὰν δὲ εὔξῃ εὐχὴν Κυρίῳ τῷ Θεῷ σου, οὐ χρονιεῖς ἀποδοῦναι αὐτήν, ὅτι ἐκζητῶν ἐκζητήσει Κύριος ὁ Θεός σου παρὰ σοῦ, καὶ ἔσται ἐν σοὶ ἁμαρτία
Deuteronomy 23:21 (NETS)	Deuteronomy 23:22 (English Elpenor)
Now if you vow a vow to the Lord your God, you shall not delay to pay it. For the Lord your God, when he requires, will require it of you, and it will be a sin with you.	And if thou wilt vow a vow to the Lord thy God, thou shalt not delay to pay it; for the Lord thy God will surely require it of thee, and [otherwise] it shall be sin in thee.

1 Samuel 1:23 (Tanakh)	1 Samuel 1:23 (KJV)	1 Samuel 1:23 (NET)
And Elkanah her husband said unto her: ‘Do what seemeth thee good; tarry until thou have weaned him; only HaShem establish His word.’ So the woman tarried and gave her son suck, until she weaned him.	And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him.	Then her husband Elkanah said to her, “Do what you think best. Stay until you have weaned him. Only may the Lord fulfill his promise.” So the woman stayed and nursed her son until she had weaned him.

1 Samuel 1:23 (Septuagint BLB)	1 Kings 1:23 (Septuagint Elpenor)
καὶ εἶπεν αὐτῇ Ελκανα ὁ ἀνὴρ αὐτῆς ποίει τὸ ἀγαθὸν ἐν ὀφθαλμοῗς σου κάθου ἕως ἂν ἀπογαλακτίσῃς αὐτό ἀλλὰ στήσαι κύριος τὸ ἐξελθὸν ἐκ τοῦ στόματός σου καὶ ἐκάθισεν ἡ γυνὴ καὶ ἐθήλασεν τὸν υἱὸν αὐτῆς ἕως ἂν ἀπογαλακτίσῃ αὐτόν	καὶ εἶπεν αὐτῇ ῾Ελκανὰ ὁ ἀνὴρ αὐτῆς· ποίει τὸ ἀγαθὸν ἐν ὀφθαλμοῖς σου, κάθου ἕως ἂν ἀπογαλακτίσῃς αὐτό· ἀλλὰ στήσαι Κύριος τὸ ἐξελθὸν ἐκ τοῦ στόματός σου. καὶ ἐκάθισεν ἡ γυνὴ καὶ ἐθήλασε τὸν υἱὸν αὐτῆς, ἕως ἂν ἀπογαλακτίσῃ αὐτόν
1 Reigns 1:23 (NETS)	1 Kings 1:23 (English Elpenor)
And her husband Elkana said to her, “Do what is good in your sight; stay until you have weaned him; only may the Lord establish that which goes out of your mouth.” And the woman remained and nursed her son until she weaned him.	And Helkana her husband said to her, Do that which is good in thine eyes, abide still until thou shalt have weaned him; but may the Lord establish that which comes out of thy mouth: and the woman tarried, and suckled her son until she had weaned him.

Judges 21:25 (Tanakh)	Judges 21:25 (KJV)	Judges 21:25 (NET)
In those days there was no king in Israel: every man did that which was right in his own eyes.	In those days there was no king in Israel: every man did that which was right in his own eyes.	In those days Israel had no king. Each man did what he considered to be right.

Judges 21:25 (Septuagint BLB)	Judges 21:25 (Septuagint Elpenor)
ἐν ταῗς ἡμέραις ἐκείναις οὐκ ἦν βασιλεὺς ἐν Ισραηλ ἀνὴρ ἕκαστος τὸ εὐθὲς ἐν ὀφθαλμοῗς αὐτοῦ ἐποίει	ἐν δὲ ταῖς ἡμέραις ἐκείναις οὐκ ἦν βασιλεὺς ἐν ᾿Ισραήλ· ἀνὴρ τὸ εὐθὲς ἐνώπιον αὐτοῦ ἐποίει
Judges 21:25 (NETS)	Judges 21:25 (English Elpenor)
In those days there was no king in Israel; each man would do what was right in his own eyes.	And in those days there was no king in Israel; every man did that which was right in his own sight.

1 Samuel 8:7 (Tanakh)	1 Samuel 8:7 (KJV)	1 Samuel 8:7 (NET)
And HaShem said unto Samuel: ‘Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected Me, that I should not be king over them.	And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.	The Lord said to Samuel, “Do everything the people request of you. For it is not you that they have rejected, but it is me that they have rejected as their king.

1 Samuel 8:7 (Septuagint BLB)	1 Kings 8:7 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Σαμουηλ ἄκουε τῆς φωνῆς τοῦ λαοῦ καθὰ ἂν λαλήσωσίν σοι ὅτι οὐ σὲ ἐξουθενήκασιν ἀλλ᾽ ἢ ἐμὲ ἐξουδενώκασιν τοῦ μὴ βασιλεύειν ἐπ᾽ αὐτῶν	καὶ εἶπε Κύριος πρὸς Σαμουήλ· ἄκουε τῆς φωνῆς τοῦ λαοῦ, καθὰ ἂν λαλῶσί σοι· ὅτι οὐ σὲ ἐξουθενήκασιν, ἀλλ᾿ ἢ ἐμὲ ἐξουθενήκασι τοῦ μὴ βασιλεύειν ἐπ᾿ αὐτῶν
1 Reigns 8:7 (NETS)	1 Kings 8:7 (English Elpenor)
And the Lord said to Samouel, “Listen to the voice of the people in whatever they say to you, for they have not rejected you, but they have rejected me from being king over them.	And the Lord said to Samuel, Hear the voice of the people, in whatever they shall say to thee; for they have not rejected thee, but they have rejected me from reigning over them.

1 Samuel 8:8 (Tanakh)	1 Samuel 8:8 (KJV)	1 Samuel 8:8 (NET)
According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, in that they have forsaken Me, and served other gods, so do they also unto thee.	According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.	Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you.

1 Samuel 8:8 (Septuagint BLB)	1 Kings 8:8 (Septuagint Elpenor)
κατὰ πάντα τὰ ποιήματα ἃ ἐποίησάν μοι ἀφ᾽ ἧς ἡμέρας ἀνήγαγον αὐτοὺς ἐξ Αἰγύπτου ἕως τῆς ἡμέρας ταύτης καὶ ἐγκατέλιπόν με καὶ ἐδούλευον θεοῗς ἑτέροις οὕτως αὐτοὶ ποιοῦσιν καὶ σοί	κατὰ πάντα τὰ ποιήματα, ἃ ἐποίησάν μοι ἀφ᾿ ἧς ἡμέρας ἀνήγαγον αὐτοὺς ἐξ Αἰγύπτου ἕως τῆς ἡμέρας ταύτης καὶ ἐγκατέλιπόν με καὶ ἐδούλευον θεοῖς ἑτέροις, οὕτως αὐτοὶ ποιοῦσι καὶ σοί
1 Reigns 8:8 (NETS)	1 Kings 8:8 (English Elpenor)
According to all the deeds that they did to me from the day I brought them up out of Egypt to this day, and they forsook me and were subject to other gods, so also they are doing to you.	According to all their doings which they have done to me, from the day that I brought them out of Egypt until this day, even [as] they have deserted me, and served other gods, so they do also to thee.

Matthew 7:13 (NET)	Matthew 7:13 (KJV)
“Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.	Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα \|ἡ πύλη\| καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾿ αὐτῆς	εισελθετε δια της στενης πυλης οτι πλατεια η πυλη και ευρυχωρος η οδος η απαγουσα εις την απωλειαν και πολλοι εισιν οι εισερχομενοι δι αυτης	εισελθετε δια της στενης πυλης οτι πλατεια η πυλη και ευρυχωρος η οδος η απαγουσα εις την απωλειαν και πολλοι εισιν οι εισερχομενοι δι αυτης

Back to Solomon’s Wealth, Part 5

Back to A Monotonous Cycle, Part 4

Back to Christ-Centered Preaching, Chapter 4, Part 3

^[1] The NET parallel Greek text and NA²⁸ had Εἰσέλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθετε (KJV: Enter ye).

^[2] Matthew 7:13, 14 (NET) Table

^[3] A quotation from the definition of ἀπώλεια on BibleHub.

^[4] For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish (ἀπόληται, a form of ἀπόλλυμι) but have eternal life. For God did not send his Son into the world to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through him (John 3:16, 17 NET Table). To interpret destruction (ἀπώλειαν, a form of ἀπώλεια) so as to force Jesus to condemn most people seems wrong to me now. Who is the one who will condemn (κατακρινῶν, a form of κατακρίνω)? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us (Romans 8:34 NET Table).

^[5] 2 Timothy 1:12 (KJV)

Father, Forgive Them – Part 6

Posted on February 17, 2020 by admin

Three things stand out to me (Luke 23:32-34a Table; John 12:32, 33; Matthew 22:41-46):

Two other criminals were also led away to be executed with [Jesus]. So when they came to the place that is called “The Skull,” they crucified him there, along with the criminals, one on his right and one on his left. [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”]

And I, when I am lifted up from the earth, will draw^[1] all people to myself.” (Now [Jesus] said this to indicate clearly what kind of death he was going to die.)

While the Pharisees were assembled, Jesus asked them a question: “What do you think about the Christ? Whose son is he?” They said, “The son of David.”^[2] He said to them, “How then does David^[3] by the Spirit call him ‘Lord,’ saying, ‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet”’ [Table]? If David^[4] then calls him ‘Lord,’ how can he be his son?” No one was able to answer him a word,^[5] and from that day on no one dared to question him any longer.

A fourth thing is like the other three: And when he comes, Jesus promised concerning the Advocate, the Spirit of truth, he will prove the world wrong concerning sin and righteousness and judgment.^[6]

So I have Jesus’ righteous prayer from the cross, his promise to draw all to Himself, our Father’s promise to put Jesus’ enemies under his feet and the promise that the Holy Spirit will prove wrong or reprove the world of sin, and of righteousness, and of judgment.^[7] This sketch outlines the work of God the Father, God the Son and God the Holy Spirit for salvation, work which precedes my faith that (Romans 3:23-26 KJV):

all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus [Table].

It adequately explains why Paul didn’t celebrate my faith as a worthy personal achievement: For by grace you are saved through faith,^[8] and this is not from yourselves, it is the gift of God. ^[9]

I’m aware of the argument that this (τοῦτο) cannot refer to faith (πίστεως) because τοῦτο is neuter and πίστεως is feminine. I’m not qualified to engage that argument so I’ll defer to Matthew Olliffe, “Is ‘Faith’ the ‘Gift of God’? Reading Ephesians 2:8-10 with the Ancients,” from The Gospel Coalition online. An alternative view is presented by René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?,” from Dallas Theological Seminary online. The only thing I feel qualified to comment on here was a rhetorical question: “Who would accuse a beggar of working by holding out his hand to receive a dollar bill? No one!”^[10]

I have disengaged from conversation with a person seeking alms by saying, “I’ll let you get back to work.” The difference between us is that when I go to work my pay is guaranteed by law. No matter how many hours the person seeking alms spends in the heat, the cold or the wet, there is no guarantee but the grace of God. And more often than not I’ve been blessed in his name by those dependent upon Him for their next meal.

Whether the momentary faith that brings one into a relationship with Jesus Christ is ultimately “a gift from God or a human exercise,” faith (πίστις) is an aspect of the fruit of the Spirit (Galatians 5:22, 23 NET Table):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control. Against such things there is no law.

The believer seeks to rely on the Holy Spirit’s faithfulness, as opposed to one’s own, as soon as possible: For all who are led by the Spirit of God are the sons of God.^[11] (Perhaps a new believer relies instinctively on the Holy Spirit’s faithfulness, until the religious mind leads one astray.) Mr. López didn’t confine his objections to initial saving faith. He continued with some discussion of sanctification, quoting Gary Nebeker: ^[12]

“An infused idea of faith engenders a less-than-balanced view of sanctification, i.e., victory in the spiritual life is viewed as a virtual guarantee. If God gives believers faith to live the Christian life, then the difficult aspects of progressive holiness commanded in Scripture tend to be softpedaled.”⁶⁶

If faith is a gift, then many commands in Scripture that exhort, command, prompt, and warn believers to live obediently become superfluous because the ultimate end of infused faith guarantees the sanctification of believers without their involvement. Followed to its logical conclusion the gift-of-faith view lessens the urgency of putting forth effort to obey scriptural exhortations.

I may be more susceptible to a works religion than some, but “putting forth effort to obey scriptural exhortations” sounds to me like trying to have my own righteousness derived, if not from the law, from the exhortations, commands, prompts and warnings of the New Testament perceived as rules to be obeyed. That does not sound like the one who practices the truth [who] comes to the light, so that it may be plainly evident that his deeds have been done in God.^{^[13]} Nor does it sound like the one who has entered God’s rest (Hebrews 4:10-13):

For the one who enters God’s rest (κατάπαυσιν, a form of κατάπαυσις) has also rested (κατέπαυσεν, a form of καταπαύω) from his works, just as God did from his own works. Thus we must make every effort to enter that rest (κατάπαυσιν), so that no one may fall by following the same pattern of disobedience (Numbers 13-14). For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul^[14] from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

It seems pertinent here to point out that we must make every effort (KJV: Let us labour) was Σπουδάσωμεν in Greek, a form of Σπουδάζω: “to hasten, hurry, use speed, act with speed; to be zealous, eager, diligent; to be busy; to become mentally unsettled.” They [e.g., those who were influential] requested only that we remember the poor, Paul wrote believers in Galatia, the very thing I also was eager (ἐσπούδασα, another form of σπουδάζω) to do.^[15] I’ll suggest that being eager to enter God’s rest might be a better understanding than effort or labour.

Mr. López’s argument that “the ultimate end of infused faith guarantees the sanctification of believers without their involvement”^[16] seems like a diabolical red herring to me since my primary “involvement” in my sanctification was to take charge and try to accomplish it myself by obeying rules. If he referred instead to Bible study, I can’t say that any consideration of how faith is produced—whether as an outright gift or by other means of God’s grace—ever diminished my appetite for Bible study.

My life divides into two parts: 1) From reciting the sinner’s prayer to atheism (about 5 years of age to 17); and 2) asking to know the Lord if He was there to be known to the present (about 22 years of age to 66 currently). In part one of my life I had a distaste for the Bible, almost nothing could compel me to regular study. In part two, I’ve had such a hunger that almost nothing could dissuade me from regular Bible study; nothing except, sadly, marriage and family. I was too busy then being promoted at work to my level of incompetence and at home trying to please my wife (another “promotion” to my level of incompetence). But I consider this appetite for the Bible God’s answer to my prayer rather than a personal achievement.

“If God gives believers faith to live the Christian life, then the difficult aspects of progressive holiness commanded in Scripture tend to be softpedaled.” Which of the two regimes Jesus contrasted does this Gary Nebeker quote sound most like?

Matthew 23:2-7 (NET)

Matthew 11:25b-30 (NET)

The experts in the law and the Pharisees sit on Moses’^[17] seat. Therefore pay attention to what^[18] they tell you^[19] and do^[20] it. But do not do what they do, for they do not practice what they teach. They tie up^[21] heavy loads, hard to carry, and put them on men’s shoulders, but they^[22] themselves are not willing even to lift a finger to move them. They do all their deeds to be seen by people, for^[23] they make their phylacteries wide and their tassels long.^[24] They love^[25] the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’^[26]

I praise you, Father, Lord of heaven and earth, because you have hidden^[27] these things from the wise and intelligent, and have revealed them to little children. Yes, Father, for this was your gracious will. All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him. 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^[28] and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls. For my yoke is easy to bear, and my load is not hard to carry.

To my ear “the difficult aspects of progressive holiness” being “softpedaled” leans more toward heavy loads, hard to carry and an unwillingness even to lift a finger to move them, as it leans away from a yoke that is easy to bear and a load that is not hard to carry.

Mr. López considered, “true believers will never fail to live godly lives…because God, having infused them with faith, guarantees their sanctification throughout their lives,” a view that “diminishes the seriousness of the commands of Scripture for believers to pursue holiness.”^[29] Does God infusing me with his love through his Holy Spirit diminish the command You shall not murder?^[30] Or is it the way He fulfills his command? “[M]ost Christians do not understand,” an article titled Sanctification on The Alliance website acknowledged, “the fullness of the Holy Spirit in their lives.”^[31] The uncertainty expressed concerning sanctification in Mr. López’s article seems too accommodating to that majority.

Though my knowledge of Koine Greek syntax is insufficient to argue that—For by grace you are saved through faith, and this is not from yourselves, it is the gift of God—means that faith is not a gift from God, I have experienced by simple trial and error the difference between relying on my faith and resting in God’s own πίστις (NET: faithfulness), a fountain of water springing up to eternal life^[32] as Jesus promised. The writer of Hebrews encourages believers to enter this rest (Hebrews 3:12-14 NET):

See to it, brothers and sisters, that none of you has an evil, unbelieving heart that forsakes the living God. But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception. For we have become partners with Christ, if in fact we hold our initial confidence (ὑποστάσεως, a form of ὑπόστασις) firm until the end.

It seems obvious to me now, this requires the continuous infusion of the faithfulness that is an aspect of the fruit of God’s Holy Spirit (not to mention his love, joy, peace, patience, kindness, goodness, gentleness and self-contol), rather than something I might conjure on my own (Ephesians 3:14-21 NET).

For this reason I kneel before the Father, [Table] from whom every family in heaven and on earth is named. I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, [Table] that Christ will dwell in your hearts through faith, so that, because you have been rooted and grounded in love,^[33] you will be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you will be filled up to all the fullness of God.

Now to him who by the power that is working within us is able to do far beyond all that we ask or think, to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen [Table].

A table comparing Exodus 20:13 in the Tanakh, KJV and NET; and another comparing Exodus 20:13 (20:15) in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow. Tables comparing Matthew 22:42, 43; 22:45; Ephesians 2:8; Hebrews 4:12; Matthew 23:2-7; 11:25; 11:29 and Ephesians 3:18 in the NET and KJV follow those.

Exodus 20:13 (Tanakh)	Exodus 20:13 (KJV)	Exodus 20:13 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour.	Thou shalt not kill.	“You shall not murder.

Exodus 20:13 (Septuagint BLB)	Exodus 20:15 (Septuagint Elpenor)
οὐ φονεύσεις	οὐ φονεύσεις
Exodus 20:15 (NETS)	Exodus 20:15 (English Elpenor)
You shall not murder.	Thou shalt not kill.

Matthew 22:42, 43 (NET)	Matthew 22:42, 43 (KJV)
“What do you think about the Christ? Whose son is he?” They said, “The son of David.”	Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγων· τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῷ· τοῦ Δαυίδ	λεγων τι υμιν δοκει περι του χριστου τινος υιος εστιν λεγουσιν αυτω του δαβιδ	λεγων τι υμιν δοκει περι του χριστου τινος υιος εστιν λεγουσιν αυτω του δαυιδ

He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

He saith unto them, How then doth David in spirit call him Lord, saying,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτοῖς· πῶς οὖν Δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων	λεγει αυτοις πως ουν δαβιδ εν πνευματι κυριον αυτον καλει λεγων	λεγει αυτοις πως ουν δαυιδ εν πνευματι κυριον αυτον καλει λεγων

Matthew 22:45 (NET)	Matthew 22:45 (KJV)
If David then calls him ‘Lord,’ how can he be his son?”	If David then call him Lord, how is he his son?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ οὖν Δαυὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστιν	ει ουν δαβιδ καλει αυτον κυριον πως υιος αυτου εστιν	ει ουν δαυιδ καλει αυτον κυριον πως υιος αυτου εστιν

Ephesians 2:8 (NET)	Ephesians 2:8 (KJV)
For by grace you are saved through faith, and this is not from yourselves, it is the gift of God;	For by grace are ye saved through faith; and that not of yourselves: it is the gift of God;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τῇ γὰρ χάριτι ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον	τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον	τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον

Hebrews 4:12 (NET)	Hebrews 4:12 (KJV)
For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.	For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας	ζων γαρ ο λογος του θεου και ενεργης και τομωτερος υπερ πασαν μαχαιραν διστομον και διικνουμενος αχρι μερισμου ψυχης τε και πνευματος αρμων τε και μυελων και κριτικος ενθυμησεων και εννοιων καρδιας	ζων γαρ ο λογος του θεου και ενεργης και τομωτερος υπερ πασαν μαχαιραν διστομον και διικνουμενος αχρι μερισμου ψυχης τε και πνευματος αρμων τε και μυελων και κριτικος ενθυμησεων και εννοιων καρδιας

Matthew 23:2-7 (NET)	Matthew 23:2-7 (KJV)
The experts in the law and the Pharisees sit on Moses’ seat.	Saying, The scribes and the Pharisees sit in Moses’ seat:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγων· ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι	λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι	λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι

Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach.

All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν	παντα ουν οσα αν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν	παντα ουν οσα εαν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν

They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.

For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά	δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα	δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα

They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long.

But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα	παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων	παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων

They love the place of honor at banquets and the best seats in the synagogues

And love the uppermost rooms at feasts, and the chief seats in the synagogues,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς	φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις	φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις

and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’

And greetings in the markets, and to be called of men, Rabbi, Rabbi.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ραββί	και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι	και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι

Matthew 11:25 (NET)	Matthew 11:25 (KJV)
At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and have revealed them to little children.	At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν· ἐξομολογοῦμαι σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις	εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις	εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις

Matthew 11:29 (NET)	Matthew 11:29 (KJV)
Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.	Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἄρατε τὸν ζυγόν μου ἐφ᾿ ὑμᾶς καὶ μάθετε ἀπ᾿ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν	αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων	αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων

Ephesians 3:18 (NET)	Ephesians 3:18 (KJV)
you will be able to comprehend with all the saints what is the breadth and length and height and depth,	May be able to comprehend with all saints what is the breadth, and length, and depth, and height;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος,	εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και βαθος και υψος	εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και βαθος και υψος

Back to A Shadow of the Good Things, Part 4

Back to David’s Forgiveness, Part 1

Back to A Shadow of the Good Things, Part 5

Back to A Shadow of the Good Things, Part 6

Back to Psalm 22, Part 8

Back to Funeral, Part 3

Back to Adultery in the Law, Part 2

Back to Westworld, Part 4

Back to Father, Son and Holy Spirit, Part 5

Back to Peter’s Third Gospel Proclamation

Back to Christianity, Part 6

Back to Christianity, Part 9

Back to Who Am I? Part 14

Back to The Children of Promise, Part 1

Back to Keep Yourselves From Idols, Part 2

Back to Keep Yourselves From Idols, Part 3

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Matthew 8:23-34

Back to Luke 8:22-56

^[1] Condemnation or Judgment? – Part 8

^[2] In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

^[3] In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

^[4] In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

^[5] Since I’ve considered this recently it seems pertinent to note that the Pharisees did not answer Jesus’ quizzical allusion to his own incarnation by saying, “Oh, well, David was just being respectful to the future Messiah, calling him ‘sir’.”

^[6] John 16:8 (NET)

^[7] John 16:8b (KJV)

^[8] The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding faith. The NET parallel Greek text and NA²⁸ did not. A note (20) in the NET indicates that this difference might actually be significant.

^[9] Ephesians 2:8 NET

^[10] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?,” IS FAITH CONSIDERED A WORK?, BIBLIOTHECA SACRA / July–September 2007, p266, from Dallas Theological Seminary

^[11] Romans 8:14 (NET)

^[12] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

^[13] John 3:21 (NET)

^[14] The StephanusTextus Receptus and Byzantine Majority Text had τε και (KJV: and) following soul, where the NET parallel Greek text and NA²⁸ had simply καὶ.

^[15] Galatians 2:10 (NET)

^[16] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

^[17] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

^[18] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὅσα ἐὰν here, where the Stephanus Textus Receptus had οσα αν (KJV: whatsoever).

^[19] The Stephanus Textus Receptus and Byzantine Majority Text had τηρειν (KJV: observe) following tell you (KJV: bid you). The NET parallel Greek text and NA²⁸ did not.

^[20] The NET parallel Greek text and NA²⁸ had ποιήσατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιειτε.

^[21] The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) following tie up, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).

^[22] The NET parallel Greek text and NA²⁸ had αὐτοὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[23] The NET parallel Greek text and NA²⁸ had γαρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δὲ (KJV: But).

^[24] The Stephanus Textus Receptus and Byzantine Majority Text had των ιματιων αυτων (KJV: of their garments) here. The NET parallel Greek text and NA²⁸ did not.

^[25] The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) following they love, where the Stephanus Textus Receptus and Byzantine Majority Text had τε (KJV: And).

^[26] The Stephanus Textus Receptus and Byzantine Majority Text had a second ραββι (KJV: Rabbi) here. The NET parallel Greek text and NA²⁸ did not.

^[27] The NET parallel Greek text and NA²⁸ had ἔκρυψας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεκρυψας (KJV: had hid).

^[28] The NET parallel Greek text and NA²⁸ had πραΰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had πραος (KJV: meek).

^[29] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

^[30] Exodus 20:13 (NET)

^[31] Here is a link to a table comparing Presbyterian, Baptist and Christian & Missionary Alliance views of sanctification according to their own websites.

^[32] John 4:14 (NET)

^[33] The Stephanus Textus Receptus and Byzantine Majority Text had εν αγαπη ερριζωμενοι και τεθεμελιωμενοι (“in love rooted and grounded”) at the beginning of verse 18, where the NET parallel Greek text and NA²⁸ had it (ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι) at the end of verse 17.

Father, Son and Holy Spirit – Part 2

Posted on January 25, 2020 by admin

Masoretic Text		Septuagint
Psalm 110:1 (Tanakh)	Psalm 110:1 (NET)	Psalm 109:1 (NETS)	Psalm 109:1 (English Elpenor)
The LORD (יְהֹוָ֨ה) said unto my Lord (לַֽאדֹנִ֗י), Sit thou at my right hand, until I make thine enemies thy footstool.	A psalm of David. Here is the Lord’s (y^ehôvâh, יהוה) proclamation to my lord (ʼâdôn, לאדני): “Sit down at my right hand until I make your enemies your footstool.”	Pertaining to Dauid. A Psalm. The Lord (κύριος) said to my lord (κυρίῳ), “Sit on my right hand until I make your enemies a footstool for your feet.”	[A Psalm of David.] The Lord (Κύριος) said to my Lord (Κυρίῳ), Sit thou on my right hand, until I make thine enemies thy footstool.

This verse has compelled me to consider something more like trinitarianism to continue to believe that Jesus is יְהֹוָ֨ה (y^ehôvâh) come in human flesh. A table comparing the two Hebrew words translated Lord in Morfix follows. My procedure was the same: if I got no result using vowel points I used the word from the NET parallel Hebrew text without vowel points.

Psalm 110:1
Hebrew	Tanakh	Homographs	English Definitions
יְהֹוָ֨ה יהוה	The LORD	יְהֹוָה	(biblical) Jehovah, God, the Lord
יְהֹוָ֨ה יהוה	The LORD	הִוָּה	to constitute
לַֽאדֹנִ֗י לאדני	my Lord	אֶדֶן	windowsill; railway sleeper; (flowery) base, foundation
לַֽאדֹנִ֗י לאדני	my Lord	אֲדֹנָי	God, the Lord

It seems odd to list אֶדֶן and אֲדֹנָי as homographs since they are so distinctly different, but אָדֹן occurred in Strong’s concordance as well. I don’t know Hebrew well enough to do much more than report at this point. Apparently this is not the only homograph of אֲדֹנָי.

Masoretic Text		Septuagint
Genesis 15:1, 2 (Tanakh)	Genesis 15:1, 2 (NET)	Genesis 15:1, 2 (NETS)	Genesis 15:1, 2 (English Elpenor)
After these things the word of HaShem (יְהֹוָה֙) came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’	After these things the Lord’s (y^ehôvâh, יהוה) message came to Abram in a vision: “Fear not, Abram! I am your shield and the one who will reward you in great abundance.”	Now after these matters the Lord’s (κυρίου) word came to Abram in a vision, saying, “Do not be afraid, Abram; I am shielding you; your reward shall be very great.”	AND after these things the word of the Lord (Κυρίου) came to Abram in a vision, saying, Fear not, Abram, I shield thee, thy reward shall be very great.
And Abram said: ‘O L-rd (אֲדֹנָ֤י) GOD (יֱהֹוִה֙), what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’	But Abram said, “O Sovereign (ʼădônây, אדני) Lord (y^ehôvih, יהוה), what will you give me since I continue to be childless, and my heir is Eliezer of Damascus?”	But Abram was saying, “O Master (δέσποτα), what will you give me? And I, I am going away childless; as for the son of Masek, my female homebred, he is Damascus Eliezer.”	And Abram said, Master (δέσποτα) [and] Lord (Κύριε), what wilt thou give me? whereas I am departing without a child, but the son of Masek my home-born female slave, this Eliezer of Damascus [is mine heir.]

Morfix didn’t recognize any difference between the homographs אֲדֹנָֽי (ʼâdôn) and אֲדֹנָ֣י (ʼădônây), but I only got a result when I used the NET parallel Hebrew אדני without vowel points.

Psalm 110:1
Hebrew	Tanakh	Homographs	English Definitions
לַֽאדֹנִ֗י לאדני	my Lord	אֶדֶן	windowsill; railway sleeper; (flowery) base, foundation
		אֲדֹנָי	God, the Lord
Genesis 15:2
אֲדֹנָ֤י אדני	L-rd	אֶדֶן	windowsill; railway sleeper; (flowery) base, foundation
		אֲדֹנָי	God, the Lord

The rabbis chose δέσποτα a form of δεσπότης, “lord, master, despot; owner of a ship; one who wields absolute authority and control,” for אֲדֹנָ֤י (ʼădônây). In Psalm 110:1 they had chosen Κυρίῳ (Table2 below) a form of κύριος, “Lord, master, Sir, God; owner, someone who owns and controls (possessions); someone addressed as being of a higher social standing; someone who exercises absolute authority over someone else or something,” for לַֽאדֹנִ֗י (ʼâdôn). The words are synonyms. The rabbis’ choice of δέσποτα here avoided the awkward Κύριε Κύριε (Table6 below) and in the following example (Table12 below).

Masoretic Text		Septuagint
Genesis 15:6-8 (Tanakh)	Genesis 15: 6-8 (NET)	Genesis 15: 6-8 (NETS)	Genesis 15: 6-8 (English Elpenor)
And he believed in HaShem (בַּֽיהֹוָ֑ה); and He counted it to him for righteousness.	Abram believed the Lord (y^ehôvâh, ביהוה), and the Lord credited it as righteousness to him.	And Abraham believed God (θεῷ), and it was reckoned to him as righteousness.	And Abram believed God (Θεῷ), and it was counted to him for righteousness.
And He said unto him: ‘I am HaShem (יְהֹוָ֗ה) that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’	The Lord said to him, “I am the Lord (y^ehôvâh, יהוה) who brought you out from Ur of the Chaldeans to give you this land to possess.”	Then he said to him, “I am the God (θεὸς) who brought you out of the country of the Chaldeans so as to give you this land to possess.”	And he said to him, I am God (Θεὸς) that brought thee out of the land of the Chaldeans, so as to give thee this land to inherit.
And he said: ‘O L-rd (אֲדֹנָ֣י) GOD (יֱהֹוִ֔ה), whereby shall I know that I shall inherit it?’	But Abram said, “O Sovereign (ʼădônây, אדני) Lord (y^ehôvih, יהוה), by what can I know that I am to possess it?”	But he said, “O Master (δέσποτα), Lord (κύριε), how shall I know that I shall possess it?”	And he said, Master (Δέσποτα) [and] Lord (Κύριε), how shall I know that I shall inherit it?

The next occurrence of אֲדֹנָ֗י (ʼădônây) was not immediately followed by יֱהֹוִ֔ה (y^ehôvih); the rabbis chose κύριε rather than δέσποτα.

Masoretic Text		Septuagint
Genesis 18:1-3 (Tanakh)	Genesis 18:1-3 (NET)	Genesis 18:1-3 (NETS)	Genesis 18:1-3 (English Elpenor)
And HaShem (יְהֹוָ֔ה) appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;	The Lord (y^ehôvâh, יהוה) appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day.	AND God (θεὸς) appeared to him by the oak of Mambre, as he sat by the door of his tent at noon.	AND God (Θεὸς) appeared to him by the oak of Mambre, as he sat by the door of his tent at noon.
and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,	Abraham looked up and saw three men standing across from him. When he saw them he ran from the entrance of the tent to meet them and bowed low to the ground.	And looking up with his eyes he saw, and see, three men stood over him. And when he saw them, he ran forward from his tent door to meet them and did obeisance upon the ground	And he lifted up his eyes and beheld, and lo! three men stood before him; and having seen them he ran to meet them from the door of his tent, and did obeisance to the ground.
and said: ‘My lord (אֲדֹנָ֗י), if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.	He said, “My lord (ʼădônây, אדני), if I have found favor in your sight, do not pass by and leave your servant.	and said, “Lord (κύριε), if perchance I have found favor before you, do not pass by your servant.	And he said, Lord (κύριε), if indeed I have found grace in thy sight, pass not by thy servant.

In the next occurrence יְהֹוָ֔ה (y^ehôvâh) was translated Κύριος and אֲדֹנָ֔י (ʼădônây) Κύριόν (another form of κύριος).

Masoretic Text		Septuagint
Genesis 18:26, 27 (Tanakh)	Genesis 18:26, 27 (NET)	Genesis 18:26, 27 (NETS)	Genesis 18:26, 27 (English Elpenor)
And HaShem (יְהֹוָ֔ה) said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’	So the Lord (y^ehôvâh, יהוה) replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”	Then the Lord (κύριος) said, “If I find in Sodoma fifty righteous in the city, I will forgive the whole place for their sake.”	And the Lord (Κύριος) said, If there should be in Sodom fifty righteous in the city, I will spare the whole city, and the whole place for their sakes.
And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the L-rd (אֲדֹנָ֔י), who am but dust and ashes.	Then Abraham asked, “Since I have undertaken to speak to the Lord [ʼădônây, אדני] (although I am but dust and ashes),	And Abraam said in reply, “Now I have begun to speak to the Lord (κύριον), though I am earth and ashes.	And Abraam answered and said, Now I have begun to speak to my Lord (Κύριόν), and I am earth and ashes.

In the next example two occurrences of לַֽאדֹנָי֙ (ʼădônây) were translated κύριε (another form of κύριος) and אֲדֹנָ֔י (ʼădônây) κύριον, while the lone instance of יְהֹוָ֔ה (y^ehôvâh) was translated Κύριος.

Masoretic Text		Septuagint
Genesis 18:30-33 (Tanakh)	Genesis 18:30-33 (NET)	Genesis 18:30-33 (NETS)	Genesis 18:30-33 (English Elpenor)
And he said: ‘Oh, let not the L-rd (לַֽאדֹנָי֙) be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’	Then Abraham said, “May the Lord (ʼădônây, לאדני) not be angry so that I may speak! What if thirty are found there?” He replied, “I will not do it if I find thirty there.”	And he said, “Pardon, Lord (κύριε), if I should speak. But if thirty should be found there?” And he said, “I will not destroy it, if I find thirty there.”	And he said, Will there be anything [against me], Lord (κύριε), if I shall speak? but if there be found there thirty? And he said, I will not destroy it for the thirty’s sake.
And he said: ‘Behold now, I have taken upon me to speak unto the L-rd (אֲדֹנָ֔י). Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’	Abraham said, “Since I have undertaken to speak to the Lord (ʼădônây, אדני), what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”	And he said, “Since I am compelled to speak to the Lord (κύριον)—and if twenty should be found there?” And he said, “On account of the twenty I will not destroy it.”	And he said, Since I am able to speak to the Lord (κύριον), what if there should be found there twenty? And he said, I will not destroy it, if I should find there twenty.
And he said: ‘Oh, let not the L-rd (לַֽאדֹנָי֙) be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake.’	Finally Abraham said, “May the Lord (ʼădônây, לאדני) not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”	And he said, “Pardon, Lord (κύριε), if I should speak once more. But if ten should be found there?” And he said, “On account of the ten I will not destroy it.”	And he said, Will there be anything [against me], Lord (κύριε), if I speak yet once? but if there should be found there ten? And he said, I will not destroy it for the ten’s sake.
And HaShem (יְהֹוָ֔ה) went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.	The Lord (y^ehôvâh, יהוה) went on his way when he had finished speaking to Abraham. Then Abraham returned home.	Then the Lord (κύριος) went away, when he had left off speaking to Abraam, and Abraam returned to his place.	And the Lord (Κύριος) departed, when he left off speaking to Abraam, and Abraam returned to his place.

The next occurrence of אֲדֹנַ֗י (ʼâdôn) was translated κύριοι (another form of κύριος).

Masoretic Text		Septuagint
Genesis 19:1, 2 (Tanakh)	Genesis 19:1, 2 (NET)	Genesis 19:1, 2 (NETS)	Genesis 19:1, 2 (English Elpenor)
And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;	The two angels came to Sodom in the evening while Lot was sitting in the city’s gateway. When Lot saw them, he got up to meet them and bowed down with his face toward the ground.	Now the two angels came to Sodoma at evening, and Lot was sitting beside the gate of Sodoma. And when Lot saw them he rose to meet them and did obeisance with his face upon the ground	AND the two angels came to Sodom at evening. And Lot sat by the gate of Sodom, and Lot having seen them, rose up to meet them, and he worshipped with his face to the ground, and said,
and he said: ‘Behold now, my lords (אֲדֹנַ֗י), turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’	He said, “Here, my lords (ʼâdôn, אדני), please turn aside to your servant’s house. Stay the night and wash your feet. Then you can be on your way early in the morning.” “No,” they replied, “we’ll spend the night in the town square.”	and said, “Here, lords (κύριοι), turn aside to your servant’s house, and find lodging, and wash your feet, and when you have risen early you will depart on your way.” They, however, said, “No, but we will find lodging in the street.”	Lo! [my] lords (κύριοι), turn aside to the house of your servant, and rest from your journey, and wash your feet, and having risen early in the morning ye shall depart on your journey. And they said, Nay, but we will lodge in the street.

In the next example אֲדֹנָֽי (ʼâdôn) was translated κύριε (another form of κύριος).

Masoretic Text		Septuagint
Genesis 19:16-18 (Tanakh)	Genesis 19: 16-18 (NET)	Genesis 19: 16-18 (NETS)	Genesis 19: 16-18 (English Elpenor)
But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; HaShem (יְהֹוָ֖ה) being merciful unto him. And they brought him forth, and set him without the city.	When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord (y^ehôvâh, יהוה) had compassion on them. They led them away and placed them outside the city.	And they were confounded, and the angels seized his hand and his wife’s hand and his daughters’ hands, as the Lord (κύριον) spared him.	And they were troubled, and the angels laid hold on his hand, and the hand of his wife, and the hands of his two daughters, in that the Lord (Κύριον) spared him.
And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’	When they had brought them outside, they said, “Run for your lives! Don’t look behind you or stop anywhere in the valley! Escape to the mountains or you will be destroyed!”	And it came about when they had brought them outside, that then they said, “In saving, save your own soul; do not look around backwards or stop in the whole region round about; get safely to the mountain, that you not be included.”	And it came to pass when they brought them out, that they said, Save thine own life by all means; look not round to that which is behind, nor stay in all the country round about, escape to the mountain, lest perhaps thou be overtaken together with them.
And Lot said unto them: ‘Oh, not so, my lord (אֲדֹנָֽי);	But Lot said to them, “No, please, Lord (ʼâdôn, אדני)!	But Lot said to them, “I pray, Lord (κύριε),	And Lot said to them, I pray, Lord (κύριε),

The distinction between the homographs אֲדֹנָ֣י (ʼădônây) and אֲדֹנָֽי (ʼâdôn) seems to be a matter of vowel points and context. I can understand why a religious mind might wish to make this distinction. I was highly offended that my third grade spelling book presented God as a spelling word. I still wanted a good grade, so I compromised. Every time I practiced spelling God (and on the spelling test itself) I drew lines radiating out from His name, like rays of sunlight. The rabbis who translated the Septuagint don’t seem to have recognized any distinction between אֲדֹנָ֣י (ʼădônây) and אֲדֹנָֽי (ʼâdôn). So far most occurrences were translated with forms of Κύριος.

Reference	Chabad.org	NET	Strong’s	BLB	Elpenor
Psalm 110:1	לַֽאדֹנִ֗י	לאדני	ʼâdôn	κυρίῳ	Κυρίῳ
Genesis 18:3	אֲדֹנָ֗י	אדני	ʼădônây	κύριε	κύριε
Genesis 18:27	אֲדֹנָ֔י	אדני	ʼădônây	κύριον	Κύριόν
Genesis 18:30	לַֽאדֹנָי֙	לאדני	ʼădônây	κύριε	κύριε
Genesis 18:31	אֲדֹנָ֔י	אדני	ʼădônây	κύριον	κύριον
Genesis 18:32	לַֽאדֹנָי֙	לאדני	ʼădônây	κύριος	Κύριος
Genesis 19:2	אֲדֹנַ֗י	אדני	ʼâdôn	κύριοι	κύριοι
Genesis 19:18	אֲדֹנָֽי	אדני	ʼâdôn	κύριε	κύριε

The two exceptions occurred when the honorific אֲדֹנָ֤י (ʼădônây) was followed immediately by a form of the Name (יֱהֹוִה֙).

Reference	Chabad.org	NET	Strong’s	BLB	Elpenor
Genesis 15:2	אֲדֹנָ֤י	אדני	ʼădônây	δέσποτα	δέσποτα
Genesis 15:8	אֲדֹנָ֣י	אדני	ʼădônây	δέσποτα	Δέσποτα

If this pattern of translation holds I’ll assume that the distinction between אֲדֹנָ֣י (ʼădônây) and אֲדֹנָֽי (ʼâdôn) originated sometime after the Old Testament was translated from Hebrew into Greek. This study highlights another issue for me. The superstition regarding the Name (יְהֹוָ֨ה) predates the Greek translation of the Old Testament. The rabbis didn’t transliterate יְהֹוָ֨ה (y^ehôvâh) and יֱהֹוִה֙ (y^ehôvih) into Greek^[1] but chose a form of Κύριος more often than not.

Reference	Chabad.org	NET	Strong’s	BLB	Elpenor
Psalm 110:1	יְהֹוָ֨ה	יהוה	y^ehôvâh	κύριος	Κύριος
Genesis 15:1	יְהֹוָה֙	יהוה	y^ehôvâh	κυρίου	Κυρίου
Genesis 15:2	יֱהֹוִה֙	יהוה	y^ehôvih	-na-	Κύριε
Genesis 15:8	יֱהֹוִ֔ה	יהוה	y^ehôvih	κύριε	Κύριε
Genesis 18:26	יְהֹוָ֔ה	יהוה	y^ehôvâh	κύριος	Κύριος
Genesis 18:33	יְהֹוָ֔ה	יהוה	y^ehôvâh	κύριος	Κύριος
Genesis 19:16	יְהֹוָ֖ה	יהוה	y^ehôvâh	κύριον	Κύριον

There were three exceptions:

Reference	Chabad.org	NET	Strong’s	BLB	Elpenor
Genesis 15:6	בַּֽיהֹוָ֑ה	ביהוה	y^ehôvâh	θεῷ	Θεῷ
Genesis 15:7	יְהֹוָ֗ה	יהוה	y^ehôvâh	θεὸς	Θεὸς
Genesis 18:1	יְהֹוָ֔ה	יהוה	y^ehôvâh	θεὸς	Θεὸς

I intend to become much more familiar with the Greek translation of יְהֹוָ֨ה (y^ehôvâh) and יֱהֹוִה֙ (y^ehôvih) in subsequent essays.

Tables comparing Psalm 110:1; Genesis 15:1; 15:2; 15:6; 15:7; 15:8; 18:1; 18:2; 18:3; 18:26; 18:27; 18:30; 18:31; 18:32; 18:33; 19:1; 19:2; 19:16; 19:17 and 19:18 in the Tanakh, KJV and NET; and tables comparing Psalm 110:1 (109:1); Genesis 15:1; 15:2; 15:6; 15:7; 15:8; 18:1; 18:2; 18:3; 18:26; 18:27; 18:30; 18:31; 18:32; 18:33; 19:1; 19:2; 19:16; 19:17 and 19:18 in the BLB and Elpenor versions of the Septuagint follow.

Psalm 110:1 (Tanakh)	Psalm 110:1 (KJV)	Psalm 110:1 (NET)
The LORD (יְהֹוָ֨ה) said unto my Lord (לַֽאדֹנִ֗י), Sit thou at my right hand, until I make thine enemies thy footstool.	A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.	A psalm of David. Here is the Lord’s (יהוה) proclamation to my lord (לאדני): “Sit down at my right hand until I make your enemies your footstool.”

Psalm 110:1 (Septuagint BLB)	Psalm 109:1 (Septuagint Elpenor)
τῷ Δαυιδ ψαλμός εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	Ψαλμὸς τῷ Δαυΐδ. – ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
Psalm 109:1 (NETS)	Psalm 109:1 (English Elpenor)
Pertaining to Dauid. A Psalm. The Lord said to my lord, “Sit on my right hand until I make your enemies a footstool for your feet.”	[A Psalm of David.] The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool.

Genesis 15:1 (Tanakh)	Genesis 15:1 (KJV)	Genesis 15:1 (NET)
After these things the word of HaShem came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’	After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.	After these things the Lord’s message came to Abram in a vision: “Fear not, Abram! I am your shield and the one who will reward you in great abundance.”

Genesis 15:1 (Septuagint BLB)	Genesis 15:1 (Septuagint Elpenor)
μετὰ δὲ τὰ ῥήματα ταῦτα ἐγενήθη ῥῆμα κυρίου πρὸς Αβραμ ἐν ὁράματι λέγων μὴ φοβοῦ Αβραμ ἐγὼ ὑπερασπίζω σου ὁ μισθός σου πολὺς ἔσται σφόδρα	ΜΕΤΑ δὲ τὰ ρήματα ταῦτα ἐγενήθη ρῆμα Κυρίου πρὸς ῞Αβραμ ἐν ὁράματι, λέγων· μὴ φοβοῦ ῞Αβραμ, ἐγὼ ὑπερασπίζω σου· ὁ μισθός σου πολὺς ἔσται σφόδρα
Genesis 15:1 (NETS)	Genesis 15:1 (English Elpenor)
Now after these matters the Lord’s word came to Abram in a vision, saying, “Do not be afraid, Abram; I am shielding you; your reward shall be very great.”	AND after these things the word of the Lord came to Abram in a vision, saying, Fear not, Abram, I shield thee, thy reward shall be very great.

Genesis 15:2 (Tanakh)	Genesis 15:2 (KJV)	Genesis 15:2 (NET)
And Abram said: ‘O L-rd GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’	And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?	But Abram said, “O Sovereign Lord, what will you give me since I continue to be childless, and my heir is Eliezer of Damascus?”

Genesis 15:2 (Septuagint BLB)	Genesis 15:2 (Septuagint Elpenor)
λέγει δὲ Αβραμ δέσποτα τί μοι δώσεις ἐγὼ δὲ ἀπολύομαι ἄτεκνος ὁ δὲ υἱὸς Μασεκ τῆς οἰκογενοῦς μου οὗτος Δαμασκὸς Ελιεζερ	λέγει δὲ ῞Αβραμ· δέσποτα Κύριε, τί μοι δώσεις; ἐγὼ δὲ ἀπολύομαι ἄτεκνος· ὁ δὲ υἱὸς Μασὲκ τῆς οἰκογενοῦς μου, οὗτος Δαμασκὸς ᾿Ελιέζερ
Genesis 15:2 (NETS)	Genesis 15:2 (English Elpenor)
But Abram was saying, “O Master, what will you give me? And I, I am going away childless; as for the son of Masek, my female homebred, he is Damascus Eliezer.”	And Abram said, Master [and] Lord, what wilt thou give me? whereas I am departing without a child, but the son of Masek my home-born female slave, this Eliezer of Damascus [is mine heir.]

Genesis 15:6 (Tanakh)	Genesis 15:6 (KJV)	Genesis 15:6 (NET)
And he believed in HaShem; and He counted it to him for righteousness.	And he believed in Jehovah; and he reckoned it to him for righteousness.	Abram believed the Lord, and the Lord credited it as righteousness to him.

Genesis 15:6 (Septuagint BLB)	Genesis 15:6 (Septuagint Elpenor)
καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Genesis 15:6 (NETS)	Genesis 15:6 (English Elpenor)
And Abram believed God, and it was reckoned to him as righteousness.	And Abram believed God, and it was counted to him for righteousness.

Genesis 15:7 (Tanakh)	Genesis 15:7 (KJV)	Genesis 15:7 (NET)
And He said unto him: ‘I am HaShem that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’	And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.	The Lord said to him, “I am the Lord who brought you out from Ur of the Chaldeans to give you this land to possess.”

Genesis 15:7 (Septuagint BLB)	Genesis 15:7 (Septuagint Elpenor)
εἶπεν δὲ πρὸς αὐτόν ἐγὼ ὁ θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι	εἶπε δὲ πρὸς αὐτόν· ἐγὼ ὁ Θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων, ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι
Genesis 15:7 (NETS)	Genesis 15:7 (English Elpenor)
Then he said to him, “I am the God who brought you out of the country of the Chaldeans so as to give you this land to possess.”	And he said to him, I am God that brought thee out of the land of the Chaldeans, so as to give thee this land to inherit.

Genesis 15:8 (Tanakh)	Genesis 15:8 (KJV)	Genesis 15:8 (NET)
And he said: ‘O L-rd GOD, whereby shall I know that I shall inherit it?’	And he said, Lord GOD, whereby shall I know that I shall inherit it?	But Abram said, “O Sovereign Lord, by what can I know that I am to possess it?”

Genesis 15:8 (Septuagint BLB)	Genesis 15:8 (Septuagint Elpenor)
εἶπεν δέ δέσποτα κύριε κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν	εἶπε δέ, Δέσποτα Κύριε, κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν
Genesis 15:8 (NETS)	Genesis 15:8 (English Elpenor)
But he said, “O Master, Lord, how shall I know that I shall possess it?”	And he said, Master [and] Lord, how shall I know that I shall inherit it?

Genesis 18:1 (Tanakh)	Genesis 18:1 (KJV)	Genesis 18:1 (NET)
And HaShem appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;	And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;	The Lord appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day.

Genesis 18:1 (Septuagint BLB)	Genesis 18:1 (Septuagint Elpenor)
ὤφθη δὲ αὐτῷ ὁ θεὸς πρὸς τῇ δρυὶ τῇ Μαμβρη καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας	ΩΦΘΗ δὲ αὐτῷ ὁ Θεὸς πρὸς τῇ δρυΐ τῇ Μαμβρῇ, καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας
Genesis 18:1 (NETS)	Genesis 18:1 (English Elpenor)
Now God appeared to him near the oak of Mambre, while he was sitting at the door of his tent midday.	AND God appeared to him by the oak of Mambre, as he sat by the door of his tent at noon.

Genesis 18:2 (Tanakh)	Genesis 18:2 (KJV)	Genesis 18:2 (NET)
and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,	And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,	Abraham looked up and saw three men standing across from him. When he saw them he ran from the entrance of the tent to meet them and bowed low to the ground.

Genesis 18:2 (Septuagint BLB)	Genesis 18:2 (Septuagint Elpenor)
ἀναβλέψας δὲ τοῗς ὀφθαλμοῗς αὐτοῦ εἶδεν καὶ ἰδοὺ τρεῗς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ καὶ ἰδὼν προσέδραμεν εἰς συνάντησιν αὐτοῗς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ καὶ προσεκύνησεν ἐπὶ τὴν γῆν	ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδε, καὶ ἰδοὺ τρεῖς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ· καὶ ἰδὼν προσέδραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ καὶ προσεκύνησεν ἐπὶ τὴν γῆν
Genesis 18:2 (NETS)	Genesis 18:2 (English Elpenor)
And looking up with his eyes he saw, and see, three men stood over him. And when he saw them, he ran forward from his tent door to meet them and did obeisance upon the ground	And he lifted up his eyes and beheld, and lo! three men stood before him; and having seen them he ran to meet them from the door of his tent, and did obeisance to the ground.

Genesis 18:3 (Tanakh)	Genesis 18:3 (KJV)	Genesis 18:3 (NET)
and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.	And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:	He said, “My lord, if I have found favor in your sight, do not pass by and leave your servant.

Genesis 18:3 (Septuagint BLB)	Genesis 18:3 (Septuagint Elpenor)
καὶ εἶπεν κύριε εἰ ἄρα εὗρον χάριν ἐναντίον σου μὴ παρέλθῃς τὸν παῗδά σου	καὶ εἶπε· κύριε, εἰ ἄρα εὗρον χάριν ἐναντίον σου, μὴ παρέλθῃς τὸν παῖδά σου
Genesis 18:3 (NETS)	Genesis 18:3 (English Elpenor)
and said, “Lord, if perchance have found favor before you, do not pass by your servant.	And he said, Lord, if indeed I have found grace in thy sight, pass not by thy servant.

Genesis 18:26 (Tanakh)	Genesis 18:26 (KJV)	Genesis 18:26 (NET)
And HaShem said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’	And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.	So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

Genesis 18:26 (Septuagint BLB)	Genesis 18:26 (Septuagint Elpenor)
εἶπεν δὲ κύριος ἐὰν εὕρω ἐν Σοδομοις πεντήκοντα δικαίους ἐν τῇ πόλει ἀφήσω πάντα τὸν τόπον δι᾽ αὐτούς	εἶπε δὲ Κύριος· ἐὰν ὦσιν ἐν Σοδόμοις πεντήκοντα δίκαιοι ἐν τῇ πόλει, ἀφήσω ὅλην τὴν πόλιν καὶ πάντα τὸν τόπον δι᾿ αὐτούς
Genesis 18:26 (NETS)	Genesis 18:26 (English Elpenor)
Then the Lord said, “If I find in Sodoma fifty righteous in the city, I will forgive the whole place for their sake.”	And the Lord said, If there should be in Sodom fifty righteous in the city, I will spare the whole city, and the whole place for their sakes.

Genesis 18:27 (Tanakh)	Genesis 18:27 (KJV)	Genesis 18:27 (NET)
And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the L-rd, who am but dust and ashes.	And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:	Then Abraham asked, “Since I have undertaken to speak to the Lord (although I am but dust and ashes),

Genesis 18:27 (Septuagint BLB)	Genesis 18:27 (Septuagint Elpenor)
καὶ ἀποκριθεὶς Αβρααμ εἶπεν νῦν ἠρξάμην λαλῆσαι πρὸς τὸν κύριον ἐγὼ δέ εἰμι γῆ καὶ σποδός	καὶ ἀποκριθεὶς ῾Αβραὰμ εἶπε· νῦν ἠρξάμην λαλῆσαι πρὸς τὸν Κύριόν μου, ἐγὼ δέ εἰμι γῆ καὶ σποδός
Genesis 18:27 (NETS)	Genesis 18:27 (English Elpenor)
And Abraam said in reply, “Now I have begun to speak to the Lord, though I am earth and ashes.	And Abraam answered and said, Now I have begun to speak to my Lord, and I am earth and ashes.

Genesis 18:30 (Tanakh)	Genesis 18:30 (KJV)	Genesis 18:30 (NET)
And he said: ‘Oh, let not the L-rd be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’	And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.	Then Abraham said, “May the Lord not be angry so that I may speak! What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

Genesis 18:30 (Septuagint BLB)	Genesis 18:30 (Septuagint Elpenor)
καὶ εἶπεν μή τι κύριε ἐὰν λαλήσω ἐὰν δὲ εὑρεθῶσιν ἐκεῗ τριάκοντα καὶ εἶπεν οὐ μὴ ἀπολέσω ἐὰν εὕρω ἐκεῗ τριάκοντα	καὶ εἶπε· μή τι κύριε, ἐὰν λαλήσω; ἐὰν δὲ εὑρεθῶσιν ἐκεῖ τριάκοντα; καὶ εἶπεν· οὐ μὴ ἀπολέσω ἕνεκεν τῶν τριάκοντα
Genesis 18:30 (NETS)	Genesis 18:30 (English Elpenor)
And he said, “Pardon, Lord, if I should speak. But if thirty should be found there?” And he said, “I will not destroy it, if I find thirty there.”	And he said, Will there be anything [against me], Lord, if I shall speak? but if there be found there thirty? And he said, I will not destroy it for the thirty’s sake.

Genesis 18:31 (Tanakh)	Genesis 18:31 (KJV)	Genesis 18:31 (NET)
And he said: ‘Behold now, I have taken upon me to speak unto the L-rd. Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’	And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty’s sake.	Abraham said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

Genesis 18:31 (Septuagint BLB)	Genesis 18:31 (Septuagint Elpenor)
καὶ εἶπεν ἐπειδὴ ἔχω λαλῆσαι πρὸς τὸν κύριον ἐὰν δὲ εὑρεθῶσιν ἐκεῗ εἴκοσι καὶ εἶπεν οὐ μὴ ἀπολέσω ἕνεκεν τῶν εἴκοσι	καὶ εἶπεν· ἐπειδὴ ἔχω λαλῆσαι πρὸς τὸν κύριον· ἐὰν δὲ εὑρεθῶσιν ἐκεῖ εἴκοσι; καὶ εἶπεν· οὐ μὴ ἀπολέσω, ἐὰν εὕρω ἐκεῖ εἴκοσι
Genesis 18:31 (NETS)	Genesis 18:31 (English Elpenor)
And he said, “Since I am compelled to speak to the Lord—and if twenty should be found there?” And he said, “On account of the twenty I will not destroy it.”	And he said, Since I am able to speak to the Lord, what if there should be found there twenty? And he said, I will not destroy it, if I should find there twenty.

Genesis 18:32 (Tanakh)	Genesis 18:32 (KJV)	Genesis 18:32 (NET)
And he said: ‘Oh, let not the L-rd be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake.’	And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake.	Finally Abraham said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

Genesis 18:32 (Septuagint BLB)	Genesis 18:32 (Septuagint Elpenor)
καὶ εἶπεν μή τι κύριε ἐὰν λαλήσω ἔτι ἅπαξ ἐὰν δὲ εὑρεθῶσιν ἐκεῗ δέκα καὶ εἶπεν οὐ μὴ ἀπολέσω ἕνεκεν τῶν δέκα	καὶ εἶπε· μήτι κύριε, ἐὰν λαλήσω ἔτι ἅπαξ· ἐὰν δὲ εὑρεθῶσιν ἐκεῖ δέκα; καὶ εἶπεν· οὐ μὴ ἀπολέσω ἕνεκεν τῶν δέκα
Genesis 18:32 (NETS)	Genesis 18:32 (English Elpenor)
And he said, “Pardon, Lord, if I should speak once more. But if ten should be found there?” And he said, “On account of the ten I will not destroy it.”	And he said, Will there be anything [against me], Lord, if I speak yet once? but if there should be found there ten? And he said, I will not destroy it for the ten’s sake.

Genesis 18:33 (Tanakh)	Genesis 18:33 (KJV)	Genesis 18:33 (NET)
And HaShem went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.	And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.	The Lord went on his way when he had finished speaking to Abraham. Then Abraham returned home.

Genesis 18:33 (Septuagint BLB)	Genesis 18:33 (Septuagint Elpenor)
ἀπῆλθεν δὲ κύριος ὡς ἐπαύσατο λαλῶν τῷ Αβρααμ καὶ Αβρααμ ἀπέστρεψεν εἰς τὸν τόπον αὐτοῦ	ἀπῆλθε δὲ ὁ Κύριος, ὡς ἐπαύσατο λαλῶν τῷ ῾Αβραάμ, καὶ ῾Αβραὰμ ἀπέστρεψεν εἰς τὸν τόπον αὐτοῦ
Genesis 18:33 (NETS)	Genesis 18:33 (English Elpenor)
Then the Lord went away, when he had left off speaking to Abraam, and Abraam returned to his place.	And the Lord departed, when he left off speaking to Abraam, and Abraam returned to his place.

Genesis 19:1 (Tanakh)	Genesis 19:1 (KJV)	Genesis 19:1 (NET)
And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;	And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;	The two angels came to Sodom in the evening while Lot was sitting in the city’s gateway. When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Genesis 19:1 (Septuagint BLB)	Genesis 19:1 (Septuagint Elpenor)
ἦλθον δὲ οἱ δύο ἄγγελοι εἰς Σοδομα ἑσπέρας Λωτ δὲ ἐκάθητο παρὰ τὴν πύλην Σοδομων ἰδὼν δὲ Λωτ ἐξανέστη εἰς συνάντησιν αὐτοῗς καὶ προσεκύνησεν τῷ προσώπῳ ἐπὶ τὴν γῆν	ΗΛΘΟΝ δὲ οἱ δύο ἄγγελοι εἰς Σόδομα ἑσπέρας· Λὼτ δὲ ἐκάθητο παρὰ τὴν πύλην Σοδόμων. ἰδὼν δὲ Λώτ, ἐξανέστη εἰς συνάντησιν αὐτοῖς καὶ προσεκύνησε τῷ προσώπῳ ἐπὶ τὴν γῆν
Genesis 19:1 (NETS)	Genesis 19:1 (English Elpenor)
Now the two angels came to Sodoma at evening, and Lot was sitting beside the gate of Sodoma. And when Lot saw them he rose to meet them and did obeisance with his face upon the ground	AND the two angels came to Sodom at evening. And Lot sat by the gate of Sodom, and Lot having seen them, rose up to meet them, and he worshipped with his face to the ground, and said,

Genesis 19:2 (Tanakh)	Genesis 19:2 (KJV)	Genesis 19:2 (NET)
and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’	And he said, Behold now, my lords, turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.	He said, “Here, my lords, please turn aside to your servant’s house. Stay the night and wash your feet. Then you can be on your way early in the morning.” “No,” they replied, “we’ll spend the night in the town square.”

Genesis 19:2 (Septuagint BLB)	Genesis 19:2 (Septuagint Elpenor)
καὶ εἶπεν ἰδού κύριοι ἐκκλίνατε εἰς τὸν οἶκον τοῦ παιδὸς ὑμῶν καὶ καταλύσατε καὶ νίψασθε τοὺς πόδας ὑμῶν καὶ ὀρθρίσαντες ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν εἶπαν δέ οὐχί ἀλλ᾽ ἐν τῇ πλατείᾳ καταλύσομεν	καὶ εἶπεν· ἰδοὺ κύριοι, ἐκκλίνατε εἰς τὸν οἶκον τοῦ παιδὸς ὑμῶν καὶ καταλύσατε καὶ νίψασθε τοὺς πόδας ὑμῶν, καὶ ὀρθρίσαντες ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν. καὶ εἶπαν· οὐχί, ἀλλ᾿ ἐν τῇ πλατείᾳ καταλύσομεν
Genesis 19:2 (NETS)	Genesis 19:1b, 2 (English Elpenor)
and said, “Here, lords, turn aside to your servant’s house, and find lodging, and wash your feet, and when you have risen early you will depart on your way.” They, however, said, “No, but we will find lodging in the street.”	and said, (2) Lo! [my] lords, turn aside to the house of your servant, and rest from your journey, and wash your feet, and having risen early in the morning ye shall depart on your journey. And they said, Nay, but we will lodge in the street.

Genesis 19:16 (Tanakh)	Genesis 19:16 (KJV)	Genesis 19:16 (NET)
But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; HaShem being merciful unto him. And they brought him forth, and set him without the city.	And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.	When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. They led them away and placed them outside the city.

Genesis 19:16 (Septuagint BLB)	Genesis 19:16 (Septuagint Elpenor)
καὶ ἐταράχθησαν καὶ ἐκράτησαν οἱ ἄγγελοι τῆς χειρὸς αὐτοῦ καὶ τῆς χειρὸς τῆς γυναικὸς αὐτοῦ καὶ τῶν χειρῶν τῶν δύο θυγατέρων αὐτοῦ ἐν τῷ φείσασθαι κύριον αὐτοῦ	καὶ ἐταράχθησαν· καὶ ἐκράτησαν οἱ ἄγγελοι τῆς χειρὸς αὐτοῦ καὶ τῆς χειρὸς τῆς γυναικὸς αὐτοῦ καὶ τῶν χειρῶν τῶν δύο θυγατέρων αὐτοῦ, ἐν τῷ φείσασθαι Κύριον αὐτοῦ
Genesis 19:16 (NETS)	Genesis 19:16 (English Elpenor)
And they were confounded, and the angels seized his hand and his wife’s hand and his daughters’ hands, as the Lord spared him.	And they were troubled, and the angels laid hold on his hand, and the hand of his wife, and the hands of his two daughters, in that the Lord spared him.

Genesis 19:17 (Tanakh)	Genesis 19:17 (KJV)	Genesis 19:17 (NET)
And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’	And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.	When they had brought them outside, they said, “Run for your lives! Don’t look behind you or stop anywhere in the valley! Escape to the mountains or you will be destroyed!”

Genesis 19:17 (Septuagint BLB)	Genesis 19:17 (Septuagint Elpenor)
καὶ ἐγένετο ἡνίκα ἐξήγαγον αὐτοὺς ἔξω καὶ εἶπαν σῴζων σῷζε τὴν σεαυτοῦ ψυχήν μὴ περιβλέψῃς εἰς τὰ ὀπίσω μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ εἰς τὸ ὄρος σῴζου μήποτε συμπαραλημφθῇς	καὶ ἐγένετο, ἡνίκα ἐξήγαγον αὐτοὺς ἔξω καὶ εἶπαν· σῴζων σῷζε τὴν σεαυτοῦ ψυχήν· μὴ περιβλέψῃ εἰς τὰ ὀπίσω, μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ· εἰς τὸ ὄρος σῴζου, μήποτε συμπαραληφθῇς
Genesis 19:17 (NETS)	Genesis 19:17 (English Elpenor)
And it came about when they had brought them outside, that then they said, “In saving, save your own soul; do not look around backwards or stop in the whole region round about; get safely to the mountain, that you not be included.”	And it came to pass when they brought them out, that they said, Save thine own life by all means; look not round to that which is behind, nor stay in all the country round about, escape to the mountain, lest perhaps thou be overtaken together with them.

Genesis 19:18 (Tanakh)	Genesis 19:18 (KJV)	Genesis 19:18 (NET)
And Lot said unto them: ‘Oh, not so, my lord;	And Lot said unto them, Oh, not so, my Lord:	But Lot said to them, “No, please, Lord!

Genesis 19:18 (Septuagint BLB)	Genesis 19:18 (Septuagint Elpenor)
εἶπεν δὲ Λωτ πρὸς αὐτούς δέομαι κύριε	εἶπε δὲ Λὼτ πρὸς αὐτούς· δέομαι κύριε
Genesis 19:18 (NETS)	Genesis 19:18 (English Elpenor)
But Lot said to them, “I pray, Lord,	And Lot said to them, I pray, Lord,

Father, Son and Holy Spirit, Part 3

Back to Father, Forgive Them – Part 6

Back to Peter’s First Gospel Proclamation Revisited, Part 3

Back to Romans, Part 18

Back to Romans, Part 19

Back to Romans, Part 21

Back to A Shadow of the Good Things, Part 7

Back to The Lost Son of Perdition, Part 9

Back to The Lost Son of Perdition, Part 10

Back to Christianity, Part 9

Back to Father, Son and Holy Spirit, Part 7

Back to The Day of the Lord, Part 2

Back to Nothing True, Part 3

Back to Exploration, Part 2

^[1] Two examples of יֱהֹוִה֙ (y^ehôvih) translated Κύριε cannot establish a meaningful pattern that יֱהֹוִה֙ (y^ehôvih) was not recognized as distinctly different from יְהֹוָ֨ה (y^ehôvâh) by the rabbis who translated the Old Testament, but neither do they invalidate that assumption.

Peter’s First Gospel Proclamation Revisited, Part 2

Posted on January 4, 2020 by admin

On Pentecost Peter continued his quotation from the prophet Joel (Acts 2:20 NET Table):

The sun will be changed to darkness and the moon to blood before the great and glorious day of the Lord comes.

He may have had Jesus’ crucifixion in mind for ὁ ἥλιος μεταστραφήσεται εἰς σκότος (The sun will be changed to darkness). Now from noon until three,^[1] darkness (σκότος) came over all the land.^[2] Mark also recorded: Now^[3] when it was noon, darkness (σκότος) came over the whole land until three^[4] in the afternoon.^[5] Luke mentioned the sun as well as the darkness (Luke 23:44, 45a NET):

It^[6] was now^[7] about noon, and darkness (σκότος) came over the whole land until three^[8] in the afternoon, because^[9] the sun’s light^[10] failed.^[11]

The English translations in the KJV are quite similar: The sun shall be turned into darkness; And the sun was darkened. But the Greek seems different (Table25 below).

ὁ ἥλιος μεταστραφήσεται εἰς σκότος	τοῦ ἡλίου \|ἐκλιπόντος\|	και εσκοτισθη ο ηλιος
The sun will be changed to darkness	because the sun’s light failed	And the sun was darkened

None of them mentioned the moon at all. The difference in the description of that day in the Septuagint caught my attention.

Masoretic Text		Septuagint
Joel 3:4 (Tanakh)	Joel 2:31 (NET)	Joel 2:31 (NETS)	Joel 3:4 (English Elpenor)
The sun shall be turned into darkness, and the moon into blood, before the great and terrible (וְהַנּוֹרָֽא) day of HaShem come.	The sunlight will be turned to darkness and the moon to the color of blood, before the day of the Lord comes—that great and terrible (yârêʼ, והנורא) day!	The sun shall be turned to darkness and the moon to blood, before the great and notable (ἐπιφανῆ) day of the Lord comes.	The sun shall be turned into darkness, and the moon into blood, before the great and glorious (ἐπιφανῆ) day of the Lord come.

The Hebrew word וְהַנּוֹרָֽא is a form of the word I’ve been tracking through the essays categorized under The Fear of the Lord. Morfix came up with: נוֹרָא “terrible, terrifying, horrible, awful; (colloquial) very bad, insufferable; awe-inspiring, awesome (God).” But the rabbis chose ἐπιφανῆ, a form of ἐπιφανής: “notable, distinguished, famous, splendid, glorious, remarkable; evident, visually manifest, conspicuous; renowned.” The only other occurrence^[12] of ἐπιφανῆ was near the end of Malachi. I’ll consider the passage verse by verse.

Masoretic Text		Septuagint
Malachi 3:16 (Tanakh)	Malachi 3:16 (NET)	Malachi 3:16 (NETS)	Malachi 3:16 (English Elpenor)
Then they that feared (יִרְאֵ֥י) the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared (לְיִרְאֵ֣י) the LORD, and that thought upon his name.	Then those who respected (yârêʼ, יראי) the Lord spoke to one another, and the Lord took notice. A scroll was prepared before him in which were recorded the names of those who respected (yârêʼ, ליראי) the Lord and honored his name.	Those who fear (φοβούμενοι) the Lord spoke against these things, each to his neighbor. And the Lord took note and listened and wrote a book of remembrance before him for those who fear (φοβουμένοις) the Lord and reverence his name.	Thus spoke they that feared (φοβούμενοι) the Lord, every one to his neighbour: and the Lord gave heed, and hearkened, and he wrote a book of remembrance before him for them that feared (φοβουμένοις) the Lord and reverenced his name.

Here are the definitions of both forms translated feared from Morfix.

Malachi 3:16
Hebrew	Tanakh	Homographs	English Definitions
יִרְאֵ֥י	feared	יָרֵא	(literary) God-fearing person
יִרְאֵ֥י	feared	יָרֵא	to fear; to stand in awe of, to respect
לְיִרְאֵ֣י	feared	יָרֵא	(literary) God-fearing person

The rabbis chose φοβούμενοι for יִרְאֵ֥י and φοβουμένοις for לְיִרְאֵ֣י. Both are forms of φοβέω: “to be afraid, fear, become frightened; to fear (something, someone); to respect, have reverence (for God); to respect (a man, authority).”

Masoretic Text		Septuagint
Malachi 3:17, 18 (Tanakh)	Malachi 3:17, 18 (NET)	Malachi 3:17, 18 (NETS)	Malachi 3:17, 18 (English Elpenor)
And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.	“They will belong to me,” says the Lord of Heaven’s Armies, “in the day when I prepare my own special property. I will spare them as a man spares his son who serves him.	And they shall be mine, says the Lord Almighty, in the day when I make them my acquisition, and I will choose them as a person chooses his son who is subject to him.	And they shall be mine, saith the Lord Almighty, in the day which I appoint for a peculiar possession; and I will make choice of them, as a man makes choice of his son that serves him.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.	Then once more you will see that I make a distinction between the righteous and the wicked, between the one who serves God and the one who does not.	And you shall turn and discern between the just and between the lawless and between the one who is subject to God and the one who is not subject.	Then shall ye return, and discern between the righteous and the wicked, and between him that serves God, and him that serves [him] not.

I understand this discerning between the righteous—the new man (e.g., new human, καινὸν ἄνθρωπον) who has been created in God’s image—and the wicked—the old man (e.g., old human, παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires—differently than some perhaps (Ephesians 4:22-24 NET):

You were taught with reference to your former way of life to lay aside the old man who is being corrupted (φθειρόμενον, a form of φθείρω) in accordance with deceitful desires, to be renewed in the spirit of your (plural, ὑμῶν) mind (singular, νοὸς), and to put on the new man who has been created in God’s image—in righteousness and holiness that comes from truth.

A day is coming when this new human will be more “evident,” more “visually manifest,” more “conspicuous” than a renewing in the spirit of the old humans’ mind.

Masoretic Text		Septuagint
Malachi 4:1 (Tanakh)	Malachi 4:1 (NET)	Malachi 4:1 (NETS)	Malachi 4:1 (English Elpenor)
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.	“For indeed the day is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord of Heaven’s Armies. “It will not leave them even a root or branch.	For behold, a day is coming, burning like an oven, and it will set them ablaze, and all the aliens and all those who do lawless things will be stubble, and the day that comes shall kindle them, says the Lord Almighty, and there shall be left of them neither root nor branch.	For, behold, a day comes burning as an oven, and it shall consume them; and all the aliens, and all that do wickedly, shall be stubble: and the day that is coming shall set them on fire, saith the Lord Almighty, and there shall not be left of them root or branch.

I understand the day that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up as something other than a promise of Zionism über alles. John the Baptist introduced Jesus, saying (Matthew 3:11, 12 NET):

I baptize you with water, for repentance, but the one coming after me is more powerful than I am—I am not worthy to carry his sandals! He will baptize you with the Holy Spirit and fire [Table]. His winnowing fork is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, but the chaff he will burn up with inextinguishable fire!

Peter wrote, by the word of God heavens existed long ago and an earth was formed out of water and by means of water. Through these things the world existing at that time was destroyed when it was deluged with water. But by the same^[13] word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly.^[14]

I understand the ἀπωλείας τῶν ἀσεβῶν ἀνθρώπων (NET: destruction of the ungodly) as the destruction of the old human (παλαιὸν ἄνθρωπον), equivalent to the day…that shall burn as an oven when the new human is freed from the prickly tendrils entangling it with the old.

Masoretic Text		Septuagint
Malachi 4:2 (Tanakh)	Malachi 4:2 (NET)	Malachi 4:2 (NETS)	Malachi 4:2 (English Elpenor)
But unto you that fear (יִרְאֵ֚י) my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.	But for you who respect (yârêʼ, יראי) my name, the sun of vindication will rise with healing wings, and you will skip about like calves released from the stall.	And for you who fear (φοβουμένοις) my name a sun of justice shall rise, and healing is in its wings. And you shall go out and leap (σκιρτήσετε) like calves let loose from tethers.	But to you that fear (φοβουμένοις) my name shall the Sun of righteousness arise, and healing [shall be] in his wings: and ye shall go forth, and bound (σκιρτήσετε) as young calves let loose from bonds.

Here again the rabbis chose φοβουμένοις for יִרְאֵ֚י. I want to consider and grow up as calves of the stall in more detail using Morfix.

Malachi 4:2 (3:20)
Hebrew	Tanakh	Homographs	English Definitions
וִֽיצָאתֶ֥ם	and ye shall go forth	יָצָא	to go outside, to exit; to leave (esp. country, state); to leave for; to emanate from, to emerge from; to depart; to break out, to come forth; to appear (sun, moon); to terminate (Sabbath, Festival); (literary) to pass (time); to escape from, to overcome; to originate from, to be derived from; to be based on; it follows, the result is, the upshot is; to be published; to announce, to come out in public; to so happen, to turn out that
וִֽיצָאתֶ֥ם	and ye shall go forth	יִצֵּא	to export
וּפִשְׁתֶּ֖ם ופשתם	and grow up	N/A	N/A
כְּעֶגְלֵ֥י	as calves	עֵגֶל	calf (male)
כְּעֶגְלֵ֥י	as calves	עָגֹל	round, circular, spherical
מַרְבֵּֽק	of the stall	מַרְבֵּק	(flowery) fattened calf

Morfix didn’t recognize וּפִשְׁתֶּ֖ם, translated and grow up in the Tanakh, but the rabbis chose σκιρτήσετε, a form of σκιρτάω: “to jump, leap (for joy); to kick (i.e., fetus quickening)”, translated leap or bound in the Septuagint.

But the day of the Lord will come like a thief,^[15] Peter continued in his letter (2 Peter 3:10-13 NET):

when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away^[16] in a blaze, and the earth and every deed done on it will be laid bare (KJV: shall be burned up).^[17] Since all these things are to melt away in this manner,^[18] what sort of people must you^[19] be, conducting your lives in holiness and godliness, while waiting for and hastening (2 Peter 3:8, 9) the coming of the day of God? Because of this day, the heavens will be burned up and dissolve, and the celestial bodies will melt away in a blaze! But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides.

Depending on their proximity to others the new humans may well tread down the wicked others. But in [that] day as the Sun of righteousness arise with healing in his wings, as they go forth, and bound as young calves let loose from bonds the first steps the new humans take will be out from and upon their own ashes under the soles of [their] feet.

Masoretic Text		Septuagint
Malachi 4:3 (Tanakh)	Malachi 4:3 (NET)	Malachi 4:3 (NETS)	Malachi 4:3 (English Elpenor)
And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.	You will trample on the wicked, for they will be like ashes under the soles of your feet on the day that I am preparing,” says the Lord of Heaven’s Armies.	And you shall tread down the lawless, for they will be ashes under your feet, on the day when I act, says the Lord Almighty.	And ye shall trample the wicked; for they shall be ashes underneath your feet in the day which I appoint, saith the Lord Almighty.

I’ll quote the rest of Malachi in the order it appears in the Septuagint.

Masoretic Text		Septuagint
Malachi 4:5 (Tanakh)	Malachi 4:5 (NET)	Malachi 4:4 (NETS)	Malachi 4:4 (English Elpenor)
Behold, I will send you Elijah the prophet before the coming of the great and dreadful (וְהַנּוֹרָֽא) day of the LORD:	Look, I will send you Elijah the prophet before the great and terrible (yârêʼ, והנורא) day of the Lord arrives.	And behold I am sending to you Elias the Thesbite before the great and notable (ἐπιφανῆ) day of the Lord comes,	And, behold, I will send to you Elias the Thesbite, before the great and glorious (ἐπιφανῆ) day of the Lord comes;

Here the rabbis chose ἐπιφανῆ for וְהַנּוֹרָֽא.

Masoretic Text		Septuagint
Malachi 4:6, 4 (Tanakh)	Malachi 4:6, 4 (NET)	Malachi 4:5, 6 (NETS)	Malachi 4:5, 6 (English Elpenor)
And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.	He will encourage fathers and their children to return to me, so that I will not come and strike the earth with judgment.”	who will restore the heart of the father to the son and the heart of a person to his neighbor so that I will not come and utterly strike the land.	who shall turn again the heart of the father to the son, and the heart of a man to his neighbour, lest I come and smite the earth grievously.
Remember (זִכְר֕וּ) ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.	“Remember (זכרו) the law of my servant Moses, to whom at Horeb I gave rules and regulations for all Israel to obey.	Remember (μνήσθητε) the law of Moyses my slave, as I commanded him at Choreb with ordinances and statutes for all Israel.	Remember (μνήσθητε) the law of my servant Moses, accordingly as I charged him [with it] in Choreb for all Israel, [even] the commandments and ordinances.

Here the rabbis chose μνήσθητε, a form of μιμνήσκω, “to be mentioned, be called to remembrance,” for זִכְר֕וּ. A table of this clause run through Morfix follows.

Malachi 4:4 (3:22)
Hebrew	Tanakh	Homographs	English Definitions
זִכְר֕וּ	Remember ye	זָכָר	male; man; (grammar) masculine gender
		זָכַר	to remember; to recall (memory); to keep in mind; to remember as; to take into account
		זֵכֶר	memory (of someone or something); remnant, trace, vestige; in memory of
תּוֹרַ֖ת תורת	the law	תּוֹרָה	Torah, Pentateuch, Five Books of Moses; (Judaism) the Mosaic laws; Jewish biblical and rabbinic literature; theory, dogma; doctrine

In a footnote (8) the translators of the NET tacitly acknowledged that they added to obey to the text . I don’t have any particular issue with the attempt to obey the law. It may well help one remember, but remember is the command. Remember ye the law of Moses my servant, which I commanded unto him in Horeb, remember the fear, remember your failure to obey, remember the ministry that produced death as it is recorded in the Scriptures, not as the religious mind imagines that it should be, so you can hear Jesus say, Do not be amazed that I said to you, ‘You must all be born from above.’^[20]

And then everyone who calls on the name of the Lord will be saved,^[21] Peter concluded his quotation from the prophet Joel. Then he went on to describe how Jesus brought the ministry that produced death (Romans 7:7-22) to a fitting conclusion (Hebrews 8-10) for righteousness’ sake^[22] (Acts 2:22-24 NET).

Men of Israel, listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed among you through him, just as you yourselves know—this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles [Table]. But God raised him up, having released him from the pains of death, because it was not possible for him to be held in its power.

I’ll pick this up in another essay. Tables comparing Joel 2:31 (3:4); Malachi 3:16; 3:17; 3:18; 4:1; 4:2; 4:3; 4:5; 4:6; 4:4 and Joel 2:32 (3:5) in the Tanakh, KJV and NET; and tables comparing Joel 2:31 (3:4); Malachi 3:16; 3:17; 3:18; 4:1; 4:2; 4:3; 4:5 (4:4); 4:6 (4:5); 4:4 (4:6) and Joel 2:32 (3:5) in the BLB and Elpenor versions of the Septuagint follow. Tables comparing Matthew 27:45; Mark 15:33; Luke 23:44, 45; 2 Peter 3:7 and 3:10, 11 in the NET and KJV follow those.

Joel 3:4 (Tanakh)	Joel 2:31 (KJV)	Joel 2:31 (NET)
The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of HaShem come.	The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come.	The sunlight will be turned to darkness and the moon to the color of blood, before the day of the Lord comes—that great and terrible day!

Joel 2:31 (Septuagint BLB)	Joel 3:4 (Septuagint Elpenor)
ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα πρὶν ἐλθεῗν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ	ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα πρὶν ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆ
Joel 2:31 (NETS)	Joel 3:4 (English Elpenor)
The sun shall be turned to darkness and the moon to blood, before the great and notable day of the Lord comes.	The sun shall be turned into darkness, and the moon into blood, before the great and glorious day of the Lord come.

Malachi 3:16 (Tanakh)	Malachi 3:16 (KJV)	Malachi 3:16 (NET)
Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.	Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.	Then those who respected the Lord spoke to one another, and the Lord took notice. A scroll was prepared before him in which were recorded the names of those who respected the Lord and honored his name.

Malachi 3:16 (Septuagint BLB)	Malachi 3:16 (Septuagint Elpenor)
ταῦτα κατελάλησαν οἱ φοβούμενοι τὸν κύριον ἕκαστος πρὸς τὸν πλησίον αὐτοῦ καὶ προσέσχεν κύριος καὶ εἰσήκουσεν καὶ ἔγραψεν βιβλίον μνημοσύνου ἐνώπιον αὐτοῦ τοῗς φοβουμένοις τὸν κύριον καὶ εὐλαβουμένοις τὸ ὄνομα αὐτοῦ	ταῦτα κατελάλησαν οἱ φοβούμενοι τὸν Κύριον, ἕκαστος πρὸς τὸν πλησίον αὐτοῦ· καὶ προσέσχε Κύριος καὶ εἰσήκουσε καὶ ἔγραψε βιβλίον μνημοσύνου ἐνώπιον αὐτοῦ τοῖς φοβουμένοις τὸν Κύριον καὶ εὐλαβουμένοις τὸ ὄνομα αὐτοῦ
Malachi 3:16 (NETS)	Malachi 3:16 (English Elpenor)
Those who fear the Lord spoke against these things, each to his neighbor. And the Lord took note and listened and wrote a book of remembrance before him for those who fear the Lord and reverence his name.	Thus spoke they that feared the Lord, every one to his neighbour: and the Lord gave heed, and hearkened, and he wrote a book of remembrance before him for them that feared the Lord and reverenced his name.

Malachi 3:17 (Tanakh)	Malachi 3:17 (KJV)	Malachi 3:17 (NET)
And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.	And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.	“They will belong to me,” says the Lord of Heaven’s Armies, “in the day when I prepare my own special property. I will spare them as a man spares his son who serves him.

Malachi 3:17 (Septuagint BLB)	Malachi 3:17 (Septuagint Elpenor)
καὶ ἔσονταί μοι λέγει κύριος παντοκράτωρ εἰς ἡμέραν ἣν ἐγὼ ποιῶ εἰς περιποίησιν καὶ αἱρετιῶ αὐτοὺς ὃν τρόπον αἱρετίζει ἄνθρωπος τὸν υἱὸν αὐτοῦ τὸν δουλεύοντα αὐτῷ	καὶ ἔσονταί μοι, λέγει Κύριος παντοκράτωρ, εἰς ἡμέραν, ἣν ἐγὼ ποιῶ εἰς περιποίησιν, καὶ αἱρετιῶ αὐτοὺς ὃν τρόπον αἱρετίζει ἄνθρωπος τὸν υἱὸν αὐτοῦ τὸν δουλεύοντα αὐτῷ
Malachi 3:17 (NETS)	Malachi 3:17 (English Elpenor)
And they shall be mine, says the Lord Almighty, in the day when I make them my acquisition, and I will choose them as a person chooses his son who is subject to him.	And they shall be mine, saith the Lord Almighty, in the day which I appoint for a peculiar possession; and I will make choice of them, as a man makes choice of his son that serves him.

Malachi 3:18 (Tanakh)	Malachi 3:18 (KJV)	Malachi 3:18 (NET)
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.	Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.	Then once more you will see that I make a distinction between the righteous and the wicked, between the one who serves God and the one who does not.

Malachi 3:18 (Septuagint BLB)	Malachi 3:18 (Septuagint Elpenor)
καὶ ἐπιστραφήσεσθε καὶ ὄψεσθε ἀνὰ μέσον δικαίου καὶ ἀνὰ μέσον ἀνόμου καὶ ἀνὰ μέσον τοῦ δουλεύοντος θεῷ καὶ τοῦ μὴ δουλεύοντος	καὶ ἐπιστραφήσεσθε καὶ ὄψεσθε ἀναμέσον δικαίου καὶ ἀναμέσον ἀνόμου καὶ ἀναμέσον τοῦ δουλεύοντος Θεῷ καὶ τοῦ μὴ δουλεύοντος
Malachi 3:18 (NETS)	Malachi 3:18 (English Elpenor)
And you shall turn and discern between the just and between the lawless and between the one who is subject to God and the one who is not subject.	Then shall ye return, and discern between the righteous and the wicked, and between him that serves God, and him that serves [him] not.

Malachi 4:1 (Tanakh)	Malachi 4:1 (KJV)	Malachi 4:1 (NET)
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.	For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.	“For indeed the day is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord of Heaven’s Armies. “It will not leave them even a root or branch.

Malachi 4:1 (Septuagint BLB)	Malachi 4:1 (Septuagint Elpenor)
διότι ἰδοὺ ἡμέρα κυρίου ἔρχεται καιομένη ὡς κλίβανος καὶ φλέξει αὐτούς καὶ ἔσονται πάντες οἱ ἀλλογενεῗς καὶ πάντες οἱ ποιοῦντες ἄνομα καλάμη καὶ ἀνάψει αὐτοὺς ἡ ἡμέρα ἡ ἐρχομένη λέγει κύριος παντοκράτωρ καὶ οὐ μὴ ὑπολειφθῇ ἐξ αὐτῶν ῥίζα οὐδὲ κλῆμα	ΔΙΟΤΙ ἰδοὺ ἡμέρα Κυρίου ἔρχεται καιομένη ὡς κλίβανος καὶ φλέξει αὐτούς, καὶ ἔσονται πάντες οἱ ἀλλογενεῖς καὶ πάντες οἱ ποιοῦντες ἄνομα καλάμη, καὶ ἀνάψει αὐτοὺς ἡ ἡμέρα ἡ ἐρχομένη, λέγει Κύριος παντοκράτωρ, καὶ οὐ μὴ ὑπολειφθῇ ἐξ αὐτῶν ῥίζα οὐδὲ κλῆμα
Malachi 4:1 (NETS)	Malachi 4:1 (English Elpenor)
For behold, a day is coming, burning like an oven, and it will set them ablaze, and all the aliens and all those who do lawless things will be stubble, and the day that comes shall kindle them, says the Lord Almighty, and there shall be left of them neither root nor branch.	For, behold, a day comes burning as an oven, and it shall consume them; and all the aliens, and all that do wickedly, shall be stubble: and the day that is coming shall set them on fire, saith the Lord Almighty, and there shall not be left of them root or branch.

Malachi 4:2 (Tanakh)	Malachi 4:2 (KJV)	Malachi 4:2 (NET)
But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.	But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.	But for you who respect my name, the sun of vindication will rise with healing wings, and you will skip about like calves released from the stall.

Malachi 4:2 (Septuagint BLB)	Malachi 4:2 (Septuagint Elpenor)
καὶ ἀνατελεῗ ὑμῗν τοῗς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης καὶ ἴασις ἐν ταῗς πτέρυξιν αὐτοῦ καὶ ἐξελεύσεσθε καὶ σκιρτήσετε ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα	καὶ ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ, καὶ ἐξελεύσεσθε καὶ σκιρτήσετε ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα
Malachi 4:2 (NETS)	Malachi 4:2 (English Elpenor)
And for you who fear my name a sun of justice shall rise, and healing is in its wings. And you shall go out and leap like calves let loose from tethers.	But to you that fear my name shall the Sun of righteousness arise, and healing [shall be] in his wings: and ye shall go forth, and bound as young calves let loose from bonds.

Malachi 4:3 (Tanakh)	Malachi 4:3 (KJV)	Malachi 4:3 (NET)
And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.	And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.	You will trample on the wicked, for they will be like ashes under the soles of your feet on the day that I am preparing,” says the Lord of Heaven’s Armies.

Malachi 4:3 (Septuagint BLB)	Malachi 4:3 (Septuagint Elpenor)
καὶ καταπατήσετε ἀνόμους διότι ἔσονται σποδὸς ὑποκάτω τῶν ποδῶν ὑμῶν ἐν τῇ ἡμέρᾳ ᾗ ἐγὼ ποιῶ λέγει κύριος παντοκράτωρ	καὶ καταπατήσετε ἀνόμους, διότι ἔσονται σποδὸς ὑποκάτω τῶν ποδῶν ὑμῶν ἐν τῇ ἡμέρᾳ, ᾗ ἐγὼ ποιῶ, λέγει Κύριος παντοκράτωρ
Malachi 4:3 (NETS)	Malachi 4:3 (English Elpenor)
And you shall tread down the lawless, for they will be ashes under your feet, on the day when I act, says the Lord Almighty.	And ye shall trample the wicked; for they shall be ashes underneath your feet in the day which I appoint, saith the Lord Almighty.

Malachi 4:5 (Tanakh)	Malachi 4:5 (KJV)	Malachi 4:5 (NET)
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:	Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:	Look, I will send you Elijah the prophet before the great and terrible day of the Lord arrives.

Malachi 4:5 (Septuagint BLB)	Malachi 4:4 (Septuagint Elpenor)
καὶ ἰδοὺ ἐγὼ ἀποστέλλω ὑμῗν Ηλιαν τὸν Θεσβίτην πρὶν ἐλθεῗν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ	καὶ ἰδοὺ ἐγὼ ἀποστελῶ ὑμῖν ᾿Ηλίαν τὸν Θεσβίτην, πρὶν ἢ ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆ
Malachi 4:4 (NETS)	Malachi 4:4 (English Elpenor)
And behold I am sending to you Elias the Thesbite before the great and notable day of the Lord comes,	And, behold, I will send to you Elias the Thesbite, before the great and glorious day of the Lord comes;

Malachi 4:6 (Tanakh)	Malachi 4:6 (KJV)	Malachi 4:6 (NET)
And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.	And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the earth with a curse.	He will encourage fathers and their children to return to me, so that I will not come and strike the earth with judgment.”

Malachi 4:6 (Septuagint BLB)	Malachi 4:5 (Septuagint Elpenor)
ὃς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ μὴ ἔλθω καὶ πατάξω τὴν γῆν ἄρδην	ὃς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ, μὴ ἐλθὼν πατάξω τὴν γῆν ἄρδην
Malachi 4:5 (NETS)	Malachi 4:5 (English Elpenor)
who will restore the heart of the father to the son and the heart of a person to his neighbor so that I will not come and utterly strike the land.	who shall turn again the heart of the father to the son, and the heart of a man to his neighbour, lest I come and smite the earth grievously.

Malachi 4:4 (Tanakh)	Malachi 4:4 (KJV)	Malachi 4:4 (NET)
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.	Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.	“Remember the law of my servant Moses, to whom at Horeb I gave rules and regulations for all Israel to obey.

Malachi 4:4 (Septuagint BLB)	Malachi 4:6 (Septuagint Elpenor)
μνήσθητε νόμου Μωυσῆ τοῦ δούλου μου καθότι ἐνετειλάμην αὐτῷ ἐν Χωρηβ πρὸς πάντα τὸν Ισραηλ προστάγματα καὶ δικαιώματα	μνήσθητι νόμου Μωσῆ τοῦ δούλου μου, καθότι ἐνετειλάμην αὐτῷ ἐν Χωρὴβ πρὸς πάντα τὸν ᾿Ισραὴλ προστάγματα καὶ δικαιώματα
Malachi 4:6 (NETS)	Malachi 4:6 (English Elpenor)
Remember the law of Moyses my slave, as I commanded him at Choreb with ordinances and statutes for all Israel.	Remember the law of my servant Moses, accordingly as I charged him [with it] in Choreb for all Israel, [even] the commandments and ordinances.

Joel 3:5 (Tanakh)	Joel 2:32 (KJV)	Joel 2:32 (NET)
And it shall come to pass, that whosoever shall call on the name of HaShem shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as HaShem hath said, and among the remnant those whom HaShem shall call.	And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.	It will so happen that everyone who calls on the name of the Lord will be delivered. For on Mount Zion and in Jerusalem there will be those who survive, just as the Lord has promised; the remnant will be those whom the Lord will call.

Joel 2:32 (Septuagint BLB)	Joel 3:5 (Septuagint Elpenor)
καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται ὅτι ἐν τῷ ὄρει Σιων καὶ ἐν Ιερουσαλημ ἔσται ἀνασῳζόμενος καθότι εἶπεν κύριος καὶ εὐαγγελιζόμενοι οὓς κύριος προσκέκληται	καὶ ἔσται, πᾶς, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται· ὅτι ἐν τῷ ὄρει Σιὼν καὶ ἐν ῾Ιερουσαλὴμ ἔσται ἀνασῳζόμενος, καθότι εἶπε Κύριος, καὶ εὐαγγελιζόμενοι, οὓς Κύριος προσκέκληται
Joel 2:32 (NETS)	Joel 3:5 (English Elpenor)
And it shall be, everyone who calls on the name of the Lord shall be saved, because in Mount Sion and in Ierousalem there shall be one who escapes, as the Lord has said, and people who have good news announced to them, whom the Lord has called.	And it shall come to pass [that] whosoever shall call on the name of the Lord shall be saved: for in mount Sion and in Jerusalem shall the saved one be as the Lord has said, and they that have glad tidings preached to them, whom the Lord has called.

Matthew 27:45 (NET)	Matthew 27:45 (KJV)
Now from noon until three, darkness came over all the land.	Now from the sixth hour there was darkness over all the land unto the ninth hour.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης	απο δε εκτης ωρας σκοτος εγενετο επι πασαν την γην εως ωρας εννατης	απο δε εκτης ωρας σκοτος εγενετο επι πασαν την γην εως ωρας ενατης

Mark 15:33 (NET)	Mark 15:33 (KJV)
Now when it was noon, darkness came over the whole land until three in the afternoon.	And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφ᾿ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης	γενομενης δε ωρας εκτης σκοτος εγενετο εφ ολην την γην εως ωρας εννατης	γενομενης δε ωρας εκτης σκοτος εγενετο εφ ολην την γην εως ωρας ενατης

Luke 23:44, 45 (NET)	Luke 23:44, 45 (KJV)
It was now about noon, and darkness came over the whole land until three in the afternoon,	And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἦν ἤδη ὡσεὶ ὥρα ἕκτη καὶ σκότος ἐγένετο ἐφ᾿ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης	ην δε ωσει ωρα εκτη και σκοτος εγενετο εφ ολην την γην εως ωρας εννατης	ην δε ωσει ωρα εκτη και σκοτος εγενετο εφ ολην την γην εως ωρας ενατης

because the sun’s light failed. The temple curtain was torn in two.

And the sun was darkened, and the veil of the temple was rent in the midst.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦ ἡλίου \|ἐκλιπόντος\|, ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον	και εσκοτισθη ο ηλιος και εσχισθη το καταπετασμα του ναου μεσον	και εσκοτισθη ο ηλιος και εσχισθη το καταπετασμα του ναου μεσον

2 Peter 3:7 (NET)	2 Peter 3:7 (KJV)
But by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly.	But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ νῦν οὐρανοὶ καὶ ἡ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶν πυρί τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀνθρώπων	οι δε νυν ουρανοι και η γη αυτου λογω τεθησαυρισμενοι εισιν πυρι τηρουμενοι εις ημεραν κρισεως και απωλειας των ασεβων ανθρωπων	οι δε νυν ουρανοι και η γη τω αυτου λογω τεθησαυρισμενοι εισιν πυρι τηρουμενοι εις ημεραν κρισεως και απωλειας των ασεβων ανθρωπων

2 Peter 3:10, 11 (NET)	2 Peter 3:10, 11 (KJV)
But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare.	But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῞Ηξει δὲ ἡμέρα κυρίου ὡς κλέπτης, ἐν ᾗ οἱ οὐρανοὶ ροιζηδὸν παρελεύσονται στοιχεῖα δὲ καυσούμενα λυθήσεται καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται	ηξει δε η ημερα κυριου ως κλεπτης εν νυκτι εν η οι ουρανοι ροιζηδον παρελευσονται στοιχεια δε καυσουμενα λυθησονται και γη και τα εν αυτη εργα κατακαησεται	ηξει δε η ημερα κυριου ως κλεπτης εν νυκτι εν η οι ουρανοι ροιζηδον παρελευσονται στοιχεια δε καυσουμενα λυθησονται και γη και τα εν αυτη εργα κατακαησεται

Since all these things are to melt away in this manner, what sort of people must you be, conducting your lives in holiness and godliness,

Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τούτων οὕτως πάντων λυομένων ποταποὺς δεῖ ὑπάρχειν ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις	τουτων ουν παντων λυομενων ποταπους δει υπαρχειν υμας εν αγιαις αναστροφαις και ευσεβειαις	τουτων ουν παντων λυομενων ποταπους δει υπαρχειν υμας εν αγιαις αναστροφαις και ευσεβειαις

Peter’s First Gospel Proclamation Revisited, Part 3

Back to Psalm 22, Part 1

Back to To Make Holy, Part 9

Back to Isaiah 53:10-12, Part 8

Back to Isaiah 53:10-12, Part 11

Back to Wonders and False Wonders, Part 1

^[1] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνάτης here, where the Stephanus Textus Receptus had the alternate spelling: εννατης (KJV: ninth).

^[2] Matthew 27:45 (NET)

^[3] The NET parallel Greek text and NA²⁸ had Καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And).

^[4] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνάτης here, where the Stephanus Textus Receptus had the alternate spelling: εννατης (KJV: ninth).

^[5] Mark 15:33 (NET)

^[6] The NET parallel Greek text and NA²⁸ had Καὶ (not translated in the NET) at the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And).

^[7] The NET parallel Greek text and NA²⁸ had ἤδη here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[8] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνάτης here, where the Stephanus Textus Receptus had the alternate spelling: εννατης (KJV: ninth).

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had και at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

^[10] The NET parallel Greek text and NA²⁸ had τοῦ ἡλίου in the genitive case here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο ηλιος (KJV: the sun) in the nominative case.

^[11] The NET parallel Greek text and NA²⁸ had ἐκλιπόντος here, where the Stephanus Textus Receptus and Byzantine Majority Text had εσκοτισθη (KJV: was darkened).

^[12] There are two additional occurrences of ἐπιφανῆ in the Maccabees: 2 Maccabees 15:34 and 3 Maccabees 5:35.

^[13] The NET parallel Greek text and NA²⁸ had τῷ αὐτῷ here, where the Byzantine Majority Text had τῷ αυτου and the Stephanus Textus Receptus had simply αυτου.

^[14] 2 Peter 3:5b-7 NET

^[15] The Stephanus Textus Receptus and Byzantine Majority Text had εν νυκτι (KJV: in the night) here. The NET parallel Greek text and NA²⁸ did not.

^[16] The NET parallel Greek text and NA²⁸ had λυθήσεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had λυθησονται (KJV: shall melt).

^[17] The NET parallel Greek text and NA²⁸ had εὑρεθήσεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατακαησεται (KJV: shall be burned up).

^[18] The NET parallel Greek text and NA²⁸ had οὕτως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Seeing then).

^[19] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had υμας here. The NET parallel Greek text did not.

^[20] John 3:7 (NETS)

^[21] Acts 2:21 (NETS)

^[22] For Christ is the end of the law, with the result that there is righteousness for everyone who believes (Romans 10:4 NET). For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin (Romans 3:20 NET).

Hannah’s Prayer, Part 5

Posted on December 15, 2019 by admin

He will keep the feet of His holy ones, Hannah’s prayer continued, but the wicked shall be put to silence in darkness; for not by strength shall man prevail.^[1] Only the third clause gets any corroboration from the Septuagint. I’ll examine the first two clauses in detail using Morfix online.

Morfix translates contemporary Hebrew, not necessarily or exclusively biblical Hebrew, but it’s the online source I’ve found to begin to get a handle on Hebrew homographs. I copied the Hebrew word from the Engish/Hebrew Tanakh on Chabad.org. If I got no result when I pasted it into Morfix I tried the same word (without vowel points) from the NET parallel Hebrew. (I’m assuming for the moment the failure has something to do with the way my copy/paste function handles vowel points.)

Masoretic Text		Septuagint
1 Samuel 2:9a (Tanakh)	1 Samuel 2:9a (NET)	1 Reigns 2:9a (NETS)	1 Kings 2:9a (Elpenor English)
He will keep the feet of His holy ones,	He watches over his holy ones,	“Granting the prayer to the one who prays,	granting his petition to him that prays;

1 Samuel 2:9a
Hebrew	Tanakh	Homographs	English Definitions
רַגְלֵ֚י	the feet	רֶגֶל	leg; stem (of a goblet, wineglass); foot; (prosody) meter; ברגל – on foot, by foot
		רֶגֶל	(Jewish ritual) each of the three pilgrimage festivals (Sukkot, Passover, or Shavuot); (biblical) time, occasion
		רִגֵּל	to spy; to tail, to shadow
חֲסִידָיו֙	of his holy ones	חָסִיד	Hassid (follower of a Hassidic sect); follower of, aficionado, “fan”, devotee; (literary) devout person, God-fearing person, religiously observant person; righteous, pious, kind
כתיב		כְּתִיב	spelling^[2]
חֲסִידָו֙ חסידו		N/A
ישמר יִשְׁמֹ֔ר	He will keep	שִׁמֵּר	to preserve; to maintain
		שָׁמַר	to guard; to safeguard; to watch, to supervise; to keep, to maintain; to observe (rules)
		נִשְׁמַר	to be kept, to be safeguarded; to be maintained; to be saved, to be reserved; to be observed, to be fulfilled (a rule, regulation, directive)
		שֻׁמַּר	to be preserved, to be pickled

There doesn’t appear to be any way to derive granting his petition to him that prays from Hebrew homographs of the Masoretic text. I note that He will keep the feet of His holy ones might be considered a more general analog relative to the specificity of granting his petition to him that prays to Hannah’s own circumstance (1 Samuel 1:10-20).

Masoretic Text		Septuagint
1 Samuel 2:9b (Tanakh)	1 Samuel 2:9b (NET)	1 Reigns 2:9b (NETS)	1 Kings 2:9 (Elpenor English)
but the wicked shall be put to silence in darkness;	but the wicked are made speechless in the darkness,	he has even blessed the years of the righteous,	and he blesses the years of the righteous,

1 Samuel 2:9b
Hebrew	Tanakh	Homographs	English Definitions
ורשעים וּרְשָׁעִ֖ים	but the wicked	רָשָׁע	evil person; criminal
בחשך בַּח֣שֶׁךְ	in darkness	חֹשֶׁךְ	darkness; evil, forces of darkness
בחשך בַּח֣שֶׁךְ	in darkness	חָשֵׁךְ	(flowery) dark, gloomy, lifeless
ידמו יִדָּ֑מּוּ	shall be put to silence	דָּמָה	to resemble; (flowery) to seem, to appear
		דִּמָּה	to imagine; to conceptualize, to visualize; to compare
		הִדְמָה	to simulate
		הִדַּמָּה	to model oneself on, to copy, to ape; (phonetics) to be assimilated
		דָּמַם	(literary) to silence, to quieten; (literary) to cease moving, to stand still
		נָדַם	(literary) to be silent, to be silenced, to be quiet
		נִדְמָה	to resemble, to be similar to

Again, it doesn’t seem possible to derive and he blesses the years of the righteous from homographs of the Hebrew of the Masoretic text. I note that but the wicked shall be put to silence in darkness is the logical inverse of and he blesses the years of the righteous, contrasting the death of the wicked to the life of the righteous. Someone made a deliberate change, but whom?

He lifts up the poor from the earth, and raises the needy from the dunghill; to seat him with the princes of the people, and causing them to inherit the throne of glory (Table): granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail (Table).^[3] This certainly directs my thoughts to Jesus, specifically his petition: Father, forgive them, for they don’t know what they are doing.^[4]

The same verses from the Masoretic text, not so much: He raiseth up the poor out of the dust, He lifteth up the needy from the dung-hill, to make them sit with princes, and inherit the throne of glory; for the pillars of the earth are HaShem’S, and He hath set the world upon them (Table). He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail (Table).^[5]

When I consider that the Masoretes’ attempt “to decipher the authentic word of God and eliminate the dissimilarities” of the “many disparities of the Torah [that] emerged as countless scribes wrote numerous scrolls” was guided by “their ultimate goal…to uphold the traditions of the Jewish people,”^[6] I think the Septuagint may be more original here. The translation—but the wicked shall be put to silence in darkness—is somewhat clever. But it scarcely hides the Masoretes’ profound wish that the wicked shall be cut off in darkness,^[7] if the wicked are understood as those pesky believers who kept finding Jesus in the Hebrew Scriptures. As such, it provides a tacit acknowledgement that petition was original here, a petition that was not being granted even as Hannah asserted that the Lord is granting his petition to him that prays.

The entire verse reads:

Masoretic Text		Septuagint
1 Samuel 2:9 (Tanakh)	1 Samuel 2:9 (NET)	1 Reigns 2:9 (NETS)	1 Kings 2:9 (Elpenor English)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail.	He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails.	“Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty.	granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

If you remain in me and my words remain in you, Jesus promised, ask whatever you want, and it will be done for you. My Father is honored by this, that you bear much fruit and show that you are my disciples.^[8]

Hannah continued:

Masoretic Text		Septuagint
1 Samuel 2:10 (Tanakh)	1 Samuel 2:10 (NET)	1 Reigns 2:10 (NETS)	1 Kings 2:10 (Elpenor English)
They that strive with HaShem shall be broken to pieces; against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed.	The Lord shatters his adversaries; he thunders against them from the heavens. The Lord executes judgment to the ends of the earth. He will strengthen his king and exalt the power of his anointed one.”	The Lord will make his adversary weak; the Lord is holy. Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land. The Lord ascended to the heavens and thundered. He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.”	The Lord will weaken his adversary; the Lord [is] holy. Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth. The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ. And she left him [e.g., Samuel] there before the Lord,

I’ll consider each part of this verse in turn.

Masoretic Text		Septuagint
1 Samuel 2:10a (Tanakh)	1 Samuel 2:10a (NET)	1 Reigns 2:10a (NETS)	1 Kings 2:10a (Elpenor English)
They that strive with HaShem shall be broken to pieces;	The Lord shatters his adversaries;	The Lord will make his adversary weak;	The Lord will weaken his adversary;

1 Samuel 2:10a
Hebrew	Tanakh	Homographs	English Definitions
יהוה יְהֹוָ֞ה	HaShem	יְהֹוָה	(biblical) Jehovah, God, the Lord
יהוה יְהֹוָ֞ה	HaShem	הִוָּה	to constitute
יחתו יֵחַ֣תּוּ	shall be broken to pieces	חָתָה	to stir (fire), to rake (coals)
		חַת	(flowery) to be afraid, to be terrified
		נִחַת	(biblical) to be horrified, to be terrified
מריביו מְרִיבָ֗יו		N/A
כתיב		כְּתִיב	spelling^[9]
מְרִיבָ֗ו	They that strive with	רִיב	quarrel, argument, dispute
מְרִיבָ֗ו	They that strive with	רֵיְב	rave (large dancing party)

Morfix wasn’t much help for an understanding of יֵחַ֣תּוּ (shall be broken to pieces). I copied and pasted the form חָתַת from Strong’s Concordance and Morfix came up with “(literary) fear, terror.” Strong’s definition of חָתַת (châthath) reads: “A primitive root; properly to prostrate; hence to break down, either (literally) by violence, or (figuratively) by confusion and fear.” And the NET reads: “1) to go down, descend 1a) (Qal) 1a1) to go down, descend 1a2) to descend, descend into (chastisement) (fig.) 1b) (Niphal) to come down into, penetrate 1c) (Piel) to cause to descend, press down, stretch (a bow) 1d) (Hiphil) to bring down.”

Moses said: Behold, HaShem thy G-d hath set the land before thee; go up, take possession (Hebrews 3:7-4:11), as HaShem, the G-d of thy fathers, hath spoken unto thee; fear not, neither be dismayed^[10] (תֵּחָֽת). But the rabbis’ chose δειλιάσητε (a form of δειλιάω: to be afraid, fear, be fearful; to be timid, be cowardly) in this context rather than ἀσθενῆ (a form of ἀσθενής: weak, powerless; weak and easily defeated; sick, ill, unhealthy; physically weak, feeble, miserable; morally weak; weak in influence, without influence; structurally weak {e.g., weak stones unable to support}).

As I meditate on the meaning of these words I can’t help but recall Paul’s letter to believers in Philippi (Philippians 2:5-11 NET):

You should have the same attitude^[11] toward one another that Christ Jesus had, who though he existed in the form of God did not regard equality with God as something to be grasped, but^[12] emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. He humbled himself, by becoming obedient to the point of death—even death on a cross! 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.

To an unbeliever this is a dreadful fate reserved for one’s worst enemies. To a believer this is the wisdom and power of God unto salvation as He transfigures his adversary (ἀντίδικον), one adversary at a time into his sons. Again, Paul wrote to believers in Corinth (2 Corinthians 12:9, 10 NET):

But [the Lord] said to me, “My grace is enough for you, for my^[13] power is made perfect^[14] in weakness (ἀσθενείᾳ).” So then, I will boast most gladly about my weaknesses (ἀσθενείαις), so that the power of Christ may reside in me. Therefore I am content with weaknesses (ἀσθενείαις), with insults, with troubles, with persecutions and^[15] difficulties for the sake of Christ, for whenever I am weak (ἀσθενῶ), then I am strong.

Hannah’s prayer continued in the Septuagint:

Masoretic Text		Septuagint
1 Samuel 2:10b (Tanakh)	1 Samuel 2:10b (NET)	1 Reigns 2:10b (NETS)	1 Kings 2:10b (Elpenor English)
		the Lord is holy.	the Lord [is] holy.

Here I was reminded of David’s words:

Masoretic Text		Septuagint
1 Chronicles 28:2, 3 (Tanakh)	1 Chronicles 28:2, 3 (NET)	1 Chronicles 28:2, 3 (NETS)	1 Chronicles 28:2, 3 (Elpenor English)
Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:	King David rose to his feet and said: “Listen to me, my brothers and my people. I wanted to build a temple where the ark of the Lord’s covenant could be placed as a footstool for our God. I have made the preparations for building it.	And Dauid stood in the midst of the assembly and said, “Here me, my brothers and people. It was in my heart to build a house of repose for the ark of the covenant of the Lord and a station for the feet of our Lord, and I prepared the materials for the encamping.	And David stood in the midst of the assembly, and said, Hear me, my brethren, and my people: it was in my heart to build a house of rest for the ark of the covenant of the Lord, and a place for the feet of our Lord, and I prepared [materials] suitable for the building:
But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood.	But God said to me, ‘You must not build a temple to honor me, for you are a warrior and have spilled blood.’	And God said, ‘You shall not build me a house for my name to be called upon it, because you have been a person of war and have spilled blood.’	but God said, Thou shalt not build me a house to call my name upon it, for thou art a man of war, and hast shed blood.

Frankly, David’s words haven’t helped me distinguish whether the Masoretes were discomforted by They that strive with HaShem shall be broken to pieces and removed the Lord [is] holy, or whether the rabbis who translated The Lord will weaken his adversary felt that the Lord [is] holy was needed as an editorial comment. Perhaps it’s here to remind me what it’s like when the Masoretic text and Septuagint are in agreement before I move on. Hannah’s prayer continued in the Septuagint.

Masoretic Text		Septuagint
1 Samuel 2:10c (Tanakh)	1 Samuel 2:10c (NET)	1 Reigns 2:10c (NETS)	1 Kings 2:10c (Elpenor English)
		Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land.	Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth.

The first part of this is virtually identical to a passage in Jeremiah. There are some word substitutions which scarcely alter the meaning of the text.

1 Samuel 2:10c-1 (Septuagint BLB)	1 Kings 2:10c-1 (Septuagint Elpenor)	Jeremiah 9:23 (Septuagint BLB)	Jeremiah 9:23 (Septuagint Elpenor)
μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ	μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ, καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ	μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ	μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ
1 Reigns 2:10c-1 (NETS)	1 Kings 2:10c-1 (English Elpenor)	Jeremiah 9:23 (NETS)	Jeremiah 9:23 (English Elpenor)
Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth,	Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth;	Let not the wise boast in his wisdom, and let not the mighty boast in his might, and let not the wealthy boast in his wealth,	Let not the wise man boast in his wisdom, and let not the strong man boast in his strength, and let not the rich man boast in his wealth;

The second part is more provocative. In Hannah’s prayer the boast is: to understand and know the Lord, and to execute judgement and justice in the midst of the earth. In Jeremiah’s prophecy the boast is: that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.^[16]

1 Samuel 2:10c-2 (Septuagint BLB)	1 Kings 2:10c-2 (Septuagint Elpenor)	Jeremiah 9:24 (Septuagint BLB)	Jeremiah 9:24 (Septuagint Elpenor)
ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν τὸν κύριον καὶ ποιεῗν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς	ἀλλ᾿ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνιεῖν καὶ γινώσκειν τὸν Κύριον καὶ ποιεῖν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς	ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς ὅτι ἐν τούτοις τὸ θέλημά μου λέγει κύριος	ἀλλ’ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνίειν καὶ γινώσκεν ὅτι ἐγώ εἰμι Κύριος ὁ ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς, ὅτι ἐν τούτοις τὸ θέλημά μου, λέγει Κύριος
1 Reigns 2:10c-2 (NETS)	1 Kings 2:10c-2 (English Elpenor)	Jeremiah 9:24 (NETS)	Jeremiah 9:24 (English Elpenor)
but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land.	but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth.	But let him who boasts boast in this: that he understands and knows that I am the Lord when I do mercy and justice and righteousness in the earth, because in these things is my will, says the Lord.	but let him that boasts boast in this, the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth; for in these things is my pleasure, saith the Lord.

I lean toward the idea that these words were removed by the Masoretes. Translators have a different mission entirely: “We added a couple of cleverly edited verses from Jeremiah to make it appear that these concepts were prayed by a woman centuries earlier,” is not really part of a translator’s job description. The Masoretes’ “ultimate goal…to uphold the traditions of the Jewish people,” “to decipher the authentic word of God and eliminate the dissimilarities” of the “many disparities of the Torah”^[17] seems more promising. Jeremiah continued:

Masoretic Text		Septuagint
Jeremiah 9:25, 26 (Tanakh)	Jeremiah 9:25, 26 (NET)	Jeremiah 9:25, 26 (NETS)	Jeremiah 9:25, 26 (Elpenor English)
Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;	The Lord says, “Watch out! The time is soon coming when I will punish all those who are circumcised only in the flesh.	Behold, days are coming,says the Lord, and I will visit on all circumcised their foreskin:	Behold, the days come, saith the Lord, when I will visit upon all the circumcised their uncircumcision;
Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.	That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. I will do so because none of the people of those nations are really circumcised in the Lord’s sight. Moreover, none of the people of Israel are circumcised when it comes to their hearts.”	on Egypt and on Judea and on Edom and on the sons of Ammon and on the sons of Moab and on every one who shaves all around what is on his face, those who live in the wilderness, because all the nations are uncircumcised in the flesh and all the house of Israel are uncircumcised in their heart.	on Egypt, and on Idumea, and on Edom, and on the children of Ammon, and on the children of Moab, and on every one that shaves his face round about, [even] them that dwell in the wilderness; for all the Gentiles are uncircumcised in flesh, and all the house of Israel are uncircumcised [in] their hearts.

In Hannah’s prayer the ones who boast to understand and know the Lord and to execute justice and righteousness in the midst of the land were apparently descendants of Israel. In the reprise of these concepts in Jeremiah’s prophecy it is more doubtful that they possessed the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth; for in these things is my pleasure, saith the Lord. So if deleting one or the other was the order of the day, why not delete the instance in Jeremiah?

Jeremiah’s prophecy has come to pass. It is an indelible part of Israel’s history. Hannah’s prayer is not yet fulfilled, and won’t be until descendants of Israel in Jerusalem say, Blessed is the one who comes in the name of the Lord!^[18]

Masoretic Text		Septuagint
Zechariah 12:10 (Tanakh)	Zechariah 12:10 (NET)	Zechariah 12:10 (NETS)	Zechariah 12:10 (Elpenor English)
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced (דָּקָ֑רוּ), and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.	“I will pour out on the kingship of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, the one they have pierced (דקרו). They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn.	And I will pour out a spirit of grace and compassion on the house of Dauid and on the inhabitants of Ierousalem, and they shall look to me because they have danced triumphantly (κατωρχήσαντο), and they shall mourn for him with a mourning as for a loved one, and they shall be pained with pain as for a firstborn.	And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and compassion: and they shall look upon me, because they have mocked (κατωρχήσαντο) [me], and they shall make lamentation for him, as for a beloved [friend], and they shall grieve intensely, as for a firstborn [son].

Morfix Translation
Hebrew	Tanakh	Homographs	English Definitions
דקרו דָּקָ֑רוּ	pierced	דָּקַר	to stab, to prick; (colloquial) to annoy, to irritate, to get someone’s goat
		דֶּקֶר	pick (noun); (military) probe, prodder; (fencing) epee
		דִּקֵּר	to puncture
		דַּקָּר	grouper (fish), Jaffa cod

I’m not sure how early “to annoy, to irritate, to get someone’s goat” became a colloquial meaning of דָּקַר, but it does help to explain the rabbis’ choice κατωρχήσαντο: “to mock; to dance in triumph over; to treat spitefully” according to the Koine Greek Lexicon. From κατωρχήσαντο it’s not too hard to see how English translators of the Elpenor Septuagint with a Christian bias chose they have mocked while the BLB had the more Jewish interpretation: “they have danced triumphantly.” As I wrote in another essay: “The translators of the Septuagint couldn’t imagine a scenario in which y^ehôvâh (יהוה) could be pierced.” At least this verse of the Septuagint was not a hoax perpetrated by lying Christian apologists.^[19]

Hannah’s prayer continued:

Masoretic Text		Septuagint
1 Samuel 2:10d (Tanakh)	1 Samuel 2:10d (NET)	1 Reigns 2:10d (NETS)	1 Kings 2:10d (Elpenor English)
against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed.	he thunders against them from the heavens. The Lord executes judgment to the ends of the earth. He will strengthen his king and exalt the power of his anointed one.”	The Lord ascended to the heavens and thundered. He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.”	The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ.

There was no mention that the The Lord “ascended” or has gone up (ἀνέβη) to the heavens in the Masoretic text. That would be way too reminiscent of Luke’s account (Acts 1:6-11 NET):

So when they had gathered together, they began to ask him, “Lord, is this the time when you are restoring the kingdom to Israel?” [Table] He told them, “You are not permitted to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.” [Table] After he had said this, while they were watching, he was lifted up (ἐπήρθη) and a cloud hid him from their sight. As they were still staring into the sky while he was going, suddenly two men in white clothing^[20] stood near them and said,^[21] “Men of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up (ἀναλημφθεὶς) from you into heaven will come back in the same way you saw him go into heaven.”

I’ll finish this in other essay. A table comparing Jesus’ quotation in Matthew 23:39 to the Septuagint follows:

Matthew 23:39b (NET Parallel Greek)	Psalm 118:26a (Septuagint BLB)	Psalm 117:26a (Septuagint Elpenor)
εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου	εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου	εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου
Matthew 23:39b (NET)	Psalm 117:26a (NETS)	Psalm 117:26a (English Elpenor)
Blessed is the one who comes in the name of the Lord!	Blessed is the one who comes in the name of the Lord.	Blessed is he that comes in the name of the Lord:

Tables comparing 1 Samuel 2:9; 2:10; Deuteronmy 1:21; 1 Chronicles 28:2; 28:3; Jeremiah 9:23; 9:24; 9:25; 9:26; Psalm 118:26 and Zechariah 12:10 in the Tanakh, KJV and NET, and comparing 1 Samuel (Kings, Reigns) 2:9; 2:10; Deuteronomy 1:21; 1 Chronicles (Supplements) 28:2; 28:3; Jeremiah 923; 9:24; 9:25; 9:26; Psalm 118:26 (117:26) and Zechariah 12:10 in the Septuagint (BLB and Elpenor) follow. Following these are tables comparing Philippians 2:5; 2:7; 2 Corinthians12:9, 10 and Acts 1:10, 11 in the NET and KJV.

1 Samuel 2:9 (Tanakh)	1 Samuel 2:9 (KJV)	1 Samuel 2:9 (NET)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail.	He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.	He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails.

1 Samuel 2:9 (Septuagint BLB)	1 Kings 2:9 (Septuagint Elpenor)
διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου ὅτι οὐκ ἐν ἰσχύι δυνατὸς ἀνήρ	διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου· ὅτι οὐκ ἐν ἰσχύϊ δυνατὸς ἀνήρ
1 Reigns 2:9 (NETS)	1 Kings 2:9 (English Elpenor)
“Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty.	granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

1 Samuel 2:10 (Tanakh)	1 Samuel 2:10 (KJV)	1 Samuel 2:10 (NET)
They that strive with HaShem shall be broken to pieces; against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed.	The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.	The Lord shatters his adversaries; he thunders against them from the heavens. The Lord executes judgment to the ends of the earth. He will strengthen his king and exalt the power of his anointed one.”

1 Samuel 2:10 (Septuagint BLB)	1 Kings 2:10 (Septuagint Elpenor)
κύριος ἀσθενῆ ποιήσει ἀντίδικον αὐτοῦ κύριος ἅγιος μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν τὸν κύριον καὶ ποιεῗν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς κύριος ἀνέβη εἰς οὐρανοὺς καὶ ἐβρόντησεν αὐτὸς κρινεῗ ἄκρα γῆς καὶ δίδωσιν ἰσχὺν τοῗς βασιλεῦσιν ἡμῶν καὶ ὑψώσει κέρας χριστοῦ αὐτοῦ	Κύριος ἀσθενῆ ποιήσει ἀντίδικον αὐτοῦ, Κύριος ἅγιος. μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ, καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλ᾿ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνιεῖν καὶ γινώσκειν τὸν Κύριον καὶ ποιεῖν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς. Κύριος ἀνέβη εἰς οὐρανοὺς καὶ ἐβρόντησεν, αὐτὸς κρινεῖ ἄκρα γῆς, καὶ δίδωσιν ἰσχὺν τοῖς βασιλεῦσιν ἡμῶν καὶ ὑψώσει κέρας χριστοῦ αὐτοῦ
1 Reigns 2:10 (NETS)	1 Kings 2:10 (English Elpenor)
The Lord will make his adversary weak; the Lord is holy. Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land. The Lord ascended to the heavens and thundered. He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.”	The Lord will weaken his adversary; the Lord [is] holy. Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth. The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ.

Deuteronomy 1:21 (Tanakh)	Deuteronomy 1:21 (KJV)	Deuteronomy 1:21 (NET)
Behold, HaShem thy G-d hath set the land before thee; go up, take possession, as HaShem, the G-d of thy fathers, hath spoken unto thee; fear not, neither be dismayed.’	Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.	Look, he has placed the land in front of you! Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!”

Deuteronomy 1:21 (Septuagint BLB)	Deuteronomy 1:21 (Septuagint Elpenor)
ἴδετε παραδέδωκεν ὑμῗν κύριος ὁ θεὸς ὑμῶν πρὸ προσώπου ὑμῶν τὴν γῆν ἀναβάντες κληρονομήσατε ὃν τρόπον εἶπεν κύριος ὁ θεὸς τῶν πατέρων ὑμῶν ὑμῗν μὴ φοβεῗσθε μηδὲ δειλιάσητε	ἴδετε, παραδέδωκεν ἡμῖν Κύριος ὁ Θεὸς ὑμῶν πρὸ προσώπου ὑμῶν τὴν γῆν· ἀναβάντες κληρονομήσατε, ὃν τρόπον εἶπε Κύριος ὁ Θεὸς τῶν πατέρων ὑμῶν ὑμῖν· μὴ φοβεῖσθε μηδὲ δειλιάσητε
Deuteronomy 1:21 (NETS)	Deuteronomy 1:21 (English Elpenor)
See, the Lord your God has given over to you the land before you. After you have gone up, inherit, as the Lord, the God of your fathers, said to you; do not fear, neither be afraid.”	behold, the Lord your God has delivered to us the land before you: go up and inherit it as the Lord God of your fathers said to you; fear not, neither be afraid.

1 Chronicles 28:2 (Tanakh)	1 Chronicles 28:2 (KJV)	1 Chronicles 28:2 (NET)
Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:	Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:	King David rose to his feet and said: “Listen to me, my brothers and my people. I wanted to build a temple where the ark of the Lord’s covenant could be placed as a footstool for our God. I have made the preparations for building it.

1 Chronicles 28:2 (Septuagint BLB)	1 Chronicles 28:2 (Septuagint Elpenor)
καὶ ἔστη Δαυιδ ἐν μέσῳ τῆς ἐκκλησίας καὶ εἶπεν ἀκούσατέ μου ἀδελφοὶ καὶ λαός μου ἐμοὶ ἐγένετο ἐπὶ καρδίαν οἰκοδομῆσαι οἶκον ἀναπαύσεως τῆς κιβωτοῦ διαθήκης κυρίου καὶ στάσιν ποδῶν κυρίου ἡμῶν καὶ ἡτοίμασα τὰ εἰς τὴν κατασκήνωσιν ἐπιτήδεια	καὶ ἔστη Δαυὶδ ἐν μέσῳ τῆς ἐκκλησίας καὶ εἶπεν· ἀκούσατέ μου, ἀδελφοί μου καὶ λαός μου. ἐμοὶ ἐγένετο ἐπὶ καρδίαν οἰκοδομῆσαι οἶκον ἀναπαύσεως τῆς κιβωτοῦ διαθήκης Κυρίου καὶ στάσιν ποδῶν Κυρίου ἡμῶν, καὶ ἡτοίμασα τὰ εἰς τὴν κατασκήνωσιν ἐπιτήδεια
1 Supplements 28:2 (NETS)	1 Chronicles 28:2 (English Elpenor)
And Dauid stood in the midst of the assembly and said, “Here me, my brothers and people. It was in my heart to build a house of repose for the ark of the covenant of the Lord and a station for the feet of our Lord, and I prepared the materials for the encamping.	And David stood in the midst of the assembly, and said, Hear me, my brethren, and my people: it was in my heart to build a house of rest for the ark of the covenant of the Lord, and a place for the feet of our Lord, and I prepared [materials] suitable for the building:

1 Chronicles 28:3 (Tanakh)	1 Chronicles 28:3 (KJV)	1 Chronicles 28:3 (NET)
But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood.	But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood.	But God said to me, ‘You must not build a temple to honor me, for you are a warrior and have spilled blood.’

1 Chronicles 28:3 (Septuagint BLB)	1 Chronicles 28:3 (Septuagint Elpenor)
καὶ ὁ θεὸς εἶπεν οὐκ οἰκοδομήσεις ἐμοὶ οἶκον τοῦ ἐπονομάσαι τὸ ὄνομά μου ἐπ᾽ αὐτῷ ὅτι ἄνθρωπος πολεμιστὴς εἶ σὺ καὶ αἵματα ἐξέχεας	καὶ ὁ Θεὸς εἶπεν· οὐκ οἰκοδομήσεις ἐμοὶ οἶκον τοῦ ἐπονομάσαι τὸ ὄνομά μου ἐπ᾿ αὐτῷ, ὅτι ἄνθρωπος πολεμιστὴς εἶ σὺ καὶ αἷμα ἐξέχεας
1 Supplements 28:3 (NETS)	1 Chronicles 28:3 (English Elpenor)
And God said, ‘You shall not build me a house for my name to be called upon it, because you have been a person of war and have spilled blood.’	but God said, Thou shalt not build me a house to call my name upon it, for thou art a man of war, and hast shed blood.

Jeremiah 9:23 (Tanakh)	Jeremiah 9:23 (KJV)	Jeremiah 9:23 (NET)
Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:	Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:	The Lord says, “Wise people should not boast that they are wise. Powerful people should not boast that they are powerful. Rich people should not boast that they are rich.

Jeremiah 9:23 (Septuagint BLB)	Jeremiah 9:23 (Septuagint Elpenor)
τάδε λέγει κύριος μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ	Τάδε λέγει Κύριος· μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ
Jeremiah 9:23 (NETS)	Jeremiah 9:23 (English Elpenor)
This is what the Lord says: Let not the wise boast in his wisdom, and let not the mighty boast in his might, and let not the wealthy boast in his wealth,	Thus saith the Lord, Let not the wise man boast in his wisdom, and let not the strong man boast in his strength, and let not the rich man boast in his wealth;

Jeremiah 9:24 (Tanakh)	Jeremiah 9:24 (KJV)	Jeremiah 9:24 (NET)
But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.	But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.	If people want to boast, they should boast about this: They should boast that they understand and know me. They should boast that they know and understand that I, the Lord, act out of faithfulness, fairness, and justice in the earth and that I desire people to do these things,” says the Lord.

Jeremiah 9:24 (Septuagint BLB)	Jeremiah 9:24 (Septuagint Elpenor)
ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς ὅτι ἐν τούτοις τὸ θέλημά μου λέγει κύριος	ἀλλ’ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνίειν καὶ γινώσκεν ὅτι ἐγώ εἰμι Κύριος ὁ ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς, ὅτι ἐν τούτοις τὸ θέλημά μου, λέγει Κύριος
Jeremiah 9:24 (NETS)	Jeremiah 9:24 (English Elpenor)
But let him who boasts boast in this: that he understands and knows that I am the Lord when I do mercy and justice and righteousness in the earth, because in these things is my will, says the Lord.	but let him that boasts boast in this, the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth; for in these things is my pleasure, saith the Lord.

Jeremiah 9:25 (Tanakh)	Jeremiah 9:25 (KJV)	Jeremiah 9:25 (NET)
Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;	Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;	The Lord says, “Watch out! The time is soon coming when I will punish all those who are circumcised only in the flesh.

Jeremiah 9:25 (Septuagint BLB)	Jeremiah 9:25 (Septuagint Elpenor)
ἰδοὺ ἡμέραι ἔρχονται λέγει κύριος καὶ ἐπισκέψομαι ἐπὶ πάντας περιτετμημένους ἀκροβυστίας αὐτῶν	ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἐπισκέψομαι ἐπὶ πάντας περιτετμημένους ἀκροβυστίας αὐτῶν
Jeremiah 9:25 (NETS)	Jeremiah 9:25 (English Elpenor)
Behold, days are coming,says the Lord, and I will visit on all circumcised their foreskin:	Behold, the days come, saith the Lord, when I will visit upon all the circumcised their uncircumcision;

Jeremiah 9:26 (Tanakh)	Jeremiah 9:26 (KJV)	Jeremiah 9:26 (NET)
Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.	Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.	That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. I will do so because none of the people of those nations are really circumcised in the Lord’s sight. Moreover, none of the people of Israel are circumcised when it comes to their hearts.”

Jeremiah 9:26 (Septuagint BLB)	Jeremiah 9:26 (Septuagint Elpenor)
ἐπ᾽ Αἴγυπτον καὶ ἐπὶ τὴν Ιουδαίαν καὶ ἐπὶ Εδωμ καὶ ἐπὶ υἱοὺς Αμμων καὶ ἐπὶ υἱοὺς Μωαβ καὶ ἐπὶ πάντα περικειρόμενον τὰ κατὰ πρόσωπον αὐτοῦ τοὺς κατοικοῦντας ἐν τῇ ἐρήμῳ ὅτι πάντα τὰ ἔθνη ἀπερίτμητα σαρκί καὶ πᾶς οἶκος Ισραηλ ἀπερίτμητοι καρδίας αὐτῶν	ἐπ’ Αἴγυπτον καὶ ἐπὶ ᾿Ιδουμαίαν καὶ ἐπὶ ᾿Εδὼμ καὶ ἐπὶ υἱοὺς ᾿Αμμὼν καὶ ἐπὶ υἱοὺς Μωὰβ καὶ ἐπὶ πάντα περικειρόμενον τὰ κατὰ πρόσωπον αὐτοῦ, τοὺς κατοικοῦντας ἐν τῇ ἐρήμῳ· ὅτι πάντα τὰ ἔθνη ἀπερίτμητα σαρκί, καὶ πᾶς οἶκος ᾿Ισραὴλ ἀπερίτμητοι καρδίας αὐτῶν
Jeremiah 9:26 (NETS)	Jeremiah 9:26 (English Elpenor)
on Egypt and on Judea and on Edom and on the sons of Ammon and on the sons of Moab and on every one who shaves all around what is on his face, those who live in the wilderness, because all the nations are uncircumcised in the flesh and all the house of Israel are uncircumcised in their heart.	on Egypt, and on Idumea, and on Edom, and on the children of Ammon, and on the children of Moab, and on every one that shaves his face round about, [even] them that dwell in the wilderness; for all the Gentiles are uncircumcised in flesh, and all the house of Israel are uncircumcised [in] their hearts.

Psalm 118:26 (Tanakh)	Psalm 118:26 (KJV)	Psalm 118:26 (NET)
Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.	Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.	May the one who comes in the name of the Lord be blessed. We will pronounce blessings on you in the Lord’s temple.

Psalm 118:26 (Septuagint BLB)	Psalm 117:26 (Septuagint Elpenor)
εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου εὐλογήκαμεν ὑμᾶς ἐξ οἴκου κυρίου	εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· εὐλογήκαμεν ὑμᾶς ἐξ οἴκου Κυρίου
Psalm 117:26 (NETS)	Psalm 117:26 (English Elpenor)
Blessed is the one who comes in the name of the Lord. We bless you from the house of the Lord.	Blessed is he that comes in the name of the Lord: we have blessed you out of the house of the Lord.

Zechariah 12:10 (Tanakh)	Zechariah 12:10 (KJV)	Zechariah 12:10 (NET)
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.	And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.	“I will pour out on the kingship of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn.

Zechariah 12:10 (Septuagint BLB)	Zechariah 12:10 (Septuagint Elpenor)
καὶ ἐκχεῶ ἐπὶ τὸν οἶκον Δαυιδ καὶ ἐπὶ τοὺς κατοικοῦντας Ιερουσαλημ πνεῦμα χάριτος καὶ οἰκτιρμοῦ καὶ ἐπιβλέψονται πρός με ἀνθ᾽ ὧν κατωρχήσαντο καὶ κόψονται ἐπ᾽ αὐτὸν κοπετὸν ὡς ἐπ᾽ ἀγαπητὸν καὶ ὀδυνηθήσονται ὀδύνην ὡς ἐπὶ πρωτοτόκῳ	καὶ ἐκχεῶ ἐπὶ τὸν οἶκον Δαυὶδ καὶ ἐπὶ τοὺς κατοικοῦντας ῾Ιερουσαλὴμ πνεῦμα χάριτος καὶ οἰκτιρμοῦ, καὶ ἐπιβλέψονται πρός με ἀνθ᾿ ὧν κατωρχήσαντο καὶ κόψονται ἐπ᾿ αὐτὸν κοπετόν, ὡς ἐπ᾿ ἀγαπητῷ, καὶ ὀδυνηθήσονται ὀδύνην ὡς ἐπὶ τῷ πρωτοτόκῳ
Zechariah 12:10 (NETS)	Zechariah 12:10 (English Elpenor)
And I will pour out a spirit of grace and compassion on the house of Dauid and on the inhabitants of Ierousalem, and they shall look to me because they have danced triumphantly, and they shall mourn for him with a mourning as for a loved one, and they shall be pained with pain as for a firstborn.	And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and compassion: and they shall look upon me, because they have mocked [me], and they shall make lamentation for him, as for a beloved [friend], and they shall grieve intensely, as for a firstborn [son].

Philippians 2:5 (NET)	Philippians 2:5 (KJV)
You should have the same attitude toward one another that Christ Jesus had,	Let this mind be in you, which was also in Christ Jesus:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ	τουτο γαρ φρονεισθω εν υμιν ο και εν χριστω ιησου	τουτο γαρ φρονεισθω εν υμιν ο και εν χριστω ιησου

Philippians 2:7 (NET)	Philippians 2:7 (KJV)
but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature.	But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος [This clause begins verse 8 in the Stephanus Textus Receptus and Byzantine Majority Text.]	αλλ εαυτον εκενωσεν μορφην δουλου λαβων εν ομοιωματι ανθρωπων γενομενος	αλλ εαυτον εκενωσεν μορφην δουλου λαβων εν ομοιωματι ανθρωπων γενομενος

2 Corinthians 12:9, 10 (NET)	2 Corinthians 12:9, 10 (KJV)
But he said to me, “My grace is enough for you, for my power is made perfect in weakness.” So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me.	And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἴρηκεν μοι· ἀρκεῖ σοι ἡ χάρις μου, ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις \|μου\|, ἵνα ἐπισκηνώσῃ ἐπ᾿ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ	και ειρηκεν μοι αρκει σοι η χαρις μου η γαρ δυναμις μου εν ασθενεια τελειουται ηδιστα ουν μαλλον καυχησομαι εν ταις ασθενειαις μου ινα επισκηνωση επ εμε η δυναμις του χριστου	και ειρηκεν μοι αρκει σοι η χαρις μου η γαρ δυναμις μου εν ασθενεια τελειουται ηδιστα ουν μαλλον καυχησομαι εν ταις ασθενειαις μου ινα επισκηνωση επ εμε η δυναμις του χριστου

Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.

Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς καὶ στενοχωρίαις, ὑπὲρ Χριστοῦ· ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι	διο ευδοκω εν ασθενειαις εν υβρεσιν εν αναγκαις εν διωγμοις εν στενοχωριαις υπερ χριστου οταν γαρ ασθενω τοτε δυνατος ειμι	διο ευδοκω εν ασθενειαις εν υβρεσιν εν αναγκαις εν διωγμοις εν στενοχωριαις υπερ χριστου οταν γαρ ασθενω τοτε δυνατος ειμι

Acts 1:10, 11 (NET)	Acts 1:10, 11 (KJV)
As they were still staring into the sky while he was going, suddenly two men in white clothing stood near them	And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθήσεσι λευκαῖς	και ως ατενιζοντες ησαν εις τον ουρανον πορευομενου αυτου και ιδου ανδρες δυο παρειστηκεισαν αυτοις εν εσθητι λευκη	και ως ατενιζοντες ησαν εις τον ουρανον πορευομενου αυτου και ιδου ανδρες δυο παρειστηκεισαν αυτοις εν εσθητι λευκη

and said, “Men of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven.”

Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἳ καὶ εἶπαν· ἄνδρες Γαλιλαῖοι, τί ἑστήκατε [ἐμ]βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφ᾿ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν	οι και ειπον ανδρες γαλιλαιοι τι εστηκατε εμβλεποντες εις τον ουρανον ουτος ο ιησους ο αναληφθεις αφ υμων εις τον ουρανον ουτως ελευσεται ον τροπον εθεασασθε αυτον πορευομενον εις τον ουρανον	οι και ειπον ανδρες γαλιλαιοι τι εστηκατε εμβλεποντες εις τον ουρανον ουτος ο ιησους ο αναληφθεις αφ υμων εις τον ουρανον ουτως ελευσεται ον τροπον εθεασασθε αυτον πορευομενον εις τον ουρανον

Hannah’s Prayer, Part 6

Back to Psalm 22, Part 5

Back to The New Covenant, Part 2

Back to Isaiah 53:10-12, Part 11

Back to Christ-Centered Preaching, Chapter 1

^[1] 1 Samuel 2:9 (Tanakh)

^[2] Chabad.org only, not present in the NET parallel Hebrew.

^[3] 1 Kings 2:8, 9 (English Elpenor)

^[4] Luke 23:34a (NET) Table

^[5] 1 Samuel 2:8, 9 (Tanakh)

^[6] From “Jewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism

^[7] 1 Samuel 2:9b (Chabad.org)

^[8] John 15:7, 8 (NET) Table

^[9] Chabad.org only, not present in the NET parallel Hebrew. I’m beginning to think it’s an editorial comment questioning the spelling of the next word.

^[10] Deuteronomy 1:21 (Tanakh)

^[11] The Stephanus Textus Receptus and Byzantine Majority Text had γαρ preceding φρονεισθω here, where the NET parallel Greek text and NA²⁸ had simply φρονεῖτε.

^[12] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[13] The Stephanus Textus Receptus and Byzantine Majority Text had μου here. The NET parallel Greek text and NA²⁸ did not.

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

^[15] The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in).

^[16] Jeremiah 9:24b (Tanakh)

^[17] From “Jewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism

^[18] Matthew 23:39b (NET)

^[19] I don’t address this often. I realize that any argument I propose to the effect that Masoretes shaded and altered the text to obscure Jesus and the gospel in the Old Testament can be turned to the benefit of anyone wishing to assert that lying Christians forged the Septuagint. I don’t want to treat Jim Searcy like a straw man. There are others who argue for the infallibity of the KJV. “How I Know The King James Bible is the Word of God,” by James L. Melton is a concise piece.

I found the audio recording on “Frank Logsdon Repudiates the NASB” particularly interesting. His point was well-taken; note 12 above is a case in point. The NET parallel Greek text of the New Testament was apparently translated from NA²⁷. Scholarly opinion in NA²⁸ has either returned, or caught up, to the Stephanus Textus Receptus and Byzantine Majority Text.

I’ll offer one more insight from doing the study for this essay: The Hexapla with six versions side by side doesn’t seem to me like the most opportune moment to introduce a “forged” version of Hannah’s prayer by manipulating two well known verses from Jeremiah (1 Corinthians 1:18-31) and inserting them into the text of the Septuagint. I would assume then that this portion of Hannah’s prayer predates Origen’s Hexapla.

^[20] The NET parallel Greek text had the plural ἐσθήσεσι λευκαῖς here, where NA²⁸ had the plural ἐσθήσεσιν λευκαῖς and the Stephanus Textus Receptus and Byzantine Majority Text had the singular εσθητι λευκη.

^[21] The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

A Monotonous Cycle Revisited, Part 3

Posted on November 30, 2019 by admin

And HaShem (יְהֹוָה֙) said unto Cain: ‘Where is Abel thy brother?’^[1]

I thought about skipping this exchange. I’ve covered it elsewhere.^[2] My point in revisiting these monotonous cycles, however, is to see them through Jesus’ eyes: Do not be amazed that I said to you, ‘You must all be born from above.’^[3]

The most natural way to view the Bible, I suppose, is as an evolving human attempt to describe an imagined god. There is a theory of Bible interpretation that one should imagine the time a book was written and try to understand the text as someone of that time would have understood it. I think the NET translation of the Masoretic text may owe a lot to that theory. I want to take all the knowledge of God I possess at this moment to know the One who asked Cain, Where is Abel thy brother? That’s fairly ambitious for an essay. I don’t know how this is going to go.

I’ll turn here to Jesus for some divine revelation about what is natural to human beings, even religious human beings who have begun to believe Him^[4] (John 8:44, 45 NET Table):

You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth (ἀληθείᾳ), because there is no truth (ἀλήθεια) in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies. But because I am telling you the truth (ἀλήθειαν, a form of ἀλήθεια), you do not believe me.

What Jesus meant by ἀλήθειαν, ἀλήθεια and ἀληθείᾳ was, your word is truth (ἀλήθεια),^[5] as He prayed to our Father in heaven. The devil isn’t ignorant of God’s word preserved in the Bible (Matthew 4:5-7 NET):

Then the devil took [Jesus] to the holy city, had him stand^[6] on the highest point of the temple, and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’”

The devil quoted a promise from a psalm (Tables below) addressed to He that dwells in the help of the Highest.^[7]

Masoretic Text		Septuagint
Psalm 91:1-4 (Tanakh)	Psalm 91:1-4 (NET)	Psalm 90:1-4 (NETS)	Psalm 90:1-4 (English Elpenor)
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.	As for you, the one who lives in the shelter of the Most High, and resides in the protective shadow of the Sovereign One—	A laudation. Of an Ode. Pertaining to Dauid. He who lives by the help (βοηθείᾳ) of the Most High, in a shelter of the God of the sky he will lodge.	[Praise of a Song, by David.] He that dwells in the help (βοηθείᾳ) of the Highest, shall sojourn under the shelter of the God of heaven.
I will say of the LORD (לַֽ֖יהֹוָה), He is my refuge and my fortress: my God; in him will I trust.	I say this about the Lord (y^ehôvâh, ליהוה), my shelter and my stronghold, my God in whom I trust—	He will say to the Lord, “My supporter you are and my refuge; my God, I will hope (ἐλπιῶ) in him,”	He shall say to the Lord, Thou art my helper and my refuge: my God; I will hope (ἐλπιῶ) in him.
Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.	he will certainly rescue you from the snare of the hunter and from the destructive plague.	because it is he who will rescue me from a trap of hunters and from a troublesome word (λόγου);	For he shall deliver thee from the snare of the hunters, from [every] troublesome matter (λόγου).
He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.	He will shelter you with his wings; you will find safety under his wings. His faithfulness is like a shield or a protective wall.	with the broad of his back he will shade you, and under his wings you will find hope (ἐλπιεῗς); with a shield his truth (ἀλήθεια) will surround you.	He shall overshadow thee with his shoulders, and thou shalt trust (ἐλπιεῖς) under his wings: his truth (ἀλήθεια) shall cover thee with a shield.

The devil used God’s word to persuade Jesus to break the law given through Moses. With one quotation from Deuteronomy Jesus not only proved the psalm (“it is he who will rescue me from a trap of hunters and from a troublesome word”^[8]) but gave a clear demonstration of the difference between trusting God for his provision or testing Him in unbelief to prove it.

Jesus continued addressing religious people who had begun to believe Him, yet rejected his revelation that they are from (ἐκ) [their] father the devil (John 8:46b, 47 NET):

If I am telling you the truth (ἀλήθειαν, a form of ἀλήθεια), why don’t you believe me? The one who belongs to God listens and responds to God’s words. You don’t listen and respond, because you don’t belong to God.

The KJV reads: He that is of [ἐκ] God heareth God’s words: ye therefore hear them not, because ye are not of [ἐκ] God.^[9] I quote it not so much to correct the NET as to clarify my own thinking. Translating ἐκ belongs to and belong to sent my thoughts back to Jesus’ prayer (John 17:6 NET Table).

I have revealed your name to the men you gave me out of the world. They belonged (ἦσαν; KJV: thine they were) to you, and you gave^[10] them to me, and they have obeyed (τετήρηκαν; KJV: kept) your word.

If Jesus had prayed for the religious people who had begun to believe Him, He might have said: They belonged to you, and you gave them to me (e.g., No one can come to me unless the Father who sent me draws him^[11]). But He would have stopped short of affirming—and they have obeyed (kept) your word–because they would not believe that they were from (ἐκ) their father the devil not of [ἐκ] God. Why this distinction between those who believed and stayed near to Jesus and those who were farther off?

I turn again to Jesus’ prayer (John 17:11b, 12a NET Table):

Holy Father, keep them safe (τήρησον) in your name that you have given me, so that they may be one just as we are one. When I was with them I kept them safe (ἐτήρουν) and watched over them in your name that you have given me.

While He was with them Jesus performed the keep-them-safe function that He prayed would be turned over to the Holy Spirit ultimately. Apparently there was a proximity effect. Follow me, was not a metaphor when Jesus was the only person on the planet led by the Holy Spirit. I tell you the truth, Jesus told his disciples before He prayed, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you.^[12] In fact, Jesus had told them quite a lot about this Advocate before He prayed (John 14:15-17, 21 NET)

“If you love me, you will obey (τηρήσετε) my commandments. Then I^[13] will ask the Father, and he will give you another Advocate to be^[14] with you forever—the Spirit of truth (ἀληθείας, another form of ἀλήθεια), whom the world cannot accept, because it does not see him or know him.^[15] But^[16] you know him, because he resides with you and will be in you.

The person who has my commandments and obeys (τηρῶν) them is the one who loves me. The one who loves me will be loved by my Father, and I^[17] will love him and will reveal myself to him.”

In the NET καγὼ was translated Then I. Note 36 explained: “Here καί (kai) has been translated as ‘Then’ to reflect the implied sequence in the discourse.” The word then plays havoc with the philosophical bent of my mind, so I feel obliged to emphasize that there is no quid pro quo here: Jesus did not say, Obey (keep) my commandments to prove that you love Me, then I will ask the Father… These are two related promises.

In the KJV τηρήσετε was translated as an imperative: keep my commandments. I think the NET translators did a much better job understanding the future tense, active voice, indicative mood τηρήσετε as you will obey. (I won’t even quibble this time about translating it obey.)

In other words, if you are patient with Jesus, kind to Him, not envious, not bragging to Him, not puffed up, not rude, not self-serving, not easily angered by Him or resentful toward Him, not glad about injustice, but rejoicing in his truth, you will obey (keep) his commandments. And also He will ask the Father, and he will give you another Advocate to be with you forever. The only “implied sequence” in Jesus’ discourse was that his immediate hearers would need to encourage one another with these words for the few days between Jesus’ ascension and Pentecost. Since the Holy Spirit was given this love for Jesus (and for others) is continuously provided, an aspect of the fruit of the Spirit.

A question was posed to Jesus (John 14:22-26 NET):

“Lord,” Judas (not Judas Iscariot) said, “what^[18] has happened that you are going to reveal yourself to us and not to the world?” Jesus^[19] replied, “If anyone loves me, he will obey (τηρήσει) my word, and my Father will love him, and we will come to him and take up^[20] residence with him. The person who does not love me does not obey (τηρεῖ) my words. And the word you hear is not mine, but the Father’s who sent me.

“I have spoken these things while staying with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I^[21] said to you.

None of this is to say that believers who were distant from Jesus rejected his revelation that they were from (ἐκ) their father the devil not of [ἐκ] God, while those who were closer to Him had completely accepted this fact. Peter’s struggle with this is the most obvious example (Matthew 16:15-17, 21-23 NET).

[Jesus] said to [his disciples], “But who do you say that I am?” Simon Peter answered, “You are the Christ, the Son of the living God.” And^[22] Jesus answered him, “You are blessed, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven!”

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised. So Peter took him aside and began to rebuke him: “God forbid, Lord! This must not happen to you!” But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s [Table].”

One might expect that Peter would have heard Jesus’ words—You people are from your father the devil, and you want to do what your father desires^[23]—with very different ears. But even after everything else Jesus said, Peter intended to fight to the death to prove Jesus wrong (Matthew 26:33-35), and to prove his own religious theory (not exclusively his own), who the Messiah is and what he should do, correct. The Peter of Acts 2 and beyond only comes into existence after he is indwelt by the Holy Spirit: we (Jesus and the Father) will come to him and take up residence with him.^[24] I tell you the truth (ἀλήθειαν, form of ἀλήθεια), Jesus said, it is to your advantage that I am going away.^[25]

After denying that he even knew Jesus three times, Peter remembered what Jesus had said:^[26] “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly.^[27] He was brought face to face, as it were, with the truth: You people are from your father the devil, and you want to do what your father desires.^[28] And he was brought to this realization, against his own will, by the inexorable will of God through his authoritative word: Jesus said to him, “I tell you the truth (ἀμὴν), on this night, before the rooster crows, you will deny me three times.”^[29]

I haven’t exhausted my limited knowledge of God but I am nearing the end of this essay. I suppose I can say at this point it was, at a minimum, this Will and this Word who asked Cain, Where is Abel thy brother? I want to mention one significant difference between Cain’s world and ours.

The same One who said, No one can come to me unless the Father who sent me draws him, ^[30] also said, And I, when I am lifted up from the earth, will draw all people (πάντας) to myself.^[31] Jesus was crucified and buried. God raised Him from the dead. He ascended into heaven. At a minimum all people alive are drawn to Him by the inexorable will of God. Paul wrote (Ephesians 1:7-12 NET):

In him we have redemption through his blood, the forgiveness of our offenses, according to the riches of his grace [Table] that he lavished on us in all wisdom and insight. He did this when he revealed to us the mystery of his will, according to his good pleasure that he set forth in Christ, toward the administration of the fullness of the times, to head up all things in Christ—the things in heaven and the things on earth. In Christ we too have been claimed as God’s own possession, since we were predestined according to the purpose of him who accomplishes all things according to the counsel of his will so that we, who were the first to set our hope on Christ, would be to the praise of his glory [Table].

Each of us who resists God’s will, to whatever degree each resists Him, is like Saul on the road to Damascus, hurting himself by kicking against the goads. These goads drive each of us to the realization that apart from God’s indwelling Holy Spirit each is from (ἐκ) his father the devil not of [ἐκ] God. He that is of [ἐκ] God heareth God’s words: ye therefore hear them not, because ye are not of [ἐκ] God.^[32]

Each of us has suffered or suffers still from this innate inbred resistance to God’s will. A bit of patience with, and kindness toward, one another is in order, that we may all recognize: apart from the indwelling Holy Spirit, Jesus and his Father taking up residence within each of us—supplying us continuously with his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—eternity is just a long miserable time. Do not be amazed that I said to you, Jesus said to a Pharisee named Nicodemus, a member of the Jewish ruling council, ‘You must all be born from above.’

Tables comparing the Old Testament quotations in Matthew 4:6, 7 follow:

Matthew 4:6b (NET Parallel Greek)	Psalm 91:11a (Septuagint BLB)	Psalm 90:11a (Septuagint Elpenor)
ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ	ὅτι τοῗς ἀγγέλοις αὐτοῦ ἐντελεῗται περὶ σοῦ	ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ
Matthew 4:6b (NET)	Psalm 90:11a (NETS)	Psalm 90:11a (English Elpenor)
He will command his angels concerning you	because he will command his angels concerning you	For he shall give his angels charge concerning thee,

Matthew 4:6c (NET Parallel Greek)	Psalm 91:12 (Septuagint BLB)	Psalm 90:12 (Septuagint Elpenor)
ἐπὶ χειρῶν ἀροῦσιν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου	ἐπὶ χειρῶν ἀροῦσίν σε μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου	ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου
Matthew 4:6c (NET)	Psalm 90:12 (NETS)	Psalm 90:12 (English Elpenor)
with their hands they will lift you up, so that you will not strike your foot against a stone.	upon hands they will bear you up so that you will not dash your foot against a stone.	They shall bear thee up on their hands, lest at any time thou dash thy foot against a stone.

Matthew 4:7b (NET Parallel Greek)	Deuteronomy 6:16 (Septuagint BLB)	Deuteronomy 6:16 (Septuagint Elpenor)
οὐκ ἐκπειράσεις κύριον τὸν θεόν σου	οὐκ ἐκπειράσεις κύριον τὸν θεόν σου	οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου
Matthew 4:7b (NET)	Deuteronomy 6:16 (NETS)	Deuteronomy 6:16 (English Elpenor)
You are not to put the Lord your God to the test.	You shall not tempt the Lord your God,	Thou shalt not tempt the Lord thy God,

Tables comparing Genesis 4:9; Psalm 91:11; 91:12; Deuteronomy 6:16; Psalm 91:1; 91:2; 91:3 and 91:4 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 4:9; Psalm 91:11 (90:11); 91:12 (90.12); Deuteronomy 6:16; Psalm 91:1 (90:1); 91:2 (90:2); 91:3 (90:3) and 91:4 (90:4) in the Septuagint (BLB and Elpenor), and tables comparing Matthew 4:5; John 14:16, 17; 14:21-23; 14:26; Matthew 16:17 and 26:75 in the NET and KJV follow.

Genesis 4:9 (Tanakh)	Genesis 4:9 (KJV)	Genesis 4:9 (NET)
And HaShem said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’	And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?	Then the Lord said to Cain, “Where is your brother Abel?” And he replied, “I don’t know! Am I my brother’s guardian?”

Genesis 4:9 (Septuagint BLB)	Genesis 4:9 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεὸς πρὸς Καιν ποῦ ἐστιν Αβελ ὁ ἀδελφός σου ὁ δὲ εἶπεν οὐ γινώσκω μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ	καὶ εἶπε Κύριος ὁ Θεὸς πρὸς Κάϊν· ποῦ ἔστιν ῎Αβελ ὁ ἀδελφός σου; καὶ εἶπεν· οὐ γινώσκω· μὴ φύλαξ τοῦ ἀδελφοῦ μου εἰμὶ ἐγώ
Genesis 4:9 (NETS)	Genesis 4:9 (English Elpenor)
And God said to Kain, “Where is your brother Habel?” And he said, “I do not know; surely I am not my brother’s keeper?”	And the Lord God said to Cain, Where is Abel thy brother? and he said, I know not, am I my brother’s keeper?

Psalm 91:11 (Tanakh)	Psalm 91:11 (KJV)	Psalm 91:11 (NET)
For he shall give his angels charge over thee, to keep thee in all thy ways.	For he shall give his angels charge over thee, to keep thee in all thy ways.	For he will order his angels to protect you in all you do.

Psalm 91:11 (Septuagint BLB)	Psalm 90:11 (Septuagint Elpenor)
ὅτι τοῗς ἀγγέλοις αὐτοῦ ἐντελεῗται περὶ σοῦ τοῦ διαφυλάξαι σε ἐν πάσαις ταῗς ὁδοῗς σου	ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου
Psalm 90:11 (NETS)	Psalm 90:11 (English Elpenor)
because he will command his angels concerning you to guard you in all your ways;	For he shall give his angels charge concerning thee, to keep thee in all thy ways.

Psalm 91:12 (Tanakh)	Psalm 91:12 (KJV)	Psalm 91:12 (NET)
They shall bear thee up in their hands, lest thou dash thy foot against a stone.	They shall bear thee up in their hands, lest thou dash thy foot against a stone.	They will lift you up in their hands, so you will not slip and fall on a stone.

Psalm 91:12 (Septuagint BLB)	Psalm 90:12 (Septuagint Elpenor)
ἐπὶ χειρῶν ἀροῦσίν σε μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου	ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου
Psalm 90:12 (NETS)	Psalm 90:12 (English Elpenor)
upon hands they will bear you up so that you will not dash your foot against a stone.	They shall bear thee up on their hands, lest at any time thou dash thy foot against a stone.

Deuteronomy 6:16 (Tanakh)	Deuteronomy 6:16 (KJV)	Deuteronomy 6:16 (NET)
Ye shall not try HaShem your G-d, as ye tried Him in Massah.	Ye shall not tempt the LORD your God, as ye tempted him in Massah.	You must not put the Lord your God to the test as you did at Massah.

Deuteronomy 6:16 (Septuagint BLB)	Deuteronomy 6:16 (Septuagint Elpenor)
οὐκ ἐκπειράσεις κύριον τὸν θεόν σου ὃν τρόπον ἐξεπειράσασθε ἐν τῷ Πειρασμῷ	οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου, ὃν τρόπον ἐξεπειράσατε ἐν τῷ Πειρασμῷ
Deuteronomy 6:16 (NETS)	Deuteronomy 6:16 (English Elpenor)
You shall not tempt the Lord your God, as you tempted in the Temptation.	Thou shalt not tempt the Lord thy God, as ye tempted him in the temptation.

Psalm 91:1 (Tanakh)	Psalm 91:1 (KJV)	Psalm 91:1 (NET)
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.	He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.	As for you, the one who lives in the shelter of the Most High, and resides in the protective shadow of the Sovereign One—

Psalm 91:1 (Septuagint BLB)	Psalm 90:1 (Septuagint Elpenor)
αἶνος ᾠδῆς τῷ Δαυιδ ὁ κατοικῶν ἐν βοηθείᾳ τοῦ ὑψίστου ἐν σκέπῃ τοῦ θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται	Αἶνος ᾠδῆς τῷ Δαυΐδ. – Ο ΚΑΤΟΙΚΩΝ ἐν βοηθείᾳ τοῦ ῾Υψίστου, ἐν σκέπῃ τοῦ Θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται
Psalm 90:1 (NETS)	Psalm 90:1 (English Elpenor)
A laudation. Of an Ode. Pertaining to Dauid. He who lives by the help of the Most High, in a shelter of the God of the sky he will lodge.	[Praise of a Song, by David.] He that dwells in the help of the Highest, shall sojourn under the shelter of the God of heaven.

Psalm 91:2 (Tanakh)	Psalm 91:2 (KJV)	Psalm 91:2 (NET)
I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.	I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.	I say this about the Lord, my shelter and my stronghold, my God in whom I trust—

Psalm 91:2 (Septuagint BLB)	Psalm 90:2 (Septuagint Elpenor)
ἐρεῗ τῷ κυρίῳ ἀντιλήμπτωρ μου εἶ καὶ καταφυγή μου ὁ θεός μου ἐλπιῶ ἐπ᾽ αὐτόν	ἐρεῖ τῷ Κυρίῳ· ἀντιλήπτωρ μου εἶ καὶ καταφυγή μου, ὁ Θεός μου, καὶ ἐλπιῶ ἐπ᾿ αὐτόν
Psalm 90:2 (NETS)	Psalm 90:2 (English Elpenor)
He will say to the Lord, “My supporter you are and my refuge; my God, I will hope in him,”	He shall say to the Lord, Thou art my helper and my refuge: my God; I will hope in him.

Psalm 91:3 (Tanakh)	Psalm 91:3 (KJV)	Psalm 91:3 (NET)
Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.	Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.	he will certainly rescue you from the snare of the hunter and from the destructive plague.

Psalm 91:3 (Septuagint BLB)	Psalm 90:3 (Septuagint Elpenor)
ὅτι αὐτὸς ῥύσεταί με ἐκ παγίδος θηρευτῶν καὶ ἀπὸ λόγου ταραχώδους	ὅτι αὐτὸς ῥύσεταί σε ἐκ παγίδος θηρευτῶν καὶ ἀπὸ λόγου ταραχώδους
Psalm 90:3 (NETS)	Psalm 90:3 (English Elpenor)
because it is he who will rescue me from a trap of hunters and from a troublesome word;	For he shall deliver thee from the snare of the hunters, from [every] troublesome matter.

Psalm 91:4 (Tanakh)	Psalm 91:4 (KJV)	Psalm 91:4 (NET)
He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.	He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.	He will shelter you with his wings; you will find safety under his wings. His faithfulness is like a shield or a protective wall.

Psalm 91:4 (Septuagint BLB)	Psalm 90:4 (Septuagint Elpenor)
ἐν τοῗς μεταφρένοις αὐτοῦ ἐπισκιάσει σοι καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῗς ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ	ἐν τοῖς μεταφρένοις αὐτοῦ ἐπισκιάσει σοι, καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῖς· ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ.
Psalm 90:4 (NETS)	Psalm 90:4 (English Elpenor)
with the broad of his back he will shade you, and under his wings you will find hope; with a shield his truth will surround you.	He shall overshadow thee with his shoulders, and thou shalt trust under his wings: his truth shall cover thee with a shield.

Matthew 4:5 (NET)	Matthew 4:5 (KJV)
Then the devil took him to the holy city, had him stand on the highest point of the temple,	Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ	τοτε παραλαμβανει αυτον ο διαβολος εις την αγιαν πολιν και ιστησιν αυτον επι το πτερυγιον του ιερου	τοτε παραλαμβανει αυτον ο διαβολος εις την αγιαν πολιν και ιστησιν αυτον επι το πτερυγιον του ιερου

John 14:16, 17 (NET)	John 14:16, 17 (KJV)
Then I will ask the Father, and he will give you another Advocate to be with you forever—	And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν, ἵνα μεθ᾿ ὑμῶν εἰς τὸν αἰῶνα \|ᾖ\|	και εγω ερωτησω τον πατερα και αλλον παρακλητον δωσει υμιν ινα μενη μεθ υμων εις τον αιωνα	και εγω ερωτησω τον πατερα και αλλον παρακλητον δωσει υμιν ινα μενη μεθ υμων εις τον αιωνα

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 with you and will be in you.

Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρ᾿ ὑμῖν μένει καὶ ἐν ὑμῖν \|ἔσται\|	το πνευμα της αληθειας ο ο κοσμος ου δυναται λαβειν οτι ου θεωρει αυτο ουδε γινωσκει αυτο υμεις δε γινωσκετε αυτο οτι παρ υμιν μενει και εν υμιν εσται	το πνευμα της αληθειας ο ο κοσμος ου δυναται λαβειν οτι ου θεωρει αυτο ουδε γινωσκει αυτο υμεις δε γινωσκετε αυτο οτι παρ υμιν μενει και εν υμιν εσται

John 14:21-23 (NET)	John 14:21-23 (KJV)
The person who has my commandments and obeys them is the one who loves me. The one who loves me will be loved by my Father, and I will love him and will reveal myself to him.”	He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτὰς ἐκεῖνος ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου, καγὼ ἀγαπήσω αὐτὸν καὶ ἐμφανίσω αὐτῷ ἐμαυτόν	ο εχων τας εντολας μου και τηρων αυτας εκεινος εστιν ο αγαπων με ο δε αγαπων με αγαπηθησεται υπο του πατρος μου και εγω αγαπησω αυτον και εμφανισω αυτω εμαυτον	ο εχων τας εντολας μου και τηρων αυτας εκεινος εστιν ο αγαπων με ο δε αγαπων με αγαπηθησεται υπο του πατρος μου και εγω αγαπησω αυτον και εμφανισω αυτω εμαυτον

“Lord,” Judas (not Judas Iscariot) said, “what has happened that you are going to reveal yourself to us and not to the world?”

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Λέγει αὐτῷ Ἰούδας (οὐχ ὁ Ἰσκαριώτης)· κύριε, [καὶ] τί γέγονεν ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτὸν καὶ οὐχὶ τῷ κόσμῳ	λεγει αυτω ιουδας ουχ ο ισκαριωτης κυριε τι γεγονεν οτι ημιν μελλεις εμφανιζειν σεαυτον και ουχι τω κοσμω	λεγει αυτω ιουδας ουχ ο ισκαριωτης κυριε και τι γεγονεν οτι ημιν μελλεις εμφανιζειν σεαυτον και ουχι τω κοσμω

Jesus replied, “If anyone loves me, he will obey my word, and my Father will love him, and we will come to him and take up residence with him.

Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ᾿ αὐτῷ ποιησόμεθα	απεκριθη ο ιησους και ειπεν αυτω εαν τις αγαπα με τον λογον μου τηρησει και ο πατηρ μου αγαπησει αυτον και προς αυτον ελευσομεθα και μονην παρ αυτω ποιησομεν	απεκριθη ιησους και ειπεν αυτω εαν τις αγαπα με τον λογον μου τηρησει και ο πατηρ μου αγαπησει αυτον και προς αυτον ελευσομεθα και μονην παρ αυτω ποιησομεν

John 14:26 (NET)	John 14:26 (KJV)
But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you.	But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματι μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν [ἐγώ]	ο δε παρακλητος το πνευμα το αγιον ο πεμψει ο πατηρ εν τω ονοματι μου εκεινος υμας διδαξει παντα και υπομνησει υμας παντα α ειπον υμιν	ο δε παρακλητος το πνευμα το αγιον ο πεμψει ο πατηρ εν τω ονοματι μου εκεινος υμας διδαξει παντα και υπομνησει υμας παντα α ειπον υμιν

Matthew 16:17 (NET)	Matthew 16:17 (KJV)
And Jesus answered him, “You are blessed, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven!	And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψεν σοι ἀλλ᾿ ὁ πατήρ μου ὁ ἐν \|τοῖς\| οὐρανοῖς	και αποκριθεις ο ιησους ειπεν αυτω μακαριος ει σιμων βαρ ιωνα οτι σαρξ και αιμα ουκ απεκαλυψεν σοι αλλ ο πατηρ μου ο εν τοις ουρανοις	και αποκριθεις ο ιησους ειπεν αυτω μακαριος ει σιμων βαρ ιωνα οτι σαρξ και αιμα ουκ απεκαλυψεν σοι αλλ ο πατηρ μου ο εν τοις ουρανοις

Matthew 26:75 (NET)	Matthew 26:75 (KJV)
Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly.	And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐμνήσθη ὁ Πέτρος τοῦ ρήματος Ἰησοῦ εἰρηκότος ὅτι πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με· καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς	και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως	και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως

A Monotonous Cycle Revisited, Part 4

Back to Paul’s OT Quotes – Romans 10:18-21

Back to To Make Holy, Part 8

Back to He Takes Away, Part 1

Back to Psalm 22, Part 5

Back to To Make Holy, Part 9

Back to The New Covenant, Part 2

Back to Father, Son and Holy Spirit – Part 11

Back to The Day of the Lord, Part 8

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Matthew 8:23-34

^[1] Genesis 4:9a (Tanakh)

^[2] David’s Forgiveness, Part 3; Fear – Deuteronomy, Part 9; Fear – Deuteronomy, Part 10

^[3] John 3:7 (NET)

^[4] John 8:31 (NET)

^[5] John 17:17b (NET) Table

^[6] The NET parallel Greek text and NA²⁸ had ἔστησεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιστησιν (KJV: setteth).

^[7] Psalm 90:1a (English Elpenor)

^[8] It is interesting that the Masoretic text has מדבר (deber)—noisome pestilence, destructive plague—here and repeated again in verse 6—pestilence that walketh, plague that stalks—where the Septuagint had λόγου—“troublesome word,” troublesome matter—and πράγματος—“deed that travels,” [evil] thing that walks. The Hebrew word מִדֶּ֥בֶר (deber) is only distinguished from דָּבָר (dâbâr; word, matter) by vowel points and context apparently.