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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 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

Back to Exploration, Part 6

Back to Exploration, Part 7

^[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

Back to Exploration, Part 6

^[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

Back to Exploration, Part 8

Back to Exploration, Part 9

^[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.

^[9] John 8:47 (KJV)

^[10] The NET parallel Greek text and NA²⁸ had ἔδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεδωκας (KJV: gavest).

^[11] John 6:44a (NET)

^[12] John 16:7 (NET)

^[13] The NET parallel Greek text and NA²⁸ had καγὼ the crasis of και εγω here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω (KJV: And I).

^[14] The NET parallel Greek text and NA²⁸ had ᾖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μενη (KJV: he may abide).

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

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

^[17] The NET parallel Greek text and NA²⁸ had καγὼ the crasis of και εγω here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω.

^[18] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had καὶ preceding what. The Stephanus Textus Receptus did not.

^[19] The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[20] The NET parallel Greek text and NA²⁸ had ποιησόμεθα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιησομεν (KJV: make).

^[21] The NET parallel Greek text and NA²⁸ had ἐγώ here for emphasis. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[22] The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και.

^[23] John 8:44a (NET)

^[24] John 14:23b (NET)

^[25] John 16:7a (NET)

^[26] The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

^[27] Matthew 26:75 (NET)

^[28] John 8:44a (NET)

^[29] Matthew 26:34 (NET)

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

^[31] John 12:32 (NET)

^[32] John 8:47 (NET)

The Lost Son of Perdition, Part 1

Posted on November 22, 2019 by admin

Jesus prayed (John 17:12b NET Table):

Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.

The Greek word translated lost was ἀπώλετο (a form of ἀπόλλυμι). The middle voice can mean, “to be destroyed, ruined; to perish, die; to be lost” according to the Koine Greek Lexicon online. The Greek word translated destruction (KJV: perdition) was ἀπωλείας (a form of ἀπώλεια). It can mean “destruction, ruin” up to and including “damnation, perdition” or it can mean “loss (of property)” or “(something) lost” according to the Koine Greek Lexicon online.

I plan to track these words through the New Testament and the Septuagint but I’ll expose my bias here before proceeding. I will be viewing forms of ἀπόλλυμι and ἀπώλεια through a powerful lens.

Masoretic Text		Septuagint
Isaiah 46:8-13 (Tanakh)	Isaiah 46:8-13 (NET)	Isaiah 46:8-13 (NETS)	Isaiah 46:8-13 (Elpenor)
Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.	Remember this, so you can be brave. Think about it, you rebels!	Remember these things and groan; repent, you who have gone astray; turn in your heart,	Remember ye these things, and groan: repent, ye that have gone astray, return in your heart;
Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,	Remember what I accomplished in antiquity. Truly I am God, I have no peer; I am God, and there is none like me,	and remember the former things of old, because I am God, and there is no other besides me,	and remember the former things [that were] of old: for I am God, and there is none other beside me,
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:	who announces the end from the beginning and reveals beforehand what has not yet occurred; who says, ‘My plan will be realized, I will accomplish what I desire;’	declaring the last things first, before they happen, and at once they came to pass, and I said, “My whole plan shall stand, and I will do all the things I have planned,”	telling beforehand the latter events before they come to pass, and they are accomplished together: and I said, all my counsel shall stand, and I will do all things that I have planned:
Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.	who summons an eagle from the east, from a distant land, one who carries out my plan. Yes, I have decreed, yes, I will bring it to pass; I have formulated a plan, yes, I will carry it out.	calling a bird from the east and from a far country those concerning whom I have planned. I have spoken and brought it; I have created and made it.	calling a bird from the east, and from a land afar off, for the things which I have planned: I have spoken, and brought [him]; I have created and made [him]; I have brought him, and prospered his way.
Hearken unto me, ye stouthearted, that are far from righteousness:	Listen to me, you stubborn people, you who distance yourselves from doing what is right.	Hear me, you who have ruined your heart, you who are far from righteousness:	Hearken to me, ye senseless ones, that are far from righteousness:
I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory (תִּפְאַרְתִּֽי).	I am bringing my deliverance near, it is not far away; I am bringing my salvation near, it does not wait. I will save Zion; I will adorn Israel with my splendor (tiphʼârâh, תפארתי).	I brought near my righteousness, and I will not delay the salvation that comes from me; I have provided salvation in Sion to Israel for glorying (δόξασμα).	I have brought near my righteousness, and I will not be slow with the salvation that is from me: I have given salvation in Sion to Israel for glory (δόξασμα).

Verse 8 above may refer to previous verses. I included it here because it addressed what follows to transgressors, rebels, those that have gone astray—people like I was. According to commentators a ravenous bird from the east referred to Cyrus. I’m more focused on the resolve with which it is stated: My counsel (עֲצָתִ֣י) shall stand (Tanakh); all my counsel (βουλὴ) shall stand (Septuagint Elpenor).

Paul picked up this theme—according to the purpose of him who accomplishes all things according to the counsel (βουλὴν, another form of βουλὴ) of his will^[1]—and expounded on it for believers in Ephesus (Ephesians 1:3-12 NET):

Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in^[2] Christ. For he chose us in Christ before the foundation of the world that we should be holy and blameless before him in love. He did this by predestining us to adoption as his legal heirs through Jesus Christ, according to the pleasure of his will—to the praise of the glory of his grace that^[3] he has freely bestowed on us in his dearly loved Son. 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 (ἐν αὐτῷ; literally: “in him”; KJV: in himself), toward the administration of the fullness of the times, to head up all things in Christ—the things in^[4] heaven and the things on earth.^[5] 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 (δόξης, another form of δόξα).^[6]

Three interlocking phrases stand out to me as a causal refrain:

Reference	Greek	NET
Ephesians 1:11	κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ	according to the counsel of his will
Ephesians 1:9	τὸ μυστήριον τοῦ θελήματος αὐτοῦ κατὰ τὴν εὐδοκίαν αὐτοῦ	the mystery of his will, according to his good pleasure
Ephesians 1:5	κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ	according to the pleasure of his will

Jesus described what is not according to the counsel, mystery and good pleasure of his will (θελήματος, a form of θέλημα). Speaking about τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ (NET: these little ones who believe in me),^[7] He said (Matthew 18:10-14 NET):

See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see^[8] the face of my Father in heaven.^[9] What do you think? If someone owns a hundred sheep and one of them goes astray, will he not leave^[10] the ninety-nine^[11] on the mountains and^[12] go look for the one that went astray? And if he finds it, I tell you the truth, he will rejoice more over it than over the ninety-nine^[13] that did not go astray. In the same way, your Father in heaven is not willing (θέλημα) that one^[14] of these little ones be lost (ἀπόληται, another form of ἀπόλλυμι).

It may not have been what He wanted, wished or hoped for, but I believed that a stubborn child could thwart Jesus’ Father in heaven. Of course, my whole life has been designed to prove me wrong. As I made the tables to compare the Greek of the NET with that of the Stephanus Textus Receptus and Byzantine Majority Text I noticed a word in all three I couldn’t account for in the English translations of the NET or KJV: ἔμπροσθεν. I attempted a translation including ἔμπροσθεν.

He is not willing before your Father in heaven that one of these little ones be lost; or, it is not the will in the sight of your Father in heaven that one of these little ones be lost.

As the sense of it sunk in tears and sobs erupted from me: not on his watch, Jesus had said of his Father. I needed some time to recover. When I returned to the study, recognizing that my knowledge of Greek is rudimentary at best, I looked online for some help. I found Adam Clarke’s commentary on Matthew 18:14 instead.

“It is not the will of your Father – If any soul be finally lost, it is not because God’s will or counsel was against its salvation, or that a proper provision had not been made for it; but that, though light came into the world, it preferred darkness to light, because of its attachment to its evil deeds.”

From an image of God the Father, standing at his full stature, declaring, “not on my watch,” to all rebellious children everywhere who had believed in Jesus, then a few hours later to witness this other image of God, seated, washing his hands, saying, “I am innocent of the blood of all people,” (which I believe, by the way: He is innocent of the blood of all people) was more than I could take. The emotional whiplash did me in. I was done studying for the day.

After a night’s sleep and a day’s drive it occurred to me to check if anyone had translated ἔμπροσθεν into English. I found one example on BibleHub: so it is not will in presence of your Father who is in the heavens, that one of these little ones may perish. ^[15] Another was apparently translated from Aramaic rather than Greek: Just so, it is not the will before your Father who is in Heaven that one of these little ones should perish.^[16]

So I can trust the leading of the Holy Spirit as I study the Bible or I can trust Adam Clarke. And there is no need to reject Adam Clarke completely, just one sentence he wrote. In fact, I need only reject that one sentence as the true meaning of Matthew 18:14. The Wikipedia entry for Adam Clarke didn’t mention Greek among his many languages. He may have written this sentence without knowing that ἔμπροσθεν was actually in the Greek text.

Have I gone too far interpreting the effect of ἔμπροσθεν in this word string as “not on his watch”? I don’t know. I know the force of conviction with which it came. If I’m wrong I trust that the Holy Spirit will guide [me] into^[17] all truth.^[18] He will glorify me, Jesus promised, because he will receive^[19] from me what is mine and will tell it to you. Everything that the Father has is mine; that is why I said the Spirit will receive^[20] from me what is mine and will tell it to you.^[21]

Jesus told the following story about a father’s love and mercy (Luke 15:11-24 NET):

Then Jesus said, “A man had two sons. The younger of them said to his father, ‘Father, give me the share of the estate that will belong to me.’ So^[22] he divided his assets between them. After a few days, the younger son gathered together all^[23] he had and left on a journey to a distant country, and there he squandered his wealth with a wild lifestyle. Then after he had spent everything, a severe^[24] famine took place in that country, and he began to be in need. So he went and worked for one of the citizens of that country, who sent him to his fields to feed pigs. He was longing to eat^[25] the carob pods the pigs were eating, but no one gave him anything. But when he came to his senses he said,^[26] ‘How many of my father’s hired workers have food enough to spare,^[27] but here^[28] I am dying (ἀπόλλυμαι, another form of ἀπόλλυμι) from hunger! I will get up and go to my father and say to him, “Father, I have sinned against heaven and against you. I^[29] am no longer worthy to be called your son; treat me like one of your hired workers.”’ So he got up and went to his^[30] father. But while he was still a long way from home his father saw him, and his heart went out to him; he ran and hugged his son and kissed him. Then his son said to him, ‘Father, I have sinned against heaven and against you; I^[31] am no longer worthy to be called your son.’ But the father said to his slaves, ‘Hurry!^[32] Bring the best robe, and put it on him! Put a ring on his finger and sandals on his feet! Bring^[33] the fattened calf and kill it! Let us eat and celebrate, because this son of mine was dead, and is alive again—he was lost (ἀπολωλὼς, another form of ἀπόλλυμι) and is found!’ So they began to celebrate.

Jesus described what our Father’s will is as follows (John 6:38-40 NET Table):

For I have come down from heaven not to do my own will (θέλημα) but the will (θέλημα) of the one who sent me. Now this is the will (θέλημα) of the one who sent me—that I should not lose (ἀπολέσω, another form of ἀπόλλυμι) one person of every one he has given me, but raise them all up at the last day. For this is the will (θέλημα) of my Father—for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up at the last day.

The Greek word translated looks on was θεωρῶν (a form of θεωρέω). The one who believes in me does not believe in me, Jesus said, but^[34] in the one who sent me, and the one who sees (θεωρῶν, a form of θεωρέω) me sees (θεωρεῖ, another form of θεωρέω) the one who sent me. I have come as a light into the world, so that everyone who believes in me should not remain in darkness.^[35]

Given my bias I’m prompted to ask: did Jesus, knowing our Father’s will as he prayed to Him, angrily—or calmly and dispassionately—condemn Judas Iscariot to an eternity in the lake of fire, declaring him the son of perdition? Or did the One who used ὀλιγόπιστοι like a pet name for his followers call Judas “the son of loss”^[36] (Table14 below)?

Jesus’ story of the loving and merciful father continued (Luke 15:25-30 NET):

“Now his older son was in the field. As he came and approached the house, he heard music and dancing. So he called one of the slaves^[37] and asked what^[38] was happening. The slave replied, ‘Your brother has returned, and your father has killed the fattened calf because he got his son back safe and sound.’ But the older son became angry and refused to go in. His^[39] father came out and appealed to him, but he answered his^[40] father, ‘Look! These many years I have worked like a slave for you, and I never disobeyed your commands. Yet you never gave me even a goat so that I could celebrate with my friends! But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fattened calf^[41] for him!’

Is it possible that those who translated ὁ υἱὸς τῆς ἀπωλείας the son of perdition were as disgruntled about our Father’s mercy as the older son in Jesus’ parable, or as enamored with their own desires and exertions?^[42]

Tables comparing Isaiah 46:8; 46:9; 46:10; 46:11; 46:12; 46:13 and Exodus (22:8) 22:9 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 46:8; 46:9; 46:10; 46:11; 46:12; 46:13 and Exodus 22:9 in the Septuagint (BLB and Elpenor), and tables of Ephesians 1:3; 1:6; 1:10-12; Matthew 18:10-14; John 16:13-15; Luke 15:12-14; 15:16, 17; 15:19-23; John 12:44; Luke 15:26 and 15:28-30 comparing the NET and KJV follow.

Isaiah 46:8 (Tanakh)	Isaiah 46:8 (KJV)	Isaiah 46:8 (NET)
Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.	Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.	Remember this, so you can be brave. Think about it, you rebels!

Isaiah 46:8 (Septuagint BLB)	Isaiah 46:8 (Septuagint Elpenor)
μνήσθητε ταῦτα καὶ στενάξατε μετανοήσατε οἱ πεπλανημένοι ἐπιστρέψατε τῇ καρδίᾳ	μνήσθητε ταῦτα καὶ στενάξατε, μετανοήσατε οἱ πεπλανημένοι, ἐπιστρέψατε τῇ καρδίᾳ
Isaiah 46:8 (NETS)	Isaiah 46:8 (English Elpenor)
Remember these things and groan; repent, you who have gone astray; turn in you heart,	Remember ye these things, and groan: repent, ye that have gone astray, return in your heart;

Isaiah 46:9 (Tanakh)	Isaiah 46:9 (KJV)	Isaiah 46:9 (NET)
Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,	Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,	Remember what I accomplished in antiquity. Truly I am God, I have no peer; I am God, and there is none like me,

Isaiah 46:9 (Septuagint BLB)	Isaiah 46:9 (Septuagint Elpenor)
καὶ μνήσθητε τὰ πρότερα ἀπὸ τοῦ αἰῶνος ὅτι ἐγώ εἰμι ὁ θεός καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ	καὶ μνήσθητε τὰ πρότερα ἀπὸ τοῦ αἰῶνος, ὅτι ἐγώ εἰμι ὁ Θεός, καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ
Isaiah 46:9 (NETS)	Isaiah 46:9 (English Elpenor)
and remember the former things of old, because I am God, and there is no other besides me,	and remember the former things [that were] of old: for I am God, and there is none other beside me,

Isaiah 46:10 (Tanakh)	Isaiah 46:10 (KJV)	Isaiah 46:10 (NET)
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:	Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:	who announces the end from the beginning and reveals beforehand what has not yet occurred; who says, ‘My plan will be realized, I will accomplish what I desire;’

Isaiah 46:10 (Septuagint BLB)	Isaiah 46:10 (Septuagint Elpenor)
ἀναγγέλλων πρότερον τὰ ἔσχατα πρὶν αὐτὰ γενέσθαι καὶ ἅμα συνετελέσθη καὶ εἶπα πᾶσά μου ἡ βουλὴ στήσεται καὶ πάντα ὅσα βεβούλευμαι ποιήσω	ἀναγγέλλων πρότερον τὰ ἔσχατα πρὶν αὐτὰ γενέσθαι, καὶ ἅμα συνετελέσθη. καὶ εἶπα· πᾶσα ἡ βουλή μου στήσεται, καὶ πάντα, ὅσα βεβούλευμαι, ποιήσω
Isaiah 46:10 (NETS)	Isaiah 46:10 (English Elpenor)
declaring the last things first, before they happen, and at once they came to pass, and I said, “My whole plan shall stand, and I will do all the things I have planned,”	telling beforehand the latter events before they come to pass, and they are accomplished together: and I said, all my counsel shall stand, and I will do all things that I have planned:

Isaiah 46:11 (Tanakh)	Isaiah 46:11 (KJV)	Isaiah 46:11 (NET)
Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.	Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.	who summons an eagle from the east, from a distant land, one who carries out my plan. Yes, I have decreed, yes, I will bring it to pass; I have formulated a plan, yes, I will carry it out.

Isaiah 46:11 (Septuagint BLB)	Isaiah 46:11 (Septuagint Elpenor)
καλῶν ἀπ᾽ ἀνατολῶν πετεινὸν καὶ ἀπὸ γῆς πόρρωθεν περὶ ὧν βεβούλευμαι ἐλάλησα καὶ ἤγαγον ἔκτισα καὶ ἐποίησα ἤγαγον αὐτὸν καὶ εὐόδωσα τὴν ὁδὸν αὐτοῦ	καλῶν ἀπὸ ἀνατολῶν πετεινὸν καὶ ἀπὸ γῆς πόρρωθεν περὶ ὧν βεβούλευμαι, ἐλάλησα καὶ ἤγαγον, ἔκτισα καὶ ἐποίησα, ἤγαγον αὐτὸν καὶ εὐώδωσα τὴν ὁδὸν αὐτοῦ
Isaiah 46:11 (NETS)	Isaiah 46:11 (English Elpenor)
calling a bird from the east and from a far country those concerning whom I have planned. I have spoken and brought it; I have created and made it.	calling a bird from the east, and from a land afar off, for the things which I have planned: I have spoken, and brought [him]; I have created and made [him]; I have brought him, and prospered his way.

Isaiah 46:12 (Tanakh)	Isaiah 46:12 (KJV)	Isaiah 46:12 (NET)
Hearken unto me, ye stouthearted, that are far from righteousness:	Hearken unto me, ye stouthearted, that are far from righteousness:	Listen to me, you stubborn people, you who distance yourselves from doing what is right.

Isaiah 46:12 (Septuagint BLB)	Isaiah 46:12 (Septuagint Elpenor)
ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν οἱ μακρὰν ἀπὸ τῆς δικαιοσύνης	ἀκούσατέ μου, οἱ ἀπολωλεκότες τὴν καρδίαν, οἱ μακρὰν ἀπὸ τῆς δικαιοσύνης
Isaiah 46:12 (NETS)	Isaiah 46:12 (English Elpenor)
Hear me, you who have ruined your heart, you who are far from righteousness:	Hearken to me, ye senseless ones, that are far from righteousness:

Isaiah 46:13 (Tanakh)	Isaiah 46:13 (KJV)	Isaiah 46:13 (NET)
I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.	I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.	I am bringing my deliverance near, it is not far away; I am bringing my salvation near, it does not wait. I will save Zion; I will adorn Israel with my splendor.

Isaiah 46:13 (Septuagint BLB)	Isaiah 46:13 (Septuagint Elpenor)
ἤγγισα τὴν δικαιοσύνην μου καὶ τὴν σωτηρίαν τὴν παρ᾽ ἐμοῦ οὐ βραδυνῶ δέδωκα ἐν Σιων σωτηρίαν τῷ Ισραηλ εἰς δόξασμα	ἤγγισα τὴν δικαιοσύνην μου καὶ τὴν σωτηρίαν τὴν παρ᾿ ἐμοῦ οὐ βραδυνῶ· δέδωκα ἐν Σιὼν σωτηρίαν τῷ ᾿Ισραὴλ εἰς δόξασμα
Isaiah 46:13 (NETS)	Isaiah 46:13 (English Elpenor)
I brought near my righteousness, and I will not delay the salvation that comes from me; I have provided salvation in Sion to Israel for glorying.	I have brought near my righteousness, and I will not be slow with the salvation that is from me: I have given salvation in Sion to Israel for glory.

Exodus 22:8 (Tanakh)	Exodus 22:9 (KJV)	Exodus 22:9 (NET)
For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, whereof one saith: ‘This is it,’ the cause of both parties shall come before G-d; he whom G-d shall condemn shall pay double unto his neighbour.	For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour.	In all cases of illegal possessions, whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ the matter of the two of them will come before the judges, and the one whom the judges declare guilty must repay double to his neighbor.

Exodus 22:9 (Septuagint BLB)	Exodus 22:9 (Septuagint Elpenor)
κατὰ πᾶν ῥητὸν ἀδίκημα περί τε μόσχου καὶ ὑποζυγίου καὶ προβάτου καὶ ἱματίου καὶ πάσης ἀπωλείας τῆς ἐγκαλουμένης ὅ τι οὖν ἂν ᾖ ἐνώπιον τοῦ θεοῦ ἐλεύσεται ἡ κρίσις ἀμφοτέρων καὶ ὁ ἁλοὺς διὰ τοῦ θεοῦ ἀποτείσει διπλοῦν τῷ πλησίον	κατὰ πᾶν ῥητὸν ἀδίκημα, περί τε μόσχου καὶ ὑποζυγίου καὶ προβάτου καὶ ἱματίου καὶ πάσης ἀπωλείας τῆς ἐγκαλουμένης, ὅ,τι οὖν ἂν ᾖ, ἐνώπιον τοῦ Θεοῦ ἐλεύσεται ἡ κρίσις ἀμφοτέρων, καὶ ὁ ἁλοὺς διὰ τοῦ Θεοῦ ἀποτίσει διπλοῦν τῷ πλησίον
Exodus 22:9 (NETS)	Exodus 22:9 (English Elpenor)
With regard to any specific injustice concerning calf and draft animal and sheep and garment and any loss which is alleged, whatever in fact it might be, the trial of both parties shall come before God, and the one convicted by God shall pay double in compensation to his neighbor.	according to every injury alleged, both concerning a calf, and an ass, and a sheep, and a garment, and every alleged loss, whatsoever in fact it may be,– the judgment of both shall proceed before God, and he that is convicted by God shall repay to his neighbour double.

Ephesians 1:3 (NET)	Ephesians 1:3 (KJV)
Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ.	Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ	ευλογητος ο θεος και πατηρ του κυριου ημων ιησου χριστου ο ευλογησας ημας εν παση ευλογια πνευματικη εν τοις επουρανιοις χριστω	ευλογητος ο θεος και πατηρ του κυριου ημων ιησου χριστου ο ευλογησας ημας εν παση ευλογια πνευματικη εν τοις επουρανιοις εν χριστω

Ephesians 1:6 (NET)	Ephesians 1:6 (KJV)
to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son.	To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ	εις επαινον δοξης της χαριτος αυτου εν η εχαριτωσεν ημας εν τω ηγαπημενω	εις επαινον δοξης της χαριτος αυτου εν η εχαριτωσεν ημας εν τω ηγαπημενω

Ephesians 1:10-12 (NET)	Ephesians 1:10-12 (KJV)
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.	That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ.	εις οικονομιαν του πληρωματος των καιρων ανακεφαλαιωσασθαι τα παντα εν τω χριστω τα τε εν τοις ουρανοις και τα επι της γης	εις οικονομιαν του πληρωματος των καιρων ανακεφαλαιωσασθαι τα παντα εν τω χριστω τα επι τοις ουρανοις και τα επι της γης

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

In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ	εν αυτω εν ω και εκληρωθημεν προορισθεντες κατα προθεσιν του τα παντα ενεργουντος κατα την βουλην του θεληματος αυτου	εν αυτω εν ω και εκληρωθημεν προορισθεντες κατα προθεσιν του τα παντα ενεργουντος κατα την βουλην του θεληματος αυτου

so that we, who were the first to set our hope on Christ, would be to the praise of his glory.

That we should be to the praise of his glory, who first trusted in Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ	εις το ειναι ημας εις επαινον της δοξης αυτου τους προηλπικοτας εν τω χριστω	εις το ειναι ημας εις επαινον δοξης αυτου τους προηλπικοτας εν τω χριστω

Matthew 18:10-14 (NET)	Matthew 18:10-14 (KJV)
See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.	Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς	ορατε μη καταφρονησητε ενος των μικρων τουτων λεγω γαρ υμιν οτι οι αγγελοι αυτων εν ουρανοις δια παντος βλεπουσιν το προσωπον του πατρος μου του εν ουρανοις	ορατε μη καταφρονησητε ενος των μικρων τουτων λεγω γαρ υμιν οτι οι αγγελοι αυτων εν ουρανοις δια παντος βλεπουσιν το προσωπον του πατρος μου του εν ουρανοις

For the Son of man is come to save that which was lost.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
	ηλθεν γαρ ο υιος του ανθρωπου σωσαι το απολωλος	ηλθεν γαρ ο υιος του ανθρωπου σωσαι το απολωλος

What do you think? If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray?

How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τί ὑμῖν δοκεῖ; ἐὰν γένηται τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον	τι υμιν δοκει εαν γενηται τινι ανθρωπω εκατον προβατα και πλανηθη εν εξ αυτων ουχι αφεις τα εννενηκονταεννεα επι τα ορη πορευθεις ζητει το πλανωμενον	τι υμιν δοκει εαν γενηται τινι ανθρωπω εκατον προβατα και πλανηθη εν εξ αυτων ουχι αφεις τα ενενηκοντα εννεα επι τα ορη πορευθεις ζητει το πλανωμενον

And if he finds it, I tell you the truth, he will rejoice more over it than over the ninety-nine that did not go astray.

And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπ᾿ αὐτῷ μᾶλλον ἢ ἐπὶ τοῖς ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις	και εαν γενηται ευρειν αυτο αμην λεγω υμιν οτι χαιρει επ αυτω μαλλον η επι τοις εννενηκονταεννεα τοις μη πεπλανημενοις	και εαν γενηται ευρειν αυτο αμην λεγω υμιν οτι χαιρει επ αυτω μαλλον η επι τοις ενενηκοντα εννεα τοις μη πεπλανημενοις

In the same way, your Father in heaven is not willing that one of these little ones be lost.

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρὸς \|ὑμῶν\| τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων	ουτως ουκ εστιν θελημα εμπροσθεν του πατρος υμων του εν ουρανοις ινα αποληται εις των μικρων τουτων	ουτως ουκ εστιν θελημα εμπροσθεν του πατρος υμων του εν ουρανοις ινα αποληται εις των μικρων τουτων

John 16:13-15 (NET)	John 16:13-15 (KJV)
But when he, the Spirit of truth, comes, he will guide you into all truth. For he will not speak on his own authority, but will speak whatever he hears, and will tell you what is to come.	Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς \|ἐν τῇ ἀληθείᾳ πάσῃ\|· οὐ γὰρ λαλήσει ἀφ᾿ ἑαυτοῦ, ἀλλ᾿ ὅσα \|ἀκούσει\| λαλήσει καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν	οταν δε ελθη εκεινος το πνευμα της αληθειας οδηγησει υμας εις πασαν την αληθειαν ου γαρ λαλησει αφ εαυτου αλλ οσα αν ακουση λαλησει και τα ερχομενα αναγγελει υμιν	οταν δε ελθη εκεινος το πνευμα της αληθειας οδηγησει υμας εις πασαν την αληθειαν ου γαρ λαλησει αφ εαυτου αλλ οσα αν ακουση λαλησει και τα ερχομενα αναγγελει υμιν

He will glorify me, because he will receive from me what is mine and will tell it to you.

He shall glorify me: for he shall receive of mine, and shall show it unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν	εκεινος εμε δοξασει οτι εκ του εμου ληψεται και αναγγελει υμιν	εκεινος εμε δοξασει οτι εκ του εμου ληψεται και αναγγελει υμιν

Everything that the Father has is mine; that is why I said the Spirit will receive from me what is mine and will tell it to you.

All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν· διὰ τοῦτο εἶπον ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν	παντα οσα εχει ο πατηρ εμα εστιν δια τουτο ειπον οτι εκ του εμου ληψεται και αναγγελει υμιν	παντα οσα εχει ο πατηρ εμα εστιν δια τουτο ειπον οτι εκ του εμου λαμβανει και αναγγελει υμιν

Luke 15:12-14 (NET)	Luke 15:12-14 (KJV)
The younger of them said to his father, ‘Father, give me the share of the estate that will belong to me.’ So he divided his assets between them.	And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶπεν ὁ νεώτερος αὐτῶν τῷ πατρί· πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τῆς οὐσίας. ὁ δὲ διεῖλεν αὐτοῖς τὸν βίον	και ειπεν ο νεωτερος αυτων τω πατρι πατερ δος μοι το επιβαλλον μερος της ουσιας και διειλεν αυτοις τον βιον	και ειπεν ο νεωτερος αυτων τω πατρι πατερ δος μοι το επιβαλλον μερος της ουσιας και διειλεν αυτοις τον βιον

After a few days, the younger son gathered together all he had and left on a journey to a distant country, and there he squandered his wealth with a wild lifestyle.

And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ μετ᾿ οὐ πολλὰς ἡμέρας συναγαγὼν πάντα ὁ νεώτερος υἱὸς ἀπεδήμησεν εἰς χώραν μακρὰν καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ ζῶν ἀσώτως	και μετ ου πολλας ημερας συναγαγων απαντα ο νεωτερος υιος απεδημησεν εις χωραν μακραν και εκει διεσκορπισεν την ουσιαν αυτου ζων ασωτως	και μετ ου πολλας ημερας συναγαγων απαντα ο νεωτερος υιος απεδημησεν εις χωραν μακραν και εκει διεσκορπισεν την ουσιαν αυτου ζων ασωτως

Then after he had spent everything, a severe famine took place in that country, and he began to be in need.

And when he had spent all, there arose a mighty famine in that land; and he began to be in want.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
δαπανήσαντος δὲ αὐτοῦ πάντα ἐγένετο λιμὸς ἰσχυρὰ κατὰ τὴν χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερεῖσθαι	δαπανησαντος δε αυτου παντα εγενετο λιμος ισχυρος κατα την χωραν εκεινην και αυτος ηρξατο υστερεισθαι	δαπανησαντος δε αυτου παντα εγενετο λιμος ισχυρος κατα την χωραν εκεινην και αυτος ηρξατο υστερεισθαι

Luke 15:16, 17 (NET)	Luke 15:16, 17 (KJV)
He was longing to eat the carob pods the pigs were eating, but no one gave him anything.	And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐπεθύμει χορτασθῆναι ἐκ τῶν κερατίων ὧν ἤσθιον οἱ χοῖροι, καὶ οὐδεὶς ἐδίδου αὐτῷ	και επεθυμει γεμισαι την κοιλιαν αυτου απο των κερατιων ων ησθιον οι χοιροι και ουδεις εδιδου αυτω	και επεθυμει γεμισαι την κοιλιαν αυτου απο των κερατιων ων ησθιον οι χοιροι και ουδεις εδιδου αυτω

But when he came to his senses he said, ‘How many of my father’s hired workers have food enough to spare, but here I am dying from hunger!

And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς ἑαυτὸν δὲ ἐλθὼν ἔφη· πόσοι μίσθιοι τοῦ πατρός μου περισσεύονται ἄρτων, ἐγὼ δὲ λιμῷ ὧδε ἀπόλλυμαι	εις εαυτον δε ελθων ειπεν ποσοι μισθιοι του πατρος μου περισσευουσιν αρτων εγω δε λιμω απολλυμαι	εις εαυτον δε ελθων ειπεν ποσοι μισθιοι του πατρος μου περισσευουσιν αρτων εγω δε λιμω απολλυμαι

Luke 15:19-23 (NET)	Luke 15:19-23 (KJV)
I am no longer worthy to be called your son; treat me like one of your hired workers.”’	And am no more worthy to be called thy son: make me as one of thy hired servants.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου· ποίησον με ὡς ἕνα τῶν μισθίων σου	και ουκετι ειμι αξιος κληθηναι υιος σου ποιησον με ως ενα των μισθιων σου	και ουκετι ειμι αξιος κληθηναι υιος σου ποιησον με ως ενα των μισθιων σου

So he got up and went to his father. But while he was still a long way from home his father saw him, and his heart went out to him; he ran and hugged his son and kissed him.

And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἀναστὰς ἦλθεν πρὸς τὸν πατέρα ἑαυτοῦ Ἔτι δὲ αὐτοῦ μακρὰν ἀπέχοντος εἶδεν αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἐσπλαγχνίσθη καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ καὶ κατεφίλησεν αὐτόν	και αναστας ηλθεν προς τον πατερα εαυτου ετι δε αυτου μακραν απεχοντος ειδεν αυτον ο πατηρ αυτου και εσπλαγχνισθη και δραμων επεπεσεν επι τον τραχηλον αυτου και κατεφιλησεν αυτον	και αναστας ηλθεν προς τον πατερα αυτου ετι δε αυτου μακραν απεχοντος ειδεν αυτον ο πατηρ αυτου και εσπλαγχνισθη και δραμων επεπεσεν επι τον τραχηλον αυτου και κατεφιλησεν αυτον

Then his son said to him, ‘Father, I have sinned against heaven and against you; I am no longer worthy to be called your son.’

And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ ὁ υἱὸς αὐτῷ· πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιον σου, οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου	ειπεν δε αυτω ο υιος πατερ ημαρτον εις τον ουρανον και ενωπιον σου και ουκετι ειμι αξιος κληθηναι υιος σου	ειπεν δε αυτω ο υιος πατερ ημαρτον εις τον ουρανον και ενωπιον σου και ουκετι ειμι αξιος κληθηναι υιος σου

But the father said to his slaves, ‘Hurry! Bring the best robe, and put it on him! Put a ring on his finger and sandals on his feet!

But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ· ταχὺ ἐξενέγκατε στολὴν τὴν πρώτην καὶ ἐνδύσατε αὐτόν, καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ καὶ ὑποδήματα εἰς τοὺς πόδας	ειπεν δε ο πατηρ προς τους δουλους αυτου εξενεγκατε την στολην την πρωτην και ενδυσατε αυτον και δοτε δακτυλιον εις την χειρα αυτου και υποδηματα εις τους ποδας	ειπεν δε ο πατηρ προς τους δουλους αυτου εξενεγκατε την στολην την πρωτην και ενδυσατε αυτον και δοτε δακτυλιον εις την χειρα αυτου και υποδηματα εις τους ποδας

Bring the fattened calf and kill it! Let us eat and celebrate,

And bring hither the fatted calf, and kill it; and let us eat, and be merry:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν	και ενεγκαντες τον μοσχον τον σιτευτον θυσατε και φαγοντες ευφρανθωμεν	και ενεγκαντες τον μοσχον τον σιτευτον θυσατε και φαγοντες ευφρανθωμεν

John 12:44 (NET)	John 12:44 (KJV)
But Jesus shouted out, “The one who believes in me does not believe in me, but in the one who sent me,	Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἰησοῦς δὲ ἔκραξεν καὶ εἶπεν· ὁ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμὲ ἀλλὰ εἰς τὸν πέμψαντα με	ιησους δε εκραξεν και ειπεν ο πιστευων εις εμε ου πιστευει εις εμε αλλ εις τον πεμψαντα με	ιησους δε εκραξεν και ειπεν ο πιστευων εις εμε ου πιστευει εις εμε αλλ εις τον πεμψαντα με

Luke 15:26 (NET)	Luke 15:26 (KJV)
So he called one of the slaves and asked what was happening.	And he called one of the servants, and asked what these things meant.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ προσκαλεσάμενος ἕνα τῶν παίδων ἐπυνθάνετο τί ἂν εἴη ταῦτα	και προσκαλεσαμενος ενα των παιδων αυτου επυνθανετο τι ειη ταυτα	και προσκαλεσαμενος ενα των παιδων επυνθανετο τι ειη ταυτα

Luke 15:28-30 (NET)	Luke 15:28-30 (KJV)
But the older son became angry and refused to go in. His father came out and appealed to him,	And he was angry, and would not go in: therefore came his father out, and entreated him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὠργίσθη δὲ καὶ οὐκ ἤθελεν εἰσελθεῖν, ὁ δὲ πατὴρ αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν	ωργισθη δε και ουκ ηθελεν εισελθειν ο ουν πατηρ αυτου εξελθων παρεκαλει αυτον	ωργισθη δε και ουκ ηθελεν εισελθειν ο ουν πατηρ αυτου εξελθων παρεκαλει αυτον

but he answered his father, ‘Look! These many years I have worked like a slave for you, and I never disobeyed your commands. Yet you never gave me even a goat so that I could celebrate with my friends!

And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἀποκριθεὶς εἶπεν τῷ πατρὶ αὐτοῦ· ἰδοὺ τοσαῦτα ἔτη δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρῆλθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον ἵνα μετὰ τῶν φίλων μου εὐφρανθῶ	ο δε αποκριθεις ειπεν τω πατρι ιδου τοσαυτα ετη δουλευω σοι και ουδεποτε εντολην σου παρηλθον και εμοι ουδεποτε εδωκας εριφον ινα μετα των φιλων μου ευφρανθω	ο δε αποκριθεις ειπεν τω πατρι ιδου τοσαυτα ετη δουλευω σοι και ουδεποτε εντολην σου παρηλθον και εμοι ουδεποτε εδωκας εριφον ινα μετα των φιλων μου ευφρανθω

But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fattened calf for him!’

But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτε δὲ ὁ υἱός σου οὗτος ὁ καταφαγών σου τὸν βίον μετὰ πορνῶν ἦλθεν, ἔθυσας αὐτῷ τὸν σιτευτὸν μόσχον	οτε δε ο υιος σου ουτος ο καταφαγων σου τον βιον μετα πορνων ηλθεν εθυσας αυτω τον μοσχον τον σιτευτον	οτε δε ο υιος σου ουτος ο καταφαγων σου τον βιον μετα πορνων ηλθεν εθυσας αυτω τον μοσχον τον σιτευτον

The Lost Son of Perdition, Part 2

Back to To Make Holy, Part 7

Back to A Monotonous Cycle Revisited, Part 3

Back to A Monotonous Cycle Revisited, Part 4

Back to Psalm 22, Part 3

Back to The Lost Son of Perdition, Part 4

Back to The Will of God – Jesus, Part 2

Back to Peter’s Second Gospel Proclamation, Part 2

Back to The Lost Son of Perdition, Part 6

Back to The Lost Son of Perdition, Part 7

Back to The New Covenant, Part 2

Back to Father, Son and Holy Spirit – Part 10

^[1] Ephesians 1:11b (NET)

^[2] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐν here. The Stephanus Textus Receptus did not.

^[3] The NET parallel Greek text and NA²⁸ had ἧς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν η (KJV: wherein).

^[4] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐπὶ here, where the Stephanus Textus Receptus had τε εν (KJV: both which are in).

^[5] The NET parallel Greek text and NA²⁸ had ἐν αὐτῷ (translated In Christ in the NET at the beginning of verse 11) here, where the Stephanus Textus Receptus and Byzantine Majority Text had it at the beginning of verse 11 (translated even in him in the KJV here).

^[6] The Stephanus Textus Receptus had the article της preceding glory. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[7] Matthew 18:6 (NET) Table

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

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had ηλθεν γαρ ο υιος του ανθρωπου σωσαι το απολωλος (KJV: For the Son of man is come to save that which was lost) here. The NET parallel Greek text and NA²⁸ did not.

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

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

^[12] The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[13] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνενήκοντα ἐννέα here, where the Stephanus Textus Receptus had εννενηκονταεννεα.

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

^[15] Matthew 18:14 (YLT)

^[16] Matthew 18:14 (APE)

^[17] The NET parallel Greek text and NA²⁸ had ἐν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εις.

^[18] John 16:13a (NET) The NET parallel Greek text and NA²⁸ had ἀληθείᾳ in the dative case along with the appropriate article τῇ and adjective πάσῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αληθειαν in the accusative case along with the appropriate article την and adjective πασαν.

^[19] The NET parallel Greek text and NA²⁸ had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: shall receive).

^[20] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had λαμβάνει here, where the Stephanus Textus Receptus had ληψεται (KJV: shall take).

^[21] John 16:14, 15 (NET)

^[22] The NET parallel Greek text and NA²⁸ had ὁ δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

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

^[24] The NET parallel Greek text and NA²⁸ had ἰσχυρὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ισχυρος (KJV: mighty).

^[25] The NET parallel Greek text and NA²⁸ had χορτασθῆναι followed by ἐκ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had γεμισαι την κοιλιαν αυτου (KJV: have filled his belly) followed by απο (KJV: with).

^[26] The NET parallel Greek text and NA²⁸ had ἔφη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπεν.

^[27] The NET parallel Greek text and NA²⁸ had περισσεύονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had περισσευουσιν (KJV: enough and to spare).

^[28] The NET parallel Greek text and NA²⁸ had ὧδε here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[29] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

^[30] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἑαυτοῦ here, where the Byzantine Majority Text had αυτου.

^[31] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

^[32] The NET parallel Greek text and NA²⁸ had ταχὺ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[33] The NET parallel Greek text and NA²⁸ had φέρετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενεγκαντες.

^[34] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[35] John 12:44-46 (NET)

^[36] Exodus 22:9 (English Elpenor) The same Greek word ἀπωλείας was translated loss.

^[37] The Stephanus Textus Receptus had αυτου following slave. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[38] The NET parallel Greek text and NA²⁸ had ἂν following what. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[39] The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) near the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore).

^[40] The NET parallel Greek text and NA²⁸ had αὐτοῦ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[41] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding calf as well as fattened. The NET parallel Greek text and NA²⁸ had τον preceding fattened only.

^[42] I assume that the translators of the KJV were not so allegorical in their thinking as to cast Jesus as the older son, or to consider the older son’s attitude as Jesus’ “true feelings” toward the prodigal in contradistinction to our Father.

To Make Holy, Part 7

Posted on November 4, 2019 by admin

The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.^[1] But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here. Jesus prayed (John 17:9 NET):

I am praying on behalf of them. I am not praying on behalf of the world, but on behalf of those you have given me, because they belong to you.

Translating ἐρωτῶ pray (KJV) at a time when I pray thee was a more natural way to make a request sounds different to my ear than I am praying today. But now I ask (ἐρωτῶ, a form of ἐρωτάω) you, lady (not as if I were writing^[2] a new commandment to you, but the one we have had from the beginning), that we love one another.^[3] Yes,^[4] I say (ἐρωτῶ, a form of ἐρωτάω) also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.^[5] So the rich man said, ‘Then I beg (ἐρωτῶ, a form of ἐρωτάω) you, father—send Lazarus to my father’s house.^[6]

Jesus’ request was made on behalf of those you have given me, those who understood and had actively received the words He gave them. They were further designated here as belonging to the Father. No one can come to me unless the Father who sent me draws him, Jesus had said, and I will raise him up at the last day.^[7]

Growing up it seemed natural for me to assume that these people (τοῖς ἀνθρώποις) were given to Jesus because God knew they would believe that He had sent Him, they would accept the words He gave to them and really understand that Jesus came from the Father. And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.^[8]

Now it seems just as natural to assume that they believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined them to be conformed to the image of his Son. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.^[9] This new assumption became natural as I heard Paul’s answer to his own rhetorical question: You will say to me then, “Why^[10] does he still find fault? For who has ever resisted his will (βουλήματι, a form of βούλημα)?”^[11]

At first, I was so certain that Paul would (or should) mount a spirited defense of human desire and exertion, human faith and human obedience predicated on human willpower (θέλοντος, a form of θέλω), that I misunderstood his answer (Romans 9:20, 21 NET):

But who indeed are you—a mere human being—to talk back to God? Does what is molded say to the molder, “Why have you made me like this?” Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?

Pastor J.D. Farag told a story about a woman who approached him at a conference:

She thanked me for the ABC’s of salvation. She said, “I led my friend to Christ using the ABC’s of salvation.”

And by the way, it’s not the only way. It’s just a simple way. If I can do it, you can do it. It’s a simple way to share how to be saved.

So she shares with me how that she was able to lead this friend to Christ. And then after she got saved she went to church with her on a Sunday. The very next day her husband murdered her and then killed himself.

She’s with the Lord. Maybe I’m just saying I’m never going to stop sharing the gospel and the ABC’s of salvation, because you just don’t know.

Though we called the “ABC’s of salvation” the “four spiritual laws,”^[12] this story reminded me of my understanding growing up in church. The woman’s faith in Christ made her a vessel for special use (KJV: vessel unto honour). Her husband sealed his own fate as a vessel for ordinary use (KJV: unto dishonour) by murdering his wife and then killing himself. (Had he lived he, too, may have repented and believed the four spiritual laws or the ABC’s of salvation.) But behind these human desires and exertions^[13] was another: the first woman’s decision to share the ABC’s of salvation with her friend and the nagging regret that she didn’t do so with her friend’s husband. Though Pastor Farag didn’t go there, I remember fearing that one would answer for this failure and this lost soul at the judgment seat of Christ: Woe^[14] to me if I do not preach the gospel!^[15]

With these beliefs Paul’s description of God as a potter with the right (ἐξουσίαν, a form of ἐξουσία) to make from the same lump of clay one vessel for special use and another for ordinary use seemed mostly irrelevant, if not altogether cruel or evil. Paul continued (Romans 9:22-24 NET):

But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?^[16] And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory—even us, whom he has called, not only from the Jews but also from the Gentiles?

Before I could appreciate the consistency of Paul’s answer I needed to be persuaded that salvation was wholly a work of God—Yours is the kingdom and the power and the glory forever^[17]—not of human effort so that no one can boast.^[18] To perceive the wisdom of the Holy Spirit’s answer to Paul’s rhetorical question I needed much more persuasion that the righteousness revealed in the gospel, the righteousness of God through the faithfulness of Jesus Christ,^[19] was a gift to be received, not a curse to endure as I mourned the lost “joys” and past “glories” of sin, or chafed at those around me who still “enjoyed” their sins.

Let’s face it, I needed a radical renewing of my mind before I could appreciate how God’s right to make from the same lump of clay one vessel (σκεῦος) for special use and another for ordinary use (ἀτιμίαν, a form of ἀτιμία) is the rationale for a salvation that begins with the temporary housing of an entirely new creation within sinful condemned flesh (2 Corinthians 5:17; 4:7; 1 Corinthians 15:42b-44a).

So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come!^[20]

But we have this treasure in clay jars (σκεύεσιν, another form of σκεῦος), so that the extraordinary power belongs to God and does not come from us.

What is sown is perishable, what is raised is imperishable. It is sown in dishonor (ἀτιμίᾳ), it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.

It bears mentioning that though the NET translators seemed to distinguish between a vessel for special use, objects of wrath or mercy and clay jars, all are forms of σκεῦος.

Reference	NET	KJV	Greek
Romans 9:21	one vessel for special use	one vessel unto honour	σκεῦος
Romans 9:22	objects of wrath	vessels of wrath	σκεύη, a form of σκεῦος
Romans 9:23	objects of mercy	vessels of mercy	σκεύη, a form of σκεῦος
2 Corinthians 4:7	clay jars	earthen vessels	σκεύεσιν, another form of σκεῦος

Everything I have belongs to you, and everything you have belongs to me, Jesus’ prayer continued, and I have been glorified by them.^[21] The KJV reads: And all mine are thine, and thine are mine; and I am glorified (δεδόξασμαι, a form of δοξάζω) in them.^[22] I’m reasonably convinced that the translators of the KJV assumed that Jesus referred still to the men you gave^[23] me out of the world.^[24] Before I studied σκεῦος I was less sure that was the NET translators’ assumption. The addition of the word thing (Everything) reminded me of a song we sang when I was young:

He owns the cattle on a thousand hills,

The wealth in every mine;

He owns the rivers and the rocks and rills,

The sun and stars that shine.

Wonderful riches, more than tongue can tell –

He is my Father so they’re mine as well;

He owns the cattle on a thousand hills –

I know that He will care for me.

Now I can see that this listing of wealth was intended as a demonstration of God’s ability to care for me. I didn’t understand it that way then. As a child of the King I thought I was supposed to believe that He would express his care for me as a share of that wealth. I can’t say how often I actually believed that versus how often I thought it was just wishful thinking. It did set the tone, what I thought I should believe, if and when I tried to be a “true” believer. He worshiped and served the creation rather than the Creator^[25] may be a fair characterization of my religious youth.

Paul amplified how Jesus could be glorified by or in those who “really understand that I came from you, and they believed that you sent me”^[26] (2 Corinthians 3:1b-3 NET):

We^[27] don’t need letters of recommendation to you or from you as some other people do, do we?^[28] You yourselves are our letter, written on our hearts, known and read by everyone, revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts.

Paul contrasted the glory of the ministry of the law to that of the ministry of the Spirit (διακονία τοῦ πνεύματος), describing the former as the ministry that produced death (διακονία τοῦ θανάτου; KJV: ministration of death) or the ministry that produced condemnation (διακονίᾳ τῆς κατακρίσεως; KJV: ministration of condemnation), and the latter as the ministry that produces righteousness (διακονία τῆς δικαιοσύνης; KJV: ministration of righteousness):

But if the ministry that produced death—carved in letters on stone tablets—came with glory (δόξῃ, a form of δόξα), so that the Israelites could not keep their eyes fixed on the face of Moses^[29] because of the glory (δόξαν, another form of δόξα) of his face (a glory which was made ineffective), how much more glorious (δόξῃ, a form of δόξα) will the ministry of the Spirit be? For if there was glory (δόξα) in the^[30] ministry that produced condemnation, how much more does the ministry that produces righteousness excel in^[31] glory (δόξῃ, a form of δόξα)! For indeed, what had been glorious (δεδοξασμένον, another form of δοξάζω) now has no^[32] glory (δεδόξασται, another form of δοξάζω) because of^[33] the tremendously greater glory (δόξης, another form of δόξα) of what replaced it. For if what was made ineffective came with glory (δόξης, another form of δόξα), how much more has what remains come in glory (δόξῃ, a form of δόξα)!^[34]

I am no longer in the world, Jesus continued, but they^[35] are in the world, and I am coming to you. Holy Father, keep them safe in your name that^[36] you have given me, so that they may be one just as we are one.^[37] The KJV reads: keep through thine own name those whom thou hast given me. These appear to be the extremes of translating the same Greek text in the former verse to keep consistent with the differences in the next verse:

John 17:12 (NET)	John 17:12 (KJV)
When I was with them I kept them safe and^[38] watched over them in your name that^[39] you have given me. Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.	While I was with them in the world,^[40] I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

The singular pronoun ᾧ (NET: that) was rendered that you have given me and was assumed to refer to your name, where the plural pronoun ους (KJV: those) was translated those that thou gavest me and was assumed to refer to the people God gave to Jesus. I’ll begin to consider the lost son of perdition in another essay. The point here as far as I’m concerned was that Jesus asked his Father to give the Holy Spirit to those who accepted Jesus’ words (John 17:13 NET):

But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves.

Jesus’ joy was χαρὰν (a form of χαρά) in Greek. But the fruit of the Spirit is…joy (χαρὰ).^[41] The oneness He asked for those who believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined them to be conformed to the image of his Son, comes through this same indwelling Holy Spirit, as each is led to acknowledge (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!

A note (39) in the NET indicated that Romans 9:20b was a quote from Isaiah 29:16 and 45:9. Tables comparing the English translations from the Masoretic text and Septuagint follow:

Masoretic Text		Septuagint
Isaiah 29:16 (Tanakh)	Isaiah 29:16 (NET)	Isaiah 29:16 (NETS)	Isaiah 29:16 (Elpenor English)
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?	Your thinking is perverse! Should the potter be regarded as clay? Should the thing made say about its maker, “He didn’t make me”? Or should the pottery say about the potter, “He doesn’t understand”?	Shall you not be regarded as the potter’s clay? Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”?	Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

Masoretic Text		Septuagint
Isaiah 45:9 (Tanakh)	Isaiah 45:9 (NET)	Isaiah 45:9 (NETS)	Isaiah 45:9 (Elpenor English)
Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?	One who argues with his Creator is in grave danger, one who is like a mere shard among the other shards on the ground! The clay should not say to the potter, “What in the world are you doing? Your work lacks skill!”	What better thing have I formed like potter’s clay? Shall the plowman plow the earth? Shall the clay say to the potter, “What are you doing, since you are not working, nor do you have hands”?	What excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it?

I compared the Greek of Romans 9:20b to Isaiah 29:16b below:

Romans 9:20b (NET Parallel Greek)	Isaiah 29:16b (Septuagint BLB)	Isaiah 29:16b (Septuagint Elpenor)
μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτως	μὴ ἐρεῗ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας	μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· οὐ συνετῶς με ἐποίησας
Romans 9:20b (NET)	Isaiah 29:16b (NETS)	Isaiah 29:16b (English Elpenor)
Does what is molded say to the molder, “Why have you made me like this?”	Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”?	Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

Tables comparing Isaiah 29:16 and 45:9 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 29:16 and 45:9 in the Septuagint (BLB and Elpenor), and tables of 2 John 1:5; Philippians 4:3; Romans 9:19; 1 Corinthians 9:16; 2 Corinthians 5:17; 3:1; 3:7; 3:9, 10 and John 17:11, 12 comparing the NET and KJV follow.

Isaiah 29:16 (Tanakh)	Isaiah 29:16 (KJV)	Isaiah 29:16 (NET)
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?	Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?	Your thinking is perverse! Should the potter be regarded as clay? Should the thing made say about its maker, “He didn’t make me”? Or should the pottery say about the potter, “He doesn’t understand”?

Isaiah 29:16 (Septuagint BLB)	Isaiah 29:16 (Septuagint Elpenor)
οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε μὴ ἐρεῗ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας	οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· οὐ συνετῶς με ἐποίησας
Isaiah 29:16 (NETS)	Isaiah 29:16 (English Elpenor)
Shall you not be regarded as the potter’s clay? Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”?	Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

Isaiah 45:9 (Tanakh)	Isaiah 45:9 (KJV)	Isaiah 45:9 (NET)
Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?	Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?	One who argues with his Creator is in grave danger, one who is like a mere shard among the other shards on the ground! The clay should not say to the potter, “What in the world are you doing? Your work lacks skill!”

Isaiah 45:9 (Septuagint BLB)	Isaiah 45:9, 10a (Septuagint Elpenor)
ποῗον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν μὴ ἐρεῗ ὁ πηλὸς τῷ κεραμεῗ τί ποιεῗς ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῗρας	Ποῖον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως; μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν; μὴ ἐρεῖ ὁ πηλὸς τῷ κεραμεῖ· τί ποιεῖς, ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῖρας μὴ ἀποκριθήσεται τὸ πλάσμα πρὸς τὸν πλάσαντα αὐτό
Isaiah 45:9 (NETS)	Isaiah 45:9 (English Elpenor)
What better thing have I formed like potter’s clay? Shall the plowman plow the earth? Shall the clay say to the potter, “What are you doing, since you are not working, nor do you have hands”?	What excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it?

2 John 1:5 (NET)	2 John 1:5 (KJV)
But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love one another.	And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ νῦν ἐρωτῶ σε, κυρία (οὐχ ὡς ἐντολὴν \|καινὴν\| γράφων σοι ἀλλὰ ἣν εἴχομεν ἀπ᾿ ἀρχῆς), ἵνα ἀγαπῶμεν ἀλλήλους	και νυν ερωτω σε κυρια ουχ ως εντολην γραφω σοι καινην αλλα ην ειχομεν απ αρχης ινα αγαπωμεν αλληλους	και νυν ερωτω σε κυρια ουχ ως εντολην γραφων σοι καινην αλλα ην ειχομεν απ αρχης ινα αγαπωμεν αλληλους

Philippians 4:3 (NET)	Philippians 4:3 (KJV)
Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.	And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύζυγε, συλλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησαν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.	και ερωτω και σε συζυγε γνησιε συλλαμβανου αυταις αιτινες εν τω ευαγγελιω συνηθλησαν μοι μετα και κλημεντος και των λοιπων συνεργων μου ων τα ονοματα εν βιβλω ζωης	ναι ερωτω και σε συζυγε γνησιε συλλαμβανου αυταις αιτινες εν τω ευαγγελιω συνηθλησαν μοι μετα και κλημεντος και των λοιπων συνεργων μου ων τα ονοματα εν βιβλω ζωης

Romans 9:19 (NET)	Romans 9:19 (KJV)
You will say to me then, “Why does he still find fault? For who has ever resisted his will?”	Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐρεῖς μοι οὖν τί [οὖν] ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν	ερεις ουν μοι τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν	ερεις ουν μοι τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν

1 Corinthians 9:16 (NET)	1 Corinthians 9:16 (KJV)
For if I preach the gospel, I have no reason for boasting, because I am compelled to do this. Woe to me if I do not preach the gospel!	For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα· ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι	εαν γαρ ευαγγελιζωμαι ουκ εστιν μοι καυχημα αναγκη γαρ μοι επικειται ουαι δε μοι εστιν εαν μη ευαγγελιζωμαι	εαν γαρ ευαγγελιζωμαι ουκ εστιν μοι καυχημα αναγκη γαρ μοι επικειται ουαι δε μοι εστιν εαν μη ευαγγελιζωμαι

2 Corinthians 5:17 (NET)	2 Corinthians 5:17 (KJV)
So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come!	Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά	ωστε ει τις εν χριστω καινη κτισις τα αρχαια παρηλθεν ιδου γεγονεν καινα τα παντα	ωστε ει τις εν χριστω καινη κτισις τα αρχαια παρηλθεν ιδου γεγονεν καινα τα παντα

2 Corinthians 3:1 (NET)	2 Corinthians 3:1 (KJV)
Are we beginning to commend ourselves again? We don’t need letters of recommendation to you or from you as some other people do, do we?	Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; ἢ μὴ χρῄζομεν ὥς τινες συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν	αρχομεθα παλιν εαυτους συνιστανειν ει μη χρηζομεν ως τινες συστατικων επιστολων προς υμας η εξ υμων συστατικων	αρχομεθα παλιν εαυτους συνιστανειν ει μη χρηζομεν ως τινες συστατικων επιστολων προς υμας η εξ υμων συστατικων

2 Corinthians 3:7 (NET)	2 Corinthians 3:7 (KJV)
But if the ministry that produced death—carved in letters on stone tablets—came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective),	But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωϋσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην	ει δε η διακονια του θανατου εν γραμμασιν εντετυπωμενη εν λιθοις εγενηθη εν δοξη ωστε μη δυνασθαι ατενισαι τους υιους ισραηλ εις το προσωπον μωσεως δια την δοξαν του προσωπου αυτου την καταργουμενην	ει δε η διακονια του θανατου εν γραμμασιν εντετυπωμενη εν λιθοις εγενηθη εν δοξη ωστε μη δυνασθαι ατενισαι τους υιους ισραηλ εις το προσωπον μωυσεως δια την δοξαν του προσωπου αυτου την καταργουμενην

2 Corinthians 3:9, 10 (NET)	2 Corinthians 3:9, 10 (KJV)
For if there was glory in the ministry that produced condemnation, how much more does the ministry that produces righteousness excel in glory!	For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ γὰρ \|τῇ\| διακονίᾳ τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ	ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης εν δοξη	ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης εν δοξη

For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it.

For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει εἵνεκεν τῆς ὑπερβαλλούσης δόξης	και γαρ ουδε δεδοξασται το δεδοξασμενον εν τουτω τω μερει ενεκεν της υπερβαλλουσης δοξης	και γαρ ου δεδοξασται το δεδοξασμενον εν τουτω τω μερει ενεκεν της υπερβαλλουσης δοξης

John 17:11, 12 (NET)	John 17:11, 12 (KJV)
I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them safe in your name that you have given me, so that they may be one just as we are one.	And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ αὐτοὶ ἐν τῷ κόσμῳ εἰσίν, καγὼ πρὸς σὲ ἔρχομαι. πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματι σου ᾧ δέδωκας μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς	και ουκ ετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ους δεδωκας μοι ινα ωσιν εν καθως ημεις	και ουκετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ω δεδωκας μοι ινα ωσιν εν καθως ημεις

When I was with them I kept them safe and watched over them in your name that you have given me. Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.

While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτε ἤμην μετ᾿ αὐτῶν ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματι σου ᾧ δέδωκας μοι, καὶ ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ	οτε ημην μετ αυτων εν τω κοσμω εγω ετηρουν αυτους εν τω ονοματι σου ους δεδωκας μοι εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γραφη πληρωθη	οτε ημην μετ αυτων εν τω κοσμω εγω ετηρουν αυτους εν τω ονοματι σου ους δεδωκας μοι εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γραφη πληρωθη

To Make Holy, Part 8

Back to The Lost Son of Perdition, Part 1

Back to A Monotonous Cycle Revisited, Part 3

Back to The Lost Son of Perdition, Part 3

Back to Peter’s Second Gospel Proclamation, Part 3

Back to Westworld, Part 1

Back to The Book of Life, Part 3

Back to The Lost Son of Perdition, Part 11

Back to Who Am I? Part 15

Back to αὐτοῦ and ἑαυτοῦ, Part 1

Back to The Day of the Lord, Part 8

Back to Christ-Centered Preaching, Chapter 2

Back to Christ-Centered Preaching, Chapter 4, Part 2

^[1] John 17:17 (NET)

^[2] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had γράφων here, where the Stephanus Textus Receptus had γραφω (KJV: wrote).

^[3] 2 John 1:5 (NET)

^[4] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ναὶ here, where the Stephanus Textus Receptus had και (KJV: And).

^[5] Philippians 4:3 (NET)

^[6] Luke 16:27 (NET)

^[7] John 6:44 (NET)

^[8] Romans 8:28, 29 (NET)

^[9] Romans 8:30 (NET)

^[10] The NET parallel Greek text and NA²⁸ had οὖν (not translated in the NET) following Why. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[11] Romans 9:19 (NET)

^[12] “In 1952, [Bill Bright] wrote The Four Spiritual Laws, an evangelistic Christian tract. In the booklet he outlines his view of the essentials of the Christian faith concerning salvation. It is summarized as four spiritual laws or principles that govern what he sees as human beings’ relationship with God. The booklet ends with a prayer of repentance.”

^[13] I think the fact that this woman attended church once before she died gave Pastor Farag the confidence to assume that she had truly Admitted she was a sinner, really Believed that Jesus is Lord and fully intended to Call (ἐπικαλέσηται, a form of ἐπικαλέω) upon Him; and so he said, “She’s with the Lord.”

So then, it does not depend on human desire (θέλοντος, a form of θέλω) or exertion (τρέχοντος, a form of τρέχω), but on God who shows mercy (Romans 9:16 NET). [W]e must get rid of every weight and the sin that clings so closely, and run (τρέχωμεν, another form of τρέχω) with endurance the race set out for us, keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith (Hebrews 12:1b, 2a NET). [F]or the one bringing forth in you both the desire (θέλειν, another form of θέλω) and the effort (ἐνεργεῖν, a form of ἐνεργέω)—for the sake of his good pleasure—is God (Philippians 2:13 NET).

^[14] The NET parallel Greek text and NA²⁸ had γάρ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: yea)

^[15] 1 Corinthins 9:16b (NET)

^[16] NET note 44: Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizō) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

^[17] Matthew 6:13b (NASB) Table

^[18] Ephesians 2:9b (NET)

^[19] Romans 3:22a (NET) Table

^[20] The Stephanus Textus Receptus and Byzantine Majority Text had τα παντα (KJV: all things) here. The NET parallel Greek text and NA²⁸ did not.

^[21] John 17:10 (NET)

^[22] John 17:10 (KJV)

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

^[24] John 17:6a (NET) Table

^[25] Romans 1:25 (NET)

^[26] John 17:8b (NET)

^[27] The NET parallel Greek text and NA²⁸ had ἢ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει (KJV: or).

^[28] The Stephanus Textus Receptus and Byzantine Majority Text had συστατικων (KJV: commendation) repeated here. The NET parallel Greek text and NA²⁸ did not.

^[29] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

^[30] The NET parallel Greek text and NA²⁸ had τῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had η.

^[31] The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA²⁸ did not.

^[32] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had οὐ here, where the Stephanus Textus Receptus had ουδε.

^[33] The NET parallel Greek text and NA²⁸ had εἵνεκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενεκεν (KJV: by reason of).

^[34] 2 Corinthians 3:7-11 (NET)

^[35] The NET parallel Greek text and NA²⁸ had αὐτοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι (KJV: these).

^[36] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the singular pronoun ᾧ here, where the Stephanus Textus Receptus had the plural ους (KJV: those).

^[37] John 17:11 (NET)

^[38] The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[39] The NET parallel Greek text and NA²⁸ had the singular pronoun ᾧ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ους (KJV: those).

^[40] The Stephanus Textus Receptus and Byzantine Majority Text had εν τω κοσμω (KJV: in the world) here. The NET parallel Greek text and NA²⁸ did not.

^[41] Galatians 5:22a (NET) Table

Fear – Deuteronomy, Part 14

Posted on September 30, 2019 by admin

I’ve been considering yehôvâh’s fearful pronouncement: I punish (pâqad, פק) the sons, grandsons, and great-grandsons for the sin of the fathers who reject me…^[1] By way of review, I didn’t find anything about the Hebrew word itself that would compel anyone to translate פקד (pâqad) I punish. While I don’t have any particular quarrel with calling the plague of Exodus 32:35 a punishment, I’m not convinced it justifies translating pâqad I punish (פקדי) and I will indeed punish (ופקדתי) beyond this limited context.^[2]

After a kind of thought experiment I concluded that the translation of פקד (pâqad) as I punish in Deuteronomy 5:9 was a perpetuation of an erroneous popular notion of religious minds that was clearly corrected in Ezekiel 18.^[3] Though the fixation on punishment in Leviticus 18:25 was difficult for me to unravel, it hasn’t really dissuaded me from the idea that y^ehôvâh visits iniquity itself upon descendants to consign all to disobedience so that he may show mercy to them all.^[4]

In another essay I began to consider the story of Joseph’s brothers (Genesis 42-45) as a narrative example of bearing iniquity. Here I’ll continue in that light with the peace-offering (shelem, שלמיו) sacrifice.

Masoretic Text		Septuagint
Leviticus 7:18 (Tanakh)	Leviticus 7:18 (NET)	Leviticus 7:8 (NETS)	Leviticus 7:18 (Elpenor English)
And if any of the flesh of the sacrifice of his peace-offerings (שְׁלָמָ֜יו) be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear (תִּשָּֽׂא) his iniquity (עֲו‍ֹנָ֥הּ).	If some of the meat of his peace-offering (שלמיו) sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it since it is spoiled, and the person who eats from it will bear (nâśâʼ, תשׁא) his punishment for iniquity (ʽâvôn, עונה).	But if when eating, he should eat some of the meat on the third day, it will not be accepted for him who offers it, nor shall it be credited to him. It is a defilement, and the soul who eats any of it shall assume (λήμψεται [Table4 below]) the guilt (ἁμαρτίαν).	And if he do at all eat of the flesh on the third day, it shall not be accepted for him that offers: it shall not be reckoned to him, it is pollution; and whatsoever soul shall eat of it, shall bear (λήψεται) his iniquity (ἁμαρτίαν).

The NET translators’ interpretation is most familiar and congenial to the social construction of my reality growing up. Without refrigeration meat would spoil. So the punishment for the iniquity of eating meat on the third day would be diarrhea, vomiting or worse. By this interpretation יהוה (y^ehôvâh) seems considerably more permissive than the USDA:

Last night I left cooked roast beef on the counter to cool before refrigerating, but fell asleep and discovered it this morning. I immediately put it in the refrigerator. Since the meat is cooked, shouldn’t it be safe to eat?

The U.S. Department of Agriculture’s Meat and Poultry Hotline receives similar calls every day from consumers who are confused about how to keep their food safe. The answer to this caller’s question is that the roast beef should be thrown out. Why? Because leaving food out too long at room temperature can cause bacteria (such as Staphylococcus aureus, Salmonella Enteritidis, Escherichia coli O157:H7, and Campylobacter) to grow to dangerous levels that can cause illness.

I’ve learned, when confronted with contrasts such as this, to resist my native reasoning: “God believed thus and such but now we know better.” USDA guidelines are written with the contemporary physiology of citizens of the USA in mind. I think I have good reasons to suspect that the ancient descendants of Jacob were heartier souls than we. At least they hadn’t waged indiscriminate warfare against their own digestive and immune systems with antibiotics. It’s entirely possible the bacteria that harm us would have been handled by their immune systems. The people of ancient Israel may have suffered no digestive distress from eating unrefrigerated meat, even on the third day.

The iniquity of eating the meat of the peace-offering (shelem, שלמים) on the third day was explained later in Leviticus.

Masoretic Text		Septuagint
Leviticus 19:8a (Tanakh)	Leviticus 19:8a (NET)	Leviticus 19:8a (NETS)	Leviticus 19:8a (Elpenor English)
But every one that eateth it shall bear (יִשָּׂ֔א) his iniquity (עֲו‍ֹנ֣וֹ), because he hath profaned the holy thing (קֹ֥דֶשׁ) of HaShem…	and the one who eats it will bear (nâśâʼ, ישׁא) his punishment for iniquity (ʽâvôn, עונו) because he has profaned what is holy (qôdesh, קדש) to the Lord.	And he who eats it shall assume (λήμψεται) guilt (ἁμαρτίαν) because he has profaned what is holy (ἅγια) to the Lord…	And he that eats it shall bear (λήψεται) his iniquity (ἁμαρτίαν), because he has profaned the holy things (ἅγια) of the Lord…

In other words, יהוה (y^ehôvâh) declared that the meat of the peace-offering was not to be eaten on the third day. Anyone, therefore, who ate the meat of the peace-offering on the third day had profaned what is holy to the Lord (e.g., his own word declaring that the meat should not be eaten on the third day) and shall bear his iniquity. The one who disobeys יהוה (y^ehôvâh) is subject to misunderstanding and confusion similar to that experienced by Joseph’s brothers. The sinner’s thoughts stray from faith—The LORD (יְהֹוָ֥ה) is my shepherd; I shall not want^[5]—into mistrust—“God will get me if I don’t watch out.”

I didn’t bear my iniquity with anything like the aplomb of Joseph’s brothers. I felt obligated to become an atheist when God didn’t “get me” even though I had failed to “watch out.” Those who profaned what is holy to the Lord were told precisely how to bear their iniquity with aplomb (Leviticus 5:14-16). And I don’t see any reason to burden factual information regarding what transpires within the soul that profanes God’s holy word with the concept punishment. What seemed like diarrhea or vomiting in the NET translation of Leviticus 7 becomes a very different “punishment” in Leviticus 19.

Masoretic Text		Septuagint
Leviticus 19:8 (Tanakh)	Leviticus 19:8 (NET)	Leviticus 19:8 (NETS)	Leviticus 19:8 (Elpenor English)
But every one that eateth it shall bear (יִשָּׂ֔א) his iniquity (עֲו‍ֹנ֣וֹ), because he hath profaned the holy thing (קֹ֥דֶשׁ) of HaShem; and that soul shall be cut off from his people.	and the one who eats it will bear (nâśâʼ, ישׁא) his punishment for iniquity (ʽâvôn, עונו) because he has profaned what is holy (qôdesh, קדש) to the Lord. That person will be cut off from his people.	And he who eats it shall assume (λήμψεται) guilt (ἁμαρτίαν) because he has profaned what is holy (ἅγια) to the Lord, and the souls who eat it shall be exterminated from their people.	And he that eats it shall bear (λήψεται) his iniquity (ἁμαρτίαν), because he has profaned the holy things (ἅγια) of the Lord; and the souls that eat it shall be destroyed from among their people.

Rather than gastric distress the “punishment” for profaning what is holy to the Lord is, That person will be cut off (exterminated, destroyed) from (among) his people. In Leviticus 7 this was true of him who ate having his uncleanness upon him.

Masoretic Text		Septuagint
Leviticus 7:20 (Tanakh)	Leviticus 7:20 (NET)	Leviticus 7:10 (NETS)	Leviticus 7:20 (Elpenor English)
But the soul that eateth of the flesh of the sacrifice of peace-offerings (הַשְּׁלָמִים֙), that pertain unto HaShem, having his uncleanness upon him, that soul shall be cut off from his people.	The person who eats meat from the peace-offering (shelem, השלמים) sacrifice which belongs to the Lord while that person’s uncleanness persists will be cut off from his people.	But the soul who should eat any of the sacrifice of deliverance, which belongs to the Lord, and his uncleanness is on him—that soul shall be utterly destroyed from his people.	And whatsoever soul shall eat of the flesh of the sacrifice of the peace-offering which is the Lord’s, and his uncleanness be upon him, that soul shall perish from his people.

The Hebrew word translated cut off was ונכרתה (kârath). A note (29) in the NET explained:

The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.

In an article titled, “Karet or Being ‘Cut Off’ in Torah,” Derek Lemen^[6] (following Jacob Milgrom) added “a denial of afterlife” to this list:

As Milgrom points out, karet may very well be both denial of afterlife and a decree from God that a person’s family line will come to an end.

Frankly, I’m not buying it in this context. Mr. Leman noted the lack of proportionality:

Jacob Milgrom categorizes and lists all the crimes in Torah that result in being cut off. The list is surprising. Offenses range from those which seem relatively minor (eating leaven during Passover week) to major (sacrificing children to Molech).

It didn’t dissuade him from titling the foregoing paragraph “Causes of the Karet Penalty.” I noted the lack of specificity when considered as a penalty. In Leviticus 7:18-20 “being cut off” reads like the additional penalty of an aggravated offence, while in Leviticus 19:8 it was simply tacked on to eating meat the third day. The lack of specificity and proportionality doesn’t sound like law to me, nor does it sound like the God I am beginning to know.

I can’t wish away the varied meanings of כָּרַת (kârath). Perhaps I can add another one, more in keeping with the idea that the story of Joseph’s brothers (Genesis 42-45) is a narrative example of bearing iniquity. I’m proposing that—that soul shall be cut off from his people—means what it sounds like in this context: the sinner is estranged from the righteous in his own soul much like Joseph’s brothers were estranged from Joseph, so estranged in fact that they couldn’t even recognize him as their brother.

And G-d spoke unto Noah, and to his sons with him, saying:^[7] And I will establish My covenant with you; neither shall all flesh be cut off (kârath, יִכָּרֵ֧ת) any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’^[8] This first occurrence, referencing the story of the flood (Genesis 7, 8), defines יִכָּרֵ֧ת (kârath) as death but also potentially extirpation, “the end of a family line,” for all family lines but Noah’s ended at the flood. The Greek word ἀποθανεῖται (a form of ἀποθνήσκω) in the Septuagint seems to favor death only.

And Jesus said, “Go!” So the demons came out and went into the pigs,^[9] and the herd^[10] rushed down the steep slope into the lake and drowned (ἀπέθανον, another form of ἀποθνήσκω) in the water.^[11] But even Moses^[12] revealed that the dead are raised in the passage about the bush, Jesus said, where he calls the Lord the God of Abraham and the^[13] God of Isaac and the^[14] God of Jacob. Now he is not God of the dead, but of the living, for all live before him.^[15] Assuming that those who are never born do not live before him (and that may or may not be a questionable assumption), it is difficult to discern whether death or extirpation would be the more tragic to the Holy Spirit.

The next occurrence of כָּרַ֧ת (kârath) seems completely different (Genesis 15:18 Tanakh).

In that day HaShem made (kârath, כָּרַ֧ת) a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;

It was translated διέθετο (a form of διατίθεμαι) in the Septuagint and was used for the same purpose in Peter’s sermon at the temple after Pentecost (Acts 3:25 NET).

You are the sons of the prophets and of the covenant that God made (διέθετο, a form of διατίθεμαι) with your^[16] ancestors, saying to Abraham, ‘And in^[17] your descendants all the nations of the earth will be blessed.’

Forms of כָּרַת (kârath) were used four other times in Genesis in a similar way and translated as follows in the Septuagint.

Reference	Tanakh	Hebrew	Greek	Elpenor English
Genesis 15:18	made	כָּרַ֧ת	διέθετο, a form of διατίθεμαι	made
Genesis 21:27	made	וַיִּכְרְת֥וּ	διέθεντο, a form of διατίθημι	made
Genesis 21:32	made	וַיִּכְרְת֥וּ	διέθεντο, a form of διατίθημι	made
Genesis 26:28	make	וְנִכְרְתָ֥ה	διαθησόμεθα, another form of διατίθημι	will make
Genesis 31:44	make	נִכְרְתָ֥ה	διαθώμεθα, another form of διατίθημι	make

Genesis 17:14 stands apart.

Masoretic Text		Septuagint
Genesis 17:14 (Tanakh)	Genesis 17:14 (NET)	Genesis 17:14 (NETS)	Genesis 17:14 (Elpenor English)
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’	Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”	And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.”	And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

The phrase τῇ ἡμέρᾳ τῇ ὀγδόῃ (on the eighth day) is not found in the Masoretic text. Whether it was added by the rabbis or removed by the Masoretes is uncertain, but it changes the verse significantly from a threat of legal jeopardy against a recalcitrant adult (who for some unknown and unspecified reason was not circumcised as an infant) to a warning to the parents of a male infant. The rabbis chose ἐξολεθρευθήσεται or ἐξολοθρευθήσεται (Table20 below) for וְנִכְרְתָ֛ה (kârath) here. Both are passive forms of ἐξολεθρεύω, translated “shall be destroyed” (NETS) and shall be utterly destroyed (English Elpenor), though they might have been translated “will be ruined” or “will suffer serious damage” from his people, kin, family.

I’m thinking here of the trouble (Genesis 42:1-20) Joseph caused his brothers. Being thrown into a pit and sold as a slave (Genesis 37:23-28) strained, to say the least, Joseph’s sense of brotherhood. A man raised by parents who refused to have him circumcised, or a man who himself refused to be circumcised, profaning the word of God, would incite various forms of retaliation among his “brothers.” Joseph’s vengeance was strictly limited by something not entirely unlike the Holy Spirit’s ἐγκράτεια, (NET: self-control). But such a man as described above could “suffer serious damage” from his brothers. And this warning sounds more like the God Jesus revealed.

Paul recalled an interesting detail about Saul’s encounter with Jesus on the road to Damascus: Saul, Saul, why are you persecuting me? Jesus said. You are hurting yourself by kicking against the goads.^[18] I admit, I misunderstood King James’ English: it is hard for thee (σκληρόν σοι) to kick against the pricks. I thought Jesus was concerned about what Saul was doing to Him rather than what Saul did to himself.

The final occurrence of תִכָּרֵ֥ת (kârath) in Genesis is found in Joseph’s solution to Pharaoh’s dreams. Joseph prophesied: seven years of famine…shall consume (kâlâh, וְכִלָּ֥ה; Septuagint: ἀναλώσει, a form of ἀναλίσκω) the land;^[19] the thing is established by G-d, and G-d will shortly bring it to pass.^[20] But if Pharaoh stored a fifth of the produce of seven years of abundance which would proceed the seven years of famine, the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish (תִכָּרֵ֥ת) not through the famine.^[21]

Here תִכָּרֵ֥ת (kârath) may have meant death or extirpation of family lines or simply that people would flee the land of Egypt for greener pastures. The rabbis chose ἐκτριβήσεται (Table26 below), which was translated “the land will (shall) not be annihilated (utterly destroyed) by the famine” in English. If one is not overcome by the fear of (or a reverence for) punishment forms of ἐκτρίβω might have been translated “to drive out, get rid of.” Whatever תִכָּרֵ֥ת (kârath) meant here, the point is that God sent Joseph with a plan to negate or mitigate it.

Thus ye speak, God told Ezekiel to tell Israel, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?^[22] In other words, if we are bearing our iniquity and cut off from the righteous (though transgressors probably constituted a significant majority of the population in Israel at that particular moment) how should we then live? Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?^[23]

In the NETS translation of the Septuagint (Table30 below) this “death” was clearly of the “life’s a bitch and then you die” variety. This is not to say that it wouldn’t end in literal death eventually, but that the point was to “Turn back from your way by turning back.” Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.^[24]

As one who is being rooted and grounded in love, and knowing the love of Christ that surpasses knowledge, I can’t help but notice that as God determined a famine for the land of Egypt he sent Joseph with a remedy that would keep the land from being cut off. This was Egypt where the descendants of Israel learned the sexualized worship that plagued them at Sinai and beyond. Cleary, God causes the sun to rise on the evil and the good (Matthew 5:43-45 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy^[25] and pray for those^[26] who persecute you, so that you may be like (υἱοὶ; literally: a son of) your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

I’ll pick this up again in another essay. The entire table of occurrences of forms of כָּרַת (kârath) in Genesis follows.

Reference	Tanakh	Hebrew	Greek (BLB) / (Elpenor)	Elpenor English
Genesis 9:11	be cut off	יִכָּרֵ֧ת	ἀποθανεῗται / ἀποθανεῖται	any more die
Genesis 15:18	made	כָּרַ֧ת	διέθετο	made
Genesis 17:14	shall be cut off	וְנִכְרְתָ֛ה	ἐξολεθρευθήσεται / ἐξολοθρευθήσεται	shall be utterly destroyed
Genesis 21:27	made	וַיִּכְרְת֥וּ	διέθεντο	made
Genesis 21:32	made	וַיִּכְרְת֥וּ	διέθεντο	made
Genesis 26:28	make	וְנִכְרְתָ֥ה	διαθησόμεθα	will make
Genesis 31:44	make	נִכְרְתָ֥ה	διαθώμεθα	make
Genesis 41:36	perish	תִכָּרֵ֥ת	ἐκτριβήσεται	shall…be utterly destroyed

Tables comparing Deuteronomy 5:9; Leviticus 7:18; 19:8; Psalm 23:1; Leviticus 7:20; Genesis 9:8; 9:11; 15:18; 22:18; 17:14; 41:30; 41:32; 41:36; Ezekiel 33:10; 33:11 and 33:12 in the Tanakh, KJV and NET, and tables comparing Deuteronomy 5:9; Leviticus 7:18 (7:8); 19:8; Psalm 23:1 (22:1); Leviticus 7:20 (7:10); Genesis 9:8; 9:11; 15:18; 22:18; 17:14; 41:30; 41:32; 41:36; Ezekiel 33:10; 33:11 and 33:12 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Matthew 8:32; Luke 20:37; Acts 3:25 and Matthew 5:44 in the NET and KJV.

Deuteronomy 5:9 (Tanakh)	Deuteronomy 5:9 (KJV)	Deuteronomy 5:9 (NET)
Thou shalt not bow down unto them, nor serve them; for I HaShem thy G-d am a jealous G-d, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,	Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,	You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me,

Deuteronomy 5:9 (Septuagint BLB)	Deuteronomy 5:9 (Septuagint Elpenor)
οὐ προσκυνήσεις αὐτοῗς οὐδὲ μὴ λατρεύσῃς αὐτοῗς ὅτι ἐγώ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῗς μισοῦσίν με	οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσῃς αὐτοῖς, ὅτι ἐγώ εἰμι Κύριος ὁ Θεός σου, Θεὸς ζηλωτής, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με
Deuteronomy 5:9 (NETS)	Deuteronomy 5:9 (English Elpenor)
You shall not do obeisance to them, nor are you to serve them, because I am the Lord your God, a jealous god, repaying the sins of fathers upon children to the third and fourth generation to those who hate me,	Thou shalt not bow down to them, nor shalt thou serve them; for I am the Lord thy God, a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation to them that hate me,

Leviticus 7:18 (Tanakh)	Leviticus 7:18 (KJV)	Leviticus 7:18 (NET)
And if any of the flesh of the sacrifice of his peace-offerings be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear his iniquity.	And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.	If some of the meat of his peace-offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it since it is spoiled, and the person who eats from it will bear his punishment for iniquity.

Leviticus 7:18 (Septuagint BLB)	Leviticus 7:18 (Septuagint Elpenor)
ἐὰν δὲ φαγὼν φάγῃ ἀπὸ τῶν κρεῶν τῇ ἡμέρᾳ τῇ τρίτῃ οὐ δεχθήσεται αὐτῷ τῷ προσφέροντι αὐτό οὐ λογισθήσεται αὐτῷ μίασμά ἐστιν ἡ δὲ ψυχή ἥτις ἐὰν φάγῃ ἀπ᾽ αὐτοῦ τὴν ἁμαρτίαν λήμψεται	ἐὰν δὲ φαγὼν φάγῃ ἀπὸ τῶν κρεῶν τῇ ἡμέρᾳ τῇ τρίτῃ, οὐ δεχθήσεται αὐτῷ τῷ προσφέροντι αὐτό, οὐ λογισθήσεται αὐτῷ, μίασμά ἐστιν· ἡ δὲ ψυχή, ἥτις ἐὰν φάγῃ ἀπ᾿ αὐτοῦ, τὴν ἁμαρτίαν λήψεται
Leviticus 7:8 (NETS)	Leviticus 7:18 (English Elpenor)
But if when eating, he should eat some of the meat on the third day, it will not be accepted for him who offers it, nor shall it be credited to him. It is a defilement, and the soul who eats any of it shall assume the guilt.	And if he do at all eat of the flesh on the third day, it shall not be accepted for him that offers: it shall not be reckoned to him, it is pollution; and whatsoever soul shall eat of it, shall bear his iniquity.

Leviticus 19:8 (Tanakh)	Leviticus 19:8 (KJV)	Leviticus 19:8 (NET)
But every one that eateth it shall bear his iniquity, because he hath profaned the holy thing of HaShem; and that soul shall be cut off from his people.	Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.	and the one who eats it will bear his punishment for iniquity because he has profaned what is holy to the Lord. That person will be cut off from his people.

Leviticus 19:8 (Septuagint BLB)	Leviticus 19:8 (Septuagint Elpenor)
ὁ δὲ ἔσθων αὐτὸ ἁμαρτίαν λήμψεται ὅτι τὰ ἅγια κυρίου ἐβεβήλωσεν καὶ ἐξολεθρευθήσονται αἱ ψυχαὶ αἱ ἔσθουσαι ἐκ τοῦ λαοῦ αὐτῶν	ὁ δὲ ἔσθων αὐτὸ ἁμαρτίαν λήψεται, ὅτι τὰ ἅγια Κυρίου ἐβεβήλωσε· καὶ ἐξολοθρευθήσονται αἱ ψυχαὶ αἱ ἔσθουσαι ἐκ τοῦ λαοῦ αὐτῶν.
Leviticus 19:8 (NETS)	Leviticus 19:8 (English Elpenor)
And he who eats it shall assume guilt because he has profaned what is holy to the Lord, and the souls who eat it shall be exterminated from their people.	And he that eats it shall bear his iniquity, because he has profaned the holy things of the Lord; and the souls that eat it shall be destroyed from among their people.

Psalm 23:1 (Tanakh)	Psalm 23:1 (KJV)	Psalm 23:1 (NET)
The LORD is my shepherd; I shall not want.	A Psalm of David. The LORD is my shepherd; I shall not want.	A psalm of David. The Lord is my shepherd, I lack nothing.

Psalm 23:1 (Septuagint BLB)	Psalm 22:1 (Septuagint Elpenor)
ψαλμὸς τῷ Δαυιδ κύριος ποιμαίνει με καὶ οὐδέν με ὑστερήσει	Ψαλμὸς τῷ Δαυΐδ. – ΚΥΡΙΟΣ ποιμαίνει με καὶ οὐδέν με ὑστερήσει.
Psalm 23:1 (NETS)	Psalm 22:1 (English Elpenor)
A Psalm. Pertaining to Dauid. The Lord shepherds me, and I shall lack nothing.	[A Psalm of David.] The Lord tends me as a shepherd, and I shall want nothing.

Leviticus 7:20 (Tanakh)	Leviticus 7:20 (KJV)	Leviticus 7:20 (NET)
But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto HaShem, having his uncleanness upon him, that soul shall be cut off from his people.	But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.	The person who eats meat from the peace-offering sacrifice which belongs to the Lord while that person’s uncleanness persists will be cut off from his people.

Leviticus 7:20 (Septuagint BLB)	Leviticus 7:20 (Septuagint Elpenor)
ἡ δὲ ψυχή ἥτις ἐὰν φάγῃ ἀπὸ τῶν κρεῶν τῆς θυσίας τοῦ σωτηρίου ὅ ἐστιν κυρίου καὶ ἡ ἀκαθαρσία αὐτοῦ ἐπ᾽ αὐτοῦ ἀπολεῗται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς	ἡ δὲ ψυχή, ἥτις ἐὰν φάγῃ ἀπὸ τῶν κρεῶν τῆς θυσίας τοῦ σωτηρίου, ὅ ἐστι Κυρίου, καὶ ἡ ἀκαθαρσία αὐτοῦ ἐπ᾿ αὐτῷ, ἀπολεῖται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς
Leviticus 7:10 (NETS)	Leviticus 7:20 (English Elpenor)
But the soul who should eat any of the sacrifice of deliverance, which belongs to the Lord, and his uncleanness is on him—that soul shall be utterly destroyed from his people.	And whatsoever soul shall eat of the flesh of the sacrifice of the peace-offering which is the Lord’s, and his uncleanness be upon him, that soul shall perish from his people.

Genesis 9:8 (Tanakh)	Genesis 9:8 (KJV)	Genesis 9:8 (NET)
And G-d spoke unto Noah, and to his sons with him, saying:	And God spake unto Noah, and to his sons with him, saying,	God said to Noah and his sons,

Genesis 9:8 (Septuagint BLB)	Genesis 9:8 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεὸς τῷ Νωε καὶ τοῗς υἱοῗς αὐτοῦ μετ᾽ αὐτοῦ λέγων	Καὶ εἶπεν ὁ Θεός τῷ Νῷε καὶ τοῖς υἱοῖς αὐτοῦ μετ᾿ αὐτοῦ λέγων
Genesis 9:8 (NETS)	Genesis 9:8 (English Elpenor)
And God spoke to Noe and to his sons with him, saying,	And God spoke to Noe, and to his sons with him, saying,

Genesis 9:11 (Tanakh)	Genesis 9:11 (KJV)	Genesis 9:11 (NET)
And I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’	And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.	I confirm my covenant with you: Never again will all living things be wiped out by the waters of a flood; never again will a flood destroy the earth.”

Genesis 9:11 (Septuagint BLB)	Genesis 9:11 (Septuagint Elpenor)
καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς καὶ οὐκ ἀποθανεῗται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ καὶ οὐκ ἔσται ἔτι κατακλυσμὸς ὕδατος τοῦ καταφθεῗραι πᾶσαν τὴν γῆν	καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς, καὶ οὐκ ἀποθανεῖται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ, καὶ οὐκ ἔτι ἔσται κατακλυσμὸς ὕδατος τοῦ καταφθεῖραι πᾶσαν τὴν γῆν.
Genesis 9:11 (NETS)	Genesis 9:11 (English Elpenor)
And I will establish my covenant with you, and no more shall all flesh die by the water of the flood, and no more shall there be a flood of water to destroy all the earth.”	And I will establish my covenant with you and all flesh shall not any more die by the water of the flood, and there shall no more be a flood of water to destroy all the earth.

Genesis 15:18 (Tanakh)	Genesis 15:18 (KJV)	Genesis 15:18 (NET)
In that day HaShem made a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;	In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:	That day the Lord made a covenant with Abram: “To your descendants I give this land, from the river of Egypt to the great river, the Euphrates River—

Genesis 15:18 (Septuagint BLB)	Genesis 15:18 (Septuagint Elpenor)
ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο κύριος τῷ Αβραμ διαθήκην λέγων τῷ σπέρματί σου δώσω τὴν γῆν ταύτην ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου ποταμοῦ Εὐφράτου	ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο Κύριος τῷ ῞Αβραμ διαθήκην λέγων· τῷ σπέρματί σου δώσω τὴν γῆν ταύτην, ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου
Genesis 15:18 (NETS)	Genesis 15:18 (English Elpenor)
On that day the Lord made a covenant with Abram, saying, “To your offspring I will give this land from the river of Egypt to the great river, the river Euphrates:	In that day the Lord made a covenant with Abram, saying, To thy seed I will give this land, from the river of Egypt to the great river Euphrates.

Genesis 22:18 (Tanakh)	Genesis 22:18 (KJV)	Genesis 22:18 (NET)
and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’	And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.	Because you have obeyed me, all the nations of the earth will pronounce blessings on one another using the name of your descendants.”

Genesis 22:18 (Septuagint BLB)	Genesis 22:18 (Septuagint Elpenor)
καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς ἀνθ᾽ ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς	καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς, ἀνθ᾿ ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς
Genesis 22:18 (NETS)	Genesis 22:18 (English Elpenor)
And in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.”	And in thy seed shall all the nations of the earth be blessed, because thou hast hearkened to my voice.

Genesis 17:14 (Tanakh)	Genesis 17:14 (KJV)	Genesis 17:14 (NET)
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’	And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.	Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”

Genesis 17:14 (Septuagint BLB)	Genesis 17:14 (Septuagint Elpenor)
καὶ ἀπερίτμητος ἄρσην ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς ὅτι τὴν διαθήκην μου διεσκέδασεν	καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασε
Genesis 17:14 (NETS)	Genesis 17:14 (English Elpenor)
And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.”	And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

Genesis 41:30 (Tanakh)	Genesis 41:30 (KJV)	Genesis 41:30 (NET)
And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;	And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;	But seven years of famine will occur after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate the land.

Genesis 41:30 (Septuagint BLB)	Genesis 41:30 (Septuagint Elpenor)
ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα καὶ ἐπιλήσονται τῆς πλησμονῆς ἐν ὅλῃ γῇ Αἰγύπτῳ καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν	ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα, καὶ ἐπιλήσονται τῆς πλησμονῆς τῆς ἐσομένης ἐν ὅλῃ Αἰγύπτῳ, καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν
Genesis 41:30 (NETS)	Genesis 41:30 (English Elpenor)
Then afterwards will come seven years of famine, and they will forget the abundance in the whole land of Egypt, and the famine will consume the land,	But there shall come seven years of famine after these, and they shall forget the plenty that shall be in all Egypt, and the famine shall consume the land.

Genesis 41:32 (Tanakh)	Genesis 41:32 (KJV)	Genesis 41:32 (NET)
And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by G-d, and G-d will shortly bring it to pass.	And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.	The dream was repeated to Pharaoh because the matter has been decreed by God, and God will make it happen soon.

Genesis 41:32 (Septuagint BLB)	Genesis 41:32 (Septuagint Elpenor)
περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραω δίς ὅτι ἀληθὲς ἔσται τὸ ῥῆμα τὸ παρὰ τοῦ θεοῦ καὶ ταχυνεῗ ὁ θεὸς τοῦ ποιῆσαι αὐτό	περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραὼ δίς, ὅτι ἀληθὲς ἔσται τὸ ρῆμα τὸ παρὰ τοῦ Θεοῦ, καὶ ταχυνεῖ ὁ Θεὸς τοῦ ποιῆσαι αὐτό.
Genesis 41:32 (NETS)	Genesis 41:32 (English Elpenor)
And as for Pharao’s dream being repeated twice: because the matter that is from God will be real, and God will hasten to do it.	And concerning the repetition of the dream to Pharao twice, [it is] because the saying which is from God shall be true, and God will hasten to accomplish it.

Genesis 41:36 (Tanakh)	Genesis 41:36 (KJV)	Genesis 41:36 (NET)
And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.’	And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.	This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.”

Genesis 41:36 (Septuagint BLB)	Genesis 41:36 (Septuagint Elpenor)
καὶ ἔσται τὰ βρώματα πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ ἃ ἔσονται ἐν γῇ Αἰγύπτῳ καὶ οὐκ ἐκτριβήσεται ἡ γῆ ἐν τῷ λιμῷ	καὶ ἔσται τὰ βρώματα τὰ πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ, ἃ ἔσονται ἐν γῇ Αἰγύπτου, καὶ οὐκ ἐκτριβήσεται ἡ γῇ ἐν τῷ λιμῷ
Genesis 41:36 (NETS)	Genesis 41:36 (English Elpenor)
And the provisions shall be kept for the land in regard to the seven years of famine that will be in the land of Egypt, and the land will not be annihilated by the famine.”	And the stored food shall be for the land against the seven years of famine, which shall be in the land of Egypt; and the land shall not be utterly destroyed by the famine.

Ezekiel 33:10 (Tanakh)	Ezekiel 33:10 (KJV)	Ezekiel 33:10 (NET)
Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?	Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?	“And you, son of man, say to the house of Israel, ‘This is what you have said: “Our rebellious acts and our sins have caught up with us, and we are wasting away because of them. How then can we live?”’

Ezekiel 33:10 (Septuagint BLB)	Ezekiel 33:10 (Septuagint Elpenor)
καὶ σύ υἱὲ ἀνθρώπου εἰπὸν τῷ οἴκῳ Ισραηλ οὕτως ἐλαλήσατε λέγοντες αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐφ᾽ ἡμῗν εἰσιν καὶ ἐν αὐταῗς ἡμεῗς τηκόμεθα καὶ πῶς ζησόμεθα	Καὶ σύ, υἱὲ ἀνθρώπου, εἰπὸν τῷ οἴκῳ ᾿Ισραήλ· οὕτως ἐλαλήσατε λέγοντες· αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐφ’ ἡμῖν εἰσι καὶ ἐν αὐταῖς ἡμεῖς τηκόμεθα· καὶ πῶς ζηζόμεθα
Ezekiel 33:10 (NETS)	Ezekiel 33:10 (English Elpenor)
Now you, son of man, say to the house of Israel, Thus you spoke, saying, “Our errors and lawless acts are with us, and in them we waste away. And how will we live?	And thou, son of man, say to the house of Israel; Thus have ye spoken, saying, Our errors, and our iniquities weigh upon us, and we pine away in them, and how then shall we live?

Ezekiel 33:11 (Tanakh)	Ezekiel 33:11 (KJV)	Ezekiel 33:11 (NET)
Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?	Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?	Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior and live. Turn back, turn back from your evil deeds! Why should you die, O house of Israel?’

Ezekiel 33:11 (Septuagint BLB)	Ezekiel 33:11 (Septuagint Elpenor)
εἰπὸν αὐτοῗς ζῶ ἐγώ τάδε λέγει κύριος οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς ὡς τὸ ἀποστρέψαι τὸν ἀσεβῆ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ζῆν αὐτόν ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν καὶ ἵνα τί ἀποθνῄσκετε οἶκος Ισραηλ	εἰπὸν αὐτοῖς· ζῶ ἐγώ, τάδε λέγει Κύριος, οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς ὡς τὸ ἀποστρέψαι τὸν ἀσεβῆ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ζῆν αὐτόν. ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν· καί ἱνατί ἀποθνήσκετε, οἶκος ᾿Ισραήλ
Ezekiel 33:11 (NETS)	Ezekiel 33:11 (English Elpenor)
Say to them, I live, says the Lord; I do not wish the death of the impious, rather that the impious turn back from his way and he live. Turn back from your way by turning back, and why are you dying, O house of Israel?	Say to them, Thus saith the Lord; [As] I live, I desire not the death of the ungodly, as that the ungodly should turn from his way and live: turn ye heartily from your way; for why will ye die, O house of Israel?

Ezekiel 33:12 (Tanakh)	Ezekiel 33:12 (KJV)	Ezekiel 33:12 (NET)
Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.	Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.	“And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels. As for the wicked, his wickedness will not make him stumble if he turns from it. The righteous will not be able to live by his righteousness if he sins.’

Ezekiel 33:12 (Septuagint BLB)	Ezekiel 33:12 (Septuagint Elpenor)
εἰπὸν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου δικαιοσύνη δικαίου οὐ μὴ ἐξέληται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ δίκαιος οὐ μὴ δύνηται σωθῆναι	εἰπὸν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου· δικαιοσύνη δικαίου οὐ μὴ ἐξελεῖται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ, καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ· καὶ δίκαιος οὐ μὴ δύνηται σωθῆναι
Ezekiel 33:12 (NETS)	Ezekiel 33:12 (English Elpenor)
Say to the sons of your people, The righteousness of the righteous shall not deliver him in whatever day he err, and the lawlessness of the impious shall not harm him on whatever day he turn back from his lawlessness, and the righteous shall not be able to be saved.	Say to the children of thy people, The righteousness of the righteous shall not deliver him, in the day wherein he errs: and the iniquity of the ungodly shall not harm him, in the day wherein he turns from his iniquity, but the righteous [erring] shall not be able to deliver himself.

Matthew 8:32 (NET)	Matthew 8:32 (KJV)
And he said, “Go!” So they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water.	And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶπεν αὐτοῖς· ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν καὶ ἀπέθανον ἐν τοῖς ὕδασιν	και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν	και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν

Luke 20:37 (NET)	Luke 20:37 (KJV)
But even Moses revealed that the dead are raised in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.	Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι δὲ ἐγείρονται οἱ νεκροί, καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ	οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ	οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ

Acts 3:25 (NET)	Acts 3:25 (KJV)
You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, ‘And in your descendants all the nations of the earth will be blessed.’	Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμεῖς ἐστε οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς διέθετο \|ὁ θεὸς\| πρὸς τοὺς πατέρας ὑμῶν λέγων πρὸς Ἀβραάμ· καὶ ἐν τῷ σπέρματι σου [ἐν]ευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς	υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης	υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και εν τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης

Matthew 5:44 (NET)	Matthew 5:44 (KJV)
But I say to you, love your enemy and pray for those who persecute you,	But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς	εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας	εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τοις μισουσιν υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας

Fear – Deuteronomy, Part 15

Back to Jedidiah, Part 5

Back to The Jerusalem Council

Back to Romans, Part 4

Back to Father, Son and Holy Spirit, Part 3

Back to Fear – Deuteronomy, Part 16

Back to Who Am I? Part 13

Back to David’s Forgiveness, Part 12

Back to Romans, Part 19

Back to Christianity, Part 8

Back to Nothing True, Part 1

Back to Nothing True, Part 4

Back to Who Am I? Part 16

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] Deuteronomy 5:9b (NET)

^[2] Exodus 32:34b (NET)

^[3] Fear – Deuteronomy, Part 9

^[4] Romans 11:32b (NET) Table2 above: ἀποδιδοὺς, translated repaying (NETS) and visiting (Elpenor English) might have been translated “to deliver over, consign, relegate.”

^[5] Psalm 23:1 (Tanakh)

^[6] “Interview with Messianic Rabbi Derek Leman”; “SOME WITHIN THE MESSIANIC JEWISH COMMUNITY ARE CONVERTING GENTILES INTO JEWS. THAT CROSSES A BOUNDARY THAT MUST NOT BE CROSSED!”

^[7] Genesis 9:8 (Tanakh)

^[8] Genesis 9:11 (Tanakh)

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had την αγελην (KJV: the herd) preceding the pigs. The NET parallel Greek text and NA²⁸ did not. So the NET parallel Greek text and NA²⁸ had χοίρους in the accusative case with its corresponding article τοὺς, where the Stephanus Textus Receptus and Byzantine Majority Text had χοιρων in the genitive case with its corresponding article των (KJV: of swine).

^[10] The Stephanus Textus Receptus and Byzantine Majority Text had χοιρων in the genitive case with its corresponding article των (KJV: of swine) following the herd. The NET parallel Greek text and NA²⁸ did not.

^[11] Matthew 8:32 (NET)

^[12] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

^[13] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding God. The NET parallel Greek text and NA²⁸ did not.

^[14] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding God. The NET parallel Greek text and NA²⁸ did not.

^[15] Luke 20:37, 38 (NET)

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

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

^[18] Acts 26:14b (NET) Table

^[19] Genesis 41:30 (Tanakh)

^[20] Genesis 41:32 (Tanakh)

^[21] Genesis 41:36 (Tanakh)

^[22] Ezekiel 33:10b (Tanakh)

^[23] Ezekiel 33:11 (Tanakh)

^[24] Ezekiel 33:12 (Tanakh)

^[25] The Stephanus Textus Receptus and Byzantine Majority Text had ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας (KJV: bless them that curse you, do good to them that hate you) here. The NET parallel Greek text and NA²⁸ did not.

^[26] The Stephanus Textus Receptus and Byzantine Majority Text had επηρεαζοντων υμας και (KJV: which despitefully use you, and) here. The NET parallel Greek text and NA²⁸ did not.

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Author Archives: admin

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A Door of Hope, Part 2

Hannah’s Prayer, Part 6

Father, Forgive Them – Part 6

Father, Son and Holy Spirit – Part 2

Peter’s First Gospel Proclamation Revisited, Part 2

Hannah’s Prayer, Part 5

A Monotonous Cycle Revisited, Part 3

The Lost Son of Perdition, Part 1

To Make Holy, Part 7

Fear – Deuteronomy, Part 14