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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.

Hannah’s Prayer, Part 3

Posted on July 5, 2019 by admin

Hannah’s prayer continued:

Masoretic Text		Septuagint
1 Samuel 2:4, 5 (Tanakh)	1 Samuel 2:4, 5 (NET)	1 Reigns 2:4, 5 (NETS)	1 Kings 2:4, 5 (Elpenor English)
The bows of the mighty men are broken, and they that stumbled are girded with strength.	The bows of warriors are shattered, but those who stumbled have taken on strength.	The bow of the mighty has become weak, and weak ones have girded themselves with might;	The bow of the mighty has waxed feeble, and the weak have girded themselves with strength.
They that were full have hired out themselves for bread; and they that were hungry have ceased; while the barren hath borne seven, she that had many children hath languished.	The well-fed hire themselves out to earn food, but the hungry no longer lack. Even the barren woman has given birth to seven, but the one with many children has declined.	full of bread they suffered loss, and the hungry have forsaken the land, because a barren one has borne seven, and she who is rich in children became weak.	They that were full of bread are brought low; and the hungry have forsaken the land; for the barren has born seven, and she that abounded in children has waxed feeble.

In the Tanakh (Table3 below) חָדֵ֑לּוּ was translated have ceased, or ceased in the KJV. The translators of the NET understood חדלו (châdal) as no longer lack, though the rabbis who translated the Septuagint (Table4 below) chose παρῆκαν γῆν (have forsaken the land). This variation of meaning was evident in the first occurrence of חדלו (châdal): So HaShem scattered them abroad from thence upon the face of all the earth; and they left off (וַיַּחְדְּל֖וּ) to build the city.^[1] They stopped building in the NET (Table5 below) because few (or none) remained to continue. The rabbis chose ἐπαύσαντο (Table6 below) the middle voice of παύω which can mean “to stop doing (something)” as well as “to leave” or “to cease to exist.”

In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied (חָדְל֖וּ), and the travellers walked through byways.^[2] The KJV was identical here (Table7 below) while the NET had caravans disappeared (châdal, חדלו). The Tanakh on chabad.org rendered it caravans ceased. All conjure an image of depopulation. The Greek word ἐξέλιπον (Table8 below) was translated they deserted the ways in one version of the Septuagint and kings were lacking in another.

The inhabitants of the villages ceased (חָדְל֧וּ), they ceased (חָדֵ֑לּוּ) in Israel, until that I Deborah arose, that I arose a mother in Israel.^[3] There is some question who ceased or were scarce (Table9 below) or was lacking or failed (Table10 below), but all seemed to be attempting a translation of חדלו (châdal). I wanted to consider at least one example where the clear intent was to stop something: And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease.^[4] Samson promised to quit killing after he got revenge (Table11 below).

Though the rabbis chose different Greek words—παρῆκαν, ἐπαύσαντο, ἐξέλιπον, ἐξέλιπεν and κοπάσ—I’m convinced, except for the BLB version of Judges 15:7 (Table12 below), that some form of חָדַל (châdal) was the Hebrew word in question. Again, the Tanakh and KJV have the most accurate translation as far as the range of meaning of the word is concerned, but Hannah probably meant something more like the hungry no longer lack or the hungry have forsaken the land. So the cautious translation—ceased or have ceased—is a tacit admission that the translators of the KJV and Tanakh had no more idea what Hannah actually meant than I do.

I lacked the patience for this kind of ambiguity when I searched the Bible for rules to justify me and condemn you if we disagreed. Such ambiguity threatened the veracity as well as the harshness of my judgments. Studying to know…the only true God, and Jesus Christ, whom [He] sent^[5] is another matter entirely. Lessons on the limitations of the language that carry that knowledge are part of the process. I won’t spend any more time here trying to crack the code of what Hannah actually meant. I’m more interested in what she prayed next, something that has enjoyed more universal agreement among translators.

Masoretic Text		Septuagint
1 Samuel 2:6 (Tanakh)	1 Samuel 2:6 (NET)	1 Reigns 2:6 (NETS)	1 Kings 2:6 (Elpenor English)
HaShem killeth, and maketh alive; He bringeth down to the grave, and bringeth up.	The Lord both kills and gives life; he brings down to the grave and raises up.	The Lord puts to death and brings to life; he brings down to Hades and brings up.	The Lord kills and makes alive; he brings down to the grave, and brings up.

This was the first time the Hebrew word ויעל (ʽâlâh; Tanakh: bringeth up) was used to mean resurrection. It was translated ἀνάγει (a form of ἀνάγω; brings up) in the Septuagint (Table14 below). Now may the God of peace who by the blood of the eternal covenant brought back (ἀναγαγὼν, another form of ἀνάγω) from the dead the great shepherd of the sheep, our Lord Jesus, equip you with every good thing^[6] to do his will, working in us^[7] what is pleasing before him through Jesus Christ, to whom be glory forever.^[8] Amen.^[9]

The prophet Ezekiel was told (Ezekiel 37:12-14 Tanakh):

Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up (וְהַֽעֲלֵיתִ֥י) out of your graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up (וּבְהַֽעֲלוֹתִ֥י) out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.

Here וְהַֽעֲלֵיתִ֥י (come up) was translated ἀνάξω (another form of ἀνάγω) and וּבְהַֽעֲלוֹתִ֥י (brought…up) was translated ἀναγαγεῗν (another form of ἀνάγω). I admit I have taken this resurrection literally. Israeli Prime Minister Benjamin Netanyahu spoke January 27, 2010 at Auschwitz in Poland, and said:

We, the Jewish nation, who lost a third of our people on Europe’s blood-soaked soil, have learned that the only guarantee for defending our people is a strong State of Israel and the army of Israel…

The Jewish people rose from ashes and destruction, from a terrible pain that can never be healed. Armed with the Jewish spirit, the justice of man, and the vision of the prophets, we sprouted new branches and grew deep roots. Dry bones became covered with flesh, a spirit filled them, and they lived and stood on their own feet.

As Ezekiel prophesized:

“Then He said unto me: These bones are the whole House of Israel. They say, ‘Our bones are dried up, our hope is gone; we are doomed.’ Prophecy [sic], therefore, and say to them: Thus said the Lord God: I am going to open your graves and lift you out of your graves, O My people, and bring you to the land of Israel.”

Almost three weeks later an anonymous blogger wrote:

Israel came back from the dead in 1948. In spite of the obviousness of the situation, there are many who continue to deny this and look at this as either an accident of nature, or simply due to Israel’s stubborness. However, in spite of the all the odds, Israel once again became a nation. Not only this, but since that time, the language of Hebrew (also dead as a language prior to that point), was resurrected. This is unheard of that dead languages are resurrected!

Today, continuing against all odds, Israel exists.

It is the kind of activity Hannah credited to God:

Masoretic Text		Septuagint
1 Samuel 2:7, 8a (Tanakh)	1 Samuel 2:7, 8a (NET)	1 Reigns 2:7, 8 (NETS)	1 Kings 2:7, 8 (Elpenor English)
HaShem maketh poor, and maketh rich; He bringeth low, He also lifteth up.	The Lord impoverishes and makes wealthy; he humbles and he exalts.	The Lord makes poor and makes rich; he brings low, and he raises on high.	The Lord makes poor, and makes rich; he brings low, and lifts up.
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;	He lifts the weak from the dust; he raises the poor from the ash heap to seat them with princes–he bestows on them an honored position.	He raises up the needy from the ground and lifts the poor from the dunghill, to make them sit with the mighty of the peoples, even making them inherit a throne of glory.	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:

As Paul wrote believers in Corinth (1 Corinthians 1:27-29 NET Table):

God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. God chose what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, so that no one can boast in his presence.

But the Masoretic text continued:

Masoretic Text		Septuagint
1 Samuel 2:8b (Tanakh)	1 Samuel 2:8b (NET)	1 Reigns 2:8b (NETS)	1 Kings 2:8b (Elpenor English)
for the pillars of the earth are HaShem’S, and He hath set the world upon them.	The foundations of the earth belong to the Lord–he placed the world on them.

The Hebrew word translated pillars was מְצֻ֣קֵי (mâtsûq). It only occurred one other time: The one crag rose up (מָצ֥וּק) on the north in front of Michmas, and the other on the south in front of Geba.^[10] The rabbis translated this verse in the Septuagint without translating the modifier מָצ֥וּק (mâtsûq). In the English translations of the Septuagint (Table26 below) the word was was supplied just like מָצ֥וּק (mâtsûq) was translated in the NET (Table25 below). But a crag or cliff face “pillared up” conjures a mental image not unlike an igneous rock formation called columnar jointing.

An entry titled “The Hexagon Pool” on Milestones Israel online reads:

A fact maybe not widely known is that many of the mountain and rock formations in Israel are volcanic. The result is beautiful sites such as the Hexagon Pool which can be found in the Yehudiya Forest in northern Israel.

I can easily imagine Hannah describing columnar jointing as pillars of the earth. The most apparent reason why the rabbis wouldn’t translate it was deference to Greek knowledge of a spherical earth. Perhaps a world (תֵּבֵֽל) placed on pillars sounded a little too much like a flat earth. Though this strikes me as more a modern than an ancient concern, the Wikipedia article “Spherical Earth” reads:

The Hebrew Bible imagined a three-part world, with the heavens (shamayim) above, Earth (eres) in the middle, and the underworld (sheol) below.^[35] After the 4th century BC this was gradually replaced by a Greek scientific cosmology of a spherical Earth surrounded by multiple concentric heavens.^[36]

I still wanted to examine the scriptures. Since I couldn’t pursue מְצֻ֣קֵי, pillars, any further I looked at תֵּבֵֽל (têbêl), world. And the channels of the sea appeared, the foundations (מֹסְד֣וֹת) of the world (תֵּבֵ֑ל) were laid bare by the rebuke of HaShem, at the blast of the breath of His nostrils.^[11] The rabbis had no problem with this one: And the channels of the sea were seen, and the foundations (θεμέλια) of the world (οἰκουμένης) were discovered, at the rebuke of the Lord, at the blast of the breath of his anger.^[12] This is repeated with minor variations in Psalm 18:15 (Table29 and Table30 below). Granted, the rabbis may have perceived David’s song as less literal than Hannah’s prayer.

I began to investigate verses which contained both מֹסְד֣וֹת (foundations) and אֶ֨רֶץ֙ (earth) as a proxy for pillars of the earth. For a fire is kindled in My nostril, and burneth unto the depths of the nether-world, and devoureth the earth (אֶ֨רֶץ֙) with her produce, and setteth ablaze the foundations (מֽוֹסְדֵ֥י) of the mountains.^[13] The rabbis translated this practically verbatim: For a fire has been kindled out of my wrath, it shall burn to hell below; it shall devour the land (γῆν; NETS: earth), and the fruits of it; it shall set on fire the foundations (θεμέλια) of the mountains.^[14] As far as it goes it’s a fairly good description of volcanism, except for attributing volcanism to God’s anger at Israel’s sin and rebellion (Deuteronomy 32:21).

Then the earth (הָאָ֔רֶץ) did shake and quake, the foundations (מוֹסְד֥וֹת) of heaven did tremble; they were shaken, because He was wroth.^[15] The rabbis render it: And the earth (γῆ) was troubled and quaked, and the foundations (θεμέλια) of heaven were confounded and torn asunder, because the Lord was wroth with them.^[16] This theme of earthquakes and God’s anger continued.

Then the earth (הָאָ֗רֶץ) shook and trembled; the foundations (וּמֽוֹסְדֵ֣י) also of the hills moved and were shaken, because he was wroth.^[17] The rabbis translated it: Then the earth (γῆ) shook and quaked, and the foundations (θεμέλια) of the mountains were disturbed, and were shaken, because God was angry with them.^[18]

They know not, neither will they understand; they walk on in darkness: all the foundations (מ֥וֹסְדֵי) of the earth (אָֽרֶץ) are out of course.^[19] The repetition of this theme is causing me to repent of any tendency to use my admittedly meager knowledge of volcanism and plate tectonics to ascribe such naturalness to them as to scoff at God’s wrath as their cause. The rabbis translated it: They know not, nor understand; they walk on in darkness: all the foundations (θεμέλια) of the earth (γῆς) shall be shaken.^[20]

Reference	Masoretic Text (Tanakh)	Septuagint (Elpenor English)
Isaiah 24:18	And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations (מ֥וֹסְדֵי) of the earth (אָֽרֶץ) do shake.	And it shall come to pass, [that] he that flees from the fear shall fall into the pit; and he that comes up out of the pit shall be caught by the snare: for windows have been opened in heaven, and the foundations (θεμέλια) of the earth (γῆς) shall be shaken,
Isaiah 40:21	Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations (מֽוֹסְד֖וֹת) of the earth (הָאָֽרֶץ)?	Will ye not know? will ye not hear? has it not been told you of old? Have ye not known the foundations (θεμέλια) of the earth (γῆς)?
Micah 6:2	Hear ye, O mountains, the LORD’s controversy, and ye strong foundations (מֹ֣סְדֵי) of the earth (אָ֑רֶץ): for the LORD hath a controversy with his people, and he will plead with Israel.	Hear ye, O mountains, the controversy of the Lord, and [ye] valleys [even] the foundations (θεμέλια) of the earth (γῆς): for the Lord [has] a controversy with his people, and will plead with Israel.

I saved the final two occurrences of מֹסְד֣וֹת (foundations) and אֶ֨רֶץ֙ (earth) as a transition to considering the alternative that Masoretes added for the pillars of the earth are HaShem’S, and He hath set the world upon them to Hannah’s prayer.

Thus saith the LORD; If heaven above can be measured, and the foundations (מֽוֹסְדֵי) of the earth (אֶ֖רֶץ) searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.^[21] The Septuagint was significantly different. Though the sky should be raised to a [greater] height, saith the Lord, and though the ground (ἔδαφος) of the earth (γῆς) should be sunk [lower] beneath, yet I will not cast off the family of Israel, saith the Lord, for all that they have done.^[22]

The first thing that leapt out at me was the possibility that μετέωρον (Table46 below) was a copyist’s jumble of μετρέω and μέτρον. On the other hand, if one considers astronomy and geophysics as fulfilling the conditions specified in the Masoretic text to cast off all the seed of Israel for all that they have done, the rabbis’ translation in the Septuagint might become preferable to those who believe that God is faithful to Israel for the sake of his holy name.

Reference	Masoretic Text (Tanakh)	Septuagint (Elpenor English)
Proverbs 8:29	When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations (מ֣וֹסְדֵי) of the earth (אָֽרֶץ):	and when he strengthened the foundations (θεμέλια) of the earth (γῆς):

This prompts the question afresh: Did the rabbis refuse to translate When he gave to the sea his decree, that the waters should not pass his commandment? Or was it not there originally to be translated? I won’t explore that here but will consider that possibility in Hannah’s prayer.

Jacob “Freudenthal’s ultimate conclusion…was that ‘the translation of the so-called Septuagint bears no traces of the inroad of Greek philosophy into Jewish Hellenism.’”^[23] If I wonder whether that might apply to Greek cosmology as well, and consider more seriously that the Masoretes’ “ultimate goal was to uphold the traditions of the Jewish people,”^[24] my attention becomes focused on why they would add something to Hannah’s prayer? My assumption would be for misdirection. They wanted my attention drawn away from the Savior/Judge Hannah had praised up to that point and onto the Creator. So I fastened on inherit the throne of glory because of its proximity, preceding the suspected addition.

The Hebrew word translated throne was וְכִסֵּ֥א (kissêʼ) and glory was כָב֖וֹד (kâbôd). I began with the most notable throne one might inherit, God’s promise to David through the prophet Nathan.

1 Chronicles	Masoretic Text (Tanakh)	Septuagint (Elpenor English)
17:11	And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.	And it shall come to pass when thy days shall be fulfilled, and thou shalt sleep with thy fathers, that I will raise up thy seed after thee, which shall be of thy bowels, and I will establish his kingdom.
17:12	He shall build me an house, and I will stablish his throne (כִּסְא֖וֹ) for ever.	He shall build me a house, and I will set up his throne (θρόνον) for ever.
17:13	I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee:	I will be to him a father, and he shall be to me a son: and my mercy will I not withdraw from him, as I withdrew [it] from them that were before thee.
17:14	But I will settle him in mine house and in my kingdom for ever: and his throne (וְכִסְא֕וֹ) shall be established for evermore.	And I will establish him in my house and in his kingdom for ever; and his throne (θρόνος) shall be set up for ever.

So the angel said to her, “Do not be afraid, Mary, for you have found favor with God! Listen: You will become pregnant and give birth to a son, and you will name him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give him the throne (θρόνον) of his father David.^[25] He will reign over the house of Jacob forever, and his kingdom will never end.”^[26]

I’ll pick this up in another essay.

Tables comparing 1 Samuel 2:4; 2:5; Genesis 11:8; Judges 5:6; 5:7; 15:7; 1 Samuel 2:6; Ezekiel 37:12; 37:13; 37:14; 1 Samuel 2:7; 2:8; 14:5; 2 Samuel 22:16; Psalm 18:15; Deuteronomy 32:22; 2 Samuel 22:8; Psalm 18:7; 82:5; Isaiah 24:18; 40:21; Micah 6:2; Jeremiah 31:37; Proverbs 8:29; 1 Chronicles 17:11; 17:12; 17:13 and 17:14 in the Tanakh, KJV and NET; and tables comparing 1 Samuel (Kings, Reigns) 2:4; 2:5; Genesis 11:8; Judges 5:6; 5:7; 15:7; 1 Samuel (Kings, Reigns) 2:6; Ezekiel 37:12; 37:13; 37:14; 1 Samuel (Kings, Reigns) 2:7; 2:8; 14:5; 2 Samuel (Kings, Reigns) 22:16; Psalm 18:15 (17:16); Deuteronomy 32:22; 2 Samuel (Kings, Reigns) 22:8; Psalm 18:7 (17:8); 82:5 (81:5); Isaiah 24:18; 40:21; Micah 6:2; Jeremiah 31:35 (38:35; 38:37); Proverbs 8:29; 1 Chronicles (Supplements) 17:11; 17:12; 17:13 and 17:14 in the Septuagint (BLB and Elpenor) follow. Following these are tables comparing Hebrews 13:21 and Luke 1:32 in the NET and KJV.

1 Samuel 2:4 (Tanakh)	1 Samuel 2:4 (KJV)	1 Samuel 2:4 (NET)
The bows of the mighty men are broken, and they that stumbled are girded with strength.	The bows of the mighty men are broken, and they that stumbled are girded with strength.	The bows of warriors are shattered, but those who stumbled have taken on strength.

1 Samuel 2:4 (Septuagint BLB)	1 Kings 2:4 (Septuagint Elpenor)
τόξον δυνατῶν ἠσθένησεν καὶ ἀσθενοῦντες περιεζώσαντο δύναμιν	τόξον δυνατῶν ἠσθένησε, καὶ ἀσθενοῦντες περιεζώσαντο δύναμιν
1 Reigns 2:4 (NETS)	1 Kings 2:4 (English Elpenor)
The bow of the mighty has become weak, and weak ones have girded themselves with might;	The bow of the mighty has waxed feeble, and the weak have girded themselves with strength.

1 Samuel 2:5 (Tanakh)	1 Samuel 2:5 (KJV)	1 Samuel 2:5 (NET)
They that were full have hired out themselves for bread; and they that were hungry have ceased; while the barren hath borne seven, she that had many children hath languished.	They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.	The well-fed hire themselves out to earn food, but the hungry no longer lack. Even the barren woman has given birth to seven, but the one with many children has declined.

1 Samuel 2:5 (Septuagint BLB)	1 Kings 2:5 (Septuagint Elpenor)
πλήρεις ἄρτων ἠλαττώθησαν καὶ οἱ πεινῶντες παρῆκαν γῆν ὅτι στεῗρα ἔτεκεν ἑπτά καὶ ἡ πολλὴ ἐν τέκνοις ἠσθένησεν	πλήρεις ἄρτων ἠλαττώθησαν, καὶ οἱ πεινῶντες παρῆκαν γῆν· ὅτι στεῖρα ἔτεκεν ἑπτά, καὶ ἡ πολλὴ ἐν τέκνοις ἠσθένησε
1 Reigns 2:5 (NETS)	1 Kings 2:5 (English Elpenor)
full of bread they suffered loss, and the hungry have forsaken the land, because a barren one has borne seven, and she who is rich in children became weak.	They that were full of bread are brought low; and the hungry have forsaken the land; for the barren has born seven, and she that abounded in children has waxed feeble.

Genesis 11:8 (Tanakh)	Genesis 11:8 (KJV)	Genesis 11:8 (NET)
So HaShem scattered them abroad from thence upon the face of all the earth; and they left off (וַיַּחְדְּל֖וּ) to build the city.	So the LORD scattered them abroad from thence upon the face of all the earth: and they left off (ויחדלו) to build the city.	So the Lord scattered them from there across the face of the entire earth, and they stopped (châdal, ויחדלו) building the city.

Genesis 11:8 (Septuagint BLB)	Genesis 11:8 (Septuagint Elpenor)
καὶ διέσπειρεν αὐτοὺς κύριος ἐκεῗθεν ἐπὶ πρόσωπον πάσης τῆς γῆς καὶ ἐπαύσαντο οἰκοδομοῦντες τὴν πόλιν καὶ τὸν πύργον	καὶ διέσπειρεν αὐτοὺς Κύριος ἐκεῖθεν ἐπὶ πρόσωπον πάσης τῆς γῆς, καὶ ἐπαύσαντο οἰκοδομοῦντες τὴν πόλιν καὶ τὸν πύργον
Genesis 11:8 (NETS)	Genesis 11:8 (English Elpenor)
And the Lord scattered them abroad from there over the face of all the earth, and they left off building the city and the tower.	And the Lord scattered them thence over the face of all the earth, and they left off building the city and the tower.

Judges 5:6 (Tanakh)	Judges 5:6 (KJV)	Judges 5:6 (NET)
In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied (חָדְל֖וּ), and the travellers walked through byways.	In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied (חדלו), and the travellers walked through byways.	In the days of Shamgar son of Anath, in the days of Jael caravans disappeared (châdal, חדלו); travelers had to go on winding side roads.

Judges 5:6 (Septuagint BLB)	Judges 5:6 (Septuagint Elpenor)
ἐν ἡμέραις Σαμεγαρ υἱοῦ Αναθ ἐν ἡμέραις Ιαηλ ἐξέλιπον βασιλεῗς καὶ ἐπορεύθησαν τρίβους ἐπορεύθησαν ὁδοὺς διεστραμμένας	ἐν ἡμέραις Σαμεγὰρ υἱοῦ ᾿Ανάθ, ἐν ἡμέραις ᾿Ιαὴλ ἐξέλιπον ὁδοὺς καὶ ἐπορεύθησαν ἀτραπούς, ἐπορεύθησαν ὁδοὺς διεστραμμένας
Judges 5:6 (NETS)	Judges 5:6 (English Elpenor)
In the days of Samegar son of Anath, in the days of Iael, kings were lacking, and they traveled paths; they traveled twisting roads.	In the days of Samegar son of Anath, in the days of Jael, they deserted the ways, and went in by-ways; they went in crooked paths.

Judges 5:7 (Tanakh)	Judges 5:7 (KJV)	Judges 5:7 (NET)
The inhabitants of the villages ceased (חָדְל֧וּ), they ceased (חָדֵ֑לּוּ) in Israel, until that I Deborah arose, that I arose a mother in Israel.	The inhabitants of the villages ceased (חדלו), they ceased (חדלו) in Israel, until that I Deborah arose, that I arose a mother in Israel.	Warriors were scarce (châdal, חדלו), they were scarce (châdal, חדלו) in Israel, until you arose, Deborah, until you arose as a motherly protector in Israel.

Judges 5:7 (Septuagint BLB)	Judges 5:7 (Septuagint Elpenor)
ἐξέλιπεν φραζων ἐν τῷ Ισραηλ ἐξέλιπεν ἕως οὗ ἐξανέστη Δεββωρα ὅτι ἀνέστη μήτηρ ἐν τῷ Ισραηλ	ἐξέλιπον δυνατοὶ ἐν ᾿Ισραήλ, ἐξέλιπον, ἕως οὗ ἀνέστη Δεββώρα, ἕως οὗ ἀνέστη μήτηρ ἐν ᾿Ισραήλ
Judges 5:7 (NETS)	Judges 5:7 (English Elpenor)
A spokesman was lacking in Israel; he was lacking until Debbora rose up, for she arose as a mother in Israel.	The mighty men in Israel failed, they failed until Debbora arose, until she arose a mother in Israel.

Judges 15:7 (Tanakh)	Judges 15:7 (KJV)	Judges 15:7 (NET)
And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease (אֶחְדָּֽל).	And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease (אחדל).	Samson said to them, “Because you did this, I will get revenge against you before I quit (châdal, אחדל) fighting.”

Judges 15:7 (Septuagint BLB)	Judges 15:7 (Septuagint Elpenor)
καὶ εἶπεν αὐτοῗς Σαμψων ἐὰν ποιήσητε οὕτως οὐκ εὐδοκήσω ἀλλὰ τὴν ἐκδίκησίν μου ἐξ ἑνὸς καὶ ἑκάστου ὑμῶν ποιήσομαι	καὶ εἶπεν αὐτοῖς Σαμψών· ἐὰν ποιήσητε οὕτως ταύτην, ὅτι ἦ μὴν ἐκδικήσω ἐν ὑμῖν καὶ ἔσχατον κοπάσω
Judges 15:7 (NETS)	Judges 15:7 (English Elpenor)
And Samson said to them, “if you act thus, I will not be content unless I take my revenge from each and every one of you.”	And Sampson said to them, Though ye may have dealt thus with her, verily I will be avenged of you, and afterwards I will cease.

1 Samuel 2:6 (Tanakh)	1 Samuel 2:6 (KJV)	1 Samuel 2:6 (NET)
HaShem killeth, and maketh alive; He bringeth down to the grave, and bringeth up (וַיָּֽעַל).	The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up (ויעל).	The Lord both kills and gives life; he brings down to the grave and raises up (ʽâlâh, ויעל).

1 Samuel 2:6 (Septuagint BLB)	1 Kings 2:6 (Septuagint Elpenor)
κύριος θανατοῗ καὶ ζωογονεῗ κατάγει εἰς ᾅδου καὶ ἀνάγει	Κύριος θανατοῖ καὶ ζωογονεῖ, κατάγει εἰς ᾅδου καὶ ἀνάγει
1 Reigns 2:6 (NETS)	1 Kings 2:6 (English Elpenor)
The Lord puts to death and brings to life; he brings down to Hades and brings up.	The Lord kills and makes alive; he brings down to the grave, and brings up.

Ezekiel 37:12 (Tanakh)	Ezekiel 37:12 (KJV)	Ezekiel 37:12 (NET)
Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up (וְהַֽעֲלֵיתִ֥י) out of your graves, and bring you into the land of Israel.	Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up (והעליתי) out of your graves, and bring you into the land of Israel.	Therefore prophesy, and tell them, ‘This is what the Sovereign Lord says: Look, I am about to open your graves and will raise (ʽâlâh, והעליתי) you from your graves, my people. I will bring you to the land of Israel.

Ezekiel 37:12 (Septuagint BLB)	Ezekiel 37:12 (Septuagint Elpenor)
διὰ τοῦτο προφήτευσον καὶ εἰπόν τάδε λέγει κύριος ἰδοὺ ἐγὼ ἀνοίγω ὑμῶν τὰ μνήματα καὶ ἀνάξω ὑμᾶς ἐκ τῶν μνημάτων ὑμῶν καὶ εἰσάξω ὑμᾶς εἰς τὴν γῆν τοῦ Ισραηλ	διὰ τοῦτο προφήτευσον καὶ εἰπὸν πρὸς αὐτούς· τάδε λέγει Κύριος· ἰδοὺ ἐγὼ ἀνοίγω τὰ μνήματα ὑμῶν καὶ ἀνάξω ὑμᾶς ἐκ τῶν μνημάτων ὑμῶν καὶ εἰσάξω ὑμᾶς εἰς τὴν γῆν τοῦ ᾿Ισραήλ
Ezekiel 37:12 (NETS)	Ezekiel 37:12 (English Elpenor)
Therefore prophesy, and say, This is what the Lord says: Behold, I am opening your tombs and will bring you up out of your tombs and bring you into the land of Israel,	therefore prophesy and say, Thus saith the Lord; Behold, I [will] open your tombs, and will bring you up out of your tombs, and will bring you into the land of Israel.

Ezekiel 37:13 (Tanakh)	Ezekiel 37:13 (KJV)	Ezekiel 37:13 (NET)
And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up (וּבְהַֽעֲלוֹתִ֥י) out of your graves,	And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up (ובהעלותי) out of your graves,	Then you will know that I am the Lord, when I open your graves and raise (ʽâlâh, ובהעלותי) you from your graves, my people.

Ezekiel 37:13 (Septuagint BLB)	Ezekiel 37:13 (Septuagint Elpenor)
καὶ γνώσεσθε ὅτι ἐγώ εἰμι κύριος ἐν τῷ ἀνοῗξαί με τοὺς τάφους ὑμῶν τοῦ ἀναγαγεῗν με ἐκ τῶν τάφων τὸν λαόν μου	καὶ γνώσεσθε ὅτι ἐγώ εἰμι Κύριος ἐν τῷ ἀνοῖξαί με τοὺς τάφους ὑμῶν τοῦ ἀναγαγεῖν με ἐκ τῶν τάφων τὸν λαόν μου
Ezekiel 37:13 (NETS)	Ezekiel 37:13 (English Elpenor)
And you shall know that I am the Lord, when I open your graves so that I might bring my people up out of their graves.	And ye shall know that I am the Lord, when I have opened your graves, that I may bring up my people from [their] graves.

Ezekiel 37:14 (Tanakh)	Ezekiel 37:14 (KJV)	Ezekiel 37:14 (NET)
And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.	And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.	I will place my breath in you and you will live; I will give you rest in your own land. Then you will know that I am the Lord – I have spoken and I will act, declares the Lord.’”

Ezekiel 37:14 (Septuagint BLB)	Ezekiel 37:14 (Septuagint Elpenor)
καὶ δώσω τὸ πνεῦμά μου εἰς ὑμᾶς καὶ ζήσεσθε καὶ θήσομαι ὑμᾶς ἐπὶ τὴν γῆν ὑμῶν καὶ γνώσεσθε ὅτι ἐγὼ κύριος λελάληκα καὶ ποιήσω λέγει κύριος	καὶ δώσω πνεῦμά μου εἰς ὑμᾶς, καὶ ζήσεσθε, καὶ θήσομαι ὑμᾶς ἐπὶ τὴν γῆν ὑμῶν, καὶ γνώσεσθε ὅτι ἐγὼ Κύριος· λελάληκα καὶ ποιήσω, λέγει Κύριος
Ezekiel 37:14 (NETS)	Ezekiel 37:14 (English Elpenor)
And I will give my spirit into you, and you shall live, and I will place you upon your own land, and you shall know that I, the Lord, have spoken, and I will act, says the Lord.	And I will put my Spirit within you, and ye shall live, and I will place you upon your own land: and ye shall know that I [am] the Lord; I have spoken, and will do [it], saith the Lord.

1 Samuel 2:7 (Tanakh)	1 Samuel 2:7 (KJV)	1 Samuel 2:7 (NET)
HaShem maketh poor, and maketh rich; He bringeth low, He also lifteth up.	The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up.	The Lord impoverishes and makes wealthy; he humbles and he exalts.

1 Samuel 2:7 (Septuagint BLB)	1 Kings 2:7 (Septuagint Elpenor)
κύριος πτωχίζει καὶ πλουτίζει ταπεινοῗ καὶ ἀνυψοῗ	Κύριος πτωχίζει καὶ πλουτίζει, ταπεινοῖ καὶ ἀνυψοῖ
1 Reigns 2:7 (NETS)	1 Kings 2:7 (English Elpenor)
The Lord makes poor and makes rich; he brings low, and he raises on high.	The Lord makes poor, and makes rich; he brings low, and lifts up.

1 Samuel 2:8 (Tanakh)	1 Samuel 2:8 (KJV)	1 Samuel 2:8 (NET)
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.	He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD’S, and he hath set the world upon them.	He lifts the weak from the dust; he raises the poor from the ash heap to seat them with princes–he bestows on them an honored position. The foundations of the earth belong to the Lord–he placed the world on them.

1 Samuel 2:8 (Septuagint BLB)	1 Kings 2:8 (Septuagint Elpenor)
ἀνιστᾷ ἀπὸ γῆς πένητα καὶ ἀπὸ κοπρίας ἐγείρει πτωχὸν καθίσαι μετὰ δυναστῶν λαῶν καὶ θρόνον δόξης κατακληρονομῶν αὐτοῗς	ἀνιστᾷ ἀπὸ γῆς πένητα καὶ ἀπὸ κοπρίας ἐγείρει πτωχὸν καθίσαι μετὰ δυναστῶν λαοῦ καὶ θρόνον δόξης κατακληρονομῶν αὐτοῖς
1 Reigns 2:8 (NETS)	1 Kings 2:8 (English Elpenor)
He raises up the needy from the ground and lifts the poor from the dunghill, to make them sit with the mighty of the peoples, even making them inherit a throne of glory.	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:

1 Samuel 14:5 (Tanakh)	1 Samuel 14:5 (KJV)	1 Samuel 14:5 (NET)
The one crag rose up (מָצ֥וּק) on the north in front of Michmas, and the other on the south in front of Geba.	The forefront of the one was situate (מצוק) northward over against Michmash, and the other southward over against Gibeah.	The cliff to the north was (mâtsûq, מצוק) closer to Micmash, the one to the south closer to Geba.

1 Samuel 14:5 (Septuagint BLB)	1 Kings 14:5 (Septuagint Elpenor)
ἡ ὁδὸς ἡ μία ἀπὸ βορρᾶ ἐρχομένῳ Μαχμας καὶ ἡ ὁδὸς ἡ ἄλλη ἀπὸ νότου ἐρχομένῳ Γαβεε	ἡ ὁδὸς ἡ μία ἀπὸ βορρᾶ ἐρχομένῳ Μαχμὰς καὶ ἡ ὁδὸς ἡ ἄλλη ἀπὸ νότου ἐρχομένῳ Γαβαέ
1 Reigns 14:5 (NETS)	1 Kings 14:5 (English Elpenor)
one way from the north was for one going to Machmas, and the other way from the south, for one going to Gabee.	The one way [was] northward to one coming to Machmas, and the other way [was] southward to one coming to Gabae.

2 Samuel 22:16 (Tanakh)	2 Samuel 22:16 (KJV)	2 Samuel 22:16 (NET)
And the channels of the sea appeared, the foundations (מֹסְד֣וֹת) of the world (תֵּבֵ֑ל) were laid bare by the rebuke of HaShem, at the blast of the breath of His nostrils.	And the channels of the sea appeared, the foundations (מסדות) of the world (תבל) were discovered, at the rebuking of the LORD, at the blast of the breath of his nostrils.	The depths of the sea were exposed; the inner regions (môsâdâh, מסדות) of the world (têbêl, תבל) were uncovered by the Lord’s battle cry, by the powerful breath from his nose.

2 Samuel 22:16 (Septuagint BLB)	2 Kings 22:16 (Septuagint Elpenor)
καὶ ὤφθησαν ἀφέσεις θαλάσσης καὶ ἀπεκαλύφθη θεμέλια τῆς οἰκουμένης ἐν τῇ ἐπιτιμήσει κυρίου ἀπὸ πνοῆς πνεύματος θυμοῦ αὐτοῦ	καὶ ὤφθησαν ἀφέσεις θαλάσσης, καὶ ἀπεκαλύφθη θεμέλια τῆς οἰκουμένης ἐν τῇ ἐπιτιμήσει Κυρίου, ἀπὸ πνοῆς πνεύματος θυμοῦ αὐτοῦ
2 Reigns 22:16 (NETS)	2 Kings 22:16 (English Elpenor)
And emissions of sea were seen, and foundations of the world were laid bare by the rebuke of the Lord, at the blast of the breath of his anger.	And the channels of the sea were seen, and the foundations of the world were discovered, at the rebuke of the Lord, at the blast of the breath of his anger.

Psalm 18:15 (Tanakh)	Psalm 18:15 (KJV)	Psalm 18:15 (NET)
Then the channels of waters were seen, and the foundations (מֽוֹסְד֪וֹת) of the world (תֵּ֫בֵ֥ל) were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.	Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.	The depths of the sea were exposed; the inner regions (môsâdâh, מוסדות) of the world (têbêl, תבל) were uncovered by your battle cry, Lord, by the powerful breath from your nose.

Psalm 18:15 (Septuagint BLB)	Psalm 17:16 (Septuagint Elpenor)
καὶ ὤφθησαν αἱ πηγαὶ τῶν ὑδάτων καὶ ἀνεκαλύφθη τὰ θεμέλια τῆς οἰκουμένης ἀπὸ ἐπιτιμήσεώς σου κύριε ἀπὸ ἐμπνεύσεως πνεύματος ὀργῆς σου	καὶ ὤφθησαν αἱ πηγαὶ τῶν ὑδάτων, καὶ ἀνεκαλύφθη τὰ θεμέλια τῆς οἰκουμένης ἀπὸ ἐπιτιμήσεώς σου, Κύριε, ἀπὸ ἐμπνεύσεως πνεύματος ὀργῆς σου
Psalm 17:16 (NETS)	Psalm 17:16 (English Elpenor)
And the springs of the waters appeared, and the foundations of the world were uncovered at your rebuke, O Lord, at the blast of the breath of your wrath.	And the springs of waters appeared, and the foundations of the world were exposed, at thy rebuke, O Lord, at the blasting of the breath of thy wrath.

Deuteronomy 32:22 (Tanakh)	Deuteronomy 32:22 (KJV)	Deuteronomy 32:22 (NET)
For a fire is kindled in My nostril, and burneth unto the depths of the nether-world, and devoureth the earth (אֶ֨רֶץ֙) with her produce, and setteth ablaze the foundations (מֽוֹסְדֵ֥י) of the mountains.	For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.	For a fire has been kindled by my anger, and it burns to lowest Sheol; it consumes the earth (ʼerets, ארץ) and its produce, and ignites the foundations (môsâdâh, מוסדי) of the mountains.

Deuteronomy 32:22 (Septuagint BLB)	Deuteronomy 32:22 (Septuagint Elpenor)
ὅτι πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου καυθήσεται ἕως ᾅδου κάτω καταφάγεται γῆν καὶ τὰ γενήματα αὐτῆς φλέξει θεμέλια ὀρέων	ὅτι πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου, καυθήσεται ἕως ᾅδου κάτω, καταφάγεται γῆν καὶ τὰ γενήματα αὐτῆς, φλέξει θεμέλια ὀρέων
Deuteronomy 32:22 (NETS)	Deuteronomy 32:22 (English Elpenor)
For a fire has lit up from my anger and will burn as far as Hades below; it will devour earth and its produce and will light up the foundations of mountains.	For a fire has been kindled out of my wrath, it shall burn to hell below; it shall devour the land, and the fruits of it; it shall set on fire the foundations of the mountains.

2 Samuel 22:8 (Tanakh)	2 Samuel 22:8 (KJV)	2 Samuel 22:8 (NET)
Then the earth (הָאָ֔רֶץ) did shake and quake, the foundations (מוֹסְד֥וֹת) of heaven did tremble; they were shaken, because He was wroth.	Then the earth (הארץ) shook and trembled; the foundations (מוסדות) of heaven moved and shook, because he was wroth.	The earth (ʼerets, הארץ) heaved and shook; the foundations (môsâdâh, מוסדות) of the sky trembled. They heaved because he was angry.

2 Samuel 22:8 (Septuagint BLB)	2 Kings 22:8 (Septuagint Elpenor)
καὶ ἐταράχθη καὶ ἐσείσθη ἡ γῆ καὶ τὰ θεμέλια τοῦ οὐρανοῦ συνεταράχθησαν καὶ ἐσπαράχθησαν ὅτι ἐθυμώθη κύριος αὐτοῗς	καὶ ἐταράχθη καὶ ἐσείσθη ἡ γῆ, καὶ τὰ θεμέλια τοῦ οὐρανοῦ συνεταράχθησαν καὶ ἐσπαράχθησαν, ὅτι ἐθυμώθη Κύριος αὐτοῖς
2 Reigns 22:8 (NETS)	2 Kings 22:8 (English Elpenor)
And the earth was stirred up and quaked, and the foundations of the sky were conunded and torn apart, because the Lord was angrywith them.	And the earth was troubled and quaked, and the foundations of heaven were confounded and torn asunder, because the Lord was wroth with them.

Psalm 18:7 (Tanakh)	Psalm 18:7 (KJV)	Psalm 18:7 (NET)
Then the earth (הָאָ֗רֶץ) shook and trembled; the foundations (וּמֽוֹסְדֵ֣י) also of the hills moved and were shaken, because he was wroth.	Then the earth (הארץ) shook and trembled; the foundations (ומוסדי) also of the hills moved and were shaken, because he was wroth.	The earth (ʼerets, הארץ) heaved and shook; the roots (môsâdâh, ומוסדי) of the mountains trembled; they heaved because he was angry.

Psalm 18:7 (Septuagint BLB)	Psalm 17:8 (Septuagint Elpenor)
καὶ ἐσαλεύθη καὶ ἔντρομος ἐγενήθη ἡ γῆ καὶ τὰ θεμέλια τῶν ὀρέων ἐταράχθησαν καὶ ἐσαλεύθησαν ὅτι ὠργίσθη αὐτοῗς ὁ θεός	καὶ ἐσαλεύθη καὶ ἔντρομος ἐγενήθη ἡ γῆ, καὶ τὰ θεμέλια τῶν ὀρέων ἐταράχθησαν καὶ ἐσαλεύθησαν, ὅτι ὠργίσθη αὐτοῖς ὁ Θεός
Psalm 17:8 (NETS)	Psalm 17:8 (English Elpenor)
And the earth shook and was atremble, and the foundations of the mountains were disturbed and shook, because God was angry wth them.	Then the earth shook and quaked, and the foundations of the mountains were disturbed, and were shaken, because God was angry with them.

Psalm 82:5 (Tanakh)	Psalm 82:5 (KJV)	Psalm 82:5 (NET)
They know not, neither will they understand; they walk on in darkness: all the foundations (מ֥וֹסְדֵי) of the earth (אָֽרֶץ) are out of course.	They know not, neither will they understand; they walk on in darkness: all the foundations (מוסדי) of the earth (ארץ) are out of course.	They neither know nor understand. They stumble around in the dark, while all the foundations (môsâdâh, מוסדי) of the earth (ʼerets, ארץ) crumble.

Psalm 82:5 (Septuagint BLB)	Psalm 81:5 (Septuagint Elpenor)
οὐκ ἔγνωσαν οὐδὲ συνῆκαν ἐν σκότει διαπορεύονται σαλευθήσονται πάντα τὰ θεμέλια τῆς γῆς	οὐκ ἔγνωσαν οὐδὲ συνῆκαν, ἐν σκότει διαπορεύονται· σαλευθήσονται πάντα τὰ θεμέλια τῆς γῆς
Psalm 81:5 (NETS)	Psalm 81:5 (English Elpenor)
They had neither knowledge nor understanding; in darkness they walk around; all the foundations of the earth will be shaken.	They know not, nor understand; they walk on in darkness: all the foundations of the earth shall be shaken.

Isaiah 24:18 (Tanakh)	Isaiah 24:18 (KJV)	Isaiah 24:18 (NET)
And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations (מ֥וֹסְדֵי) of the earth (אָֽרֶץ) do shake.	And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations (מוסדי) of the earth (ארץ) do shake.	The one who runs away from the sound of the terror will fall into the pit; the one who climbs out of the pit, will be trapped by the snare. For the floodgates of the heavens are opened up and the foundations (môsâdâh, מוסדי) of the earth (ʼerets, ארץ) shake.

Isaiah 24:18 (Septuagint BLB)	Isaiah 24:18 (Septuagint Elpenor)
καὶ ἔσται ὁ φεύγων τὸν φόβον ἐμπεσεῗται εἰς τὸν βόθυνον ὁ δὲ ἐκβαίνων ἐκ τοῦ βοθύνου ἁλώσεται ὑπὸ τῆς παγίδος ὅτι θυρίδες ἐκ τοῦ οὐρανοῦ ἠνεῴχθησαν καὶ σεισθήσεται τὰ θεμέλια τῆς γῆς	καὶ ἔσται ὁ φεύγων τὸν φόβον ἐμπεσεῖται εἰς τὸν βόθυνον, ὁ δὲ ἐκβαίνων ἐκ τοῦ βοθύνου ἁλώσεται ὑπὸ τῆς παγίδος, ὅτι θυρίδες ἐκ τοῦ οὐρανοῦ ἠνεῴχθησαν, καὶ σεισθήσεται τὰ θεμέλια τῆς γῆς
Isaiah 24:18 (NETS)	Isaiah 24:18 (English Elpenor)
And it shall be that the one who flees from the fear shall fall into the pit, and the one who gets out of the pit shall be caught by the snare, because windows have been opened out of heaven, and the foundations of the earth will be shaken.	And it shall come to pass, [that] he that flees from the fear shall fall into the pit; and he that comes up out of the pit shall be caught by the snare: for windows have been opened in heaven, and the foundations of the earth shall be shaken,

Isaiah 40:21 (Tanakh)	Isaiah 40:21 (KJV)	Isaiah 40:21 (NET)
Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations (מֽוֹסְד֖וֹת) of the earth (הָאָֽרֶץ)?	Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations (מוסדות) of the earth (הארץ)?	Do you not know? Do you not hear? Has it not been told to you since the very beginning? Have you not understood from the time the earth’s (ʼerets, הארץ) foundations (môsâdâh, מוסדות) were made?

Isaiah 40:21 (Septuagint BLB)	Isaiah 40:21 (Septuagint Elpenor)
οὐ γνώσεσθε οὐκ ἀκούσεσθε οὐκ ἀνηγγέλη ἐξ ἀρχῆς ὑμῗν οὐκ ἔγνωτε τὰ θεμέλια τῆς γῆς	οὐ γνώσεσθε; οὐκ ἀκούσεσθε; οὐκ ἀνηγγέλη ἐξ ἀρχῆς ὑμῖν; οὐκ ἔγνωτε τὰ θεμέλια τῆς γῆς
Isaiah 40:21 (NETS)	Isaiah 40:21 (English Elpenor)
Will you not know? Will you not hear? Has it not been declared to you from the beginning? Have you not known the foundations of the earth?	Will ye not know? will ye not hear? has it not been told you of old? Have ye not known the foundations of the earth?

Micah 6:2 (Tanakh)	Micah 6:2 (KJV)	Micah 6:2 (NET)
Hear ye, O mountains, the LORD’s controversy, and ye strong foundations (מֹ֣סְדֵי) of the earth (אָ֑רֶץ): for the LORD hath a controversy with his people, and he will plead with Israel.	Hear ye, O mountains, the LORD’S controversy, and ye strong foundations (מסדי) of the earth (ארץ): for the LORD hath a controversy with his people, and he will plead with Israel.	Hear the Lord’s accusation, you mountains, you enduring foundations (môsâdâh, מסדי) of the earth (ʼerets, ארץ)! For the Lord has a case against his people; he has a dispute with Israel!

Micah 6:2 (Septuagint BLB)	Micah 6:2 (Septuagint Elpenor)
ἀκούσατε βουνοί τὴν κρίσιν τοῦ κυρίου καὶ αἱ φάραγγες θεμέλια τῆς γῆς ὅτι κρίσις τῷ κυρίῳ πρὸς τὸν λαὸν αὐτοῦ καὶ μετὰ τοῦ Ισραηλ διελεγχθήσεται	ἀκούσατε ὄρη, τὴν κρίσιν τοῦ Κυρίου, καὶ αἱ φάραγγες θεμέλια τῆς γῆς, ὅτι κρίσις τῷ Κυρίῳ πρὸς τὸν λαὸν αὐτοῦ, καὶ μετὰ τοῦ ᾿Ισραὴλ διελεγχθήσεται
Micah 6:2 (NETS)	Micah 6:2 (English Elpenor)
Hear, you peoples, the judgment of the Lord, and you chasms, foundations of the earth, because the Lord has a case against his people, and he will dispute with Israel.	Hear ye, O mountains, the controversy of the Lord, and [ye] valleys [even] the foundations of the earth: for the Lord [has] a controversy with his people, and will plead with Israel.

Jeremiah 31:37 (Tanakh)	Jeremiah 31:37 (KJV)	Jeremiah 31:37 (NET)
Thus saith the LORD; If heaven above can be measured, and the foundations (מֽוֹסְדֵי) of the earth (אֶ֖רֶץ) searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.	Thus saith the LORD; If heaven above can be measured, and the foundations (מוסדי) of the earth (ארץ) searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.	The Lord says, “I will not reject all the descendants of Israel because of all that they have done. That could only happen if the heavens above could be measured or the foundations (môsâdâh, מוסדי) of the earth (ʼerets, ארץ) below could all be explored,” says the Lord.

Jeremiah 31:35 (Septuagint BLB)	Jeremiah 38:35 (Septuagint Elpenor)
ἐὰν ὑψωθῇ ὁ οὐρανὸς εἰς τὸ μετέωρον φησὶν κύριος καὶ ἐὰν ταπεινωθῇ τὸ ἔδαφος τῆς γῆς κάτω καὶ ἐγὼ οὐκ ἀποδοκιμῶ τὸ γένος Ισραηλ φησὶν κύριος περὶ πάντων ὧν ἐποίησαν	᾿Εὰν ὑψωθῇ ὁ οὐρανὸς εἰς τὸ μετέωρον, φησὶ Κύριος, καὶ ἐὰν ταπεινωθῇ τὸ ἔδαφος τῆς γῆς κάτω, καὶ ἐγὼ οὐκ ἀποδοκιμῶ τὸ γένος ᾿Ισραήλ, φησὶ Κύριος, περὶ πάντων, ὧν ἐποίησαν.
Jeremiah 38:35 (NETS)	Jeremiah 38:37 (English Elpenor)
If the sky be elevated to midair, quoth the Lord, and if the floor of the earth be brought low, even then I will not reject the race of Israel, quoth the Lord, because of all they have done.	Though the sky should be raised to a [greater] height, saith the Lord, and though the ground of the earth should be sunk [lower] beneath, yet I will not cast off the family of Israel, saith the Lord, for all that they have done.

Proverbs 8:29 (Tanakh)	Proverbs 8:29 (KJV)	Proverbs 8:29 (NET)
When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations (מ֣וֹסְדֵי) of the earth (אָֽרֶץ):	When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations (מוסדי) of the earth (ארץ):	when he gave the sea his decree that the waters should not pass over his command, when he marked out the foundations (môsâdâh, מוסדי) of the earth (ʼerets, ארץ),

Proverbs 8:29 (Septuagint BLB)	Proverbs 8:29 (Septuagint Elpenor)
καὶ ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς	καὶ ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς
Proverbs 8:29 (NETS)	Proverbs 8:29 (English Elpenor)
when he made strong the foundations of the earth,	and when he strengthened the foundations of the earth:

1 Chronicles 17:11 (Tanakh)	1 Chronicles 17:11 (KJV)	1 Chronicles 17:11 (NET)
And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.	And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.	When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom.

1 Chronicles 17:11 (Septuagint BLB)	1 Chronicles 17:11 (Septuagint Elpenor)
καὶ ἔσται ὅταν πληρωθῶσιν αἱ ἡμέραι σου καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ ὃς ἔσται ἐκ τῆς κοιλίας σου καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ	καὶ ἔσται ὅταν πληρωθῶσιν ἡμέραι σου καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου, καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ, ὃς ἔσται ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ
1 Supplements 17:11 (NETS)	1 Chronicles 17:11 (English Elpenor)
And it shall be, when your days are fulfilled and you lie down with your fathers, also I will raise up your seed after you, he who shall be from your belly, and I will establish his kingdom.	And it shall come to pass when thy days shall be fulfilled, and thou shalt sleep with thy fathers, that I will raise up thy seed after thee, which shall be of thy bowels, and I will establish his kingdom.

1 Chronicles 17:12 (Tanakh)	1 Chronicles 17:12 (KJV)	1 Chronicles 17:12 (NET)
He shall build me an house, and I will stablish his throne (כִּסְא֖וֹ) for ever.	He will be the builder of my house, and I will make the seat of his authority (כסאו) certain for ever.	He will build me a house, and I will make his dynasty (kissêʼ, כסאו) permanent.

1 Chronicles 17:12 (Septuagint BLB)	1 Chronicles 17:12 (Septuagint Elpenor)
αὐτὸς οἰκοδομήσει μοι οἶκον καὶ ἀνορθώσω τὸν θρόνον αὐτοῦ ἕως αἰῶνος	αὐτὸς οἰκοδομήσει μοι οἶκον, καὶ ἀνορθώσω τὸν θρόνον αὐτοῦ ἕως αἰῶνος
1 Supplements 17:12 (NETS)	1 Chronicles 17:12 (English Elpenor)
It is he who shall build me a house, and I will set up his throne forever.	He shall build me a house, and I will set up his throne for ever.

1 Chronicles 17:13 (Tanakh)	1 Chronicles 17:13 (KJV)	1 Chronicles 17:13 (NET)
I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee:	I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee:	I will become his father and he will become my son. I will never withhold my loyal love from him, as I withheld it from the one who ruled before you.

1 Chronicles 17:13 (Septuagint BLB)	1 Chronicles 17:13 (Septuagint Elpenor)
ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν καὶ τὸ ἔλεός μου οὐκ ἀποστήσω ἀπ᾽ αὐτοῦ ὡς ἀπέστησα ἀπὸ τῶν ὄντων ἔμπροσθέν σου	ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν· καὶ τὸ ἔλεός μου οὐκ ἀποστήσω ἀπ᾿ αὐτοῦ ὡς ἀπέστησα ἀπὸ τῶν ὄντων ἔμπροσθέν σου
1 Supplements 17:13 (NETS)	1 Chronicles 17:13 (English Elpenor)
I will be a father to him, and he shall be a son to me. And I will not withdraw my mercy from him as I withdrew it from those before you.	I will be to him a father, and he shall be to me a son: and my mercy will I not withdraw from him, as I withdrew [it] from them that were before thee.

1 Chronicles 17:14 (Tanakh)	1 Chronicles 17:14 (KJV)	1 Chronicles 17:14 (NET)
But I will settle him in mine house and in my kingdom for ever: and his throne (וְכִסְא֕וֹ) shall be established for evermore.	But I will settle him in mine house and in my kingdom for ever: and his throne (וכסאו) shall be established for evermore.	I will put him in permanent charge of my house and my kingdom; his dynasty (kissêʼ, וכסאו) will be permanent.

1 Chronicles 17:14 (Septuagint BLB)	1 Chronicles 17:14 (Septuagint Elpenor)
καὶ πιστώσω αὐτὸν ἐν οἴκῳ μου καὶ ἐν βασιλείᾳ αὐτοῦ ἕως αἰῶνος καὶ ὁ θρόνος αὐτοῦ ἔσται ἀνωρθωμένος ἕως αἰῶνος	καὶ πιστώσω αὐτὸν ἐν οἴκῳ μου καὶ ἐν βασιλείᾳ αὐτοῦ ἕως αἰῶνος, καὶ ὁ θρόνος αὐτοῦ ἔσται ἀνωρθωμένος ἕως αἰῶνος
1 Supplements 17:14 (NETS)	1 Chronicles 17:14 (English Elpenor)
And I will confirm him in my house and in his reign forever. And his throne shall be established forever.	And I will establish him in my house and in his kingdom for ever; and his throne shall be set up for ever.

Hebrews 13:21 (NET)	Hebrews 13:21 (KJV)
equip you with every good thing to do his will, working in us what is pleasing before him through Jesus Christ, to whom be glory forever. Amen.	Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῷ εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ἡμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας ἀμήν	καταρτισαι υμας εν παντι εργω αγαθω εις το ποιησαι το θελημα αυτου ποιων εν υμιν το ευαρεστον ενωπιον αυτου δια ιησου χριστου ω η δοξα εις τους αιωνας των αιωνων αμην	καταρτισαι υμας εν παντι εργω αγαθω εις το ποιησαι το θελημα αυτου ποιων εν υμιν το ευαρεστον ενωπιον αυτου δια ιησου χριστου ω η δοξα εις τους αιωνας των αιωνων αμην

Luke 1:32 (NET)	Luke 1:32 (KJV)
He will be great, and will be called the Son of the Most High, and the Lord God will give him the throne of his father David.	He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὗτος ἔσται μέγας καὶ υἱὸς ὑψίστου κληθήσεται καὶ δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ	ουτος εσται μεγας και υιος υψιστου κληθησεται και δωσει αυτω κυριος ο θεος τον θρονον δαβιδ του πατρος αυτου	ουτος εσται μεγας και υιος υψιστου κληθησεται και δωσει αυτω κυριος ο θεος τον θρονον δαυιδ του πατρος αυτου

Hannah’s Prayer, Part 4

Back to Hannah’s Prayer, Part 5

Back to Nothing True, Part 5

^[1] Genesis 11:8 (Tanakh)

^[2] Judges 5:6 (Tanakh)

^[3] Judges 5:7 (Tanakh)

^[4] Judges 15:7 (Tanakh) אֶחְדָּֽל

^[5] John 17:3 (NET)

^[6] The Stephanus Textus Receptus and Byzantine Majority Text had εργω (KJV: work) here. The NET parallel Greek text and NA²⁸ did not.

^[7] The NET parallel Greek text and NA²⁸ had ἡμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμιν (KJV: you).

^[8] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had αἰῶνας τῶν αἰώνων (KJV: for ever and ever) here. The NET parallel Greek text had simply αἰῶνας.

^[9] Hebrews 13:20, 21 (NET)

^[10] 1 Samuel 14:5 (Tanakh)

^[11] 2 Samuel 22:16 (Tanakh)

^[12] 2 Kings 22:16 (Septuagint Elpenor)

^[13] Deuteronomy 32:22 (Tanakh)

^[14] Deuteronomy 32:22 (Septuagint Elpenor)

^[15] 2 Samuel 22:8 (Tanakh)

^[16] 2 Kings 22:8 (Septuagint Elpenor)

^[17] Psalm 18:7 (Tanakh)

^[18] Psalm 17:8 (Septuagint Elpenor)

^[19] Psalm 82:5 (Tanakh)

^[20] Psalm 81:5 (Septuagint Elpenor)

^[21] Jeremiah 31:37 (Tanakh)

^[22] Jeremiah 38:37 (Septuagint Elpenor)

^[23] Who Am I? Part 10

^[24] Who Am I? Part 10

^[25] In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

^[26] Luke 1:30-33 (NET)

A Shadow of the Good Things, Part 1

Posted on June 24, 2019 by admin

Revisiting Is Sin Less Than Sin, Part 2 to make tables of quotations that differed in the NET parallel Greek, Stephanus Textus Receptus or Byzantine Majority Text I learned that there is some question whether τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) was original to Galatians 3:1 (Table). I want to consider that possibility here.

On the surface given my particular fetish it’s a slam dunk. I hear obey the truth as “obey the law.” The law is clear (Table1 and Table2 below): And in the eighth day the flesh of his foreskin [i.e., of the new-born man-child] shall be circumcised.^[1] But Paul wrote adult, presumably Gentile, believers in Galatia: Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!^[2] In English it is obvious that someone added that ye should not obey the truth to obfuscate Paul’s actual point. In Greek it’s not so obvious.

Had the translators chosen any other English words for πειθεσθαι, the passive infinitive form of πείθω, it wouldn’t have triggered my works religion fetish (Galatians 3:1 KJV Table)

O foolish Galatians, who hath bewitched you, that ye should not [be persuaded of, be convinced of, come to believe, believe, trust, follow, rely on] the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

Any of these translations would have persuaded me that truth would refer to Paul’s teaching about Christ in his letter to the Galatians rather than to law. The only (or only other) occurrence of πείθεσθαι in the New Testament was, And if we put bits into the mouths of horses to get them to obey (πείθεσθαι, a form of πείθω) us, then we guide their entire bodies.^[3] Here πείθεσθαι was translated to obey in the NET and may obey in the KJV (Table3 below). I wanted to focus on Paul’s usage of other forms of πείθω elsewhere, but realized that I had better consider all other occurrences. The following table is in alphabetical order.

Reference	Form of πείθω	NET	KJV
Matthew 27:20	ἔπεισαν	…the elders persuaded the crowds…	…elders persuaded the multitude…
Acts 5:40	ἐπείσθησαν	He convinced them…	And to him they agreed…
Acts 17:4	ἐπείσθησαν	Some of them were persuaded…	And some of them believed…
Acts 18:4	ἔπειθεν	…attempting to persuade them.	…and persuaded the Jews and the Greeks.
Acts 27:11	ἐπείθετο	…the centurion was more convinced by the captain…	…the centurion believed the master…
Acts 13:43	ἔπειθον	…were persuading them to continue in the grace of God.	…persuaded them to continue in the grace of God.
Acts 5:36	ἐπείθοντο	…all who followed him were dispersed…	…as many as obeyed him, were scattered…
Acts 5:37		…all who followed him were scattered.	…as many as obeyed him, were dispersed.
Acts 28:24		Some were convinced by what he said…	And some believed the things which were spoken…

This is a good place to break this table since ἐπείθοντο, another passive form of πείθω, was translated both obeyed and believed in different contexts in the KJV, and the latter was contrasted to ἠπίστουν, a form of ἀπιστέω (NET: refused to believe; KJV: believed not). Peter and the apostles had already escaped from prison once (Acts 5:17-21). They were arrested again (Acts 5:27-32 NET):

When they had brought them, they stood them before the council, and the high priest questioned them, saying, “We^[4] gave you strict orders not to teach in this name. Look, you have filled Jerusalem with your teaching, and you intend to bring this man’s blood on us!” But Peter^[5] and the apostles replied,^[6] “We must obey (πειθαρχεῖν, a form of πειθαρχέω) God rather than people. The God of our forefathers raised up Jesus, whom you seized and killed by hanging him on a tree. God exalted him to his right hand as Leader and Savior, to give^[7] repentance to Israel and forgiveness of sins. And we are witnesses^[8] of these events, and so is the Holy^[9] Spirit whom God has given to those who obey (πειθαρχοῦσιν, another form of πειθαρχέω) him.”

Both πειθαρχέω and πειθαρχοῦσιν are active verbs, compound words that include πείθω. At any other time it might have freaked me out to consider that God has given the Holy Spirit to those who obey Jesus. But I’ve paused here because Gamaliel helped me wrap my head around what has troubled me. I’ll get to that soon. Those who obey Jesus reminds me of what Peter said at Pentecost, Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.^[10]

Peter didn’t think the active imperative verb μετανοήσατε (a form of μετανοέω), to repent, or the passive imperative verb βαπτισθήτω (a form of βαπτίζω), be baptized, were works that could taint the gift (δωρεὰν, a form of δωρεά) of the Holy Spirit. This is the deed (ἔργον) God requires, Jesus said, to believe (πιστεύητε, a form of πιστεύω) in the one whom he sent.^[11] I assume that to repent and be baptized in the name of Jesus Christ is the practical demonstration of to believe in the one whom he sent, in the sense that James described: Show me your faith (πίστιν, a form of πίστις) without^[12] works^[13] (ἔργων, a form of ἔργον) and I will show you faith^[14] (πίστιν, a form of πίστις) by my works (ἔργων, a form of ἔργον).^[15]

The NET definition of βαπτίζω includes the following slightly more complicated explanation:

Not to be confused with 911, bapto. The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be ‘dipped’ (bapto) into boiling water and then ‘baptised’ (baptizo) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptising the vegetable, produces a permanent change. When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism. e.g. Mr 16:16. ‘He that believes and is baptised shall be saved’. Christ is saying that mere intellectual assent is not enough. There must be a union with him, a real change, like the vegetable to the pickle! (Bible Study Magazine, James Montgomery Boice, May 1989).

So those who accepted [Peter’s] message, Luke continued his narrative of Pentecost, were baptized (ἐβαπτίσθησαν, another form of βαπτίζω), and that day about three thousand people were added.^[16] So I assume these three thousand people were joined in life-changing union with Christ. I’m uncertain whether Mr. Boice would have assumed that they had also been dipped in water.

John the Baptist contrasted his ministry to that of Jesus as follows (Matthew 3:11-17 NET):

“I baptize (βαπτίζω) you with water, for repentance (μετάνοιαν, a form of μετάνοια), but the one coming after me is more powerful than I am – I am not worthy to carry his sandals! He will baptize (βαπτίσει, another form of βαπτίζω) you with the Holy Spirit and fire.^[17] 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!”

Then Jesus came from Galilee to John to be baptized (βαπτισθῆναι, another form of βαπτίζω) by him in the Jordan River. But John^[18] tried to prevent him, saying, “I need to be baptized (βαπτισθῆναι, another form of βαπτίζω) by you, and yet you come to me?” So Jesus replied to him, “Let it happen now, for it is right for us to fulfill all righteousness.” Then John yielded to him. After^[19] Jesus was baptized (βαπτισθεὶς, another form of βαπτίζω), just as he was coming up out of the water, the heavens opened^[20] and he saw the Spirit of God descending like a dove and coming to rest on him. And a voice from heaven said, “This is my one dear Son; in him I take great delight.”

Since I don’t believe that this was Jesus’ first encounter with the Holy Spirit (Psalm 22:9, 10), I assume He went out of his way, much to John’s consternation, to demonstrate a linkage between water baptism for repentance and the receiving of the Holy Spirit. It was not a rule: “no one can receive the Holy Spirit apart from water baptism.” While Peter was still speaking [to the Gentiles who had summoned him], the Holy Spirit fell on all those who heard the message.^[21] Then Peter^[22] said (Acts 10:46b-48a NET Table):

“No one can withhold the water for these people to be baptized (βαπτισθῆναι, another form of βαπτίζω), who have received the Holy Spirit just as^[23] we did, can he?” So he gave orders to have them baptized (βαπτισθῆναι, another form of βαπτίζω) in the name of Jesus Christ.^[24]

Submitting to baptism is something a new believer can do to demonstrate faith and repentance, to begin to follow Jesus. Let it happen now, Jesus comforted John, for it is right for us to fulfill all righteousness.^[25] Jesus was baptized in the muddy brown Jordan River rather than an over-sized bathtub or a small swimming pool. As He disappeared under the water and then rose again, glistening in the sunlight, He presented a beautiful image of Paul’s teaching to believers in Rome (Romans 6:3, 4 NET):

Or do you not know that as many as were baptized (ἐβαπτίσθημεν, another form of βαπτίζω) into Christ Jesus were baptized (ἐβαπτίσθημεν, another form of βαπτίζω) into his death? Therefore we have been buried with him through baptism (βαπτίσματος, a form of βάπτισμα) into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.

Much as I like Mr. Boice’s imagery, my initial investigations are yielding a negative result, since Jesus, Cornelius and (I assume) no believers in Rome were drowned in the waters of baptism. John the Baptist/Matthew, Peter/Luke and Paul have not demonstrated so technical a usage of forms of βαπτίζω versus forms of βάπτω as is found in Nicander’s pickle recipe thus far. I won’t pursue an exhaustive search here, since I’ve already interrupted an exhaustive search of forms of πείθω to listen to Gamaliel.

When the council and the high priest heard Peter and the apostles say, we are witnesses of these events, and so is the Holy Spirit whom God has given to those who obey him,^[26] they became furious and wanted^[27] to execute them. But a Pharisee whose name was Gamaliel, a teacher of the law who was respected by all the people, stood up in the council and ordered the^[28] men^[29] to be put outside for a short time.^[30] Gamaliel addressed the Council (Acts 5:35b-39 NET):

“Men of Israel, pay close attention to what you are about to do to these men. For some time ago Theudas rose up, claiming to be somebody, and about^[31] four hundred men joined^[32] him. He was killed, and all who followed (ἐπείθοντο, another form of πείθω; KJV: obeyed) him were dispersed and nothing came of it. After him Judas the Galilean arose in the days of the census, and incited people^[33] to follow him in revolt. He too was killed, and all who followed (ἐπείθοντο, another form of πείθω; KJV: obeyed) him were scattered. So in this case I say to you, stay away from these men and leave them alone,^[34] because if this plan or this undertaking originates with people, it will come to nothing, but if it is from God, you will not be able to stop them,^[35] or you may even be found fighting against God.” He convinced (ἐπείσθησαν, another form of πείθω) them…

Given that ἐπείθοντο and ἐπείσθησαν are both passive 3^rd person plural forms of πείθω, the KJV translation—And to him they agreed^[36]—is a more accurate translation of the Greek than the more active He convinced them^[37] in the NET. Also ἐπείσθησαν might have been translated obeyed, the same way ἐπείθοντο was in the KJV, since the council did not carry out its desire or counsel to execute the apostles. Gamaliel held no gun to their heads. Rather, they were persuaded by his history lesson.

What stood out in sharp enough relief for me to finally perceive it this time was the fact that all who followed or obeyed Theudas did so in their own strength. Theudas was powerless to give them his spirit, much less the Holy Spirit of God. Likewise, all who followed or obeyed Judas the Galilean did so in their own strength. He was unable to fill them with a love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that could sustain them. Theudas and Judas the Galilean left their followers to their own devices. After they were killed their followers were dispersed (διελύθησαν) and scattered (διεσκορπίσθησαν).

Here I can distinguish the true Christ from the false. The true Christ fulfills the promise of the Lord (ʼădônây, אֲדֹנָ֣י) God (y^ehôvih, יֱהֹוִ֔ה): And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.^[38] And this, not by obeying rules: For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.^[39] Paul described it this way (Romans 7:4-6 NET):

So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.

It bears mentioning here that I have never spoken in tongues or performed a miraculous sign. I am about as mundane a muggle as you will ever meet. And still by the continuous infusion of the fruit of Christ’s Holy Spirit I am being renewed in the spirit of [my] mind, and [putting] on the new man who has been created in God’s image – in righteousness and holiness that comes from truth.^[40]

Pope Francis made the news recently approving a change to the English translation of the Lord’s Prayer. It’s not the first time I’ve heard this translation questioned, and I mostly frequent Protestant circles. The Lord knows He will not tempt me to sin, but I didn’t.

As I began to let go of the only way of righteousness I had ever known—forcing myself to obey the rules, norms and standards of righteousness handed down to me by God, governments, parents and teachers—to rely instead upon the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control^[41] of his Holy Spirit, that does no wrong to a neighbor^[42] and is therefore the fulfillment (Romans 8:3, 4) of God’s law, the righteousness of God through the faithfulness of Jesus Christ for all who believe,^[43] I was scared. And unfortunately when I was going through the worst of it I didn’t pray the Lord’s prayer very often.

I thought it was a model prayer to be imitated rather than an actual prayer to be prayed. But now I pray daily, not just for myself but for all, from the Pope to the homeless man who blessed me at the stoplight for the last of my cash: “and lead us…(pause a beat)… not into temptation but deliver us from the evil.” Praying that daily (or more often) really helps when the Holy Spirit leads in a direction my religious mind doesn’t want to go. I sensed, especially, the love, kindness and gentleness of the Holy Spirit welling up within me before I let Him affect me, at least before I welcomed and appreciated his affect in me. I quenched the Spirit because I thought I was supposed to be tougher than that. Against such things [i.e., the fruit of the Spirit] there is no law.^[44]

If I make a mistake and head off in a direction contrary to the Spirit’s leading, if while seeking to be justified in Christ [I myself] have also been found to be^[45] a sinner, well, the Lord’s prayer has that covered, too: “Forgive us our debts as we have forgiven (or, as we forgive) our debtors…for Yours (i.e., God’s, not mine) is the kingdom and the power and the glory forever. I do believe You” (see Table15 below).

A table comparing Leviticus 12:3 in the Tanakh, KJV and NET follows. Following that is a table comparing Leviticus 12:3 in the Septuagint (BLB and Elpenor). Following that are tables comparing James 3:3; Acts 27:11; 13:43; 5:28, 29; 5:31, 32; James 2:18; Matthew 3:11; 3:14; 3:16; Acts 10:47, 48; 5:33, 34; 5:36-40 and Matthew 6:13 in the NET and KJV.

Leviticus 12:3 (Tanakh)	Leviticus 12:3 (KJV)	Leviticus 12:3 (NET)
And in the eighth day the flesh of his foreskin shall be circumcised.	And in the eighth day the flesh of his foreskin shall be circumcised.	On the eighth day the flesh of his foreskin must be circumcised.

Leviticus 12:3 (Septuagint BLB)	Leviticus 12:3 (Septuagint Elpenor)
καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ περιτεμεῗ τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ	καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ περιτεμεῖ τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ
Leviticus 12:3 (NETS)	Leviticus 12:3 (English Elpenor)
And on the eighth day she shall circumcise the flesh of his foreskin.	And on the eighth day she shall circumcise the flesh of his foreskin.

James 3:3 (NET)	James 3:3 (KJV)
And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies.	Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν	ιδου των ιππων τους χαλινους εις τα στοματα βαλλομεν προς το πειθεσθαι αυτους ημιν και ολον το σωμα αυτων μεταγομεν	ιδε των ιππων τους χαλινους εις τα στοματα βαλλομεν προς το πειθεσθαι αυτους ημιν και ολον το σωμα αυτων μεταγομεν

Acts 27:11 (NET)	Acts 27:11 (KJV)
But the centurion was more convinced by the captain and the ship’s owner than by what Paul said.	Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἑκατοντάρχης τῷ κυβερνήτῃ καὶ τῷ ναυκλήρῳ μᾶλλον ἐπείθετο ἢ τοῖς ὑπὸ Παύλου λεγομένοις	ο δε εκατονταρχος τω κυβερνητη και τω ναυκληρω επειθετο μαλλον η τοις υπο του παυλου λεγομενοις	ο δε εκατονταρχης τω κυβερνητη και τω ναυκληρω επειθετο μαλλον η τοις υπο του παυλου λεγομενοις

Acts 13:43 (NET)	Acts 13:43 (KJV)
When the meeting of the synagogue had broken up, many of the Jews and God-fearing proselytes followed Paul and Barnabas, who were speaking with them and were persuading them to continue in the grace of God.	Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρναβᾷ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ	λυθεισης δε της συναγωγης ηκολουθησαν πολλοι των ιουδαιων και των σεβομενων προσηλυτων τω παυλω και τω βαρναβα οιτινες προσλαλουντες αυτοις επειθον αυτους επιμενειν τη χαριτι του θεου	λυθεισης δε της συναγωγης ηκολουθησαν πολλοι των ιουδαιων και των σεβομενων προσηλυτων τω παυλω και τω βαρναβα οιτινες προσλαλουντες επειθον αυτους επιμενειν τη χαριτι του θεου

Acts 5:28, 29 (NET)	Acts 5:28, 29 (KJV)
saying, “We gave you strict orders not to teach in this name. Look, you have filled Jerusalem with your teaching, and you intend to bring this man’s blood on us!”	Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγων· παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ, καὶ ἰδοὺ πεπληρώκατε τὴν Ἰερουσαλὴμ τῆς διδαχῆς ὑμῶν καὶ βούλεσθε ἐπαγαγεῖν ἐφ᾿ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου	λεγων ου παραγγελια παρηγγειλαμεν υμιν μη διδασκειν επι τω ονοματι τουτω και ιδου πεπληρωκατε την ιερουσαλημ της διδαχης υμων και βουλεσθε επαγαγειν εφ ημας το αιμα του ανθρωπου τουτου	λεγων ου παραγγελια παρηγγειλαμεν υμιν μη διδασκειν επι τω ονοματι τουτω και ιδου πεπληρωκατε την ιερουσαλημ της διδαχης υμων και βουλεσθε επαγαγειν εφ ημας το αιμα του ανθρωπου τουτου

But Peter and the apostles replied, “We must obey God rather than people.

Then Peter and the other apostles answered and said, We ought to obey God rather than men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν· πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις	αποκριθεις δε ο πετρος και οι αποστολοι ειπον πειθαρχειν δει θεω μαλλον η ανθρωποις	αποκριθεις δε πετρος και οι αποστολοι ειπον πειθαρχειν δει θεω μαλλον η ανθρωποις

Acts 5:31, 32 (NET)	Acts 5:31, 32 (KJV)
God exalted him to his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.	Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ [τοῦ] δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν	τουτον ο θεος αρχηγον και σωτηρα υψωσεν τη δεξια αυτου δουναι μετανοιαν τω ισραηλ και αφεσιν αμαρτιων	τουτον ο θεος αρχηγον και σωτηρα υψωσεν τη δεξια αυτου δουναι μετανοιαν τω ισραηλ και αφεσιν αμαρτιων

And we are witnesses of these events, and so is the Holy Spirit whom God has given to those who obey him.”

And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἡμεῖς ἐσμεν μάρτυρες τῶν ρημάτων τούτων καὶ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν αὐτῷ	και ημεις εσμεν αυτου μαρτυρες των ρηματων τουτων και το πνευμα δε το αγιον ο εδωκεν ο θεος τοις πειθαρχουσιν αυτω	και ημεις εσμεν αυτου μαρτυρες των ρηματων τουτων και το πνευμα δε το αγιον ο εδωκεν ο θεος τοις πειθαρχουσιν αυτω

James 2:18 (NET)	James 2:18 (KJV)
But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works.	Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀλλ᾿ ἐρεῖ τις· σὺ πίστιν ἔχεις, καγὼ ἔργα ἔχω· δεῖξον μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, καγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν	αλλ ερει τις συ πιστιν εχεις καγω εργα εχω δειξον μοι την πιστιν σου εκ των εργων σου καγω δειξω σοι εκ των εργων μου την πιστιν μου	αλλ ερει τις συ πιστιν εχεις καγω εργα εχω δειξον μοι την πιστιν σου εκ των εργων σου καγω δειξω σοι εκ των εργων μου την πιστιν μου

Matthew 3:11 (NET)	Matthew 3:11 (KJV)
“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.	I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν, ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερος μού ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί	εγω μεν βαπτιζω υμας εν υδατι εις μετανοιαν ο δε οπισω μου ερχομενος ισχυροτερος μου εστιν ου ουκ ειμι ικανος τα υποδηματα βαστασαι αυτος υμας βαπτισει εν πνευματι αγιω και πυρι	εγω μεν βαπτιζω υμας εν υδατι εις μετανοιαν ο δε οπισω μου ερχομενος ισχυροτερος μου εστιν ου ουκ ειμι ικανος τα υποδηματα βαστασαι αυτος υμας βαπτισει εν πνευματι αγιω

Matthew 3:14 (NET)	Matthew 3:14 (KJV)
But John tried to prevent him, saying, “I need to be baptized by you, and yet you come to me?”	But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ διεκώλυεν αὐτὸν λέγων· ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με	ο δε ιωαννης διεκωλυεν αυτον λεγων εγω χρειαν εχω υπο σου βαπτισθηναι και συ ερχη προς με	ο δε ιωαννης διεκωλυεν αυτον λεγων εγω χρειαν εχω υπο σου βαπτισθηναι και συ ερχη προς με

Matthew 3:16 (NET)	Matthew 3:16 (KJV)
After Jesus was baptized, just as he was coming up out of the water, the heavens opened and he saw the Spirit of God descending like a dove and coming to rest on him.	And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα [τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπ᾿ αὐτόν	και βαπτισθεις ο ιησους ανεβη ευθυς απο του υδατος και ιδου ανεωχθησαν αυτω οι ουρανοι και ειδεν το πνευμα του θεου καταβαινον ωσει περιστεραν και ερχομενον επ αυτον	και βαπτισθεις ο ιησους ανεβη ευθυς απο του υδατος και ιδου ανεωχθησαν αυτω οι ουρανοι και ειδεν το πνευμα του θεου καταβαινον ωσει περιστεραν και ερχομενον επ αυτον

Acts 10:47, 48 (NET)	Acts 10:47, 48 (KJV)
“No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, can he?”	Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μήτι τὸ ὕδωρ δύναται κωλῦσαι τις τοῦ μὴ βαπτισθῆναι τούτους, οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον ὡς καὶ ἡμεῖς	μητι το υδωρ κωλυσαι δυναται τις του μη βαπτισθηναι τουτους οιτινες το πνευμα το αγιον ελαβον καθως και ημεις	μητι το υδωρ κωλυσαι δυναται τις του μη βαπτισθηναι τουτους οιτινες το πνευμα το αγιον ελαβον καθως και ημεις

So he gave orders to have them baptized in the name of Jesus Christ. Then they asked him to stay for several days.

And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς	προσεταξεν τε αυτους βαπτισθηναι εν τω ονοματι του κυριου τοτε ηρωτησαν αυτον επιμειναι ημερας τινας	προσεταξεν τε αυτους βαπτισθηναι εν τω ονοματι του κυριου τοτε ηρωτησαν αυτον επιμειναι ημερας τινας

Acts 5:33, 34 (NET)	Acts 5:33, 34 (KJV)
Now when they heard this, they became furious and wanted to execute them.	When they heard that, they were cut to the heart, and took counsel to slay them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβούλοντο ἀνελεῖν αὐτούς	οι δε ακουσαντες διεπριοντο και εβουλευοντο ανελειν αυτους	οι δε ακουοντες διεπριοντο και εβουλευοντο ανελειν αυτους

But a Pharisee whose name was Gamaliel, a teacher of the law who was respected by all the people, stood up in the council and ordered the men to be put outside for a short time.

Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι	αναστας δε τις εν τω συνεδριω φαρισαιος ονοματι γαμαλιηλ νομοδιδασκαλος τιμιος παντι τω λαω εκελευσεν εξω βραχυ τι τους αποστολους ποιησαι	αναστας δε τις εν τω συνεδριω φαρισαιος ονοματι γαμαλιηλ νομοδιδασκαλος τιμιος παντι τω λαω εκελευσεν εξω βραχυ τι τους αποστολους ποιησαι

Acts 5:36-40 (NET)	Acts 5:36-40 (KJV)
For some time ago Theudas rose up, claiming to be somebody, and about four hundred men joined him. He was killed, and all who followed him were dispersed and nothing came of it.	For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς λέγων εἶναι τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν	προ γαρ τουτων των ημερων ανεστη θευδας λεγων ειναι τινα εαυτον ω προσεκολληθη αριθμος ανδρων ωσει τετρακοσιων ος ανηρεθη και παντες οσοι επειθοντο αυτω διελυθησαν και εγενοντο εις ουδεν	προ γαρ τουτων των ημερων ανεστη θευδας λεγων ειναι τινα εαυτον ω προσεκληθη αριθμος ανδρων ωσει τετρακοσιων ος ανηρεθη και παντες οσοι επειθοντο αυτω διελυθησαν και εγενοντο εις ουδεν

After him Judas the Galilean arose in the days of the census, and incited people to follow him in revolt. He too was killed, and all who followed him were scattered.

After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησεν λαὸν ὀπίσω αὐτοῦ· κακεῖνος ἀπώλετο καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν	μετα τουτον ανεστη ιουδας ο γαλιλαιος εν ταις ημεραις της απογραφης και απεστησεν λαον ικανον οπισω αυτου κακεινος απωλετο και παντες οσοι επειθοντο αυτω διεσκορπισθησαν	μετα τουτον ανεστη ιουδας ο γαλιλαιος εν ταις ημεραις της απογραφης και απεστησεν λαον ικανον οπισω αυτου κακεινος απωλετο και παντες οσοι επειθοντο αυτω διεσκορπισθησαν

So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, it will come to nothing,

And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ \|τὰ\| νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς· ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται	και τα νυν λεγω υμιν αποστητε απο των ανθρωπων τουτων και εασατε αυτους οτι εαν η εξ ανθρωπων η βουλη αυτη η το εργον τουτο καταλυθησεται	και τα νυν λεγω υμιν αποστητε απο των ανθρωπων τουτων και εασατε αυτους οτι εαν η εξ ανθρωπων η βουλη η το εργον τουτο καταλυθησεται

but if it is from God, you will not be able to stop them, or you may even be found fighting against God.” He convinced them,

But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ δὲ ἐκ θεοῦ ἐστιν, οὐ δυνήσεσθε καταλῦσαι αὐτούς, μήποτε καὶ θεομάχοι εὑρεθῆτε. ἐπείσθησαν δὲ αὐτῷ	ει δε εκ θεου εστιν ου δυνασθε καταλυσαι αυτο μηποτε και θεομαχοι ευρεθητε	ει δε εκ θεου εστιν ου δυνασθε καταλυσαι αυτο μηποτε και θεομαχοι ευρεθητε

and they summoned the apostles and had them beaten. Then they ordered them not to speak in the name of Jesus and released them.

And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐπείσθησαν δὲ αὐτῷ καὶ προσκαλεσάμενοι τοὺς ἀποστόλους δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ καὶ ἀπέλυσαν	επεισθησαν δε αυτω και προσκαλεσαμενοι τους αποστολους δειραντες παρηγγειλαν μη λαλειν επι τω ονοματι του ιησου και απελυσαν αυτους	επεισθησαν δε αυτω και προσκαλεσαμενοι τους αποστολους δειραντες παρηγγειλαν μη λαλειν επι τω ονοματι του ιησου και απελυσαν αυτους

Matthew 6:13 (NET)	Matthew 6:13 (KJV)
And do not lead us into temptation, but deliver us from the evil one.	And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ	και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην	και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην

A Shadow of the Good Things, Part 2

Back to To Make Holy, Part 7

Back to Saul and Barnabas, Part 3

Back to Peter’s First Gospel Proclamation Revisited, Part 2

Back to A Shadow of the Good Things, Part 3

Back to A Shadow of the Good Things, Part 5

Back to A Monotonous Cycle Revisited, Part 4

Back to Psalm 22, Part 6

Back to David’s Forgiveness, Part 10

Back to Funeral, Part 3

Back to Psalm 22, Part 11

Back to Christianity, Part 5

Back to Christianity, Part 7

Back to Christ-Centered Preaching, Chapter 3

Back to Christ-Centered Preaching, Chapter 4, Part 1

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

Back to Matthew 8:23-34

Back to Exploration, Part 1

^[1] Leviticus 12:3 (Tanakh)

^[2] Galatians 5:2 (NET)

^[3] James 3:3 (NET)

^[4] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ began this clause with ου (KJV: Did not we). The NET parallel Greek text did not.

^[5] The Stephanus Textus Receptus had the article ο preceding Peter. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[6] The NET parallel Greek and NA²⁸ had εἶπαν here (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: and said).

^[7] The NET parallel Greek and NA²⁸ had the article τοῦ preceding give. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[8] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) preceding witnesses. The NET parallel Greek and NA²⁸ did not.

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: also) preceding Holy. The NET parallel Greek and NA²⁸ did not.

^[10] Acts 2:38 (NET) Table

^[11] John 6:29 (NET) Table

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

^[13] The Stephanus Textus Receptus and Byzantine Majority Text had σου following works (KJV: thy works). The NET parallel Greek text and NA²⁸ did not.

^[14] The Stephanus Textus Receptus and Byzantine Majority Text had μου following faith (KJV: my faith). The NET parallel Greek text and NA²⁸ did not.

^[15] James 2:18b (NET)

^[16] Acts 2:41 (NET) Table

^[17] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had καὶ πυρί (NET: and fire) here. The Byzantine Majority Text did not.

^[18] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ιωαννης (John) here. The NET parallel Greek text did not.

^[19] The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

^[20] The NET parallel Greek text and NA²⁸ had ἠνεῴχθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεωχθησαν. The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had αυτω (KJV: unto him) following opened. The NET parallel Greek text did not.

^[21] Acts 10:44 (NET)

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

^[23] The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had καθως (KJV: as well as).

^[24] The NET parallel Greek text and NA²⁸ had Ἰησοῦ Χριστοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had του κυριου (KJV: the Lord).

^[25] Matthew 3:15 (NET)

^[26] Acts 5:32 (NET)

^[27] The NET parallel Greek text and NA²⁸ had ἐβούλοντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εβουλευοντο (KJV: took counsel).

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

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

^[30] Acts 5:33b, 34 (NET)

^[31] The NET parallel Greek text and NA²⁸ had ἀριθμὸς ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply αριθμος.

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

^[33] The Stephanus Textus Receptus and Byzantine Majority Text had ικανον following people (KJV: much people). The NET parallel Greek text and NA²⁸ did not.

^[34] The NET parallel Greek text and NA²⁸ had ἄφετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εασατε (KJV: let them alone)

^[35] The NET parallel Greek text and NA²⁸ had the plural masculine pronoun αὐτούς here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular neuter pronoun αυτο (KJV: it).

^[36] Acts 5:40a (KJV)

^[37] Acts 5:39b (NET)

^[38] Ezekiel 36:27 (Tanakh) Table

^[39] Hebrews 10:1 (NET) Table

^[40] Ephesians 4:23, 24 (NET)

^[41] Glatians 5:22b-23a (NET) Table

^[42] Romans 13:10 (NET) I’m confident to make this substitution. Paul’s description of love (1 Corinthians 13:4-8a) is not a description of human emotion. It is at the very least a description of the fruit of the Spirit.

^[43] Romans 3:22a (NET) Table

^[44] Galatians 5:23b (NET)

^[45] Galatians 2:17a (NET)

Hannah’s Prayer, Part 2

Posted on May 29, 2019 by admin

Hannah’s prayer continued:

Masoretic Text		Septuagint
1 Samuel 2:3 (Tanakh)	1 Samuel 2:3 (NET)	1 Reigns 2:3 (NETS)	1 Kings 2:3 (Elpenor English)
Multiply not exceeding proud talk; let not arrogancy come out of your mouth; for HaShem is a G-d of knowledge, and by Him actions are weighed.	Don’t keep speaking so arrogantly. Proud talk should not come out of your mouth! For the Lord is a God who knows; he evaluates what people do.	“Boast not, and speak not lofty things; let not big talking come from your mouth, because the Lord is a god of knowledge, and a god who prepares his own ways.	Boast not, and utter not high things; let not high-sounding words come out of your mouth, for the Lord [is] a God of knowledge, and God prepares his own designs.

In another essay I wrote, “From now on I’ll include the text of the KJV since differences might be very instructive.” Here (Table1 below) I have that difference but it will take someone with more knowledge of Hebrew than I have to evaluate the relative merits of translating not (ʼal, אַל) multiply (râbâh, תַּרְבּ֚וּ) no more. And God blessed them, saying, Be fruitful, and multiply (râbâh, ורבו), and fill the waters in the seas, and let fowl multiply (râbâh, ירב) in the earth.^[1] Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath more (râbâh, מרבה; Tanakh: many) feet among all creeping things that creep upon the earth, them ye shall not eat; for they are an abomination.^[2]

To my ear the more of more feet is different conceptually from that of no more, but I won’t quibble about it. The difference in the translation of the Septuagint brings me some clarity. Rather than not multiply, the rabbis chose (Table2 below) not (μὴ) boast (καυχᾶσθε). It occurs to me, since not boast is so “on-the-nose,” that the translators thought not multiply in Hebrew was too idiomatic for Greek.

To throw up is a common idiom in American English. But translating the words throw and up literally into another language won’t necessarily conjure an image in the hearer’s mind of someone kneeling before a toilet, vomiting into it. Perhaps the KJV translators thought not multiply was too idiomatic for an English translation, too. The phrase no more, while less “on-the-nose” than not boast, still retains some of the flavor of not multiply. All of this attention to detail has me wondering if Hannah’s words—my mouth is enlarged over mine enemies^[3]—should be understood as confession rather than as a model of rejoicing to be emulated.

What really exercised me here (Table2 below) was and God prepares his own designs (NETS: “ways”). I was immediately reminded of, For we are his creative work, having been created in Christ Jesus for good works that God prepared beforehand so we can do them.^[4] At first blush the translation from Hebrew—and by Him actions are weighed (Tanakh, KJV)—seemed completely different. I made a table of all occurrences of עללות (ʽălı̂ylâh) in the Old Testament, the Hebrew word translated actions (Tanakh, KJV), along with its Greek translation in the Septuagint.

Reference	NET Parallel Hebrew	Chabad.org	Tanakh	NET	Septuagint (BLB)	Septuagint (Elpenor)
Deuteronomy 22:14	עלילת (ʽălı̂ylâh)	עֲלִילֹ֣ת	wanton charges	impropriety	προφασιστικοὺς	προφασιστικοὺς
Deuteronomy 22:17	עלילת (ʽălı̂ylâh)	עֲלִילֹ֨ת	wanton charges	impropriety	προφασιστικοὺς	προφασιστικοὺς
1 Samuel 2:3	עללות (ʽălı̂ylâh)	עֲלִלֽוֹת	actions	what people do	ἐπιτηδεύματα	ἐπιτηδεύματα
1 Chronicles 16:8	עלילתיו (ʽălı̂ylâh)	עֲלִילֹתָֽיו	deeds	accomplishments	ἐπιτηδεύματα	ἐπιτηδεύματα
Psalm 9:11 (12)	עלילותיו (ʽălı̂ylâh)	עֲלִֽילוֹתָֽיו	doings	what he has done	ἐπιτηδεύματα	ἐπιτηδεύματα
Psalm 14:1 (13:1)	עלילה (ʽălı̂ylâh)	עֲ֜לִילָ֗ה	works	deeds	ἐπιτηδεύμασιν	ἐπιτηδεύμασιν
Psalm 66:5 (65:5)	עלילה (ʽălı̂ylâh)	עֲ֜לִילָ֗ה	doing	acts	βουλαῗς	βουλαῖς
Psalm 77:12 (77:13; 76:13)	ובעלילותיך (ʽălı̂ylâh)	וּבַֽעֲלִ֖ילוֹתֶ֣יךָ	doings	deeds	ἐπιτηδεύμασίν	ἐπιτηδεύμασί
Psalm 78:11 (77:11)	עלילותיו (ʽălı̂ylâh)	עֲלִֽילוֹתָ֑יו	works	what he had done	εὐεργεσιῶν	εὐεργεσιῶν
Psalm 99:8 (98:8)	עלילותם (ʽălı̂ylâh)	עֲלִֽילוֹתָֽם	inventions	sinful deeds	ἐπιτηδεύματα	ἐπιτηδεύματα
Psalm 103:7 (102:7)	עלילותיו (ʽălı̂ylâh)	עֲלִֽילוֹתָיו	acts	deeds	θελήματα	θελήματα
Psalm 105:1 (104:1)	עלילותיו (ʽălı̂ylâh)	עֲלִֽילוֹתָֽיו	deeds	accomplishments	ἔργα	ἔργα
Psalm 141:4	עללות (ʽălı̂ylâh)	עֲלִל֨וֹת	works	activities	προφάσεις	προφάσεις
Isaiah 12:4	עלילתיו (ʽălı̂ylâh)	עֲלִֽילֹתָ֑יו	doings	mighty acts	ἔνδοξα	ἔνδοξα
Ezekiel 14:22	עלילותם (ʽălı̂ylâh)	עֲלִֽילוֹתָ֑ם	doings	deeds	ἐνθυμήματα	ἐνθυμήματα
Ezekiel 14:23	עלילותם (ʽălı̂ylâh)	עֲלִֽילוֹתָ֑ם	doings	deeds	ἐνθυμήματα	ἐνθυμήματα
Ezekiel 20:43	עלילותיכם (ʽălı̂ylâh)	עֲלִיל֣וֹתֵיכֶ֔ם	doings	deeds	ἐπιτηδεύματα	ἐπιτηδεύματα
Ezekiel 20:44	וכעלילותיכם (ʽălı̂ylâh)	וְכַֽעֲלִילֽוֹתֵיכֶ֚ם	doings	deeds	ἐπιτηδεύματα	ἐπιτηδεύματα
Ezekiel 21:24 (21:29)	עלילותיכם (ʽălı̂ylâh)	עֲלִילֽוֹתֵיכֶ֑ם	doings	actions	ἐπιτηδεύμασιν	ἐπιτηδεύμασιν
Ezekiel 24:14	וכעלילותיך (ʽălı̂ylâh)	וְכַֽעֲלִֽילוֹתַ֙יִךְ֙	doings	deeds	ἐνθυμήματά	ἐνθυμήματά
Ezekiel 36:17	ובעלילותם (ʽălı̂ylâh)	וּבַֽעֲלִֽילוֹתָ֑ם	doings	deeds	εἰδώλοις	εἰδώλοις
Ezekiel 36:19	וכעלילותם (ʽălı̂ylâh)	וְכַֽעֲלִילוֹתָ֖ם	doings	deeds	ἁμαρτίαν	ἁμαρτίαν
Zephaniah 3:7	עלילותם (ʽălı̂ylâh)	עֲלִילוֹתָֽם	doings	did	ἐπιφυλλὶς	ἐπιφυλλὶς
Zephaniah 3:11	עלילתיך (ʽălı̂ylâh)	עֲלִ֣ילֹתַ֔יִךְ	doings	actions (footnote 38)	ἐπιτηδευμάτων	ἐπιτηδευμάτων

This exercise persuaded me that the Greek was not that different from the Hebrew. The real issue was whether the actions, designs or ways God weighed, evaluates or prepares are his or mine/Israel’s. While the Septuagint committed to his own, the NET claimed he evaluates what people do. This contrast made me realize how noncommittal the translation of the Tanakh and KJV actually were: and by Him actions are weighed.

Masoretic Text		Septuagint
Ezekiel 36:16,17 (Tanakh)	Ezekiel 36:16, 17 (NET)	Ezekiel 36:16, 17 (NETS)	Ezekiel 36:16, 17 (Elpenor English)
Moreover the word of the LORD (יְהֹוָ֖ה) came unto me, saying,	The Lord’s (y^ehôvâh, יהוה) message came to me:	And a word of the Lord came to me, saying:	And the word of the Lord came to me, saying,
Son of man, when the house of Israel dwelt in their own land, they defiled it by their own way and by their doings: their way was before me as the uncleanness of a removed woman.	“Son of man, when the house of Israel was living on their own land, they defiled it by their behavior and their deeds. In my sight their behavior was like the uncleanness of a woman having her monthly period.	Son of man, the house of Israel lived on their land, and they defiled it with their way and with their idols and with their unclean acts; their way became before me like the uncleanness of a woman sitting apart.	Son of man, the house of Israel dwelt upon their land, and defiled it by their way, and with their idols, and with their uncleannesses; and their way was before me like the uncleanness of a removed woman.

Here the LORD (y^ehôvâh, יְהֹוָ֖ה) clearly evaluated what the people of Israel did. Then He responded appropriately:

Masoretic Text		Septuagint
Ezekiel 36:18, 19 (Tanakh)	Ezekiel 36:18, 19 (NET)	Ezekiel 36:18, 19 (NETS)	Ezekiel 36:19, 19 (Elpenor English)
Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols wherewith they had polluted it:	So I poured my anger on them because of the blood they shed on the land and because of the idols with which they defiled it.	And I poured out my wrath upon them	So I poured out my wrath upon them:
And I scattered them among the heathen (בַּגּוֹיִ֔ם), and they were dispersed through the countries: according to their way and according to their doings I judged them.	I scattered them among the nations (gôy, בגוים); they were dispersed throughout foreign countries. In accordance with their behavior and their deeds I judged them.	And scattered them into the nations (ἔθνη, a form of ἔθνος) and winnowed them into the countries; in accordance with their way and their sin I judged them.	and I dispersed them among the nations (ἔθνη), and utterly scattered them through the countries: I judged them according to their way and according to their sin.

In other words, if they wanted to behave like the heathen, He gave them the opportunity to experience the heathen firsthand. But He also evaluated the consequences of his own actions:

Masoretic Text		Septuagint
Ezekiel 36:20, 21 (Tanakh)	Ezekiel 36:20, 21 (NET)	Ezekiel 36:20, 21 (NETS)	Ezekiel 36:20, 21 (Elpenor English)
And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of the LORD, and are gone forth out of his land.	But when they arrived in the nations where they went, they profaned my holy name. It was said of them, ‘These are the people of the Lord, yet they have departed from his land.’	And they came into the nations, there where they entered, and they profaned my holy name when it was said of them, “These are a people of the Lord, and they have gone out of his land.”	And they went in among the nations, among which they went, and they profaned my holy name, while it was said of them, These are the people of the Lord, and they came forth out of his land.
But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went.	I was concerned for my holy reputation which the house of Israel profaned among the nations where they went.	And I considered them because of my holy name, which the house of Israel profaned among the nations, there where they entered.	but I spared them for the sake of my holy name, which the house of Israel profaned among the nations, among whom they went.

When he had pity for his holy name, He responded appropriately again:

Masoretic Text		Septuagint
Ezekiel 36:22, 23 (Tanakh)	Ezekiel 36:22, 23 (NET)	Ezekiel 36:22, 23 (NETS)	Ezekiel 36:22, 23 (Elpenor English)
Therefore say unto the house of Israel, thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went.	“Therefore say to the house of Israel, ‘This is what the Sovereign Lord says: It is not for your sake that I am about to act, O house of Israel, but for the sake of my holy reputation which you profaned among the nations where you went.	Therefore, say to the house of Israel, This is what the Lord says: I do not act for you, O house of Israel, but rather on account of my holy name, which you profaned among the nations, there where you entered.	Therefore say to the house of Israel, Thus saith the Lord; I do not this, O house of Israel, for your sakes, but because of my holy name, which ye have profaned among the nations, among whom ye went.
And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.	I will magnify my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the Sovereign Lord, when I magnify myself among you in their sight.	And I will sanctify my great name, which was profaned among the nations, which you profaned in their midst, and the nations shall know that I am the Lord, when I am hallowed among you before their eyes.	And I will sanctify my great name, which was profaned among the nations, which ye profaned in the midst of them; and the nations shall know that I am the Lord, when I am sanctified among you before their eyes.

How does the Lord (ʼădônây, אֲדֹנָ֣י) God (y^ehôvih, יֱהֹוִ֔ה) sanctify his great name, when [He] shall be sanctified in [Israel] before [the heathen’s] eyes?

Masoretic Text		Septuagint
Ezekiel 36:27 (Tanakh)	Ezekiel 36:22, 23 (NET)	Ezekiel 36:22, 23 (NETS)	Ezekiel 36:22, 23 (Elpenor English)
And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.	I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations.	And I will give my spirit in you and will act so that you walk in my statutes and keep my judgments and perform them.	And I will put my Spirit in you, and will cause you to walk in mine ordinances, and to keep my judgments, and do [them].

“Therefore,” Peter concluded in Jerusalem on Pentecost, “let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ” (Acts 2:36-39 NET Table).

Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Should a heathen such as I am (but for the grace of God) trust in his own ability to be righteous and risk profaning God’s great name again? So then, my dear friends, Paul wrote believers in Philippi, just as you have always obeyed (ὑπηκούσατε, a form of ὑπακούω), not only in my presence but even more in my absence, continue working out your salvation with awe (φόβου, a form of φόβος) and reverence (τρόμου, a form of τρόμος), for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.^[5]

Jesus spoke to them again in parables, saying (Matthew 22:1-14 NET):

“The kingdom of heaven can be compared to a king who gave a wedding banquet for his son. He sent his slaves to summon those who had been invited to the banquet, but they would not come. Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared^[6] for you is ready. My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ But they were indifferent and went away, one^[7] to his farm, another^[8] to^[9] his business. The rest seized his slaves, insolently mistreated them, and killed them. The^[10] king^[11] was furious! He sent his soldiers, and they put those murderers to death and set their city on fire. Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. So go into the main streets and invite everyone^[12] you find to the wedding banquet.’ And those slaves went out into the streets and gathered all they^[13] found, both bad (πονηρούς, a form of πονηρός) and good (ἀγαθούς, a form of ἀγαθός), and the wedding hall was filled with guests. But when the king came in to see the wedding guests, he saw a man there who was not wearing (ἐνδεδυμένον, a form of ἐνδύω) wedding clothes (ἔνδυμα). And he said to him, ‘Friend, how did you get in here without wedding clothes (ἔνδυμα)?’ But he had nothing to say. Then the king said to his attendants, ‘Tie him up hand and foot and^[14] throw him into the outer darkness, where there will be weeping and gnashing of teeth!’ For many are called, but few are chosen.”

Paul described the wedding clothes provided by the bridegroom’s father: You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on (ἐνδύσασθαι, another form of ἐνδύω) the new man who has been created in God’s image – in righteousness and holiness that comes from truth.^[15] And again, But now, put off all such things as anger, rage, malice, slander, abusive language from your mouth. Do not lie to one another since you have put off the old man with its practices and have been clothed (ἐνδυσάμενοι, another form of ἐνδύω) with the new man that is being renewed in knowledge according to the image of the one who created it. Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and in all.^[16]

So while the translations of the Tanakh and KJV—and by Him actions (e.g., the actions of God and people) are weighed—are probably more accurate to the Hebrew, I am grateful to the Christians^[17] who translated the Septuagint. It seems that both ways (NETS) and designs (Elpenor) were more discretionary than obligatory translations of ἐπιτηδεύματα.

Reference	Septuagint (BLB)	NETS	Septuagint (Elphenor)	Septuagint (English Elpenor)
1 Samuel 2:3	ἐπιτηδεύματα	ways	ἐπιτηδεύματα	designs
1 Chronicles (Supplements) 16:8	ἐπιτηδεύματα	practices	ἐπιτηδεύματα	designs
Psalm 99:8 (98:8)	ἐπιτηδεύματα	practices	ἐπιτηδεύματα	devices
Ezekiel 20:43	ἐπιτηδεύματα	practices	ἐπιτηδεύματα	devices
Ezekiel 20:44	ἐπιτηδεύματα	practices	ἐπιτηδεύματα	devices

Still, those translations got this heathen—one of the bad people gathered to the wedding feast after the invited guests declined their invitations—thinking much more deeply about Hannah’s prayer than he might have otherwise.

Tables comparing 1 Samuel 2:3; Genesis 1:22; Leviticus 11:42; Ezekiel 36:16; 36:17; 36:18; 36:19; 36:20; 36:21; 36:22; 36:23 and 36:27 in the Tanakh and NET, and tables comparing 1 Samuel (Reigns, Kings) 2:3; Genesis 1:22; Leviticus 11:42; Ezekiel 36:16; 36:17; 36:18; 36:19; 36:20; 36:21; 36:22; 36:23 and 36:27 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Matthew 22:4, 5; 22:7; 22:9, 10 and 22:13 in the NET and KJV.

1 Samuel 2:3 (Tanakh)	1 Samuel 2:3 (KJV)	1 Samuel 2:3 (NET)
Multiply not exceeding proud talk; let not arrogancy come out of your mouth; for HaShem is a G-d of knowledge, and by Him actions are weighed.	Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed.	Don’t keep speaking so arrogantly. Proud talk should not come out of your mouth! For the Lord is a God who knows; he evaluates what people do.

1 Samuel 2:3 (Septuagint BLB)	1 Kings 2:3 (Septuagint Elpenor)
μὴ καυχᾶσθε καὶ μὴ λαλεῗτε ὑψηλά μὴ ἐξελθάτω μεγαλορρημοσύνη ἐκ τοῦ στόματος ὑμῶν ὅτι θεὸς γνώσεων κύριος καὶ θεὸς ἑτοιμάζων ἐπιτηδεύματα αὐτοῦ	μὴ καυχᾶσθε, καὶ μὴ λαλεῖτε ὑψηλά, μὴ ἐξελθέτω μεγαλορρημοσύνη ἐκ τοῦ στόματος ὑμῶν, ὅτι Θεὸς γνώσεων Κύριος καὶ Θεὸς ἑτοιμάζων ἐπιτηδεύματα αὐτοῦ
1 Reigns 2:3 (NETS)	1 Kings 2:3 (English Elpenor)
“Boast not, and speak not lofty things; let not big talking come from your mouth, because the Lord is a god of knowledge, and a god who prepares his own ways.	Boast not, and utter not high things; let not high-sounding words come out of your mouth, for the Lord [is] a God of knowledge, and God prepares his own designs.

Genesis 1:22 (Tanakh)	Genesis 1:22 (KJV)	Genesis 1:22 (NET)
And G-d blessed them, saying: ‘Be fruitful, and multiply (וּרְב֗וּ), and fill the waters in the seas, and let fowl multiply (יִ֥רֶב) in the earth’.	And God blessed them, saying, Be fruitful, and multiply (ורבו), and fill the waters in the seas, and let fowl multiply (ירב) in the earth.	God blessed them and said, “Be fruitful and multiply (ורבו) and fill the water in the seas, and let the birds multiply (ירב) on the earth.”

Genesis 1:22 (Septuagint BLB)	Genesis 1:22 (Septuagint Elpenor)
καὶ ηὐλόγησεν αὐτὰ ὁ θεὸς λέγων αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὰ ὕδατα ἐν ταῗς θαλάσσαις καὶ τὰ πετεινὰ πληθυνέσθωσαν ἐπὶ τῆς γῆς	καὶ εὐλόγησεν αὐτὰ ὁ Θεός, λέγων· αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὰ ὕδατα ἐν ταῖς θαλάσσαις, καὶ τὰ πετεινὰ πληθυνέσθωσαν ἐπὶ τῆς γῆς
Genesis 1:22 (NETS)	Genesis 1:22 (English Elpenor)
And God blessed them, saying, “Increase, and multiply and fill the waters in the seas, and let birds multiply on the earth.	And God blessed them saying, Increase and multiply and fill the waters in the seas, and let the creatures that fly be multiplied on the earth.

Leviticus 11:42 (Tanakh)	Leviticus 11:42 (KJV)	Leviticus 11:42 (NET)
Whatsoever goeth upon the belly, and whatsoever goeth upon all fours, or whatsoever hath many (מַרְבֵּ֣ה) feet, even all swarming things that swarm upon the earth, them ye shall not eat; for they are a detestable thing.	Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath more (מרבה) feet among all creeping things that creep upon the earth, them ye shall not eat; for they are an abomination.	You must not eat anything that crawls on its belly or anything that walks on all fours or on any number (מרבה) of legs of all the swarming things that swarm on the land, because they are detestable.

Leviticus 11:42 (Septuagint BLB)	Leviticus 11:42 (Septuagint Elpenor)
καὶ πᾶς ὁ πορευόμενος ἐπὶ κοιλίας καὶ πᾶς ὁ πορευόμενος ἐπὶ τέσσαρα διὰ παντός ὃ πολυπληθεῗ ποσὶν ἐν πᾶσιν τοῗς ἑρπετοῗς τοῗς ἕρπουσιν ἐπὶ τῆς γῆς οὐ φάγεσθε αὐτό ὅτι βδέλυγμα ὑμῗν ἐστιν	καὶ πᾶς ὁ πορευόμενος ἐπὶ κοιλίας καὶ πᾶς ὁ πορευόμενος ἐπὶ τέσσαρα διαπαντός, ὃ πολυπληθεῖ ποσὶν ἐν πᾶσι τοῖς ἑρπετοῖς τοῖς ἕρπουσιν ἐπὶ τῆς γῆς, οὐ φάγεσθε αὐτό, ὅτι βδέλυγμα ὑμῖν ἐστι
Leviticus 11:42 (NETS)	Leviticus 11:42 (English Elpenor)
And whatever moves on its belly and whatever moves on four legs at all times, whatever has many feet among all the creeping things that creep upon the earth, you shall not eat it, for it is an abomination to you.	And God blessed them saying, Increase and multiply and fill the waters in the seas, and let the creatures that fly be multiplied on the earth.

Ezekiel 36:16 (Tanakh)	Ezekiel 36:16 (KJV)	Ezekiel 36:16 (NET)
Moreover the word of the LORD came unto me, saying,	Moreover the word of the LORD came unto me, saying,	The Lord’s message came to me:

Ezekiel 36:16 (Septuagint BLB)	Ezekiel 36:16 (Septuagint Elpenor)
καὶ ἐγένετο λόγος κυρίου πρός με λέγων	Καὶ ἐγένετο λόγος Κυρίου πρός με λέγων
Ezekiel 36:16 (NETS)	Ezekiel 36:16 (English Elpenor)
And a word of the Lord came to me, saying:	And the word of the Lord came to me, saying,

Ezekiel 36:17 (Tanakh)	Ezekiel 36:17 (KJV)	Ezekiel 36:17 (NET)
Son of man, when the house of Israel dwelt in their own land, they defiled it by their own way and by their doings: their way was before me as the uncleanness of a removed woman.	Son of man, when the house of Israel dwelt in their own land, they defiled it by their own way and by their doings: their way was before me as the uncleanness of a removed woman.	“Son of man, when the house of Israel was living on their own land, they defiled it by their behavior and their deeds. In my sight their behavior was like the uncleanness of a woman having her monthly period.

Ezekiel 36:17 (Septuagint BLB)	Ezekiel 36:17 (Septuagint Elpenor)
υἱὲ ἀνθρώπου οἶκος Ισραηλ κατῴκησεν ἐπὶ τῆς γῆς αὐτῶν καὶ ἐμίαναν αὐτὴν ἐν τῇ ὁδῷ αὐτῶν καὶ ἐν τοῗς εἰδώλοις αὐτῶν καὶ ἐν ταῗς ἀκαθαρσίαις αὐτῶν κατὰ τὴν ἀκαθαρσίαν τῆς ἀποκαθημένης ἐγενήθη ἡ ὁδὸς αὐτῶν πρὸ προσώπου μου	υἱὲ ἀνθρώπου, οἶκος ᾿Ισραὴλ κατῴκησεν ἐπὶ τῆς γῆς αὐτῶν καὶ ἐμίαναν αὐτὴν ἐν τῇ ὁδῷ αὐτῶν καὶ ἐν τοῖς εἰδώλοις αὐτῶν καὶ ἐν ταῖς ἀκαθαρσίαις αὐτῶν· κατὰ τὴν ἀκαθαρσίαν τῆς ἀποκαθημένης ἐγενήθη ἡ ὁδὸς αὐτῶν πρὸ προσώπου μου
Ezekiel 36:17 (NETS)	Ezekiel 36:17 (English Elpenor)
Son of man, the house of Israel lived on their land, and they defiled it with their way and with their idols and with their unclean acts; their way became before me like the uncleanness of a woman sitting apart.	Son of man, the house of Israel dwelt upon their land, and defiled it by their way, and with their idols, and with their uncleannesses; and their way was before me like the uncleanness of a removed woman.

Ezekiel 36:18 (Tanakh)	Ezekiel 36:18 (KJV)	Ezekiel 36:18 (NET)
Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols wherewith they had polluted it:	Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols wherewith they had polluted it:	So I poured my anger on them because of the blood they shed on the land and because of the idols with which they defiled it.

Ezekiel 36:18 (Septuagint BLB)	Ezekiel 36:18 (Septuagint Elpenor)
καὶ ἐξέχεα τὸν θυμόν μου ἐπ᾽ αὐτοὺς	καὶ ἐξέχεα τὸν θυμόν μου ἐπ’ αὐτοὺς
Ezekiel 36:18 (NETS)	Ezekiel 36:18 (English Elpenor)
And I poured out my wrath upon them	So I poured out my wrath upon them:

Ezekiel 36:19 (Tanakh)	Ezekiel 36:19 (KJV)	Ezekiel 36:19 (NET)
And I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them.	And I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them.	I scattered them among the nations; they were dispersed throughout foreign countries. In accordance with their behavior and their deeds I judged them.

Ezekiel 36:19 (Septuagint BLB)	Ezekiel 36:19 (Septuagint Elpenor)
καὶ διέσπειρα αὐτοὺς εἰς τὰ ἔθνη καὶ ἐλίκμησα αὐτοὺς εἰς τὰς χώρας κατὰ τὴν ὁδὸν αὐτῶν καὶ κατὰ τὴν ἁμαρτίαν αὐτῶν ἔκρινα αὐτούς	καὶ διέσπειρα αὐτοὺς εἰς τὰ ἔθνη καὶ ἐλίκμησα αὐτοὺς εἰς τὰς χώρας· κατὰ τὴν ὁδὸν αὐτῶν καὶ κατὰ τὴν ἁμαρτίαν αὐτῶν ἔκρινα αὐτούς
Ezekiel 36:19 (NETS)	Ezekiel 36:19 (English Elpenor)
And scattered them into the nations and winnowed them into the countries; in accordance with their way and their sin I judged them.	and I dispersed them among the nations, and utterly scattered them through the countries: I judged them according to their way and according to their sin.

Ezekiel 36:20 (Tanakh)	Ezekiel 36:20 (KJV)	Ezekiel 36:20 (NET)
And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of the LORD, and are gone forth out of his land.	And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of the LORD, and are gone forth out of his land.	But when they arrived in the nations where they went, they profaned my holy name. It was said of them, ‘These are the people of the Lord, yet they have departed from his land.’

Ezekiel 36:20 (Septuagint BLB)	Ezekiel 36:20 (Septuagint Elpenor)
καὶ εἰσήλθοσαν εἰς τὰ ἔθνη οὗ εἰσήλθοσαν ἐκεῗ καὶ ἐβεβήλωσαν τὸ ὄνομά μου τὸ ἅγιον ἐν τῷ λέγεσθαι αὐτούς λαὸς κυρίου οὗτοι καὶ ἐκ τῆς γῆς αὐτοῦ ἐξεληλύθασιν	καὶ εἰσήλθοσαν εἰς τὰ ἔθνη, οὗ εἰσήλθοσαν ἐκεῖ, καὶ ἐβεβήλωσαν τὸ ὄνομά μου τὸ ἅγιον ἐν τῷ λέγεσθαι αὐτούς· λαὸς Κυρίου οὗτοι καὶ ἐκ τῆς γῆς αὐτοῦ ἐξεληλύθασι
Ezekiel 36:20 (NETS)	Ezekiel 36:20 (English Elpenor)
And they came into the nations, there where they entered, and they profaned my holy name when it was said of them, “These are a people of the Lord, and they have gone out of his land.”	And they went in among the nations, among which they went, and they profaned my holy name, while it was said of them, These are the people of the Lord, and they came forth out of his land.

Ezekiel 36:21 (Tanakh)	Ezekiel 36:21 (KJV)	Ezekiel 36:21 (NET)
But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went.	But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went.	I was concerned for my holy reputation which the house of Israel profaned among the nations where they went.

Ezekiel 36:21 (Septuagint BLB)	Ezekiel 36:21 (Septuagint Elpenor)
καὶ ἐφεισάμην αὐτῶν διὰ τὸ ὄνομά μου τὸ ἅγιον ὃ ἐβεβήλωσαν οἶκος Ισραηλ ἐν τοῗς ἔθνεσιν οὗ εἰσήλθοσαν ἐκεῗ	καὶ ἐφεισάμην αὐτῶν διὰ τὸ ὄνομά μου τὸ ἅγιον, ὃ ἐβεβήλωσαν οἶκος ᾿Ισραὴλ ἐν τοῖς ἔθνεσιν, οὗ εἰσήλθοσαν ἐκεῖ
Ezekiel 36:21 (NETS)	Ezekiel 36:21 (English Elpenor)
And I considered them because of my holy name, which the house of Israel profaned among the nations, there where they entered.	but I spared them for the sake of my holy name, which the house of Israel profaned among the nations, among whom they went.

Ezekiel 36:22 (Tanakh)	Ezekiel 36:22 (KJV)	Ezekiel 36:22 (NET)
Therefore say unto the house of Israel, thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went.	Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went.	“Therefore say to the house of Israel, ‘This is what the Sovereign Lord says: It is not for your sake that I am about to act, O house of Israel, but for the sake of my holy reputation which you profaned among the nations where you went.

Ezekiel 36:22 (Septuagint BLB)	Ezekiel 36:22 (Septuagint Elpenor)
διὰ τοῦτο εἰπὸν τῷ οἴκῳ Ισραηλ τάδε λέγει κύριος οὐχ ὑμῗν ἐγὼ ποιῶ οἶκος Ισραηλ ἀλλ᾽ ἢ διὰ τὸ ὄνομά μου τὸ ἅγιον ὃ ἐβεβηλώσατε ἐν τοῗς ἔθνεσιν οὗ εἰσήλθετε ἐκεῗ	διὰ τοῦτο εἰπὸν τῷ οἴκῳ ᾿Ισραήλ· τάδε λέγει Κύριος· οὐχ ὑμῖν ἐγὼ ποιῶ, οἶκος ᾿Ισραήλ, ἀλλ’ ἢ διὰ τὸ ὄνομά μου τὸ ἅγιον, ὃ ἐβεβηλώσατε ἐν τοῖς ἔθνεσιν, οὗ εἰσήλθετε ἐκε
Ezekiel 36:22 (NETS)	Ezekiel 36:22 (English Elpenor)
Therefore, say to the house of Israel, This is what the Lord says: I do not act for you, O house of Israel, but rather on account of my holy name, which you profaned among the nations, there where you entered.	Therefore say to the house of Israel, Thus saith the Lord; I do not this, O house of Israel, for your sakes, but because of my holy name, which ye have profaned among the nations, among whom ye went.

Ezekiel 36:23 (Tanakh)	Ezekiel 36:23 (KJV)	Ezekiel 36:23 (NET)
And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.	And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.	I will magnify my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the Sovereign Lord, when I magnify myself among you in their sight.

Ezekiel 36:23 (Septuagint BLB)	Ezekiel 36:23 (Septuagint Elpenor)
καὶ ἁγιάσω τὸ ὄνομά μου τὸ μέγα τὸ βεβηλωθὲν ἐν τοῗς ἔθνεσιν ὃ ἐβεβηλώσατε ἐν μέσῳ αὐτῶν καὶ γνώσονται τὰ ἔθνη ὅτι ἐγώ εἰμι κύριος ἐν τῷ ἁγιασθῆναί με ἐν ὑμῗν κατ᾽ ὀφθαλμοὺς αὐτῶν	καὶ ἁγιάσω τὸ ὄνομά μου τὸ μέγα τὸ βεβηλωθὲν ἐν τοῖς ἔθνεσιν, ὃ ἐβεβηλώσατε ἐν μέσῳ αὐτῶν, καὶ γνώσονται τὰ ἔθνη ὅτι ἐγώ εἰμι Κύριος ἐν τῷ ἁγιασθῆναί με ἐν ὑμῖν κατ’ ὀφθαλμοὺς αὐτῶν
Ezekiel 36:23 (NETS)	Ezekiel 36:23 (English Elpenor)
And I will sanctify my great name, which was profaned among the nations, which you profaned in their midst, and the nations shall know that I am the Lord, when I am hallowed among you before their eyes.	And I will sanctify my great name, which was profaned among the nations, which ye profaned in the midst of them; and the nations shall know that I am the Lord, when I am sanctified among you before their eyes.

Ezekiel 36:27 (Tanakh)	Ezekiel 36:27 (KJV)	Ezekiel 36:27 (NET)
And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.	And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.	I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations.

Ezekiel 36:27 (Septuagint BLB)	Ezekiel 36:27 (Septuagint Elpenor)
καὶ τὸ πνεῦμά μου δώσω ἐν ὑμῗν καὶ ποιήσω ἵνα ἐν τοῗς δικαιώμασίν μου πορεύησθε καὶ τὰ κρίματά μου φυλάξησθε καὶ ποιήσητε	καὶ τὸ πνεῦμά μου δώσω ἐν ὑμῖν καὶ ποιήσω ἵνα ἐν τοῖς δικαιώμασί μου πορεύησθε, καὶ τὰ κρίματά μου φυλάξησθε καὶ ποιήσητε
Ezekiel 36:27 (NETS)	Ezekiel 36:27 (English Elpenor)
And I will give my spirit in you and will act so that you walk in my statutes and keep my judgments and perform them.	And I will put my Spirit in you, and will cause you to walk in mine ordinances, and to keep my judgments, and do [them].

Matthew 22:4, 5 (NET)	Matthew 22:4, 5 (KJV)
Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready. My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’	Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάλιν ἀπέστειλεν ἄλλους δούλους λέγων· εἴπατε τοῖς κεκλημένοις· ἰδοὺ τὸ ἄριστον μου ἡτοίμακα, οἱ ταῦροι μου καὶ τὰ σιτιστὰ τεθυμένα καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς γάμους	παλιν απεστειλεν αλλους δουλους λεγων ειπατε τοις κεκλημενοις ιδου το αριστον μου ητοιμασα οι ταυροι μου και τα σιτιστα τεθυμενα και παντα ετοιμα δευτε εις τους γαμους	παλιν απεστειλεν αλλους δουλους λεγων ειπατε τοις κεκλημενοις ιδου το αριστον μου ητοιμασα οι ταυροι μου και τα σιτιστα τεθυμενα και παντα ετοιμα δευτε εις τους γαμους

But they were indifferent and went away, one to his farm, another to his business.

But they made light of it, and went their ways, one to his farm, another to his merchandise:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ἀμελήσαντες ἀπῆλθον, ὃς μὲν εἰς τὸν ἴδιον ἀγρόν, ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ	οι δε αμελησαντες απηλθον ο μεν εις τον ιδιον αγρον ο δε εις την εμποριαν αυτου	οι δε αμελησαντες απηλθον ο μεν εις τον ιδιον αγρον ο δε εις την εμποριαν αυτου

Matthew 22:7 (NET)	Matthew 22:7 (KJV)
The king was furious! He sent his soldiers, and they put those murderers to death and set their city on fire.	But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ βασιλεὺς ὠργίσθη καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσεν τοὺς φονεῖς ἐκείνους καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν	ακουσας δε ο βασιλευς ωργισθη και πεμψας τα στρατευματα αυτου απωλεσεν τους φονεις εκεινους και την πολιν αυτων ενεπρησεν	και ακουσας ο βασιλευς εκεινος ωργισθη και πεμψας τα στρατευματα αυτου απωλεσεν τους φονεις εκεινους και την πολιν αυτων ενεπρησεν

Matthew 22:9, 10 (NET)	Matthew 22:9, 10 (KJV)
So go into the main streets and invite everyone you find to the wedding banquet.’	Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν καὶ ὅσους ἐὰν εὕρητε καλέσατε εἰς τοὺς γάμους	πορευεσθε ουν επι τας διεξοδους των οδων και οσους αν ευρητε καλεσατε εις τους γαμους	πορευεσθε ουν επι τας διεξοδους των οδων και οσους αν ευρητε καλεσατε εις τους γαμους

And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests.

So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς συνήγαγον πάντας οὓς εὗρον, πονηρούς τε καὶ ἀγαθούς· καὶ ἐπλήσθη ὁ \|γάμος\| ἀνακειμένων	και εξελθοντες οι δουλοι εκεινοι εις τας οδους συνηγαγον παντας οσους ευρον πονηρους τε και αγαθους και επλησθη ο γαμος ανακειμενων	και εξελθοντες οι δουλοι εκεινοι εις τας οδους συνηγαγον παντας οσους ευρον πονηρους τε και αγαθους και επλησθη ο γαμος ανακειμενων

Matthew 22:13 (NET)	Matthew 22:13 (KJV)
Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’	Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις· δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων	τοτε ειπεν ο βασιλευς τοις διακονοις δησαντες αυτου ποδας και χειρας αρατε αυτον και εκβαλετε εις το σκοτος το εξωτερον εκει εσται ο κλαυθμος και ο βρυγμος των οδοντων	τοτε ειπεν ο βασιλευς τοις διακονοις δησαντες αυτου ποδας και χειρας αρατε αυτον και εκβαλετε εις το σκοτος το εξωτερον εκει εσται ο κλαυθμος και ο βρυγμος των οδοντων

Hannah’s Prayer, Part 3

Back to A Shadow of the Good Things, Part 1

Back to Father, Son, and Holy Spirit – Part 4

Back to Westworld, Part 2

^[1] Genesis 1:22 (KJV)

^[2] Leviticus 11:42 (KJV)

^[3] 1 Samuel 2:1b (Tanakh)

^[4] Ephesians 2:10 (NET) The Greek word translated prepares in 1 Reigns and Kings (Samuel) 2:3 (NETS, English Elpenor) was ἑτοιμάζων (a form of ἑτοιμάζω), a part of the compound word προητοίμασεν (a form of προετοιμάζω) translated prepared beforehand in Ephesians 2:10 (NET).

^[5] Philippians 2:12, 13 (NET) Table

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

^[7] The NET parallel Greek text and NA²⁸ had the masculine ὃς here, where the Stephanus Textus Receptus and Byzantine Majority Text had, I assume, the neuter ο rather than the article ο.

^[8] The NET parallel Greek text and NA²⁸ had the masculine ὃς here, where the Stephanus Textus Receptus and Byzantine Majority Text had, I assume, the neuter ο rather than the article ο.

^[9] The NET parallel Greek text and NA²⁸ had ἐπὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εις.

^[10] The Stephanus Textus Receptus had ακουσας δε (KJV: But when the king heard thereof) here, where the Byzantine Majority Text had και ακουσας, and the NET parallel Greek text and NA²⁸ had simply δὲ (untranslated in the NET).

^[11] The Byzantine Majority Text had εκεινος following king. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[12] The NET parallel Greek text and NA²⁸ had ὅσους ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had οσους αν (KJV: as many as)

^[13] The NET parallel Greek text and NA²⁸ had οὓς here, where the Stephanus Textus Receptus and Byzantine Majority Text had οσους (KJV: all…they).

^[14] The Stephanus Textus Receptus and Byzantine Majority Text had αρατε and και (KJV: take him away, and) here. The NET parallel Greek text and NA²⁸ did not.

^[15] Ephesians 4:22-24 (NET)

^[16] Colossians 3:8-11 (NET)

^[17] Bernard A. Taylor translated 1 Samuel in the NETS, and the Elpenor version of the Septuagint is the Old Testament of the Greek Orthodox Church.

Who Am I? Part 10

Posted on May 26, 2019 by admin

(I toyed with the idea of calling this What Am I Doing? Part 1, but I already have more threads than I can keep current.)

I don’t get a lot of eschatology in my own study, so I rely on the studies of others. I thought the prophecies of Isaiah 17 were fulfilled long ago. Now that they have become current again I found an article—“WHEN WILL DAMASCUS BE DESTROYED?”—on Bible Prophecy – As Written online. The author of the article was anonymous, so I’ll call him/her the Author. But this essay will not be about eschatology. I intend to use some of the Author’s article to clarify my own thinking about comparing the Masoretic text to the Septuagint.

“The Septuagint is a 3rd century BC Jewish translation of the Old Testament Hebrew into Greek,” the Author wrote. “It became the commonly used Old Testament Bible during the New Testament period.” Then the Author quoted another writer:

…the Septuagint is an actual translation from the Hebrew [Masoretic Text] into the Greek. It is the first translation of the Old Testament known. It was the Bible of Jesus and the apostles, the version from which most Old Testament quotations in the New Testament come, and the Bible of the early church…

The Origin Of The Bible, Philip Wesley Comfort, Tyndale House Publishers, Wheaton, IL, 1992, p. 294-95. 134/294-95

I’m not convinced that the Masoretic text was the Hebrew the rabbis translated.

“The Septuagint is a wonderful witness to the original Hebrew (Masoretic) text of the Old Testament since it agrees in the vast majority of places,” the Author continued. “But which is to be preferred when they are at variance?” Again, the Author quoted another writer:

Although there are numerous textual variations between the Septuagint and the Hebrew text [Masoretic], the great majority of these are minor…Yet even when the Septuagint differs and offers a better reading, nonetheless it never replaces the Hebrew as the standard form of the text. Because it is a translation, the Septuagint always remains secondary…

How We Got The Bible, Neil R. Lightfoot, Baker Books, Grand Rapids, 1963, p. 149 1609/149

“The original Hebrew text, then, is preferred when it is at variance with the Greek text of the Septuagint.”

I agree that the original Hebrew should take precedence over a Greek translation, just as I agree that the original Hebrew or Greek takes precedence over an English translation. What I question is conflating the original Hebrew and the Masoretic text, as if the two are one and the same. Admittedly, this puts me in unwitting conflict with Jim Searcy:

Brother Jim is a born-again, strict, uncompromising, unapologetic, relentless, and fierce, confirmer and defender of the Authorized Version, the KJV Holy Bible, as the true, inerrant, more sure, God promised PERFECT written word of God. The KJV Holy Bible is that God promised MORE SURE word of God, written outside of linear time, and preserved from all attacks. The KJV Holy Bible stands against all attacks by the power of the Holy Ghost’s inspiration, and superintendence. The Holy Ghost was superintendent of the KJV Holy Bible. That One Same Spirit of TRUTH’s superintendence is what is MISSING from ALL modern translations, since God fulfilled His promise to give THE Holy Bible in the international language of the last days, the KJV Holy Bible.

Jim will have no part of the play of vanity in having anything to do with the nonexistent “original autographs.” Brother Jim is bold to testify that we can and should KNOW by the Holy Ghost, that we do have the God Promised perfect bible in English. We should all be thankful to God that we can KNOW, that we have the word of God, that we have the word of God, in English. Knowing this is vital in order that our faith may be based upon God’s integrity and not man’s. English is now and will be the international language of the last days antichrist war on the saints. English will be the international language at the return of the Lord Jesus Christ, Yeshua THE Messiah, IMMEDIATELY AFTER the tribulation of those days.

The more I study the Greek underlying the English translation of the New Testament, the more I respect the translators of the KJV. They seem to have worked harder than many modern translators to convey the detail of the Greek into English. And I have Jim Searcy (and Strong’s Concordance) to thank for keeping me aware of the KJV translation. The problem for me is that I often need a translation of the KJV English: Come and see the works of God: he is terrible in his doing toward the children of men.^[1]

Though many might agree with the statement above, I don’t think terrible best represents the Holy Spirit’s intent for the Hebrew word נורא (yârêʼ) or the Greek word φοβερὸς (Table2 below) in contemporary English. This is not to say that it was a poor word choice four centuries ago. Though awesome in the NET (Table1 below) and NETS (Table2 below) may not be the greatest word choice, it does convey the sense that the Holy Spirit did not mean that God is “extremely bad: such as, notably unattractive or objectionable, of very poor quality [or] strongly repulsive” in his doing toward the children of men.

As I wrote elsewhere I chose a more modern translation of the Bible when I was surprised to learn that “Wherefore art thou Romeo” didn’t mean what Bugs Bunny taught me. According to the KJV translation James wrote: But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.^[2] I might have suspected that wanting nothing meant lacking in nothing, given its association with perfect and entire, except that I had dulled my mind with hallucinogens, and I had a lot of artsy friends who dabbled in Zen Buddhism. So wanting nothing seemed like the religious thing to do.

Also, it had irritated my Dad whenever we kids wanted anything from him, so I assumed God was like that, too. Of course, at that time I searched the Bible for works for me to do as opposed to searching for eternal life. I may have blipped perfect and entire and honed in on wanting nothing as something I could do to pay back Jesus for giving me another “chance to prove what I could do for God.”^[3]

The quantity of information removed from the Masoretic text or added to the Septuagint in Psalm 14:3 (13:3) troubled me. It was not a simple copyist error, unless a drunk or stoned copyist used the copy-paste feature of a word processor. It was not an alteration of vowel points to derive a Hebrew homograph more congenial to rejection of Jesus as the Christ. It was a very deliberate act. It cast my conception of “good conscience” in a very harsh light, though I suppose one’s conscience may have been salved some by the fact that similar verses exist elsewhere.

The rabbis who translated the Septuagint seemed blameless to me, which left Masoretes or Christians as potential perpetrators. It gave me pause to revisit Jim Searcy’s assertion: “Origen rewrote both Old and New Testament to suit his antichrist and strange Gnostic leanings.” Did he also add Paul’s “quotation” from Romans 3:13-18 back into the Septuagint?

I began to wonder if I knew enough about Gnosticism to even recognize it in the Greek of the Septuagint. Boning up on Gnosticism I stumbled across an article—“Are There Traces of Greek Philosophy in the Septuagint?”—by Jacob Freudenthal, a German philosopher, educated at the rabbinical seminary of Breslau.

He briefly discussed the pro side of the question from work by Humphrey Hody, David Michaelis and August Friedrich Gfrörer, then the con side as it stood as of 1890, Zacharias Frankel and Eduard Zeller notably. All used essentially the same procedure I was about to employ, using my new knowledge of Gnosticism to grok if certain passages of the Septuagint seemed to align with that notion. Freudenthal took a different tack:

As there is no philosophy in a technical sense to be found in the Hebrew Scriptures, if the translators of the Septuagint actually were in contact with philosophical ideas, the choice of certain expressions for psychological, ethical and metaphysical notions, must clearly show difference between the original and the translation.

His proceeded to take twelve words—ψυχή, πνοή, νοῦς, φρόνησις, δόξα, λόγος, αἴσθησις, ἀρέτη, ἀνδρεία, μεγαλοπρεπής, πρόνοια and κόσμος—full of technical meaning in Greek philosophy or psychology and compare them to the Hebrew words they translated, to see if they were used with an understanding of Greek philosophy or psychology in mind. I’ll quote his conclusion to an examination of ψυχή as an example:

We may therefore conclude, that if the Greek translators give to ψυχή the meaning of “person,” “slave,” “dead body,” “corpse,” they could not be familiar with the abstract meaning which the word obtained in later Greek, and they could not be conscious of the opposition between body and soul, which is sharply accentuated in Greek philosophy.

Freudenthal’s ultimate conclusion after examining all twelve words was that “the translation of the so-called Septuagint bears no traces of the inroad of Greek philosophy into Jewish Hellenism.” This procedure, more than its outcome, encourages me to continue studying, with all due caution, just in case the Lord preserved the Old Testament by having learned rabbis translate it into Greek before many in Israel rejected Jesus as their Messiah.

A series of quotations follow. Whether they prove to be “alternative facts,” I keep them in mind as I study. What follows is from “Henry VIII, Oxford’s Hebraists and the Rabbis of Venice in the 16th Century,” Oxford Chabad Society – Serving Oxford Jewish Students online:

After enormous effort in trying to persuade Rome to support the annulment of his [Henry VIII] marriage…

…Richard Pace recommended Henry VIII to approach Oxford Hebraist Robert Wakefield (d. 1537/8) to help find support for his divorce from Rabbinic sources.[8] Wakefield began Hebrew studies in Tudor England and was appointed Regius Praelector of Hebrew[9] at Oxford in 1529, later becoming canon of Henry VIII’s college, now Christ Church College.[10]

…Thomas Cranmer, then a young tutor, also suggested that a body of evidence should be gathered from scholars from across Europe to support the Leviticus case for the annulment of the marriage. This included asking the Jews in Italy for their opinion of the laws of Leviticus.[13]

…Richard Croke who was in Bologna at the time travelled to Venice to consult the rabbis. It appears that this would have been also the time when Henry procured his 9-volume original set of Daniel Bomberg’s Talmud, subsequently deposited at Westminster Abbey, to assist his scholars with the effort to find original Jewish legal sources to support the annulment of the marriage.[21]

…Finally, the overall seeking for support of Italian Jews for Henry’s position came to an end when a Roman Jew was compelled to marry the widow of his brother, who died without children.[30] Without the support of the Jews of Italy, in June, 1530, the strategy changed to challenging the jurisdiction of the pope over England…

…Henry summoned parliament and removed England’s allegiance to Rome, abolishing the pope’s ecclesiastical powers in England through a number of statues.[5] Henry appointed Protestant Thomas Cranmer as Archbishop of Canterbury and on 23 May 1533, Thomas Cranmer declared Henry and Catherine’s marriage annulled…

…Although Henry of course was not subject to Jewish law, he clearly desired to live a life consistent with Jewish law on this subject, as evident by following [sic] the Oxford Hebraists to consult the rabbis on this subject that changed the course of British history for almost five hundred years.

What follows is from “The Masoretic Text: The traditional—sometimes imperfect—Jewish version of the Torah text,” My Jewish Learning online:

The Masoretic text refers to the authoritative version of the Hebrew Bible used universally by Jews today. This version was codified around the ninth century by a group of Jewish scholars known as the Masoretes, whose name derives from the Hebrew word mesorah, meaning tradition…

In traditional Jewish thought, every single letter of the Torah is believed to be the direct word of God, so great care was taken by early copyists to preserve the text perfectly. Nevertheless, certain errors in transmission crept in over time, as evidenced by variations among several early texts of the Bible.

The establishment of the Masoretic text was therefore considered an enormous accomplishment by establishing an authoritative version of Jewish scripture. Today, making any changes to the text, regardless of how scholarly sound they might seem, would be considered sacrilegious.

What follows is from “Masoretic text: JEWISH BIBLE,” Encyclopaedia Britannica online:

Masoretic text, (from Hebrew masoreth, “tradition”), traditional Hebrew text of the Jewish Bible, meticulously assembled and codified, and supplied with diacritical marks to enable correct pronunciation. This monumental work was begun around the 6th century AD and completed in the 10th by scholars at Talmudic academies in Babylonia and Palestine, in an effort to reproduce, as far as possible, the original text of the Hebrew Old Testament. Their intention was not to interpret the meaning of the Scriptures but to transmit to future generations the authentic Word of God. To this end they gathered manuscripts and whatever oral traditions were available to them.

What follows is from “Jewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism online:

Over the years as tradition was orally passed on and eventually written down, many disparities of the Torah emerged as countless scribes wrote numerous scrolls.

After being exiled from Israel, and as the Jewish Diaspora grew more widespread across the World, many Jews understood the importance of creating a single text of the Torah. This uniformity would enable the consistency of the Jewish faith outside the land of Israel. Specific scholars and scribes were chosen for this task, these men were called Masoretes. Masoretes derives its name from the word “masorah” meaning “tradition;” their ultimate goal was to uphold the traditions of the Jewish people. The Masoretes had to decipher the authentic word of God and eliminate the dissimilarities…

There were two schools of thought overt [sic] the rewriting of the Bible. There was the Eastern or Babylonian school and the other was a Western or Palestinian school. The Palestinian school had two branches of thought, the Ben Asher and the Ben Naphtali in Tiberias. In 930 C.E. Aaron ben Moses ben Asher produced the first complete Bible, called the Aleppo Codex, utilizing masoretic symbols and ordering. For several centuries, various Masoretes continued to influence the pronunciation and writing of the text. However, the first “official” Bible text that is still used today was the Great Rabbinic Bible, published in 1524-1525 by Daniel Bomberg (a Christian in Venice).

In 1611 the King James Bible was first published with the Masoretic text as the basis for the translation of the Old Testament into English.

What follows is from “Does the Hebrew Masoretic text underlying the KJV have any errors?,” KJV Today online.

Many believe that the KJV is based on the Hebrew Masoretic text of the Second Rabbinic Bible, edited by Jacob Ben Chayyim and printed by Daniel Bomberg in 1525. However, the KJV appeared to follow the First Rabbinic Bible, edited by Felix Pratensis in 1517-1518, as this first edition includes Joshua 21:36-37 and Nehemiah 7:68 whereas the second edition omits these verses. Except for these two passages, the KJV appeared to follow the Ben Chayyim text.

A table comparing Psalm 66:5 in the Tanakh, KJV and NET, and a table comparing Psalm 66:5 (65:5) in the Septuagint (BLB and Elpenor) follow. Again, Jim Searcy’s concerns will alter my procedure. I’ve been using the Tanakh from the Jewish Virtual Library as a proxy for the KJV. From now on I’ll Include the text of the KJV since differences might be very instructive.

Psalm 66:5 (Tanakh)	Psalm 66:5 (KJV)	Psalm 66:5 (NET)
Come and see the works of God: he is terrible in his doing toward the children of men.	Come and see the works of God: he is terrible in his doing toward the children of men.	Come and witness God’s exploits! His acts on behalf of people are awesome!

Psalm 66:5 (Septuagint BLB)	Psalm 65:5 (Septuagint Elpenor)
δεῦτε καὶ ἴδετε τὰ ἔργα τοῦ θεοῦ φοβερὸς ἐν βουλαῗς ὑπὲρ τοὺς υἱοὺς τῶν ἀνθρώπων	δεῦτε καὶ ἴδετε τὰ ἔργα τοῦ Θεοῦ· φοβερὸς ἐν βουλαῖς ὑπὲρ τοὺς υἱοὺς τῶν ἀνθρώπων
Psalm 65:5 (NETS)	Psalm 65:5 (English Elpenor)
Come, and see the works of God; he is awesome in his plans beyond the sons of men,	Come and behold the works of God; [he is] terrible in [his] counsels beyond the children of men.

Who Am I? Part 11

Back to Hannah”s Prayer, Part 2

Back to Hannah’s Prayer, Part 3

Back to Psalm 22, Part 1

Back to Isaiah 53:10-12, Part 4

^[1] Psalm 66:5 (KJV)

^[2] James 1:4 (KJV)

^[3] Who Am I? Part 3

Hannah’s Prayer, Part 1

Posted on May 20, 2019 by admin

I want to consider Hannah’s prayer in four English translations, two from the Hebrew of the Masoretic text^[1] and two from the Greek of the Septuagint:

Masoretic Text		Septuagint
1 Samuel 2:1, 2 (Tanakh)	1 Samuel 2:1, 2 (NET)	1 Reigns 2:1, 2 (NETS)	1 Kings 1:28b–2:2 (Elpenor English)
			…and she [Anna] said,
And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation.	Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord. I have loudly denounced my enemies. Indeed I rejoice in your deliverance.	And she [Hanna] said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance,	My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation.
There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d.	No one is holy like the Lord! There is no one other than you! There is no rock like our God!	because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you.	For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee.

The difference in verse 2 is subtle but beginning to form a pattern:

Masoretic Text		Septuagint
1 Samuel 2:2 (Tanakh)	1 Samuel 2:2 (NET)	1 Reigns 2:2 (NETS)	1 Kings 2:2 (Elpenor English)
There is none holy as HaShem,	No one is holy like the Lord!	because there is none holy like the Lord,	For there is none holy as the Lord,
for there is none beside Thee;	There is no one other than you!	there is none holy besides you.	there is none holy besides thee.
neither is there any rock like our G-d.	There is no rock like our God!	and there is none righteous like our God;	and there is none righteous as our God;

I altered the order of the clauses in the Septuagint for better comparison but could have altered the Masoretic text instead. Where the translation from the Masoretic text reads for there is none beside Thee, the Septuagint reads there is none holy besides thee. Likewise where the Masoretic text reads There is no rock like our God, the Septuagint reads and there is none righteous like our God. Was holy added by the rabbis or removed by the Masoretes? Was rock or righteous the original word?

An article titled “Salvation from What?” on Judaism 101 online reads:

Salvation from sin is unnecessary in Judaism, because Judaism does not believe that mankind is inherently evil or sinful or in need of Divine Intervention in order to escape eternal damnation. In fact, Judaism does not even believe in eternal damnation.
Judaism recognizes that people have sinful impulses, but Judaism also recognizes that people have an inclination to do good and to be good, and that people are able to choose whether to follow the evil inclination or the good inclination.
It is within our ability to be righteous.

So how could Hannah pray there is none holy besides thee or there is none righteous like our God? Admittedly, the latter might have been equivocated as comparison, God is more righteous than any human being’s “ability” to be righteous. But once someone decided to alter the Scripture, it might as well be a clean sweep. I sincerely doubt the rabbis who translated the Septuagint made this change. I haven’t accounted for the possibility, however, that some^[2] attempted to write Christian doctrines back into the Old Testament scriptures.

The translations of 1 Samuel 2:9 followed this same pattern: the wicked are made speechless in the darkness, for it is not by one’s own strength that one (e.g., the wicked one) prevails^[3] in the Masoretic text, while in the Septuagint, he blesses the years of the righteous, for by strength cannot man (e.g., the righteous man) prevail. Again, how could Hannah pray such a thing given that “It is within our ability to be righteous.”

It prompted me to reconsider There is no one righteous, not even one.^[4] This, according to a footnote (14) in the NET, was a quote from Psalm 14:1.

Masoretic Text		Septuagint
Psalm 14:1 (Tanakh)	Psalm 14:1 (NET)	Psalm 13:1 (NETS)	Psalm 13:1 (Elpenor English)
The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.	Fools say to themselves, “There is no God.” They sin and commit evil deeds; none of them does what is right.	The fool said in his heart, “There is no God.” They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one.	The fool has said in his heart, There is no God. They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one.

There is no one righteous, not even one is at best an allusion to, or conclusion based on, the Psalm. The Hebrew word translated good (Tanakh) or what is right (NET) was טוב (ṭôb). God saw all that he had made – and it was very good (ṭôb).^[5] In the Septuagint (Table6 below) טוב (ṭôb) was translated χρηστότητα (a form of χρηστότης). Notice therefore the kindness (χρηστότητα, a form of χρηστότης) and harshness of God – harshness^[6] toward those who have fallen, but God’s^[7] kindness^[8] (χρηστότης) toward you, provided you continue in his kindness (χρηστότητι, another form of χρηστότης); otherwise you also will be cut off.^[9] Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy,^[10] kindness (χρηστότητα, a form χρηστότης), humility, gentleness,^[11] and patience, bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord^[12] has forgiven you, so you also forgive others.^[13]

While I have no quarrel with Paul if he translated טוב (ṭôb) or understood χρηστότητα as δίκαιος, it is difficult to think of it as a quotation.

Romans 3:10b (NET Parallel Greek)	Psalm 14:1b (Septuagint BLB)	Psalm 13:1b (Septuagint Elpenor)
οὐκ ἔστιν δίκαιος οὐδὲ εἷς	οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός	οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός
Romans 3:10b (NET)	Psalm 13:1b (NETS)	Psalm 13:1b (English Elpenor)
There is no one righteous, not even one,	there is no one practicing kindness; there is not even one.	there is none that does goodness, there is not even so much as one.

What is unavoidable when approached this way is that Paul applied to all what David clearly applied only to atheists: The fool hath said in his heart, There is no God. Was Paul recalling and summarizing Hannah’s prayer (see Table4 below) from the Septuagint?

Romans 3:10b (NET Parallel Greek)	1 Samuel 2:2b (Septuagint BLB)	1 Kings 2:2b (Septuagint Elpenor)
οὐκ ἔστιν δίκαιος οὐδὲ εἷς	καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ	καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου
Romans 3:10b (NET)	1 Reigns 2:2b (NETS)	1 Kings 2:2b (English Elpenor)
There is no one righteous, not even one,	and there is none righteous like our God; there is none holy besides you.	and there is none righteous as our God; there is none holy besides thee.

David’s psalm continued:

Masoretic Text		Septuagint
Psalm 14:2 (Tanakh)	Psalm 14:2 (NET)	Psalm 13:2 (NETS)	Psalm 13:2 (Elpenor English)
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.	The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God.	The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God.	The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god.

Paul concluded, there is no one who understands, there is no one who seeks God.^[14]

Romans 3:11 (NET Parallel Greek)	Psalm 14:2b (Septuagint BLB)	Psalm 13:2b (Septuagint Elpenor)
οὐκ ἔστιν \|ὁ\| συνίων, οὐκ ἔστιν \|ὁ\| ἐκζητῶν τὸν θεόν	εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν	εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν
Romans 3:11 (NET)	Psalm 13:2b (NETS)	Psalm 13:2b (English Elpenor)
there is no one who understands, there is no one who seeks God.	if there was any who had understanding or who sought after God.	if there were any that understood, or sought after god.

Paul’s conclusion was certainly in agreement with the next verse of David’s psalm:

Masoretic Text		Septuagint
Psalm 14:3 (Tanakh)	Psalm 14:3 (NET)	Psalm 13:3 (NETS)	Psalm 13:3 (Elpenor English)
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.	Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one!	All turned away, as well they became useless; there is no one practicing kindness; there is not even one.	They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

Here is a comparison of the NET parallel Greek of Paul’s quotation with the Greek of the Septuagint along with English translations.

Romans 3:12-18 (NET Parallel Greek)	Psalm 14:3 (Septuagint BLB)	Psalm 13:2b (Septuagint Elpenor)
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν· οὐκ ἔστιν \|ὁ\| ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν	πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν	πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν
Romans 3:12-18 (NET) Table	Psalm 13:3 (NETS)	Psalm 13:2b (English Elpenor)
All have turned away, together they have become worthless; there is no one who shows kindness, not even one. Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips. Their mouths are full of cursing and bitterness. Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known. There is no fear of God before their eyes.	All turned away, as well they became useless; there is no one practicing kindness; there is not even one.	They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

I’m coming up empty for any reason why the rabbis who translated the Septuagint would have added this to David’s psalm. I have a clue why the Masoretes might have removed it. Though the Elpenor version of the Septuagint included the extended text in the English translation, the parallel Greek was marked by an asterisk and removed to the bottom of the column. If I skip from—They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one—directly to—Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD^[15]—it is much easier to assume that all does not mean all. Surely God’s people are exempt from all who have gone aside. But then, who exactly are God’s people?

Are they those who seek to have a righteousness of their own derived from the law by striving to obey the law in their own strength, by their own ability (because if righteousness could come through the law, then Christ died for nothing^[16])? Or are they those who call on the name of the Lord (Romans 10:5-13), those who are born from above (John 3:1-7), those who are led by the Holy Spirit (Romans 8:1-17)?

Is the Bible a “book of rules” or a story which demonstrates, among other things, how God achieved what the law could not do because it was weakened through the flesh?^[17] For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee, Hannah prayed according to the Septuagint. Why do you call me good? Jesus asked the wealthy ruler. No one is good except God alone.^[18]

Is the finding of God’s observation—that There is no one righteous, not even one—the hyperbole of a scold, an angry admonition for me to try harder to keep the law? Or is it the factual basis for me to do something completely different? Do not be amazed—Jesus said to the teacher of Israel—that I said to you, ‘You must all be born from above.’^[19]

Tables comparing 1 Samuel 2:1; 2:2; Psalm 14:1; Genesis 1:31; Psalm 14:2; 14:3 and 14:4 in the Tanakh and NET, and tables comparing 1 Samuel (Kings, Reigns) 2:1; 2:2; Psalm 14:1 (13:1); Genesis 1:31; Psalm 14:2 (13:2); 14:3 (13:3) and 14:4 (13:4) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Romans 11:22 and Colossians 3:12, 13 in the NET and KJV.

1 Samuel 2:1 (Tanakh)	1 Samuel 2:1 (NET)
And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation.	Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord. I have loudly denounced my enemies. Indeed I rejoice in your deliverance.

1 Samuel 2:1 (Septuagint BLB)	1 Kings 2:1 (Septuagint Elpenor)
καὶ εἶπεν ἐστερεώθη ἡ καρδία μου ἐν κυρίῳ ὑψώθη κέρας μου ἐν θεῷ μου ἐπλατύνθη ἐπὶ ἐχθροὺς τὸ στόμα μου εὐφράνθην ἐν σωτηρίᾳ σου	ΕΣΤΕΡΕΩΘΗ ἡ καρδία μου ἐν Κυρίῳ, ὑψώθη κέρας μου ἐν Θεῷ μου· ἐπλατύνθη ἐπ᾿ ἐχθρούς μου τὸ στόμα μου, εὐφράνθην ἐν σωτηρίᾳ σου
1 Reigns 2:1 (NETS)	1 Kings 2:1 (English Elpenor)
And she said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance,	My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation.

1 Samuel 2:2 (Tanakh)	1 Samuel 2:2 (NET)
There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d.	No one is holy like the Lord! There is no one other than you! There is no rock like our God!

1 Samuel 2:2 (Septuagint BLB)	1 Kings 2:2 (Septuagint Elpenor)
ὅτι οὐκ ἔστιν ἅγιος ὡς κύριος καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ	ὅτι οὐκ ἔστιν ἅγιος ὡς Κύριος, καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου
1 Reigns 2:2 (NETS)	1 Kings 2:2 (English Elpenor)
because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you.	For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee.

Psalm 14:1 (Tanakh)	Psalm 14:1 (NET)
The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.	Fools say to themselves, “There is no God.” They sin and commit evil deeds; none of them does what is right.

Psalm 14:1 (Septuagint BLB)	Psalm 13:1 (Septuagint Elpenor)
εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ οὐκ ἔστιν θεός διέφθειραν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός	ΕΙΠΕΝ ἄφρων ἐν καρδίᾳ αὐτοῦ· οὐκ ἔστι Θεός. διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός
Psalm 13:1 (NETS)	Psalm 13:1 (English Elpenor)
The fool said in his heart, “There is no God.” They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one.	The fool has said in his heart, There is no God. They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one.

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

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

Psalm 14:2 (Tanakh)	Psalm 14:2 (NET)
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.	The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God.

Psalm 14:2 (Septuagint BLB)	Psalm 13:2 (Septuagint Elpenor)
κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῗν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν	Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῖν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν
Psalm 13:2 (NETS)	Psalm 13:2 (English Elpenor)
The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God.	The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god.

Psalm 14:3 (Tanakh)	Psalm 14:3 (NET)
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.	Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one!

Psalm 14:3 (Septuagint BLB)	Psalm 13:3 (Septuagint Elpenor)
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν	πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν
Psalm 13:3 (NETS)	Psalm 13:3 (English Elpenor)
All turned away, as well they became useless; there is no one practicing kindness; there is not even one.	They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

Psalm 14:4 (Tanakh)	Psalm 14:4 (NET)
Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD.	All those who behave wickedly do not understand – those who devour my people as if they were eating bread, and do not call out to the Lord.

Psalm 14:4 (Septuagint BLB)	Psalm 13:4 (Septuagint Elpenor)
οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν οἱ κατεσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν κύριον οὐκ ἐπεκαλέσαντο	οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν; οἱ ἐσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν Κύριον οὐκ ἐπεκαλέσαντο
Psalm 13:4 (NETS)	Psalm 13:4 (English Elpenor)
Shall they never learn, all those who practice lawlessness? Those who eat up my people like eating bread do not call upon the Lord.	Will not all the workers of iniquity know, who eat up my people as they would eat bread? they have not called upon the Lord.

Romans 11:22 (NET)	Romans 11:22 (KJV)
Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.	Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ	ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση	ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση

Colossians 3:12, 13 (NET)	Colossians 3:12, 13 (KJV)
Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness, humility, gentleness, and patience,	Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ χρηστότητα ταπεινοφροσύνην πραΰτητα μακροθυμίαν	ενδυσασθε ουν ως εκλεκτοι του θεου αγιοι και ηγαπημενοι σπλαγχνα οικτιρμων χρηστοτητα ταπεινοφροσυνην πραοτητα μακροθυμιαν	ενδυσασθε ουν ως εκλεκτοι του θεου αγιοι και ηγαπημενοι σπλαγχνα οικτιρμου χρηστοτητα ταπεινοφροσυνην πραοτητα μακροθυμιαν

bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others.

Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς	ανεχομενοι αλληλων και χαριζομενοι εαυτοις εαν τις προς τινα εχη μομφην καθως και ο χριστος εχαρισατο υμιν ουτως και υμεις	ανεχομενοι αλληλων και χαριζομενοι εαυτοις εαν τις προς τινα εχη μομφην καθως και ο χριστος εχαρισατο υμιν ουτως και υμεις

Hannah’s Prayer, Part 2

Back to Who Am I? Part 10

Back to Paul”s OT Quotes – Romans 3:10-18

Back to Christianity, Part 1

Back to Christianity, Part 7

^[1] Here are three opinions of the Masoretic text: 1) What is the Masoretic Text? 2) The Masoretic Text: The traditional–sometimes imperfect–Jewish version of the Torah text. 3) The Masoretic Text and the Dead Sea Scrolls: Should the original Hebrew Bible text be modified based on information obtained from the Dead Sea Scrolls?^[2] Jim Searcy, for instance, asserted that “Origen wrote his Hexapla” as opposed to compiling it from extant manuscripts.

^[3] 1 Samuel 2:9 (NET)

^[4] Romans 3:10b (NET)

^[5] Genesis 1:31a (NET) טוב

^[6] The NET parallel Greek text and NA²⁸ had ἀποτομία here, where the Stephanus Textus Receptus and Byzantine Majority Text had αποτομιαν (KJV: severity).

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

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

^[9] Romans 11:22 (NET)

^[10] The Stephanus Textus Receptus had the plural οικτιρμων (KJV: mercies) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the singular οἰκτιρμοῦ.

^[11] In the NET parallel Greek text and NA²⁸ patience was spelled πραΰτητα, and πραοτητα (KJV: longsuffering) in the Stephanus Textus Receptus and Byzantine Majority Text.

^[12] The NET parallel Greek text and NA²⁸ had κύριος here, where the Stephanus Textus Receptus and Byzantine Majority Text had χριστος (KJV: Christ).

^[13] Colossians 3:12, 13 (NET)

^[14] Romans 3:11 (NET)

^[15] Psalm 14:4 (Tanakh)

^[16] Galatians 2:21 (NET)

^[17] Romans 8:3 (NET) Table

^[18] Luke 18:19b (NET)

^[19] John 3:7 (NET)

Who Am I? Part 9

Posted on May 12, 2019 by admin

“One more thing you should know about me,” I wrote in another essay: “I usually appreciate God’s deceptiveness (the NIV translates it shrewdness, if you prefer) first, before I recognize his reliability, trustworthiness and loyalty. So I assume that I am far more perverse (NIV, crooked [now, devious]), than I am blameless, innocent or faithful.” As I revisited this essay to make tables for 2 Samuel 22:26, 27 it occurred to me that this is no longer true.

In the Tanakh (and KJV) חסיד (châsı̂yd) was translated merciful (Table1) rather than loyal. Daily infusions of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control^[1] have rendered me more merciful than perverse. Consequently, I view God as more merciful than deceptive these days. Paul described a similar transformation in his own life for believers in Galatia (Galatians 2:20 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.

He prayed the same transformation for believers in Ephesus (Ephesians 3:16, 17a NET):

I pray that according to the wealth^[2] of his glory [the Father,^[3] from whom every family in heaven and on earth is named] will grant^[4] you to be strengthened with power through his Spirit in the inner person, that Christ will dwell in your hearts through faith…

I noticed something comparing the English translations of 2 Samuel (Reigns, Kings) 2:26, 27 from the Septuagint (Table2 and Table3) to those of the Masoretic text.

Septuagint		Masoretic Text
2 Reigns 22:26, 27 (NETS)	2 Kings 22:26, 27 (Septuagint Elpenor)	2 Samuel 22:26, 27 (Tanakh)	2 Samuel 22:26, 27 (NET)
With the devout you will be deemed devout, and with a perfect man you will be deemed perfect, and with the select you will be select, and with the crooked you will be deemed crooked.	With the holy thou wilt be holy, and with the perfect man thou will be perfect, and with the excellent thou wilt be excellent, and with the froward thou will be froward.	With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright, With the pure Thou dost show myself pure; and with the crooked Thou dost show Thyself subtle.	You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent. You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

The English translations from the Masoretic text seem to imply that God changes his behavior toward me depending upon my response to Him. If I achieve the rank of crooked (Tanakh) or perverse (NET), God dost show Himself subtle (Tanakh) or prove to be deceptive (NET). If I strive to be pure (Tanakh) or blameless (NET), He dost show myself (KJV: thyself) pure or prove to be reliable. If I make myself upright or innocent, He dost show Himself upright or prove to be trustworthy. If I become merciful or faithful, He dost show Himself merciful or prove to be loyal.

The translations from the Greek Septuagint (especially the NETS, “you will be deemed…”), however, called this into question and forced me to dig deeper. With the exception of the adjective ἐκλεκτὸς, the verbs—ὁσιωθήσῃ, τελειωθήσῃ ^[5] and στρεβλωθήσῃ—applied to God by the rabbis who translated the Septuagint were all passive. In other words, my perception—not God—changes as He has his way with me. There is a caveat.

In a similar verse (Table3 below) Psalm 18:26 (18:27, 17:27) the rabbis chose the active διαστρέψεις for תתפתל (pâthal) rather than the passive στρεβλωθήσῃ (the Hebrew word תתפל [pâthal] was slightly different). Here are the words in tabular form:

Reference	NET Parallel Hebrew	Tanakh Parallel Hebrew (chabad.org)	Strong’s Concordance	Septuagint (BLB)	Septuagint (Elpenor)
2 Samuel (Kings) 22:27	תתפל	תִּתַּפָּֽל	פָּתַל (pâthal)	στρεβλωθήσῃ	στρεβλωθήσῃ
Psalm 18:26 (18:27; 17:27)	תתפתל	תִּתְפַּתָּֽל	פָּתַל (pâthal)	διαστρέψεις	διαστρέψεις

In other words, with the froward (Tanakh), perverse (NET/English Elpenor) or “crooked” (NETS) God is more actively froward (Tanakh) or deceptive (NET), wilt shew frowardness (English Elpenor) or “will pervert” (1 Kings 22:19-23; 1 Timothy 4:1-5). His mercy toward me is ever astonishing. At my most crooked or perverse I mistook God’s mercy for his nonexistence. He remained pure, reliable, upright, trustworthy, merciful and loyal despite my religious mind’s inability to perceive it at that time.

Before I get too carried away with the English translation merciful, however, I want to study the Greek translation some. The Hebrew word חסיד (châsı̂yd) translated merciful in the Tanakh and KJV was translated ὁσίου (a form of ὅσιος) in the Septuagint rather than ἐλεήμων (Hebrews 2:17 NET):

Therefore [Jesus] had to be made like his brothers and sisters in every respect, so that he could become a merciful (ἐλεήμων) and faithful high priest in things relating to God, to make atonement for the sins of the people.

Peter quoted David’s psalm about Jesus, you will not leave my soul in Hades, nor permit your Holy One to experience decay.^[6] Paul quoted part of the same psalm: You will not permit your Holy One to experience decay.^[7] Here in both quotes ὅσιον (another form of ὅσιος) was translated Holy One.

The Greek word διαφθοράν translated decay above was itself a translation of the Hebrew word שחת. But it was translated (Table4 below) corruption (Tanakh) or the Pit (NET). A table contrasting these Hebrew homographs follows.

Reference	NET Parallel Hebrew	Tanakh Parallel Hebrew (chabad.org)	Strong’s Concordance	Tanakh (Jewish Virtual Library)	NET
Psalm 16:10	שחת	שָֽׁחַת	שַׁחַת (shachath)	corruption	the Pit
Genesis 13:10	שחת	שַׁחֵ֣ת	שָׁחַת (shâchath)	destroyed	obliterated

The only difference between them is the vowel points. Whether Peter and Paul misquoted the psalm to make it prophesy Jesus’ resurrection, or the Masoretes manipulated the vowel points to make it less obvious so as to defend their people from Christian interpretation will remain a matter of faith. Admittedly, the rabbis who translated the Septuagint chose καταστρέψαι for שחת in Genesis 13:10 rather than διαφθοράν. But they didn’t choose any form of Βόθυνος (Matthew 12:11) or φρέαρ (Revelation 9:1) for either occurrence.

Moses identified Levi’s holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah.^[8] Again, the Hebrew word translated holy was חסידך (châsı̂yd) which was translated ὁσίῳ (another form of ὅσιος) in the Septuagint. To Paul Levi’s holy one (τῷ ἀνδρὶ τῷ ὁσίῳ in the Septuagint; literally, holy man) was Christ (1 Corinthians 10:1-4 NET Table):

For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ.

A plural form of ὅσιος (Table19 below) was translated holy (NET) or mercies (KJV) in Paul’s exhortation in the synagogue at Pisidian Antioch (Acts 13:34 NET):

But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy (ὅσια) and trustworthy promises made to David.’^[9]

The last was a quote from the prophet Isaiah (Table8 below): I will make an everlasting covenant with you, even the sure mercies of David.^[10] The Hebrew word חַסְדֵ֥י (chêsêd) was translated mercies on chabad.org as well. The Greek translation ὅσια was also rendered mercies in the Elpenor English translation of the Septuagint, but sacred things in the NETS (Table9 below).

Who will not fear you,^[11] O Lord, and glorify^[12] your name, because you alone are holy^[13] (ὅσιος), those who conquered the beast sang. All nations will come and worship before you for your righteous acts (seven final plagues, seven angels holding the seven trumpets, the scroll and its seven seals) have been revealed.^[14] John’s vision continued: Now I heard the angel of the waters saying: “You are just^[15] – the one who is and who was, the Holy One^[16] (ὅσιος) – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given^[17] them blood to drink. They^[18] got what they deserved!”^[19]

Without reverting to my old ways—considering justice and mercy as opposites—it seemed only fair to mention these contexts for ὅσιος. The varied translations of ὅσιος seem to confirm my understanding of a category called “justice-mercy.” Though I struggle to describe this category in words or diagrams it becomes much clearer—along with faithfulness and love—in the person of Jesus the Christ.

He will keep the feet of His holy ones,^[20] Hannah prayed. I planned to quote this as an example of חסידו] חסידיו] (châsı̂yd) [contrast chabad.org] translated δικαίου (a form of δίκαιος) in the Septuagint. Comparing the Greek of the Septuagint to the Masoretic text proved more problematic than that. The English translations follow:

English Translations from Masoretic Hebrew		English Translations from Septuagint Greek
1 Samuel 2:9 (Tanakh)	1 Samuel 2:9 (NET)	1 Reigns 2:9 (NETS)	1 Kings 2:9 (English Elpenor)
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.

Admittedly, I wondered at first how the rabbis who translated the Septuagint got granting his petition to him that prays from but the wicked shall be put to silence in darkness. Still I lamented that this woman of ancient Israel understood something I required almost a lifetime to learn: not by strength (NET: one’s own strength) shall man prevail. The more I meditated though, the more sense it made to me that Hannah would have prayed what she acknowledged to Eli (1 Samuel 1:26-28 Tanakh):

And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem. For this child I prayed; and HaShem hath granted me my petition which I asked of Him; therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’ And he worshipped HaShem there.

Then I began to wonder why the Masoretes changed granting his petition to him that prays to but the wicked shall be put to silence in darkness. No contrast with the wicked is required to understand that the righteous do not prevail by their own strength. I began to consider Hannah’s prayer of dedication in its entirety, but that must wait for another essay.

To conclude this essay, I won’t gainsay merciful as a translation of חסיד (châsı̂yd), but it was translated holy more often, indicating the Messiah. Tables comparing Psalm 18:25, 26; 16:10; Deuternomy 33:8; Isaiah 55:3; 1 Samuel 2:9 and 1:26-28 in the Tanakh and NET, and tables comparing Psalm 18:25 (17:26); 18:26 (17:27); 16:10 (15:10); Deuteronomy 33:8; Isaiah 55:3; 1 Samuel (Reigns, Kings) 2:9; 1:26; 1:27 and 1:28 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Ephesians 3:14; 3:16; Acts 13:35; 13:34; Revelation 15:4 and 16:5, 6 in the NET and KJV.

Psalm 18:25, 26 (Tanakh)	Psalm 18:25, 26 (NET)
With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright;	You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.
With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.	You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

Psalm 18:25 (Septuagint BLB)	Psalm 17:26 (Septuagint Elpenor)
μετὰ ὁσίου ὁσιωθήσῃ καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ	μετὰ ὁσίου ὅσιος ἔσῃ, καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ
Psalm 17:26 (NETS)	Psalm 17:26 (English Elpenor)
With the devout you will be deemed devout, and with the innocent man you will be innocent,	With the holy thou wilt be holy; and with the innocent man thou wilt be innocent.

Psalm 18:26 (Septuagint BLB)	Psalm 17:27 (Septuagint Elpenor)
καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις	καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις
Psalm 17:27 (NETS)	Psalm 17:27 (English Elpenor)
and with the select you will be select, and with the crooked you will pervert,	And with the excellent [man] thou wilt be excellent; and with the perverse thou wilt shew frowardness.

Psalm 16:10 (Tanakh)	Psalm 16:10 (NET)
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.	You will not abandon me to Sheol; you will not allow your faithful follower (châsı̂yd, חסידך) to see the Pit.

Psalm 16:10 (Septuagint BLB)	Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν	ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν
Psalm 15:10 (NETS)	Psalm 15:10 (English Elpenor)
because you will not abandon my soul to Hades or give your devout to see corruption.	because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Deuteronomy 33:8 (Tanakh)	Deuteronomy 33:8 (NET)
And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah;	Of Levi he said: Your Thummim and Urim belong to your godly (châsı̂yd, חסידך) one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.

Deuteronomy 33:8 (Septuagint BLB)	Deuteronomy 33:8 (Septuagint Elpenor)
καὶ τῷ Λευι εἶπεν δότε Λευι δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας	καὶ τῷ Λευὶ εἶπε· δότε Λευὶ δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ, τῷ ἀνδρὶ τῷ ὁσίῳ, ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ, ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας
Deuteronomy 33:8 (NETS)	Deuteronomy 33:8 (English Elpenor)
And to Leui he said: Give Leui his clear ones and his truth to the devout man, whom they tempted him with temptation. They reviled him at the water of dispute.	And to Levi he said, Give to Levi his manifestations, and his truth to the holy man, whom they tempted in the temptation; they reviled him at the water of strife.

Isaiah 55:3 (Tanakh)	Isaiah 55:3 (NET)
Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.	Pay attention and come to me! Listen, so you can live! Then I will make an unconditional covenantal promise to you, just like the reliable covenantal promises (chêsêd, חסדי) I made to David.

Isaiah 55:3 (Septuagint BLB)	Isaiah 55:3 (Septuagint Elpenor)
προσέχετε τοῗς ὠτίοις ὑμῶν καὶ ἐπακολουθήσατε ταῗς ὁδοῗς μου ἐπακούσατέ μου καὶ ζήσεται ἐν ἀγαθοῗς ἡ ψυχὴ ὑμῶν καὶ διαθήσομαι ὑμῗν διαθήκην αἰώνιον τὰ ὅσια Δαυιδ τὰ πιστά	προσέχετε τοῖς ὠσὶν ὑμῶν καὶ ἐπακουλουθήσατε ταῖς ὁδοῖς μου· εἰσακούσατέ μου, καὶ ζήσεται ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν· καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά
Isaiah 55:3 (NETS)	Isaiah 55:3 (English Elpenor)
Pay attention with your ears, and follow my ways; listen to me, and your soul will live in good things. I will make with you an everlasting covenant, the sacred things of David that are sure.	Give heed with your ears, and follow my ways: hearken to me, and your soul shall live in prosperity; and I will make with you an everlasting covenant, the sure mercies of David.

1 Samuel 2:9 (Tanakh)	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 watches over his holy (châsı̂yd, [חסידו]) ones (châsı̂yd, חסידיו), 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 1:26-28 (Tanakh)	1 Samuel 1:26-28 (NET)
And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem.	She said, “My lord. Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord.
For this child I prayed; and HaShem hath granted me my petition which I asked of Him;	For this boy I prayed, and the Lord has given me the request that I asked of him.
therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’ And he worshipped HaShem there.	So I also dedicate him to the Lord. For all the days of his life he is dedicated to the Lord.” Then he bowed down there in worship to the Lord.

1 Samuel 1:26 (Septuagint BLB)	1 Kings 1:26 (Septuagint Elpenor)
καὶ εἶπεν ἐν ἐμοί κύριε ζῇ ἡ ψυχή σου ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου ἐν τῷ προσεύξασθαι πρὸς κύριον	καὶ εἶπεν· ἐν ἐμοί, κύριε· ζῇ ἡ ψυχή σου, ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου μετὰ σοῦ ἐν τῷ προσεύξασθαι πρὸς Κύριον
1 Reigns 1:26 (NETS)	1 Kings 1:26 (English Elpenor)
and said, “By me, sir! Your soul lives, I am the woman who stood before you when praying to the Lord;	And she said, I pray thee, my lord, as thy soul liveth, I [am] the woman that stood in thy presence with thee while praying to the Lord.

1 Samuel 1:27 (Septuagint BLB)	1 Kings 1:27 (Septuagint Elpenor)
ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην καὶ ἔδωκέν μοι κύριος τὸ αἴτημά μου ὃ ᾐτησάμην παρ᾽ αὐτοῦ	ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην, καὶ ἔδωκέ μοι Κύριος τὸ αἴτημά μου, ὃ ᾐτησάμην παρ᾿ αὐτοῦ
1 Reigns 1:27 (NETS)	1 Kings 1:27 (English Elpenor)
for this boy I prayed, and the Lord has granted me my request that I requested of him.	For this child I prayed; and the Lord has given me my request that I asked of him.

1 Samuel 1:28 (Septuagint BLB)	1 Kings 1:28 (Septuagint Elpenor)
κἀγὼ κιχρῶ αὐτὸν τῷ κυρίῳ πάσας τὰς ἡμέρας ἃς ζῇ αὐτός χρῆσιν τῷ κυρίῳ	κἀγὼ κιχρῶ αὐτὸν τῷ Κυρίῳ πάσας τὰς ἡμέρας, ἃς ζῇ αὐτός, χρῆσιν τῷ Κυρίῳ. Καὶ εἶπεν
1 Reigns 1:28 (NETS)	1 Kings 1:28 (English Elpenor)
And I lend him to the Lord as long as he lives, a loan to the Lord.	And I lend him to the Lord all his days that he lives, a loan to the Lord: and she said,

Ephesians 3:14 (NET)	Ephesians 3:14 (KJV)
For this reason I kneel before the Father,	For this cause I bow my knees unto the Father of our Lord Jesus Christ,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα	τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου	τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου

Ephesians 3:16 (NET)	Ephesians 3:16 (KJV)
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,	That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον	ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον	ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον

Acts 13:35 (NET)	Acts 13:35 (KJV)
Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.’	Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διότι καὶ ἐν ἑτέρῳ λέγει· οὐ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν	διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν	διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν

Acts 13:34 (NET)	Acts 13:34 (KJV)
But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David.’	And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά	οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαβιδ τα πιστα	οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαυιδ τα πιστα

Revelation 15:4 (NET)	Revelation 15:4 (KJV)
Who will not fear you, O Lord, and glorify your name, because you alone are holy? All nations will come and worship before you for your righteous acts have been revealed.”	Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομα σου; ὅτι μόνος ὅσιος, ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον σου, ὅτι τὰ δικαιώματα σου ἐφανερώθησαν	τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος οσιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν	τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος αγιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν

Revelation 16:5, 6 (NET)	Revelation 16:5, 6 (KJV)
Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments,	And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος· δίκαιος εἶ, ὁ ὢν καὶ ὁ ἦν, \|ὁ\| ὅσιος, ὅτι ταῦτα ἔκρινας,	και ηκουσα του αγγελου των υδατων λεγοντος δικαιος κυριε ει ο ων και ο ην και ο οσιος οτι ταυτα εκρινας	και ηκουσα του αγγελου των υδατων λεγοντος δικαιος ει ο ων και ο ην ο οσιος οτι ταυτα εκρινας

because they poured out the blood of your saints and prophets, so you have given them blood to drink. They got what they deserved!”

For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν καὶ αἷμα αὐτοῖς \|[δ]έδωκας\| πιεῖν, ἄξιοι εἰσιν	οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι γαρ εισιν	οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι εισιν

Who Am I? Part 10

Back to Saul and Barnabas, Part 2

Back to Romans, Part 92

Back to Hannah’s Prayer, Part 5

Back to Father, Forgive Them – Part 6

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

Back to Psalm 22, Part 8

Back to Funeral, Part 2

Back to Funeral, Part 3

Back to The New Covenant, Part 2

Back to Christianity, Part 6

^[1] Galatians 5:22, 23a (NET) Table

^[2] The NET parallel Greek text and NA²⁸ had πλοῦτος—the nominative case—here along with its corresponding article τὸ, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον (KJV: riches)—the accusative case—with its corresponding article τον.

^[3] The Stephanus Textus Receptus and Byzantine Majority Text had του κυριου ημων ιησου χριστου (KJV: of our Lord Jesus Christ) here. The NET parallel Greek text and NA²⁸ did not.

^[4] The NET parallel Greek text and NA²⁸ had δῷ—in the subjunctive mood—here, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη (KJV: would grant)—in either the optative or subjunctive mood (depending on diacritical marks which are absent, though the word would may indicate that the translators understood it as subjunctive). The NET will grant indicates a more “definite outcome,” the “result” of Paul’s prayer according to the wealth of the Father’s glory.

^[5] In a similar passage in Psalm 18:26 (17:27) the rabbis chose the adjective ἀθῷος to translate תתמם (tâmam) rather than the passive τελειωθήσῃ though the Hebrew was also תתמם (tâmam).

^[6] Acts 2:27 (NET) Table

^[7] Acts 13:35b (NET)

^[8] Deuteronomy 33:8b (Tanakh)

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

^[10] Isaiah 55:3b (Tanakh)

^[11] The Stephanus Textus Receptus and Byzantine Majority Text had σε here. The NET parallel Greek text and NA²⁸ did not.

^[12] The NET parallel Greek text and NA²⁸ had the future tense indicative mood verb δοξάσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had the aorist tense subjunctive mood verb δοξαση. This is potentially a significant difference. For what it’s worth, φοβηθῇ (fear) is in the aorist tense and subjunctive mood. Of course, it is also in the passive voice while both δοξάσει and δοξαση are in the active voice.

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

^[14] Revelation 15:4 (NET)

^[15] The Stephanus Textus Receptus had κυριε (KJV: O Lord) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[16] The Stephanus Textus Receptus had και (KJV: and shalt be) preceding the Holy One. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[17] The NET parallel Greek text and NA²⁸ had δέδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδωκας (KJV: hast given).

^[18] The Stephanus Textus Receptus had the conjunction γαρ (KJV: for) joining these clauses. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[19] Revelation 16:5, 6 (NET)

^[20] 1 Samuel 2:9 (Tanakh)

A Monotonous Cycle Revisited, Part 2

Posted on March 18, 2019 by admin

Moses wrote (Genesis 3:22-24 Tanakh):

And HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever’ [Table]. Therefore HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) sent him forth from the garden of Eden, to till the ground from whence he was taken [Table]. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.

John wrote in the revelation of Jesus Christ, which God gave him to show his servants what must happen very soon. He made it clear by sending his angel to his servant John, who then testified to everything that he saw^[1] concerning the word of God and the testimony about Jesus Christ^[2] (Revelation 22:1, 2 NET):

Then the angel showed me the river^[3] of the water of life – water as clear as crystal – pouring out from the throne of God and of the Lamb, flowing down the middle of the city’s main street. On each side^[4] of the river is the tree of life producing twelve kinds of fruit, yielding^[5] its fruit every^[6] month of the year. Its leaves are for the healing of the nations.

Placing the cherubim and the flaming sword to keep (shâmar, לשמר; Septuagint: φυλάσσειν, a form of φυλάσσω) the way to the tree of life from Adam and Eve was never about withholding life from humanity. Though Adam and Eve knew (y^edaʽ, וידעו; Septuagint: ἔγνωσαν, a form of γινώσκω) that they were naked,^[7] y^ehôvâh ʼĕlôhı̂ym knew what it meant when sin entered the world through one man.^[8] Consider Jesus’ teaching (John 8:31, 32 NET):

Then Jesus said to those Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples and you will know the truth, and the truth will set you free.”

Jesus addressed those Judeans (KJV: Jews) who had believed him, arguably the best of the best. Though they were hardened they were among the most spiritually cultivated (Romans 9-11) people to have walked the earth to that time, and they had begun to believe Jesus, and Jesus told them to continue to follow his teaching (μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ). Now hear with faith how He described these most spiritually cultivated people who had believed Him (John 8:44 NET):

You people are from your father^[9] the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not^[10] uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.

Spiritually cultivated they were and they had begun to believe Jesus but they were not yet born from above, not yet led by the Spirit of God, not yet the sons of God: For all who are led by the Spirit of God are the sons of God.^[11] No one born of Adam, whether confessing some sin or not, wants to hear, you people are from your father the devil, or you want (θέλετε, a form of θέλω) to do what your father desires (ἐπιθυμίας, a form of ἐπιθυμία). But I’ll consider the story of Abel, a keeper of sheep and his elder brother Cain, a tiller of the ground in this light (Genesis 4:2b-5 Tanakh).

And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem [Table]. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And HaShem had respect unto Abel and to his offering [Table]; but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countenance fell [Table].

It seems that Cain got the bright idea to bring y^ehôvâh an offering. His little brother Abel just tagged along. Each brought the fruit of his labor. Who does y^ehôvâh think he is, discriminating this way between them? After all, it’s the thought that counts!^[12] That, by the way, was not my thought.

Oh, I wrote it. Yes, I heard the thought in my mind. But by faith I no longer recognize such thoughts as me (Galatians 2:20, 21) or mine. I recognize—again, by faith in the word of God—that there is something in me—call it what you will, sin in the flesh, the old man—something that hates y^ehôvâh, everything He says, everything He does. He can do nothing right. Paul described this phenomenon in his letter to believers in Rome (Romans 7:21-25 NET Table1 Table2).

So, I find the law that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me. For I delight in the law of God in my inner being (ἄνθρωπον, a form of ἄνθρωπος). But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. Wretched man (ἄνθρωπος) that I am! Who will rescue me from this body of death? Thanks^[13] be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Then the Lord (y^ehôvâh, יהוה) said to Cain, “Why are you angry, and why is your expression downcast?^[14] I’ve approached the next verse incidentally, tangentially, judgmentally and, curiously enough in retrospect, lawfully in other essays. Here, I wanted to approach it directly.

Genesis 4:7 (Tanakh)	Genesis 4:7 (NET)
If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’	Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it.”

Another version of the Tanakh reads: Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it.^[15] In another essay I wrote, “you must subdue it looks and sounds to me like a religious mind trying to turn a word into a law long before the law was given.” That wasn’t quite fair.

Hebrew	Tanakh (Jewish Virtual Library)	Tanakh (Chabad.org)	NET
לפתח (pethach)	at the door	at the entrance	at the door
חטאת (chaṭṭâʼâh)	sin	sin	sin
רבץ (râbats)	coucheth	is lying	is crouching
ואליך (ʼêl)	and unto thee	and to you	to dominate you
תשוקתו (t^eshûqâh)	is its desire	is its longing	It desires
ואתה (ʼattâh)	but thou	but you	but you
תמשל (mâshal)	mayest rule	can rule	must subdue
בו (bōw)^[16]	over it	over it	it

I was surprised that תמשל (mâshal)—translated mayest rule, can rule (Tanakh), must subdue (NET), BibleHub.com offers should rule—was so uncertain. It makes sense to me that knowing good and evil makes each of us individually responsible for choosing good, but mayest rule and especially can rule imply the ability to do so as well. Struggling with this I perused the commentaries. Alexander MacLaren pointed out the similarity here to what y^ehôvâh had said to Eve after she had led Adam astray (Genesis 3:1-6): and thy desire shall be to thy husband, and he shall rule over thee.^[17]

Hebrew	Tanakh (Jewish Virtual Library)	Tanakh (Chabad.org)	NET
ואל (ʼêl)	and…to	And to	to control
אישך (ʼı̂ysh)	thy husband	your husband	your husband
תשוקתך (t^eshûqâh)	thy desire shall be	will be your desire	You will want
והוא (hûʼ)	and he	and he	but he
ימשל (mâshal)	shall rule	will rule	will dominate
בך (bāḵ)^[18]	over thee	over you	you

There was no equivocation here, no wiggle room in the translation of ימשל (mâshal). Surely man’s experience ruling over a wife has been at least as perplexing as ruling over sin. Of course, male Bible expositors present the latter part of y^ehôvâh’s word to Eve as a rule for women to obey. I haven’t heard the latter part of his word to Cain abstracted that way. The translations divide here along party lines: those who have accepted Jesus as the Christ hear responsibility (must subdue, should rule), those who have not hear a promise of ability (mayest rule, can rule).

I thought at first that the rabbis who translated the Septuagint eschewed any personification of sin lying, crouching, desiring or longing.

Genesis 4:7 (Septuagint BLB)	Genesis 4:7 (Septuagint Elpenor)
οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ	οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.
Genesis 4:7 (NETS)	Genesis 4:7 (English Elpenor)
If you offer correctly but do not divide correctly, have you not sinned? Be still; his recourse is to you, and you will rule over him.”	Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

I had rejected the Septuagint here because it seemed to refer back to Abel. Charles Ellicott offered a similar interpretation in his commentary:

“At present thou art vexed and envious because thy younger brother is rich and prosperous, while thy tillage yields thee but scanty returns. Do well, and the Divine blessing will rest on thee, and thou wilt recover thy rights of primogeniture, and thy brother will look up to thee in loving obedience.”

I can’t assume that Abel was “rich and prosperous” while Cain’s “tillage yields…but scanty returns,” or that yehôvâh was concerned with Cain’s “rights of primogeniture” from what is written in the text. I’ve assumed that HaShem had respect unto Abel and to his offering because yehôvâh foreknew that a Passover lamb would become important to his people rather than a Passover kumquat. (No, I have no idea what kind of produce Cain offered Him.) But if I consider now that the referent of his and him was sin rather than Abel, I get a different picture.

The rabbis understood רבץ (râbats) as an imperative ἡσύχασον (Be still) directed to Cain rather than as a description of sin lying or crouching. Had Cain believed y^ehôvâh’s command to be still, he would have realized y^ehôvâh’s promise—you will rule (NETS), thou shalt rule (Elpenor) over sin—without equivocation. I called this “yehôvâh at his most aloof,”^[19] relative to the time and attention He lavishes on me. (The philosophical bent of my mind still longs for a thousand page discourse where y^ehôvâh sits down with Cain and explains his understanding of sin, righteousness and redemption.) Be still as y^ehôvâh’s command to Cain reminds me of Peter (Matthew 14:28 NET).

Peter said to [Jesus], “Lord, if it is you, order me to come to you on the water.”

Here is an example of what I meant by the spiritual cultivation of Israel. Peter wasn’t a priest, a scribe or a religious professional of any sort. He was a fisherman. But he believed that if Jesus the Christ ordered or commanded him to come to Him on the water it would be so. But this is probably too facile an explanation. Peter’s lack of religious sophistication may have enhanced his spiritual cultivation. Of his more religiously sophisticated (Philippians 3:5-7) brethren, Paul wrote (Romans 10:2, 3; 9:31, 32 NET Table):

…I can testify that [my fellow Israelites] are zealous for God, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις). For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

…Israel even though pursuing a law of righteousness did not attain it.^[20] Why not? Because they pursued it not by faith but (as if it were possible) by works.^[21] They stumbled over the stumbling stone…

In my zeal for God,^[22] Paul wrote of his own religious sophistication, I persecuted the church.^[23]

I wondered if be still here had any relationship to, Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.^[24] But the Hebrew word translated Be still there was הרפו (râphâh), translated σχολάσατε (a form of σχολάζω) in the Septuagint. As I contemplated the definition of σχολάζω in the Greek Lexicon online I was lifted out of the weeds, so to speak, fussing over the meaning of word strings in the Bible, and into that eternal life of knowing the only true God, and Jesus Christ. The definition of σχολάζω reads:

to devote oneself; to have leisure; to devote, have spare time, be at leisure, take a vacation; to take it easy; to have time to be busy with one’s interests apart from work; to take time to devote to study

This accurately describes the life I’ve received from Him, received in that same active sense that Jesus’ disciples accepted the words He gave them. And, yes, σχολάσατε is an active form of σχολάζω. This active stillness is how I pursue (ζητεῖτε, a form of ζητέω) his kingdom and righteousness: But above all, Jesus commanded, pursue his kingdom and righteousness, and all these things [food, drink, clothing] will be given to you as well.^[25] The definition of ζητέω in the Greek Lexicon online reads:

to seek, search, look for; to inquire, investigate, examine, consider, deliberate; to try to obtain, desire to possess; to strive for, aim for, desire, wish; to ask for, request, demand (something); to claim (as entitlement); to appeal to someone for guidance

Back again in the weeds, the rabbis who translated the Septuagint offered no Greek counterpart for לפתח (pethach; translated at the door, at the entrance [Tanakh], at the door [NET]). Why would they ignore לפתח (pethach) before Jesus was revealed to Israel? Why would Masoretes add it afterward? Frankly, I can’t imagine any plausible scenarios at the moment. So as far as understanding what y^ehôvâh said to Cain, I’m more uncertain now than when I began this study. I have, however, encountered many provocative ideas ripe for further study. And what He said hardly mattered to the narrative. Cain ignored it (Genesis 4:8 Tanakh).

And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.^[26]

Cain was from [his] father the devil, and wanted to do what [his] father desires. As Jesus said to those Judeans who had believed him…[the devil] was a murderer from the beginning, and does not uphold the truth (ἀληθείᾳ), because there is no truth (ἀλήθεια) in him. There was no ritual or intentionality required for Cain to be from his father the devil. It is the natural condition of those born of the flesh of Adam and Eve. “What is born of the flesh is flesh,” Jesus told Nicodemus, “and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’”^[27]

Those who are in the flesh cannot please God,^[28] Paul wrote to believers in Rome (Romans 8:5-7 NET).

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

You, however, are not in the flesh but in the Spirit, Paul continued, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness. Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you.^[29]

As a child trusting Jesus for a place in heaven I comforted myself and fell asleep many nights planning the perfect murders of my neighbor and his entire family. My plan was never quite perfect. I feared I would be caught. Then people would misunderstand and call me names like “murderer” when I was the hapless victim balancing the scales of justice. So I never murdered my neighbor or his entire family.

My fear—that I would be caught and my motives would be misunderstood—was not the righteousness of God…revealed in the gospel.^[30] It was not the love that does no wrong to a neighbor, not the love that is the fulfillment of the law.^[31] It was not the love that is the fruit of his Spirit (Galatians 5:22, 23). Not murdering my neighbor and his entire family was indisputably better than murdering them would have been. And clearly, it was possible for me to avoid committing murder apart from the righteousness of God. But imagine standing face to face with Jesus and offering Him the fact that I did not murder my neighbor and his entire family as a righteousness of my own derived from the law after having rejected the gift He offered, the gift of God Himself (Acts 2:36-41).

It is inevitable, I suppose, that a reader wonders what my neighbor did to me: It was nothing in particular. He was a year younger than I and didn’t treat me with the deference I felt I deserved. And he got away with it. My god failed to punish him for his sin. This was not a singularly low point in my childhood, certainly not a turning point. My darkness deepened into my teens until atheism became my only “rational” choice.

This kind of self-awareness might crush the spirit in any other form of life. In this eternal life of y^ehôvâh’s Holy Spirit it encouraged me to stay the course when I had begun to waver. I had begun to judge some as undeserving of “my persistent prayer for justice.” At least I had confessed in prayer that I was embarrassed to bring them before the Lord again. But now in the light of his utmost patience and mercy toward the boy who consoled himself with murder, I pray with renewed vigor:

My persistent prayer for justice (Luke 18:1-8) is for the mercy on which everything depends, for it does not depend on human desire or exertion, but on [You] who shows mercy.^[32] And You have consigned all people to disobedience so that [You] may show mercy to them all.^[33]

The love of Christ that surpasses knowledge^[34] is not some vague affection (1 Corinthians 13:4-13) He hoards for us but the omnipotent engine of righteousness He gives to us in the person of his own Holy Spirit. No one is good except God alone.^[35]

The tables I made to write this essay comparing Genesis 3:22-24; 4:2b-5; 4:6, 7; 3:16; Psalm 46:10 and Genesis 4:8 in the Tanakh and NET, and the tables comparing Genesis 3:22; 3:23; 3:24; 4:2b; 4:3; 4:4; 4:5; 4:6; 4:7; 3:16; Psalm 46:10 and Genesis 4:8 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Revelation 1:2; 22:1, 2; John 8:44; Romans 9:31; Philippians 3:6 and Romans 8:9 in the NET and KJV.

Genesis 3:22-24 (Tanakh)	Genesis 3:22-24 (NET)
And HaShem G-d said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’	And the Lord (y^ehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.”
Therefore HaShem G-d sent him forth from the garden of Eden, to till the ground from whence he was taken.	So the Lord (y^ehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) expelled him from the orchard in Eden to cultivate the ground from which he had been taken.
So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.	When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard the way to the tree of life.

Genesis 3:22 (Septuagint BLB)	Genesis 3:22 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῗρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα	καὶ εἶπεν ὁ Θεός· ἰδοὺ ᾿Αδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν· καὶ νῦν μή ποτε ἐκτείνῃ τὴν χεῖρα αὐτοῦ καὶ λάβῃ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα.
Genesis 3:22 (NETS)	Genesis 3:22 (English Elpenor)
Then God said, “See, Adam has become like one of us, knowing good and evil, and now perhaps he might reach out his hand and take of the tree of life and eat, and he will live forever.”	And God said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and [so] he shall live forever–

Genesis 3:23 (Septuagint BLB)	Genesis 3:23 (Septuagint Elpenor)
καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη	καὶ ἐξαπέστειλεν αὐτὸν Κύριος ὁ Θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήφθη.
Genesis 3:23 (NETS)	Genesis 3:23 (English Elpenor)
And the Lord God sent him forth from the orchard of delight to till the earth from which he was taken.	So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.

Genesis 3:24 (Septuagint BLB)	Genesis 3:24 (Septuagint Elpenor)
καὶ ἐξέβαλεν τὸν Αδαμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξεν τὰ χερουβιμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς	καὶ ἐξέβαλε τὸν ᾿Αδὰμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξε τὰ Χερουβὶμ καὶ τὴν φλογίνην ρομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς.
Genesis 3:24 (NETS)	Genesis 3:24 (English Elpenor)
And he drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cherubim and the flaming sword that turns, to guard the way of the tree of life.	And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life.

Genesis 4:2b-5 (Tanakh)	Genesis 4:2b-5 (NET)
And Abel was a keeper of sheep, but Cain was a tiller of the ground.	Abel took care of the flocks, while Cain cultivated the ground.
And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem.	At the designated time Cain brought some of the fruit of the ground for an offering to the Lord (y^ehôvâh, ליהוה).
And Abel, he also brought of the firstlings of his flock and of the fat thereof. And HaShem had respect unto Abel and to his offering;	But Abel brought some of the firstborn of his flock – even the fattest of them. And the Lord (y^ehôvâh, יהוה) was pleased with Abel and his offering,
but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countenance fell.	but with Cain and his offering he was not pleased. So Cain became very angry, and his expression was downcast.

Genesis 4:2b (Septuagint BLB)	Genesis 4:2b (Septuagint Elpenor)
καὶ ἐγένετο Αβελ ποιμὴν προβάτων Καιν δὲ ἦν ἐργαζόμενος τὴν γῆν	καὶ ἐγένετο ῎Αβελ ποιμὴν προβάτων, Κάϊν δὲ ἦν ἐργαζόμενος τὴν γῆν.
Genesis 4:2b (NETS)	Genesis 4:2b (English Elpenor)
And Habel became a herder of sheep, but Kain was tilling the earth.	And Abel was a keeper of sheep, but Cain was a tiller of the ground.

Genesis 4:3 (Septuagint BLB)	Genesis 4:3 (Septuagint Elpenor)
καὶ ἐγένετο μεθ᾽ ἡμέρας ἤνεγκεν Καιν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ κυρίῳ	καὶ ἐγένετο μεθ᾿ ἡμέρας ἤνεγκε Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ Κυρίῳ,
Genesis 4:3 (NETS)	Genesis 4:3 (English Elpenor)
And it came about after some days that Kain brought to the Lord an offering of the fruits of the earth,	And it was so after some time that Cain brought of the fruits of the earth a sacrifice to the Lord.

Genesis 4:4 (Septuagint BLB)	Genesis 4:4 (Septuagint Elpenor)
καὶ Αβελ ἤνεγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν καὶ ἐπεῗδεν ὁ θεὸς ἐπὶ Αβελ καὶ ἐπὶ τοῗς δώροις αὐτοῦ	καὶ Ἄβελ ἤνεγκε καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν. καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ ῎Αβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ,
Genesis 4:4 (NETS)	Genesis 4:4 (English Elpenor)
And Habel, he also brought of the firstlings of his sheep and of their fat portions. And God looked upon Habel and upon his gifts,	And Abel also brought of the first born of his sheep and of his fatlings, and God looked upon Abel and his gifts,

Genesis 4:5 (Septuagint BLB)	Genesis 4:5 (Septuagint Elpenor)
ἐπὶ δὲ Καιν καὶ ἐπὶ ταῗς θυσίαις αὐτοῦ οὐ προσέσχεν καὶ ἐλύπησεν τὸν Καιν λίαν καὶ συνέπεσεν τῷ προσώπῳ	ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχε. καὶ ἐλυπήθη Κάϊν λίαν, καὶ συνέπεσε τῷ προσώπῳ αὐτοῦ.
Genesis 4:5 (NETS)	Genesis 4:5 (English Elpenor)
but on Kain and on his offerings he was not intent. And it distressed Kain exceedingly, and he collapsed in countenance.	but Cain and his sacrifices he regarded not, and Cain was exceedingly sorrowful and his countenance fell.

Genesis 4:6, 7 (Tanakh)	Genesis 4:6, 7 (NET)
And HaShem said unto Cain: ‘Why art thou wroth? and why is thy countenance fallen?	Then the Lord (y^ehôvâh, יהוה) said to Cain, “Why are you angry, and why is your expression downcast?
If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’	Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it.”

Genesis 4:6 (Septuagint BLB)	Genesis 4:6 (Septuagint Elpenor)
καὶ εἶπεν κύριος ὁ θεὸς τῷ Καιν ἵνα τί περίλυπος ἐγένου καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου	καὶ εἶπε Κύριος ὁ Θεὸς τῷ Κάϊν· ἵνα τί περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσε τὸ πρόσωπόν σου;
Genesis 4:6 (NETS)	Genesis 4:6 (English Elpenor)
And the Lord God said to Kain, “Why have you become deeply grieved, and why has your countenance collapsed?	And the Lord God said to Cain, Why art thou become very sorrowful and why is thy countenance fallen?

Genesis 4:7 (Septuagint BLB)	Genesis 4:7 (Septuagint Elpenor)
οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ	οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.
Genesis 4:7 (NETS)	Genesis 4:7 (English Elpenor)
If you offer correctly but do not divide correctly, have you not sinned? Be still; his recourse is to you, and you will rule over him.”	Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

Genesis 3:16 (Tanakh)	Genesis 3:16 (NET)
Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’	To the woman he said, “I will greatly increase your labor pains; with pain you will give birth to children. You will want to control your husband, but he will dominate you.”

Genesis 3:16 (Septuagint BLB)	Genesis 3:16 (Septuagint Elpenor)
καὶ τῇ γυναικὶ εἶπεν πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου ἐν λύπαις τέξῃ τέκνα καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου καὶ αὐτός σου κυριεύσει	καὶ τῇ γυναικὶ εἶπε· πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει.
Genesis 3:16 (NETS)	Genesis 3:16 (English Elpenor)
And to the woman he said, “I will increasingly increase your pains and your groaning; with pains you will bring forth children. And your recourse will be to your husband, and he will dominate you.”	And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shalt bring forth children, and thy submission shall be to thy husband, and he shall rule over thee.

Psalm 46:10 (Tanakh)	Psalm 46:10 (NET)
Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.	He says, “Stop your striving and recognize that I am God (ʼĕlôhı̂ym, אלהים)! I will be exalted over the nations! I will be exalted over the earth!”

Psalm 46:10 (Septuagint BLB)	Psalm 45:11 (Septuagint Elpenor)
σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός ὑψωθήσομαι ἐν τοῗς ἔθνεσιν ὑψωθήσομαι ἐν τῇ γῇ	σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ Θεός· ὑψωθήσομαι ἐν τοῖς ἔθνεσιν, ὑψωθήσομαι ἐν τῇ γῇ.
Psalm 45:11 (NETS)	Psalm 45:11 (English Elpenor)
“Relax, and know that I am God! I will be exalted among the nations; I will be exalted in the earth.”	Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth.

Genesis 4:8 (Tanakh)	Genesis 4:8 (NET)
And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.	Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him.

Genesis 4:8 (Septuagint BLB)	Genesis 4:8 (Septuagint Elpenor)
καὶ εἶπεν Καιν πρὸς Αβελ τὸν ἀδελφὸν αὐτοῦ διέλθωμεν εἰς τὸ πεδίον καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ καὶ ἀνέστη Καιν ἐπὶ Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν	καὶ εἶπε Κάϊν πρὸς ῎Αβελ τὸν ἀδελφὸν αὐτοῦ· διέλθωμεν εἰς τὸ πεδίον. καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ, ἀνέστη Κάϊν ἐπὶ ῎Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν.
Genesis 4:8 (NETS)	Genesis 4:8 (English Elpenor)
And Kain said to his brother Habel, “Let us go through into the plain.” And it came about when they were in the plain, that then Kain rose up against his brother Habel and killed him.	And Cain said to Abel his brother, Let us go out into the plain; and it came to pass that when they were in the plain Cain rose up against Abel his brother, and slew him.

Revelation 1:2 (NET)	Revelation 1:2 (KJV)
who then testified to everything that he saw concerning the word of God and the testimony about Jesus Christ.	Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ ὅσα εἶδεν	ος εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα τε ειδεν	ος εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα ειδεν

Revelation 22:1, 2 (NET)	Revelation 22:1, 2 (KJV)
Then the angel showed me the river of the water of life – water as clear as crystal – pouring out from the throne of God and of the Lamb,	And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἔδειξεν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ὡς κρύσταλλον, ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου	και εδειξεν μοι καθαρον ποταμον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου	και εδειξεν μοι ποταμον καθαρον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου

flowing down the middle of the city’s main street. On each side of the river is the tree of life producing twelve kinds of fruit, yielding its fruit every month of the year. Its leaves are for the healing of the nations.

In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν	εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα ενα εκαστον αποδιδουν τον καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων	εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα εκαστον αποδιδους τον καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων

John 8:44 (NET)	John 8:44 (KJV)
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, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.	Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾿ ἀρχῆς καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ	υμεις εκ πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου	υμεις εκ του πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου

Romans 9:31 (NET)	Romans 9:31 (KJV)
but Israel even though pursuing a law of righteousness did not attain it.	But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν	ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν	ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν

Philippians 3:6 (NET)	Philippians 3:6 (KJV)
In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless.	Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος	κατα ζηλον διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος	κατα ζηλον διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος

Romans 8:9 (NET)	Romans 8:9 (KJV)
You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.	But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ	υμεις δε ουκ εστε εν σαρκι αλλ εν πνευματι ειπερ πνευμα θεου οικει εν υμιν ει δε τις πνευμα χριστου ουκ εχει ουτος ουκ εστιν αυτου	υμεις δε ουκ εστε εν σαρκι αλλ εν πνευματι ειπερ πνευμα θεου οικει εν υμιν ει δε τις πνευμα χριστου ουκ εχει ουτος ουκ εστιν αυτου

A Monotonous Cycle Revisited, Part 3

Back to Romans, Part 92

Back to Paul’s OT Quotes – Romans 10:18-21

Back to Romans, Part 2

Back to To Make Holy, Part 8

Back to Psalm 22, Part 2

Back to Psalm 22, Part 5

Back to Fear – Deuteronomy, Part 16

Back to Romans, Part 12

Back to To Make Holy, Part 9

Back to Isaiah 53:10-12, Part 5

Back to A Monotonous Cycle Revisited, Part 6

Back to The Lost Son of Perdition, Part 6

Back to Westworld, Part 3

Back to The New Covenant, Part 2

Back to The Book of Life, Part 1

Back to The Book of Life, Part 3

Back to The New Covenant, Part 3

Back to Psalm 22, Part 13

Back to Christianity, Part 2

Back to The Lost Son of Perdition, Part 10

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 8

Back to Exploration, Part 3

Back to Exploration, Part 5

^[1] The Stephanus Textus Receptus had τε (KJV: and) preceding he saw. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[2] Revelation 1:1, 2 (NET)

^[3] The Stephanus Textus Receptus had καθαρον (KJV: pure) preceding river. The Byzantine Majority Text had καθαρον following river. The NET parallel Greek text and NA²⁸ did not.

^[4] The NET parallel Greek text and NA²⁸ had ἐντεῦθεν καὶ ἐκεῖθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εντευθεν και εντευθεν (KJV: on either side).

^[5] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀποδιδοῦν here, where the Byzantine Majority Text had αποδιδους.

^[6] The Stephanus Textus Receptus had ενα preceding every. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[7] Genesis 3:7b (Tanakh) Table

^[8] Romans 5:12a (NET)

^[9] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοῦ preceding father. The Stephanus Textus Receptus did not.

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

^[11] Romans 8:14 (NET)

^[12] “Even when people do things for you and give you things that you don’t actually want, you must always remember that it’s the thought that counts.” Cambridge Dictionary

^[13] The NET parallel Greek text and NA²⁸ had χάρις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευχαριστω (KJV: I thank).

^[14] Genesis 4:6 (NET) Table

^[15] Genesis 4:7 (Tanakh) Table

^[16] Genesis 4:7 Hebrew Table

^[17] Genesis 3:16b (Tanakh)

^[18] Genesis 3:16 Hebrew

^[19] Condemnation or Judgment? – Part 11

^[20] The Stephanus Textus Receptus and Byzantine Majority Text had νομον δικαιοσυνης (KJV: the law of righteousness) here, where the NET parallel Greek text and NA²⁸ had νόμον.

^[21] The Stephanus Textus Receptus and Byzantine Majority Text had νομου (KJV: of the law) following works. The NET parallel Greek text and NA²⁸ did not.

^[22] The NET parallel Greek text and NA²⁸ had ζῆλος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζηλον (KJV: zeal).

^[23] Philippians 3:6a (NET)

^[24] Psalm 46:10 (Tanakh)

^[25] Matthew 6:33 (NET) Table

^[26] The NET had “Let’s go out to the field” here, as did the Septuagint [Table of Genesis 4:8 in this essay].

^[27] John 3:6, 7 (NET)

^[28] Romans 8:8 (NET)

^[29] Romans 8:9-11 (NET) Table

^[30] Romans 1:17a (NET)

^[31] Romans 13:10 (NET)

^[32] Romans 9:16 (NET) Table

^[33] Romans 11:32 (NET)

^[34] Ephesians 3:19b (NET)

^[35] Luke 18:19b (NET)

To Make Holy, Part 6

Posted on February 20, 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 17:7, 8 NET):

Now they understand that everything you have given me comes from you, because I have given them the words you have given me. They accepted them and really understand that I came from you, and they believed that you sent me.

The Greek words translated understand were ἔγνωκαν and ἔγνωσαν respectively, forms of γινώσκω. None of the rulers of this age understood (ἔγνωκεν, another form of γινώσκω) [the wisdom of God], Paul wrote believers in Corinth. If they had known (ἔγνωσαν, a form of γινώσκω) it, they would not have crucified the Lord of glory.^[2]

Paul may have meant that—if they had understood—the demonic rulers (ἀρχόντων, a form of ἄρχων) or their human followers would not have crucified Jesus so that the scriptures that say it must happen this way^[3] would have failed,^[4] rather than that these rulers would have embraced Jesus as Lord (y^ehôvâh) and Christ (mâshı̂yach). Still I think there is much to be gained by contrasting the disciples understanding to its negation. Righteous Father, Jesus prayed, even if the world does not know (ἔγνω, another form of γινώσκω) you, I know (ἔγνων, another form of γινώσκω) you, and these men know (ἔγνωσαν, a form of γινώσκω) that you sent me.^[5]

When the chief priests and the Pharisees heard [Jesus’] parables, they realized (ἔγνωσαν, a form of γινώσκω) that he was speaking about them.^[6] But they didn’t understand that the Father had sent Jesus. Now they wanted to arrest him (but they feared the crowd), because they realized (ἔγνωσαν, a form of γινώσκω) that he told this parable against them. So they left him and went away.^[7] Then the experts in the law and the chief priests wanted to arrest him that very hour, because they realized (ἔγνωσαν, a form of γινώσκω) he had told this parable against them. But they were afraid of the people.^[8]

John recorded the suspicion of some of the residents of Jerusalem, who in a sense forced their rulers’ hand to prove that they did not secretly regard Jesus as the Christ: Then some of the residents of Jerusalem began to say, “Isn’t this the man they are trying to kill? Yet here he is, speaking publicly, and they are saying nothing to him. Do the ruling authorities really know (ἔγνωσαν, a form of γινώσκω) that this man is the Christ?^[9]

The following table contrasts those who did not understand that the Father sent Jesus and those who did:

John 8:25-27 (NET)	John 16:1-4a (NET)
So they said to him, “Who are you?” Jesus^[10] replied, “What I have told you from the beginning.	“I have told you all these things so that you will not fall away.
I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak^[11] to the world.”	They will put you out of the synagogue, yet a time is coming when the one who kills you will think he is offering service to God.
(They did not understand [ἔγνωσαν, a form of γινώσκω] that he was telling them about his Father.)	They will do^[12] these things because they have not known (ἔγνωσαν, a form of γινώσκω) the Father or me.
	But I have told you these things so that when their^[13] time comes, you will remember that I told you about them.

Jesus explained why his disciples’ understanding differed from that of most in Israel: I have given them the words you have given me. Even this may become clearer with contrast (Matthew 13:10-17 NET Table):

Then the disciples came to [Jesus] and said,^[14] “Why do you speak to them in parables?” He replied, “You have been given the opportunity to know (γνῶναι, another form of γινώσκω) the secrets of the kingdom of heaven, but they have not. For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand (συνίουσιν, a form of συνίημι). And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully yet will never understand (συνῆτε, another form of συνίημι), you will look closely yet will never comprehend. For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand (συνῶσιν, another form of συνίημι) with their hearts and turn, and I would heal them.’

“But your eyes are blessed because they see, and your ears because they hear.^[15] For I tell you the truth, many prophets and righteous people longed to see what you see but did not see^[16] it, and to hear what you hear but did not hear it.”

Jesus’ disciples were not only given the words Jesus’ Father gave to Him: They accepted them and really understand that I came from you, and they believed that you sent me. The Greek word translated accepted was ἔλαβον (a form of λαμβάνω). John had described Jesus as follows (John 1:10-13 NET):

He was in the world, and the world was created by him, but the world did not recognize (ἔγνω, another form of γινώσκω) him. He came to what was his own, but his own people did not receive (παρέλαβον, a form of παραλαμβάνω) him. But to all who have received (ἔλαβον, a form of λαμβάνω) him – those who believe in his name – he has given the right to become God’s children – children not born by human parents or by human desire or a husband’s decision, but by God.

John also recorded Jesus’ description of his own death and resurrection (John 10:17, 18 NET):

This is why the Father loves me – because I lay down my life, so that I may take (λάβω, another form of λαμβάνω) it back again. No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take (λαβεῖν, another form of λαμβάνω) it back again. This commandment I received (ἔλαβον, a form of λαμβάνω) from my Father.

Though accepted and received may sound passive^[17] in English, I think this translation is a matter of politeness. All three Greek forms of λαμβάνω above (λάβω, λαβεῖν and ἔλαβον) are active verbs: So they took (ἔλαβον, a form of λαμβάνω) branches of palm trees;^[18] they took (ἔλαβον, a form of λαμβάνω) his clothes and made four shares^[19] and they took (ἔλαβον, a form of λαμβάνω) Jesus’ body and wrapped it, with the aromatic spices.^[20] Jesus’ disciples took the words (ρήματα, a form of ῥῆμα) He gave them and kept (τετήρηκαν, a form of τηρέω) them: and they have kept thy word (λόγον, a form of λόγος).^[21] I feel justified equating the words (ρήματα) they took with the word (λόγον) they kept because Jesus also prayed: I have given them your word (λόγον, a form of λόγος).^[22]

I found two passive forms of λαμβάνω in the New Testament for contrast. The first is admittedly subtle (1 Timothy 4:1-5 NET):

Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings, influenced by the hypocrisy of liars whose consciences are seared. They will prohibit marriage and require abstinence from foods that God created to be received^[23] (μετάλημψιν) with thanksgiving by those who believe and know^[24] the truth. For every creation of God is good and no food [literally, nothing] is to be rejected if it is received (λαμβανόμενον, another form of λαμβάνω) with thanksgiving. For it is sanctified by God’s word and by prayer.

The translations of the noun μετάλημψιν to be received and the passive verb λαμβανόμενον is received confused me some, not that I have a better translation of μετάλημψιν to offer. Perhaps the passiveness with which this food is received is clarified by Paul’s teaching to believers in Corinth (1 Corinthians 10:25-29a NET).

Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s. If^[25] an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. But if someone says to you, “This is from a sacrifice,”^[26] do not eat, because of the one who told you and because of conscience –^[27] I do not mean yours but the other person’s.

The second example is more explicit, contrasting a passive form λαμβανόμενος directly with an active form λαμβάνει.

Hebrews 5:1 (NET)	Hebrews 5:4 (NET)
For every high priest is taken (λαμβανόμενος, another form of λαμβάνω) from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins.	And no one assumes (λαμβάνει, another form of λαμβάνω; KJV: taketh) this honor on his own initiative, but only when called^[28] to it by God, as in fact^[29] Aaron^[30] was.

Jesus’ disciples actively took the words He gave them as they were, words from the Father, and really understand, Jesus prayed, that I came from you, and they believed that you sent me. I admit I’ve wasted too much time wondering what esoteric words the Father knew and gave to Jesus and Jesus knew and gave to his disciples, blind to the fact that they are Jesus’ understanding, given by the Holy Spirit, while studying the Hebrew scriptures. These words are what Jesus learned as He increased in^[31] wisdom and in stature, and in favor with God and with people.^[32] And his understanding of these words, are recorded in the Gospel narratives of the New Testament.

Tables comparing the Greek of Matthew 13:14b with Isaiah 6:9b, and Matthew 13:15 with Isaiah 6:10 in the Septuagint (BLB and Elpenor), and tables of Luke 20:19; John 7:26; 8:25, 26; 16:3, 4; Matthew 13:10; 13:16, 17; John 12:13; 19:23; 19:40; 17:6; 1 Timothy 4:3; 1 Corinthians 10:27, 28; Hebrews 5:4 and Luke 2:52 comparing the NET and KJV follow.

Matthew 13:14b (NET Parallel Greek)	Isaiah 6:9b (Septuagint BLB)	Isaiah 6:9b (Septuagint Elpenor)
ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
Matthew 13:14b (NET)	Esaias 6:9b (NETS)	Isaiah 6:9 (English Elpenor)
‘You will listen carefully yet will never understand, you will look closely yet will never comprehend.	‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive.’	Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

Matthew 13:15 (NET Parallel Greek)	Isaiah 6:10 (Septuagint BLB)	Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Matthew 13:15 (NET)	Esaias 6:10 (NETS)	Isaiah 6:10 (English Elpenor)
For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’	For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn—and I would heal them.”	For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

Luke 20:19 (NET)	Luke 20:19 (KJV)
Then the experts in the law and the chief priests wanted to arrest him that very hour, because they realized he had told this parable against them. But they were afraid of the people.	And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπ᾿ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην	και εζητησαν οι αρχιερεις και οι γραμματεις επιβαλειν επ αυτον τας χειρας εν αυτη τη ωρα και εφοβηθησαν τον λαον εγνωσαν γαρ οτι προς αυτους την παραβολην ταυτην ειπεν	και εζητησαν οι αρχιερεις και οι γραμματεις επιβαλειν επ αυτον τας χειρας εν αυτη τη ωρα και εφοβηθησαν εγνωσαν γαρ οτι προς αυτους την παραβολην ταυτην ειπεν

John 7:26 (NET)	John 7:26 (KJV)
Yet here he is, speaking publicly, and they are saying nothing to him. Do the ruling authorities really know that this man is the Christ?	But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτος ἐστιν ὁ χριστός	και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος	και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος

John 8:25, 26 (NET)	John 8:25, 26 (KJV)
So they said to him, “Who are you?” Jesus replied, “What I have told you from the beginning.	Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔλεγον οὖν αὐτῷ· σὺ τίς εἶ; εἶπεν αὐτοῖς \|ὁ\| Ἰησοῦς· τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν	ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν	ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν

I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak to the world.”

I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν, ἀλλ᾿ ὁ πέμψας με ἀληθής ἐστιν, καγὼ ἃ ἤκουσα παρ᾿ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον	πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον	πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον

John 16:3, 4 (NET)	John 16:3, 4 (KJV)
They will do these things because they have not known the Father or me.	And these things will they do unto you, because they have not known the Father, nor me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ	και ταυτα ποιησουσιν υμιν οτι ουκ εγνωσαν τον πατερα ουδε εμε	και ταυτα ποιησουσιν οτι ουκ εγνωσαν τον πατερα ουδε εμε

But I have told you these things so that when their time comes, you will remember that I told you about them.

“I did not tell you these things from the beginning because I was with you.

But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ταῦτα λελάληκα ὑμῖν ἵνα ὅταν ἔλθῃ ἡ ὥρα αὐτῶν μνημονεύητε αὐτῶν ὅτι ἐγὼ εἶπον ὑμῖν. Ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ᾿ ὑμῶν ἤμην	αλλα ταυτα λελαληκα υμιν ινα οταν ελθη η ωρα μνημονευητε αυτων οτι εγω ειπον υμιν ταυτα δε υμιν εξ αρχης ουκ ειπον οτι μεθ υμων ημην	αλλα ταυτα λελαληκα υμιν ινα οταν ελθη η ωρα μνημονευητε αυτων οτι εγω ειπον υμιν ταυτα δε υμιν εξ αρχης ουκ ειπον οτι μεθ υμων ημην

Matthew 13:10 (NET)	Matthew 13:10 (KJV)
Then the disciples came to him and said, “Why do you speak to them in parables?”	And the disciples came, and said unto him, Why speakest thou unto them in parables?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ· διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς	και προσελθοντες οι μαθηται ειπον αυτω δια τι εν παραβολαις λαλεις αυτοις	και προσελθοντες οι μαθηται ειπον αυτω δια τι εν παραβολαις λαλεις αυτοις

Matthew 13:16, 17 (NET)	Matthew 13:16, 17 (KJV)
“But your eyes are blessed because they see, and your ears because they hear.	But blessed are your eyes, for they see: and your ears, for they hear.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν καὶ τὰ ὦτα \|ὑμῶν\| ὅτι ἀκούουσιν	υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει	υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει

For I tell you the truth, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.”

For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν	αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν	αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν

John 12:13 (NET)	John 12:13 (KJV)
So they took branches of palm trees and went out to meet him. They began to shout, “Hosanna! Blessed is the one who comes in the name of the Lord! Blessed is the king of Israel!”	Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ καὶ ἐκραύγαζον ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, [καὶ] ὁ βασιλεὺς τοῦ Ἰσραήλ	ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου ο βασιλευς του ισραηλ	ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου βασιλευς του ισραηλ

John 19:23 (NET)	John 19:23 (KJV)
Now when the soldiers crucified Jesus, they took his clothes and made four shares, one for each soldier, and the tunic remained. (Now the tunic was seamless, woven from top to bottom as a single piece.)	Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οἱ οὖν στρατιῶται, ὅτε ἐσταύρωσαν τὸν Ἰησοῦν, ἔλαβον τὰ ἱμάτια αὐτοῦ καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ μέρος, καὶ τὸν χιτῶνα. (ἦν δὲ ὁ χιτὼν ἄραφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι᾿ ὅλου.)	οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αρραφος εκ των ανωθεν υφαντος δι ολου	οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αραφος εκ των ανωθεν υφαντος δι ολου

John 19:40 (NET)	John 19:40 (KJV)
Then they took Jesus’ body and wrapped it, with the aromatic spices, in strips of linen cloth according to Jewish burial customs.	Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν	ελαβον ουν το σωμα του ιησου και εδησαν αυτο οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν	ελαβον ουν το σωμα του ιησου και εδησαν αυτο εν οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν

John 17:6 (NET)	John 17:6 (KJV)
“I have revealed your name to the men you gave me out of the world. They belonged to you, and you gave them to me, and they have obeyed your word.	I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐφανέρωσα σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς ἔδωκας μοι ἐκ τοῦ κόσμου. σοὶ ἦσαν καμοὶ αὐτοὺς ἔδωκας καὶ τὸν λόγον σου τετήρηκαν	εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν	εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν

1 Timothy 4:3 (NET)	1 Timothy 4:3 (KJV)
They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.	Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν	κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν	κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν

1 Corinthians 10:27, 28 (NET)	1 Corinthians 10:27, 28 (KJV)
If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.	If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν	ει δε τις καλει υμας των απιστων και θελετε πορευεσθαι παν το παρατιθεμενον υμιν εσθιετε μηδεν ανακρινοντες δια την συνειδησιν	ει δε τις καλει υμας των απιστων και θελετε πορευεσθαι παν το παρατιθεμενον υμιν εσθιετε μηδεν ανακρινοντες δια την συνειδησιν

But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience –

But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐὰν δέ τις ὑμῖν εἴπῃ· τοῦτο ἱερόθυτον ἐστιν, μὴ ἐσθίετε δι᾿ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν	εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης	εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης

Hebrews 5:4 (NET)	Hebrews 5:4 (KJV)
And no one assumes this honor on his own initiative, but only when called to it by God, as in fact Aaron was.	And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ καθώσπερ καὶ Ἀαρών	και ουχ εαυτω τις λαμβανει την τιμην αλλα ο καλουμενος υπο του θεου καθαπερ και ο ααρων	και ουχ εαυτω τις λαμβανει την τιμην αλλα καλουμενος υπο του θεου καθαπερ και ααρων

Luke 2:52 (NET)	Luke 2:52 (KJV)
And Jesus increased in wisdom and in stature, and in favor with God and with people.	And Jesus increased in wisdom and stature, and in favour with God and man.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ Ἰησοῦς προέκοπτεν [ἐν τῇ] σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις	και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις	και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις

To Make Holy, Part 7

Back to A Monotonous Cycle Revisited, Part 2

Back to A Monotonous Cycle Revisited, Part 3

Back to A Shadow of the Good Things, Part 3

Back to To Make Holy, Part 8

Back to Psalm 22, Part 10

Back to Christianity, Part 6

Back to The Day of the Lord, Part 8

Back to Christ-Centered Preaching, Chapter 1

^[1] John 17:17 (NET)

^[2] 1 Corinthians 2:8 (NET)

^[3] Matthew 26:54 (NET)

^[4] It occurs to me that this is another oblique reference to the partial hardening of Israel which played such an integral role in the fulfillment of the Scriptures.

^[5] John 17:25 (NET)

^[6] Matthew 21:45 (NET)

^[7] Mark 12:12 (NET)

^[8] Luke 20:19 (NET) The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had τὸν λαόν (KJV: the people) here. The Byzantine Majority Text did not.

^[9] John 7:25, 26 (NET) The Stephanus Text Receptus and Byzantine Majority Text had αληθως (KJV: very) preceding Christ. The NET parallel Greek text and NA²⁸ did not.

^[10] The Stephanus Text Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

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

^[12] The Stephanus Textus Receptus had υμιν following do (KJV: unto you). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[13] The NET parallel Greek text and NA²⁸ had αὐτῶν here. The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: the).

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

^[15] The NET parallel Greek text and NA²⁸ had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουει.

^[16] The NET parallel Greek text and NA²⁸ had εἶδαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδον.

^[17] The Greek lexicon online lists the English translations of passive forms of λαμβάνω as follows: “to assume (consequences for), to attain (distinction), to be given, to be subjected to, to receive, to receive into one’s care, to undergo, experience.”

^[18] John 12:13a (NET)

^[19] John 19:23b (NET)

^[20] John 19:40a (NET)

^[21] John 17:6b (KJV)

^[22] John 17:14a (NET)

^[23] The NET Parallel Greek text and NA²⁸ had μετάλημψιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεταληψιν.

^[24] The NET Parallel Greek text had ἐπεγνωκόσι here, where where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἐπεγνωκόσιν.

^[25] The Stephanus Textus Receptus and Byzantine Majority Text had δε (not translated in the KJV) near the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

^[26] The NET parallel Greek text and NA²⁸ had ἱερόθυτον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλοθυτον (KJV: sacrifice unto idols).

^[27] The Stephanus Textus Receptus and Byzantine Majority Text had του γαρ κυριου η γη και το πληρωμα αυτης (KJV: for the earth is the Lord’s, and the fulness thereof) here. The NET parallel Greek text and NA²⁸ did not.

^[28] The Stephanus Textus Receptus had the article ο preceding called. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[29] The NET parallel Greek text and NA²⁸ had καθώσπερ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καθαπερ (KJV: as was).

^[30] The Stephanus Textus Receptus had the article ο preceding Aaron. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

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

^[32] Luke 2:52 (NET)

Fear – Deuteronomy, Part 13

Posted on February 8, 2019 by admin

I’ve been considering y^ehôvâh’s fearful pronouncement: I punish (pâqad, פקד) 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 is 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]

Here I’ll focus on the first occurrence of ʽâvôn in Leviticus.

Leviticus 5:1 (Tanakh)	Leviticus 5:1 (NET)
And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;	“‘When a person sins (châṭâʼ, תחטא) in that he hears a public curse against one who fails to testify and he is a witness (he either [ʼô, או] saw or [ʼô, או] knew what had happened) and he does not make it known, then he will bear (nâśâʼ, ונשׁא) his punishment for iniquity (ʽâvôn, עונו).

I’ve written about this in another essay so I had intended to point that out here and move on. But with the NET online open to Leviticus 5 and the Hebrew text open in the right column I clicked on או at the beginning of verse 2 (Hebrew reads right to left). The occurrences of או lit up down the right column in Hebrew and their translations lit up down the left column in the English text of the NET. The highlighted instances of או seemed to bind the verses together. How did I decide that verse 1 could stand apart from the others? It was the only verse with then he will bear his punishment for iniquity (Tanakh: then he shall bear his iniquity).

It piqued my interest enough to study deeper so I looked at the Septuagint.

Leviticus 5:1 (Septuagint BLB)	Leviticus 5:1 (Septuagint Elpenor)
ἐὰν δὲ ψυχὴ ἁμάρτῃ καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ καὶ οὗτος μάρτυς ἢ ἑώρακεν ἢ σύνοιδεν ἐὰν μὴ ἀπαγγείλῃ λήμψεται τὴν ἁμαρτίαν	ΕΑΝ δὲ ψυχὴ ἁμάρτῃ, καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ, καὶ οὗτος μάρτυς, ἢ ἑώρακεν, ἢ σύνοιδεν, ἐὰν μὴ ἀπαγγείλῃ, λήψεται τὴν ἁμαρτίαν
Leviticus 5:1 (NETS)	Leviticus 5:1 (English Elpenor)
Now if a soul sins and hears a sound of oath-taking and he is a witness or has seen it or knows of it, if he does not report the matter, he will assume his guilt.	And if a soul sin, and hear the voice of swearing, and he is a witness or has seen or been conscious, if he do not report it, he shall bear his iniquity.

In the New English Translation of the Septuagint λήμψεται τὴν ἁμαρτίαν became “he will assume his guilt” (Elpenor: he shall bear his iniquity). Was it just another way of saying he is guilty?

Leviticus 5:2 (Tanakh)	Leviticus 5:2 (NET)
or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean;	Or (ʼô, או) when there is a person who touches anything ceremonially unclean, whether (ʼô, או) the carcass of an unclean wild animal, or (ʼô, או) the carcass of an unclean domesticated animal, or (ʼô, או) the carcass of an unclean creeping thing, even if he did not realize it, but he himself has become unclean and is guilty (ʼâsham, ואשם);

As I completed the tables I noticed that the concept be guilty/is guilty (ʼâsham, ואשם) had disappeared from verse 2 of the Septuagint.

Leviticus 5:2 (Septuagint BLB)	Leviticus 5:2 (Septuagint Elpenor)
ἢ ψυχή ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου ἢ θνησιμαίου ἢ θηριαλώτου ἀκαθάρτου ἢ τῶν θνησιμαίων ἢ τῶν βδελυγμάτων τῶν ἀκαθάρτων ἢ τῶν θνησιμαίων κτηνῶν τῶν ἀκαθάρτων	ἡ ψυχὴ ἐκείνη, ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου, ἢ θνησιμαίου, ἢ θηριαλώτου ἀκαθάρτου, ἢ τῶν θνησιμαίων βδελυγμάτων τῶν ἀκαθάρτων, ἢ τῶν θνησιμαίων κτηνῶν τῶν ἀκαθάρτων
Leviticus 5:2 (NETS)	Leviticus 5:2 (English Elpenor)
Or a soul who touches any unclean thing, whether a carcass or the kill of an unclean animal or unclean carcasses of abominations or the unclean carcasses of cattle	That soul which shall touch any unclean thing, or carcase, or [that which is] unclean being taken of beasts, or the dead bodies of abominable [reptiles] which are unclean, or carcases of unclean cattle,

But it had reappeared in verse 3 as πλημμελήσῃ, translated “should be in error” (NETS) or he shall have transgressed (Elpenor).

Leviticus 5:3 (Tanakh)	Leviticus 5:3 (NET)
or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; and, when he knoweth of it, be guilty;	or (ʼô, או) when he touches human uncleanness with regard to anything by which he can become unclean, even if he did not realize it, but he himself has later come to know it and is guilty (ʼâsham, ואשם);

Leviticus 5:3 (Septuagint BLB)	Leviticus 5:3 (Septuagint Elpenor)
ἢ ἅψηται ἀπὸ ἀκαθαρσίας ἀνθρώπου ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ ἧς ἂν ἁψάμενος μιανθῇ καὶ ἔλαθεν αὐτόν μετὰ τοῦτο δὲ γνῷ καὶ πλημμελήσῃ	ἢ ἅψηται ἀπὸ ἀκαθαρσίας ἀνθρώπου, ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ, ἧς ἂν ἁψάμενος μιανθῇ, καί ἔλαθεν αὐτόν, μετὰ τοῦτο δὲ γνῷ, καὶ πλημμελήσῃ
Leviticus 5:3 (NETS)	Leviticus 5:3 (English Elpenor)
or touches some uncleanness of a person, any of his uncleanness in which he be defiled by touching, and it escaped his notice, but later on comes to know it, and should be in error,	or should touch the uncleanness of a man, or whatever kind, which he may touch and be defiled by, and it should have escaped him, but afterwards he should know,– then he shall have transgressed.

It took a couple of day’s consideration or a couple of night’s sleep but finally the hunt was on. I was going to chase this rabbit. The first occurrence of אשמים (ʼâsham) was found in the mouths of Joseph’s (Genesis 37) brothers.

Genesis 42:21 (Tanakh)	Genesis 42:21 (NET)
And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.’	They said to one another, “Surely we’re being punished (ʼâsham, אשמים) because of our brother, because we saw how distressed he was when he cried to us for mercy, but we refused to listen. That is why this distress has come on us!”

Genesis 42:21 (Septuagint BLB)	Genesis 42:21 (Septuagint Elpenor)
καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ ναί ἐν ἁμαρτίᾳ γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ ὅτε κατεδέετο ἡμῶν καὶ οὐκ εἰσηκούσαμεν αὐτοῦ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾽ ἡμᾶς ἡ θλῖψις αὕτη	καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ· ναί, ἐν ἁμαρτίαις γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν, ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ, ὅτε κατεδέετο ἡμῶν, καὶ οὐκ εἰσηκούσαμεν αὐτοῦ· καὶ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾿ ἡμᾶς ἡ θλῖψις αὕτη
Genesis 42:21 (NETS)	Genesis 42:21 (English Elpenor)
And each one said to his brother, “Indeed, for we are at fault concerning our brother, because we disregarded the affliction of his soul, when he pleaded with us, and we did not listen to him. This is why this affliction has come upon us.”	And each said to his brother, Yes, indeed, for we are in fault concerning our brother, when we disregarded the anguish of his soul, when he besought us, and we hearkened not to him; and therefore has this affliction come upon us.

The Greek words πλημμελήσῃ and ἁμαρτίᾳ seem like terminology compared to the richness of אשמים (ʼâsham) here. The reader doesn’t witness the distress (tsârâh, צרת; Septuagint: θλῖψιν, a form of θλίψις; NETS: “affliction,” Elpenor: anguish) of Joseph’s soul in the narrative of his kidnapping and sale into slavery (Genesis 37:23-28), nor hear when he cried…for mercy (chânan, בהתחננו; Septuagint: κατεδέετο, a form of καταδέω). Not until his brothers suffer the same distress (tsârâh, הצרה; Septuagint: θλῖψις; NETS and Elpenor: affliction) does the reader see and hear through their recollections.

They were falsely accused as spies by a governor (NET: ruler) in Egypt and imprisoned (Tanakh: put…into ward) until one of them returned from Canaan with their youngest brother Benjamin, to prove the truthfulness of their words (Genesis 42:5-17).

Genesis 42:18 (Tanakh)	Genesis 42:18 (NET)
And Joseph said unto them the third day. ‘This do, and live; for I fear G-d:	On the third day Joseph said to them, “Do as I say and you will live, for I fear (yârêʼ, ירא) God (ʼĕlôhı̂ym, האלהים).

Genesis 42:18 (Septuagint BLB)	Genesis 42:18 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῖς τῇ ἡμέρᾳ τῇ τρίτῃ τοῦτο ποιήσατε καὶ ζήσεσθε τὸν θεὸν γὰρ ἐγὼ φοβοῦμαι	Εἶπε δὲ αὐτοῖς τῇ ἡμέρᾳ τῇ τρίτῃ· τοῦτο ποιήσατε καὶ ζήσεσθε, τὸν Θεὸν γὰρ ἐγὼ φοβοῦμαι
Genesis 42:18 (NETS)	Genesis 42:18 (English Elpenor)
Then on the third day he said to them, “Do this, and you will live, for I fear God.	And he said to them on the third day, This do, and ye shall live, for I fear God.

Out of reverence for האלהים (ʼĕlôhı̂ym), the Egyptian ruler reversed himself, allowing the brothers to return home with food for their families, all except one brother who would remain behind until the others brought their youngest brother Benjamin back to Egypt (Genesis 42:19, 20). On the journey home, one brother opened his sack of grain and found the money he had paid for it inside (Genesis 42:26, 27).

Genesis 42:28 (Tanakh)	Genesis 42:28 (NET)
And he said unto his brethren: ‘My money is restored; and, lo, it is even in my sack.’ And their heart failed them, and they turned trembling one to another, saying: ‘What is this that G-d hath done unto us?’	He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; they turned trembling to one another and said, “What in the world has God (ʼĕlôhı̂ym, אלהים) done to us?”

Genesis 42:28 (Septuagint BLB)	Genesis 42:28 (Septuagint Elpenor)
καὶ εἶπεν τοῖς ἀδελφοῖς αὐτοῦ ἀπεδόθη μοι τὸ ἀργύριον καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου καὶ ἐξέστη ἡ καρδία αὐτῶν καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες τί τοῦτο ἐποίησεν ὁ θεὸς ἡμῖν	καὶ εἶπε τοῖς ἀδελφοῖς αὐτοῦ· ἐπεδόθη μοι τὸ ἀργύριον, καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου, καὶ ἐξέστη ἡ καρδία αὐτῶν, καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες· τί τοῦτο ἐποίησεν ὁ Θεὸς ἡμῖν
Genesis 42:28 (NETS)	Genesis 42:28 (English Elpenor)
And he said to his brothers, “The money has been returned to me, and, look, this is in my bag!” And their heart was confounded, and they were mutually troubled, saying, “What is this that God has done to us?”	And he said to his brethren, My money has been restored to me, and behold this is in my sack. And their heart was wonder-struck, and they were troubled, saying one to another, What is this that God has done to us?

In their guilt they were suspicious of good as well as distress. I know what אלהים (ʼĕlôhı̂ym) was doing because Joseph explained it to them after Jacob’s death.

Genesis 50:20 (Tanakh)	Genesis 50:20 (NET)
And as for you, ye meant evil against me; but G-d meant it for good, to bring to pass, as it is this day, to save much people alive.	As for you, you meant to harm me, but God (ʼĕlôhı̂ym, אלהים) intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.

Genesis 50:20 (Septuagint BLB)	Genesis 50:20 (Septuagint Elpenor)
ὑμεῖς ἐβουλεύσασθε κατ᾽ ἐμοῦ εἰς πονηρά ὁ δὲ θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά ὅπως ἂν γενηθῇ ὡς σήμερον ἵνα διατραφῇ λαὸς πολύς	ὑμεῖς ἐβουλεύσασθε κατ᾿ ἐμοῦ εἰς πονηρά, ὁ δὲ Θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά, ὅπως ἂν γενηθῇ ὡς σήμερον καὶ τραφῇ λαὸς πολύς
Genesis 50:20 (NETS)	Genesis 50:20 (English Elpenor)
You deliberated against me for painful things, but God deliberated concerning me for good things in order that a numerous people might be sustained, that it might come to be as today.	Ye took counsel against me for evil, but God took counsel for me for good, that [the matter] might be as [it is] to-day, and much people might be fed.

Joseph’s brothers couldn’t see this at the time. Frankly, I wonder if Joseph saw it yet. Or was it something the Holy Spirit revealed to him as he watched his brothers bear their iniquity? The brothers returned to their father Jacob and told him about their discomforting encounter with the Egyptian ruler (Genesis 42:29-34).

Genesis 42:35 (Tanakh)	Genesis 42:35 (NET)
And it came to pass as they emptied their sacks, that, behold, every man’s bundle of money was in his sack; and when they and their father saw their bundles of money, they were afraid.	When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid (yârêʼ, וייראו).

Genesis 42:35 (Septuagint BLB)	Genesis 42:35 (Septuagint Elpenor)
ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν καὶ ἐφοβήθησαν	ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν, καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν· καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν, καὶ ἐφοβήθησαν
Genesis 42:35 (NETS)	Genesis 42:35 (English Elpenor)
Now it came about as they were emptying their sacks that then each one’s bundle of money was in their sack. And they saw their bundles of money, they and their father, and they were afraid.	And it came to pass as they were emptying their sacks, there was each man’s bundle of money in his sack; and they and their father saw their bundles of money, and they were afraid.

In their guilt would they have been more or less afraid, I wonder, had they known that their distress was caused, not by God, but by the brother they had refused to hear when he cried out to them for mercy? I would be content to title this section “Joseph’s brothers bear their iniquity.” In fact, I would assume that bear his iniquity and be guilty in the same paragraph were essentially equivalent in any other kind of writing—any kind other than law.

Leviticus 4:13 (Tanakh)	Leviticus 4:13 (NET)
And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which HaShem hath commanded not to be done, and are guilty:	“‘If the whole congregation of Israel strays unintentionally and the matter is not noticed by the assembly, and they violate one of the Lord’s commandments, which must not be violated, so they become guilty (ʼâsham, ואשמו),

Leviticus 4:13 (Septuagint BLB)	Leviticus 4:13 (Septuagint Elpenor)
ἐὰν δὲ πᾶσα συναγωγὴ Ισραηλ ἀγνοήσῃ ἀκουσίως καὶ λάθῃ ῥῆμα ἐξ ὀφθαλμῶν τῆς συναγωγῆς καὶ ποιήσωσιν μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου ἣ οὐ ποιηθήσεται καὶ πλημμελήσωσιν	Εὰν δὲ πᾶσα συναγωγὴ ᾿Ισραὴλ ἀγνοήσῃ ἀκουσίως καὶ λάθῃ ῥῆμα ἐξ ὀφθαλμῶν τῆς συναγωγῆς καὶ ποιήσωσι μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ἣ οὐ ποιηθήσεται, καὶ πλημμελήσωσι
Leviticus 4:13 (NETS)	Leviticus 4:13 (English Elpenor)
But if the whole congregation of Israel acts in ignorance and the matter escapes the notice of the eyes of the congregation and they do one of any of the commandments of the Lord, which shall not be done, and they shall be in error	And if the whole congregation of Israel trespass ignorantly, and a thing should escape the notice of the congregation, and they should do one thing forbidden of any of the commands of the Lord, which ought not to be done, and should transgress:

Here the people are or become guilty before they were aware of what they had done. When they become aware of it there are things the people and the priest were to do to make atonement (Leviticus 4:14-21).

Leviticus 4:22 (Tanakh)	Leviticus 4:22 (NET)
When a ruler sinneth, and doeth through error any one of all the things which HaShem his G-d hath commanded not to be done, and is guilty:	“‘Whenever a leader, by straying unintentionally, sins and violates one of the commandments of the Lord his God which must not be violated, and he pleads guilty (ʼâsham, ואשם),

Leviticus 4:22 (Septuagint BLB)	Leviticus 4:22 (Septuagint Elpenor)
ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου τοῦ θεοῦ αὐτῶν ἣ οὐ ποιηθήσεται ἀκουσίως καὶ ἁμάρτῃ καὶ πλημμελήσῃ	ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ, καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου τοῦ Θεοῦ αὐτοῦ, ἣ οὐ ποιηθήσεται, ἀκουσίως, καὶ ἁμάρτῃ καὶ πλημμελήσῃ
Leviticus 4:22 (NETS)	Leviticus 4:22 (English Elpenor)
But if he sins and does unintentionally one of any of the commandments of the Lord their God, which shall not be done, and sins and is in error	And if a ruler sin, and break one of all the commands of the Lord his God, [doing the thing] which ought not to be done, unwillingly, and shall sin and trespass

Here ואשם (ʼâsham) was translated καὶ ἁμάρτῃ καὶ πλημμελήσῃ, “and sins and is in error” (NETS), and shall sin and trespass (Englsh Elpenor). I can imagine at least the rabbis’ attempt to accommodate both a technical meaning—one is guilty of violation whether one perceives it or not—and the more expansive meaning—the whole impact knowledge of that guilt has on the one who receives it (or bears it)—simultaneously, though I might not have seen any of it in English translation apart from this study.

So where do I stand?

The brothers’ imprisonment for three days and Simeon’s (Genesis 42:24) longer incarceration certainly qualify as punishment. That punishment, however, came from Joseph, a ruler in Egypt, not God. I’m not insensitive to the question, who but God could orchestrate such a circumstance in real life? And I wonder if Joseph’s brothers would ever have recognized their guilt or borne their iniquity apart from this distress? So I can accept that a part of bearing one’s iniquity is accepting the punishment meted out by human authorities, pay the fine, do the time up to and including forfeiting one’s freedom or life. Paul wrote (Romans 13:1-7 NET):

Let every person be subject to the governing authorities. For there is no authority except by^[5] God’s appointment, and the authorities^[6] that exist have been instituted by God.^[7] So the person who resists such authority resists the ordinance of God, and those who resist will incur^[8] judgment (for rulers cause no fear for good^[9] conduct^[10] but for bad^[11]). Do you desire not to fear authority? Do good and you will receive its commendation because it is God’s servant for your well-being. But be afraid if you do wrong because government does not bear the sword for nothing. It is God’s servant to administer punishment (ὀργὴν, a form of ὀργή) on the person who does wrong. Therefore it is necessary to be in subjection, not only because of the wrath (ὀργὴν, a form of ὀργή) of the authorities but also because of your conscience. For this reason you also pay taxes, for the authorities are God’s servants devoted to governing. Pay^[12] everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

I don’t take this to mean that the punishment or wrath of these servants is necessarily just in an absolute sense or in my opinion. I consider the public curse the princes and elders enacted in the book of Ezra as an example.

Ezra 10:7, 8 (Tanakh)	Ezra 10:7, 8 (NET)
And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem [Table];	A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [Table].
and that whosoever came not within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of the captivity [Table].	Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders. Furthermore, he himself would be excluded from the assembly of the exiles [Table].

Ezra 10:7 (Septuagint BLB) [Table ]	Esdras II 10:7 (Septuagint Elpenor)
καὶ παρήνεγκαν φωνὴν ἐν Ιουδα καὶ ἐν Ιερουσαλημ πᾶσιν τοῖς υἱοῖς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς Ιερουσαλημ	καὶ παρήνεγκαν φωνὴν ἐν ᾿Ιούδᾳ καὶ ἐν ῾Ιερουσαλὴμ πᾶσι τοῖς υἱοῖς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς ῾Ιερουαλήμ
Esdras II 10:7 (NETS)	Esdras II 10:7 (English Elpenor)
And they presented an utterance in Iouda and in Ierousalem to all sons of the exile that they should assemble in Ierousalem:	And they made proclamation throughout Juda and Jerusalem to all the children of the captivity, that they should assemble at Jerusalem, [saying],

Ezra 10:8 (Septuagint BLB) [Table ]	Esdras II 10:8 (Septuagint Elpenor)
καὶ πᾶς ὃς ἂν μὴ ἔλθῃ εἰς τρεῖς ἡμέρας ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας	πᾶς, ὃς ἂν μὴ ἔλθῃ εἰς τρεῖς ἡμέρας, ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων, ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ, καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας
Esdras II 10:8 (NETS)	Esdras II 10:8 (English Elpenor)
“Anyone who does not come within three days, as the council of the rulers and the elders demands—all his property will be anathematized, and he himself banned from the assembly of the exile.”	Every one who shall not arrive within three days, as [is] the counsel of the rulers and the elders, all his substance shall be forfeited, and he shall be separated from the congregation of the captivity.

I was educated in public schools in the United States of America from the late fifties through the early seventies, taught that government of, by and for the people was predicated on limiting the power of authorities over the people. The dictatorships of the twentieth century were considered anachronistic aberrations not counter trends to the relatively ineffective governance of a free society. So this proclamation sounds fascist to me, though the law—he shall bear his iniquity—would uphold it as I am currently understanding the law. What the laws do not record is what might become of the man who in good conscience could not divorce his foreign wife, suffered the loss of his property and wandered in exile from Israel.

The religious mind wants to believe that such a man is forever doomed. But the religious mind is itself barely a step removed from atheism. It may well call someone or something god, but believes wholeheartedly that it’s god functions only through it’s systems of control, systems which must be maintained at all costs (John 11:45-50). It is unwilling to believe that a man wandering from the faith, so to speak, of his native religious system—like Abram (Genesis 12:1-25:11), Isaac (Genesis 26:1-27:46) or Jacob (Genesis 28:1-35:29) for example (even Hagar [Genesis 21:1-21])—could possibly encounter a true and living God full of mercy and grace for those who seek Him. And it has no conception of what might become of a foreign-born wife impacted by his mercy and grace.

And here my religious mind is screaming: How could anyone be expected to figure all this out?! Frankly, those who have received Jesus are not required to understand. We are required (Romans 8:12-17) to live by the Spirit and [we] will not carry out the desires of the flesh.^[13] For the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law.^[14]

Tables of Leviticus 5:4 and 5:5 that I used to write this essay follow, along with tables comparing Romans 13:1-3 and 13:7 in the KJV and NET.

Leviticus 5:4 (Tanakh)

Leviticus 5:4 (NET)

or if any one swear clearly with his lips to do evil, or to do good, whatsoever it be that a man shall utter clearly with an oath, and it be hid from him; and, when he knoweth of it, be guilty in one of these things;

or (ʼô, או) when a person swears an oath, speaking thoughtlessly (bâṭâʼ, לבטא) with his lips, whether to do evil or (ʼô, או) to do good, with regard to anything which the individual might speak thoughtlessly (bâṭâʼ, יבטא) in an oath, even if he did not realize it, but he himself has later come to know it and is guilty (ʼâsham, ואשם) with regard to one of these oaths –

Leviticus 5:4 (Septuagint BLB)	Leviticus 5:4 (Septuagint Elpenor)
ἢ ψυχή ἡ ἂν ὀμόσῃ διαστέλλουσα τοῖς χείλεσιν κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ᾽ ὅρκου καὶ λάθῃ αὐτὸν πρὸ ὀφθαλμῶν καὶ οὗτος γνῷ καὶ ἁμάρτῃ ἕν τι τούτων	ἡ ψυχή, ἣ ἂν ὀμόσῃ διαστέλλουσα τοῖς χείλεσι κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα, ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ᾿ ὅρκου, καὶ λάθῃ αὐτὸν πρὸ ὀφθαλμῶν, καὶ οὗτος γνῷ, καὶ ἁμάρτῃ ἕν τι τούτων
Leviticus 5:4 (NETS)	Leviticus 5:4 (English Elpenor)
or a soul who swears, determining with his lips to do evil or to do good, in any way that the person may speak forcefully by an oath, and if it escapes the notice of his eyes and if he comes to know it and should sin in any one of these,	That unrighteous soul, which determines with his lips to do evil or to do good according to whatsoever a man may determine with an oath, and it shall have escaped his notice, and he shall [afterwards] know [it], and [so] he should sin in some one of these things:

Leviticus 5:5 (Tanakh)	Leviticus 5:5 (NET)
and it shall be, when he shall be guilty in one of these things, that he shall confess that wherein he hath sinned;	when an individual becomes guilty (ʼâsham, יאשם) with regard to one of these things he must confess how he has sinned (châṭâʼ, חטא),

Leviticus 5:5 (Septuagint BLB)	Leviticus 5:5 (Septuagint Elpenor)
καὶ ἐξαγορεύσει τὴν ἁμαρτίαν περὶ ὧν ἡμάρτηκεν κατ᾽ αὐτῆς	καὶ ἐξαγορεύσει τὴν ἁμαρτίαν, περὶ ὧν ἡμάρτηκε κατ᾿ αὐτῆς
Leviticus 5:5 (NETS)	Leviticus 5:5 (English Elpenor)
then he shall declare his sin concerning the things in which he has sinned.	— then shall he declare his sin in the things wherein he has sinned by that sin.

Romans 13:1-3 (NET)	Romans 13:1-3 (KJV)
Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God.	Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν	πασα ψυχη εξουσιαις υπερεχουσαις υποτασσεσθω ου γαρ εστιν εξουσια ει μη απο θεου αι δε ουσαι εξουσιαι υπο του θεου τεταγμεναι εισιν	πασα ψυχη εξουσιαις υπερεχουσαις υποτασσεσθω ου γαρ εστιν εξουσια ει μη υπο θεου αι δε ουσαι εξουσιαι υπο του θεου τεταγμεναι εισιν

So the person who resists such authority resists the ordinance of God, and those who resist will incur judgment

Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται	ωστε ο αντιτασσομενος τη εξουσια τη του θεου διαταγη ανθεστηκεν οι δε ανθεστηκοτες εαυτοις κριμα ληψονται	ωστε ο αντιτασσομενος τη εξουσια τη του θεου διαταγη ανθεστηκεν οι δε ανθεστηκοτες εαυτοις κριμα ληψονται

(for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation

For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
(οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ). θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν· τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς	οι γαρ αρχοντες ουκ εισιν φοβος των αγαθων εργων αλλα των κακων θελεις δε μη φοβεισθαι την εξουσιαν το αγαθον ποιει και εξεις επαινον εξ αυτης	οι γαρ αρχοντες ουκ εισιν φοβος των αγαθων εργων αλλα των κακων θελεις δε μη φοβεισθαι την εξουσιαν το αγαθον ποιει και εξεις επαινον εξ αυτης

Romans 13:7 (NET)	Romans 13:7 (KJV)
Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.	Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπόδοτε πᾶσιν τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν	αποδοτε ουν πασιν τας οφειλας τω τον φορον τον φορον τω το τελος το τελος τω τον φοβον τον φοβον τω την τιμην την τιμην	αποδοτε ουν πασιν τας οφειλας τω τον φορον τον φορον τω το τελος το τελος τω τον φοβον τον φοβον τω την τιμην την τιμην

Fear – Deuteronomy, Part 14

^[1] Deuteronomy 5:9b (NET)

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

^[3] Fear – Deuteronomy, Part 9

^[4] Romans 11:32b (NET)

^[5] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὑπὸ here, where the Stephanus Textus Receptus had απο (KJV: of).

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

^[7] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding God. The NET parallel Greek text and NA²⁸ did not.

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

^[9] The NET parallel Greek text and NA²⁸ had τῷ ἀγαθῷ, the dative singular forms, here, where the Stephanus Textus Receptus and Byzantine Majority Text had των αγαθων, the genitive plural forms.

^[10] The NET parallel Greek text and NA²⁸ had ἔργῳ, the dative singular form, here, where the Stephanus Textus Receptus and Byzantine Majority Text had εργων, the genitive plural form (KJV: works).

^[11] The NET parallel Greek text and NA²⁸ had τῷ κακῷ, the dative singular forms, here, where the Stephanus Textus Receptus and Byzantine Majority Text had των κακων, the genitive plural forms.

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had ουν following Pay (KJV: therefore). The NET parallel Greek text and NA²⁸ did not.

^[13] Galatians 5:16 (NET)

^[14] Galatians 5:23, 24 (NET) Table

Romans, Part 91

Posted on January 13, 2019 by admin

Now I urge you, Paul wrote believers in Rome, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid^[1] them!^[2] The Greek word translated to watch out was σκοπεῖν (a form of σκοπέω). Jesus said (Luke 11:33-36 NET):

No one after lighting a lamp puts it in a hidden place^[3] or under a basket, but on a lampstand, so that those who come in can see the light.^[4] Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light, but when it is diseased, your body is full of darkness. Therefore see to it (σκόπει, another form of σκοπέω) that the light in you is not darkness. If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.

So much of the light in me has been darkness because I’ve mistrusted Jesus so often and misunderstood his teaching. I can’t say now if I learned the teaching I was taught by others or misunderstood them, too. A pastor stressed with one accord in a sermon I heard recently: When the Day of Pentecost had fully come, they were all with one accord^[5] in one place.^[6] As I listened I realized that in the past I may have learned that the Holy Spirit came because the disciples were with one accord, or may not have come if the disciples had not been with one accord.

The pastor transitioned from with one accord (ομοθυμαδον) to a discussion of the importance of unity. I’m not saying he was wrong to do that. Being with one accord sounds a lot like the English word unity to me, too. Here is a list of some of the Greek words translated unity in English Bibles: ἑνότητα, ἓν, συμβιβαζόμενον, σύνδεσμος and μία. And I used the word some because I only searched the eleven English language Bibles contained in my Bible software. So as a practical matter, not to stray too far afield, I’ll stick to with one accord.

Now I know that being with one accord as some work of the flesh (since the Holy Spirit had not yet been given), or as a righteousness of our own derived from some rules about how to be with one accord, could not be a prerequisite to receiving the Holy Spirit. Being with one accord or of one mind comes from the fruit of the Spirit, and an open-ended forgiveness of one another. And so I’m content not knowing the pastor’s teaching on this particular point since it is up to me to see to it that the light in [me] is not darkness.

“But Pastor so-and-so said,” won’t fly at the judgment seat of Christ. Jesus knows everything his Holy Spirit has done to guide [us] into all truth. And this particular pastor, to his credit, likened his own preaching to a local buffet restaurant: a lot of variety, not necessarily the best food and certainly not sufficient to sustain anyone throughout an entire week. He encouraged Bible reading (which I instinctively translated Bible study) outside of the Sunday service. I, for instance, didn’t recall that ομοθυμαδον (with one accord) may not have been original to Luke in Acts, until I studied the verse again at home.

For our momentary, light suffering is producing for us an eternal weight of glory, Paul wrote believers in Corinth, far beyond all comparison because we are not looking at (σκοπούντων, another form of σκοπέω) what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.^[7] I admit that to watch out as a translation of σκοπεῖν (a form of σκοπέω) seemed like an emotional flee-for-your-lives kind of thing. But looking at calms me that σκοπέω means more than a casual or fearful glance. And the context—we are not looking at what can be seen but at what cannot be seen—reminds me to consider more than my initial reaction: “That’s not what I think I know!”

Ultimately, those who create dissensions and obstacles contrary to the teaching that you learned are to be avoided. In other words, I will decide that God did not bring such people into my life for my benefit. Perhaps I should pay close attention (σκοπῶν, another form of σκοπέω) to them and to the teaching before arriving at that conclusion (Galatians 6:1 NET Table):

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention (σκοπῶν, another form of σκοπέω) to yourselves, so that you are not tempted too.

Therefore, if there is any encouragement in Christ, Paul wrote believers in Philippi, any comfort provided by love, any fellowship in the Spirit, any^[8] affection or mercy, complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose. Instead of being motivated by^[9] selfish ambition or^[10] vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned^[11] (σκοποῦντες, another form of σκοπέω) not only about your own interests, but about the interests of others^[12] as well.^[13] To watch out (σκοπεῖν, a form of σκοπέω) for those who create dissensions and obstacles contrary to the teaching that you learned clearly entails being concerned (σκοποῦντες, another form of σκοπέω) about their interests as well as my own.

Be imitators of me, Paul continued, and watch carefully (σκοπεῖτε, another form of σκοπέω) those who are living this way,^[14] just as you have us as an example.^[15] He described this way in some detail (Philippians 3:8-11, 12b, 13b-15 NET):

I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung!^[16] – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness. My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like^[17] him in his death, and so, somehow, to attain to the resurrection from^[18] the dead…

I strive to lay hold of that for which Christ^[19] Jesus also laid hold of me…

Forgetting the things that are behind and reaching out for the things that are ahead, with this goal in mind, I strive toward^[20] the prize of the upward call of God in Christ Jesus. Therefore let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways.

I confess that I try to create a space where it is God who reveals to others the error of their ways. That seems so much more important than putting them into a position where they must submit to me. Nevertheless, Paul concluded, let us live up to the standard that we have already attained.^[21] And he was fairly explicit why this way should be so carefully watched (Philippians 3:18, 19 NET):

For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.

So who were believers in Rome to watch out for, who were they looking at, paying close attention to, being concerned for and watching carefully? Those who create dissensions and obstacles contrary to the teaching that [they] learned. The Greek word translated who create dissensions was διχοστασίας (a form of διχοστασία). Paul wrote believers in Corinth (1 Corinthians 3:3b-7 NKJV):

For where there are envy, strife, and divisions^[22] (διχοστασίαι, another form of διχοστασία) among you, are you not carnal and behaving like mere men? For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not^[23] carnal?^[24]

Who^[25] then is Paul, and who^[26] is Apollos, but^[27] ministers^[28] through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but^[29] God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase.

So those who create dissensions have attached themselves to a local church for some reason but are led by the flesh rather than the Holy Spirit. There may be some question whether καὶ διχοστασίαι (NKJV: and divisions) was original here, but διχοστασίαι was clearly among those things listed as works of the flesh in Paul’s letter to believers in Galatia (Galatians 5:13-21^[30] NET):

For you were called to freedom (1 Corinthians 10:23-33), brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” However, if you continually bite and devour one another, beware that you are not consumed by one another. But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions (διχοστασίαι, another form of διχοστασία), factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Paul concluded: Now those who belong to Christ have crucified the flesh with its passions and desires.^[31] I no longer assume this means I will be immune to the passions and desires that result in the works of the flesh listed above. Sometimes these passions and desires must be endured as an unpleasant fact, not unlike enduring crucifixion, hanging naked on a cross unable to act on them. The real “cure,” here and now, is: live by the Spirit and you will not carry out the desires of the flesh.

Some contemporary churches do a poor job of growing up believers who are led by the Spirit, who rely on that inexhaustible supply of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control^[32] as a fountain of water springing up to eternal life.^[33] And here I begin to understand why the Holy Spirit stressed σκοπεῖν (a form of σκοπέω) as I began this study.

There is no law against the fruit of the Spirit. One led by the Holy Spirit, who is watching out for another who creates dissensions, and paying close attention to the teaching, may well eschew avoidance of that other. If one is informed by the Holy Spirit that the other has not yet learned how to be led by the Spirit, one may continue to act in love and kindness, goodness, faithfulness and gentleness, with joy, peace, patience and self-control toward the other who merely creates dissensions. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another.^[34]

So I’ll turn my attention to those who create dissensions and obstacles contrary to the teaching that you learned. The Greek word translated obstacles was σκάνδαλα (a form of σκάνδαλον). Jesus’ explanation of the parable of the sower sets the tone for this consideration (Matthew 13:37-42 NET):

The one who sowed the good (καλὸν, a form of καλός) seed is the Son of Man. The field is the world and the good (καλὸν, a form of καλός) seed are the people of the kingdom. The poisonous weeds are the people of the evil one, and the enemy who sows them is the devil. The harvest is the end of the^[35] age, and the reapers are angels. As the poisonous weeds are collected and burned^[36] with fire, so it will be at the end of the^[37] age. The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin (σκάνδαλα, a form of σκάνδαλον) as well as all lawbreakers. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.

A note (64) in the NET stated that throw them into the fiery furnace was a quote from Daniel 3:6.

Matthew 13:42a (NET Parallel Greek)	Daniel 3:6b (Septuagint BLB)	Daniel 3:6b (Septuagint Elpenor)
βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός	ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην	ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην
Matthew 13:42 (NET)	Daniel 3:6b (NETS)	Daniel 3:6b (English Elpenor)
They will throw them into the fiery furnace	Will be thrown in the furnace blazing with fire	he shall be cast into the burning fiery furnace

Whatever the fiery furnace is, it is reserved for everything that causes sin (σκάνδαλα, a form of σκάνδαλον; KJV: things that offend) as well as all lawbreakers, poisonous weeds sown by the devil. Granted, these are in the world (κόσμος) rather than a local church (ἐκκλησία), but it does add some weight and definition to the kind and caliber of dissensions they create. But still, angels gather these poisonous weeds (ζιζάνια, a form of ζιζάνιον) at the end of the age since people here and now may uproot the wheat along with it.^[38]

I’ll consider the next occurrences of forms of σκάνδαλον together.

Matthew 18:6, 7 (NET)	Luke 17:1, 2 (NET)
But if anyone causes one of these little ones who believe in me to sin (σκανδαλίσῃ, a form of σκανδαλίζω), it would be better for him to have a huge millstone hung around^[39] his neck and to be drowned in the open sea.	Jesus said to his^[40] disciples, “Stumbling blocks (σκάνδαλα, a form of σκάνδαλον) are sure to come, but^[41] woe to the one through whom they come!
Woe to the world because of stumbling blocks (σκανδάλων, another form of σκάνδαλον)! It is^[42] necessary that stumbling blocks (σκάνδαλα, a form of σκάνδαλον) come, but woe to the^[43] person through whom they (σκάνδαλον) come.	It would be better for him to have a millstone^[44] tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin (σκανδαλίσῃ, a form of σκανδαλίζω).

Here, I’ll suggest that causes…to sin (KJV: shall offend) is so misleading a translation of σκανδαλίσῃ (likewise, causes sin as a translation of σκάνδαλα above) that it is probably wrong. Most in Israel stumbled over Jesus: They stumbled^[45] over the stumbling stone, just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall (σκανδάλου, another form of σκάνδαλον; KJV: of offence), yet the one^[46] who believes in him will not be put to shame.”^[47] So you who believe see his value, but for those who do not believe,^[48] the stone^[49] that the builders rejected has become the cornerstone, and a stumbling-stone and a rock to trip over (σκανδάλου, another form of σκάνδαλον).^[50] But I would be brazen indeed to suggest that Jesus caused Israel to sin. They stumble because they disobey the word, as they were destined to do.^[51]

Forms of the verb σκανδαλίζω are what forms of the noun σκάνδαλον do. So the precise sin or offense described here is to cause one of these little ones who believe in Jesus to reject Him. Once again, the translators of the NET have recalled my religious milieu.

When I was a child, young women who got pregnant before marriage were secreted away and treated with varying degrees of contempt. I asked why. The answer was that they would cause other young women to sin. But which was more offensive, more conducive to unbelief? Young women proving that What is born of the flesh is flesh,^[52] or the way their Christian elders treated them? Now, with the threat of abortion, most are treated better. Wouldn’t it have been better to have shown them God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control in the first place rather than requiring such coercion? But we have another opportunity.

Same sex attraction (Romans 1:26, 27) is the wrath of God…revealed from heaven against^[53] those who have exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever!^[54] Many of our own children suffer his wrath in this way. So, we can blame them, shun them, excommunicate them, or we can love our children and turn our hearts and minds reverently and repentantly to God, trying to discover exactly what it is about our worship or pedagogy^[55] that has angered Him so. Jesus’ teaching continued:

Matthew 18:8, 9 (NET)	Luke 17:3, 4 (NET)
If your hand or your foot causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire.	Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him.
And if your eye causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), tear it out and throw it away. It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell.	Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.”

I’ve had my own issue taking Jesus’ command to cut off a hand or foot and to tear out an eye too literally. After addressing his disciples collectively in verse 3 Jesus spoke individually to them in verse 4. The Greek word translated your in verses 8 and 9 is singular (σου) as are Ὂς (anyone) in verse 6 and οὗ (whom) in verse 7 continuing that individual address. He was not referencing offices (1 Corinthians 12:12-26) in a local church. I have heard it understood as a euphemistic reference to what one does, where one goes or what one sees, but I don’t plan to chase that particular rabbit in this essay.

My interest here is to contrast the ruthlessness of dealing with my own things that would turn faith away from Christ (my own faith or that of the little ones above) to the relative gentleness of dealing with others. Granted, the Greek word translated sins in If your brother sins was ἁμάρτῃ (a form of ἁμαρτάνω) rather than a form of σκανδαλίζω. And I have quoted it elsewhere as if it referred to generic sin. It is better perhaps to consider it in context as a reference to one who has caused one of these little ones to turn away from faith in Christ. As for the rebuke (ἐπιτίμησον, a form of ἐπιτιμάω) one would give such a sinner, I consider Peter’s rebuke of Jesus exemplary (Matthew 16:21-23 NET):

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 (ἐπιτιμᾶν, another form of ἐπιτιμάω) 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 (σκάνδαλον; KJV: an offence) to me,^[56] because you are not setting your mind on God’s interests, but on man’s.”

Peter’s rebuke is exemplary as a warning because it was partially motivated by a misunderstanding of the Scriptures concerning the Messiah. It is important to pay very close attention to the teaching—God’s interests rather than man’s. And Peter’s rebuke was exemplary as a model because it was expressed as concern for Jesus’ well-being rather than as a doctrinal dispute. (Consider Jesus’ rebuke of Saul on the road to Damascus [Acts 26:14] as well.) Jesus did not avoid Peter when his rebuke had become a stumbling block (σκάνδαλον).

The Greek word translated avoid in the imperative—Avoid them—was ἐκκλίνετε (a form of ἐκκλίνω). “There is no one righteous, Paul quoted David, not even one, there is no one who understands, there is no one who seeks God. All have turned away (ἐξέκλιναν, another form of ἐκκλίνω), together they have become worthless;^[57] there is no one who shows^[58] kindness, not even one.”^[59] And Peter quoted David, too (1 Peter 3:10, 11 NET):

For the one who wants to love life and see good days must keep his^[60] tongue from evil and his^[61] lips from uttering deceit. And^[62] he must turn away (ἐκκλινάτω, another form of ἐκκλίνω) from evil and do good; he must seek peace and pursue it.

So Paul admonished believers in Rome to avoid those who create dissensions and obstacles contrary to the teaching that [they] learned as sinners turned away from God and those who want to love life and see good days were instructed to turn away from evil (κακοῦ, a form of κακός). It’s a serious step, not to be taken lightly lest we become those who create dissensions and obstacles contrary to the teaching. For these are the kind who do not serve our Lord Christ,^[63] Paul continued, but their own appetites. By their smooth talk and flattery they deceive the minds of the naive.^[64]

Tables of Romans 16:17; Luke 11:33; Philippians 2:1; 2:3, 4; 3:17; 3:8; 3:10-12; 3:14; 3:16; 1 Corinthians 3:3-6; Matthew 13:39, 40; 13:29; 18:6, 7; Luke 17:1, 2; Romans 9:32, 33; 1 Peter 2:7; Matthew 16:23; Romans 3:12; 1 Peter 3:10, 11; Romans 16:18 and Galatians 4:19 comparing the NET and KJV follow.

Romans 16:17 (NET)	Romans 16:17 (KJV)
Now I urge you, brothers and sisters, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!	Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ᾿ αὐτῶν	παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων	παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων

Luke 11:33 (NET)	Luke 11:33 (KJV)
No one after lighting a lamp puts it in a hidden place or under a basket, but on a lampstand, so that those who come in can see the light.	No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν [οὐδὲ ὑπὸ τὸν μόδιον] ἀλλ᾿ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φῶς βλέπωσιν.	ουδεις δε λυχνον αψας εις κρυπτον τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν	ουδεις δε λυχνον αψας εις κρυπτην τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν

Philippians 2:1 (NET)	Philippians 2:1 (KJV)
Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy,	If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί	ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τινα σπλαγχνα και οικτιρμοι	ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τις σπλαγχνα και οικτιρμοι

Philippians 2:3, 4 (NET)	Philippians 2:3, 4 (KJV)
Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.	Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μηδὲν κατ᾿ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν	μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων	μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων

Each of you should be concerned not only about your own interests, but about the interests of others as well.

Look not every man on his own things, but every man also on the things of others.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μὴ τὰ ἑαυτῶν \|ἕκαστος\| σκοποῦντες ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι	μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος	μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος

Philippians 3:17 (NET)	Philippians 3:17 (KJV)
Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example.	Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς	συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας	συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας

Philippians 3:8 (NET)	Philippians 3:8 (KJV)
More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ,	Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου, δι᾿ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω	αλλα μενουνγε και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω	αλλα μεν ουν και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω

Philippians 3:10-12 (NET)	Philippians 3:10-12 (KJV)
My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death,	That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ,	του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου	του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου

and so, somehow, to attain to the resurrection from the dead.

If by any means I might attain unto the resurrection of the dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν	ει πως καταντησω εις την εξαναστασιν των νεκρων	ει πως καταντησω εις την εξαναστασιν των νεκρων

Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me.

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾿ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]	ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου	ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου

Philippians 3:14 (NET)	Philippians 3:14 (KJV)
with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus.	I press toward the mark for the prize of the high calling of God in Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ	κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου	κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου

Philippians 3:16 (NET)	Philippians 3:16 (KJV)
Nevertheless, let us live up to the standard that we have already attained.	Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν	πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν	πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν

1 Corinthians 3:3-6 (NET)	1 Corinthians 3:3-6 (KJV)
for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people?	For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε	ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε	ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε

For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human?

For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅταν γὰρ λέγῃ τις· ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ· ἐγὼ Ἀπολλῶ, οὐκ ἄνθρωποι ἐστε	οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε	οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε

What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us.

Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τί οὖν ἐστιν Ἀπολλῶς; τί δέ ἐστιν Παῦλος; διάκονοι δι᾿ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ κύριος ἔδωκεν	τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν	τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν

I planted, Apollos watered, but God caused it to grow.

I have planted, Apollos watered; but God gave the increase.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ θεὸς ἠύξανεν	εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν	εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν

Matthew 13:39, 40 (NET)	Matthew 13:39, 40 (KJV)
and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels.	The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος, ὁ δὲ θερισμὸς συντέλεια αἰῶνος ἐστιν, οἱ δὲ θερισταὶ ἄγγελοι εἰσιν	ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν	ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν

As the poisonous weeds are collected and burned with fire, so it will be at the end of the age.

As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος	ωσπερ ουν συλλεγεται τα ζιζανια και πυρι κατακαιεται ουτως εσται εν τη συντελεια του αιωνος τουτου	ωσπερ ουν συλλεγεται τα ζιζανια και πυρι καιεται ουτως εσται εν τη συντελεια του αιωνος τουτου

Matthew 13:29 (NET)	Matthew 13:29 (KJV)
But he said, ‘No, since in gathering the darnel you may uproot the wheat along with it.	But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δέ φησιν· οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον	ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον	ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον

Matthew 18:6, 7 (NET)	Matthew 18:6, 7 (KJV)
But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea.	But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὂς δ᾿ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης	ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος επι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης	ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος εις τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης

Woe to the world because of stumbling blocks)! It is necessary that stumbling blocks come, but woe to the person through whom they come.

Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ δι᾿ οὗ τὸ σκάνδαλον ἔρχεται	ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται	ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται

Luke 17:1, 2 (NET)	Luke 17:1, 2 (KJV)
Jesus said to his disciples, “Stumbling blocks are sure to come, but woe to the one through whom they come!	Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ· ἀνένδεκτον ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ δι᾿ οὗ ἔρχεται	ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται	ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται

It would be better for him to have a millstone tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin.

It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λυσιτελεῖ αὐτῷ εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ καὶ ἔρριπται εἰς τὴν θάλασσαν ἢ ἵνα σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα	λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων	λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων

Romans 9:32, 33 (NET)	Romans 9:32, 33 (KJV)
Why not? Because they pursued it not by faith but (as if it were possible) by works. They stumbled over the stumbling stone,	Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ᾿ ὡς ἐξ ἔργων· προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος	δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος	δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος

just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.”

As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καθὼς γέγραπται ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται	καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται	καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται

1 Peter 2:7 (NET)	1 Peter 2:7 (KJV)
So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone,	Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν, ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας	υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας	υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας

Matthew 16:23 (NET)	Matthew 16:23 (KJV)
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.”	But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ· ὕπαγε ὀπίσω μου, σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων	ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων	ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων

Romans 3:12 (NET)	Romans 3:12 (KJV)
All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”	They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν \|ὁ\| ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός	παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος	παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος

1 Peter 3:10, 11 (NET)	1 Peter 3:10, 11 (KJV)
For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit.	For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον,	ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον	ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον

And he must turn away from evil and do good; he must seek peace and pursue it.

Let him eschew evil, and do good; let him seek peace, and ensue it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν	εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην	εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην

Romans 16:18 (NET)	Romans 16:18 (KJV)
For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds of the naive.	For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων	οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων	οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων

Galatians 4:19 (NET)	Galatians 4:19 (KJV)
My children – I am again undergoing birth pains until Christ is formed in you!	My little children, of whom I travail in birth again until Christ be formed in you,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
\|τέκνα\| μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν	τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν	τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν

Romans, Part 92

Back to A Monotonous Cycle Revisited, Part 2

Back to Peter and Cornelius

Back to Hannah’s Prayer, Part 1

Back to The Lost Son of Perdition, Part 1

Back to A Monotonous Cycle Revisited, Part 3

Back to Fear – Deuteronomy, Part 16

Back to The Will of God – Jesus, Part 2

Back to To Make Holy, Part 9

Back to Romans, Part 14

Back to Peter’s Second Gospel Proclamation, Part 2

Back to Westworld, Part 4

Back to The New Covenant, Part 2

Back to The Book of Life, Part 3

Back to Christianity, Part 1

Back to Christianity, Part 11

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 2

Back to Matthew 8:23-34

Back to Exploration, Part 2

Back to Exploration, Part 3

Back to Exploration, Part 5

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

^[2] Romans 16:17 (NET)

^[3] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κρύπτην here, where the Stephanus Textus Receptus had κρυπτον (KJV: a secret place).

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

^[5] The Stephanus Textus Receptus and Byzantine Majority Text had ομοθυμαδον here, where the NET parallel Greek text and NA²⁸ had ὁμοῦ (NET: together).

^[6] Acts 2:1 (NKJV) Table

^[7] 2 Corinthians 4:17, 18 (NET)

^[8] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had τις here, where the Stephanus Textus Receptus had τινα.

^[9] The NET parallel Greek text and NA²⁸ had κατ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

^[10] The NET parallel Greek text and NA²⁸ had μηδὲ κατὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply η.

^[11] The NET parallel Greek text and NA²⁸ had σκοποῦντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had σκοπειτε (KJV: Look…on).

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

^[13] Philippians 2:1-4 (NET)

^[14] The NET parallel Greek text had οὕτω here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ουτως (KJV: so).

^[15] Philippians 3:17 (NET)

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

^[17] The NET parallel Greek text and NA²⁸ had συμμορφιζόμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμμορφουμενος (KJV: being made conformable).

^[18] The NET parallel Greek text and NA²⁸ had ἐκ here. The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: of).

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

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

^[21] Philippians 3:16 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had κανονι το αυτο φρονειν (KJV: by the same rule, let us mind the same thing) here. The NET parallel Greek text and NA²⁸ did not.

^[22] The Stephanus Textus Receptus and Byzantine Majority Text had και διχοστασιαι (KJV: and divisions) here. The NET parallel Greek text and NA²⁸ did not.

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

^[24] The Stephanus Textus Receptus and Byzantine Majority Text had σαρκικοι here, where the NET parallel Greek text and NA²⁸ had ἄνθρωποι (NET: merely human).

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

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

^[27] The Stephanus Textus Receptus and Byzantine Majority Text had αλλ here. The NET parallel Greek text and NA²⁸ did not.

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

^[29] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had αλλ here, where the NET parallel Greek text had ἀλλὰ.

^[30] Table1 (Galations 5:14, 15); Table2 (Galatians 5:17); Table3 (Galatians 5:19-21)

^[31] Galatians 5:24 (NET)

^[32] Galatians 5:22b, 23a (NET) Table

^[33] John 4:14b (NET) Table

^[34] Galatians 5:25, 26 (NET)

^[35] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding age. The NET parallel Greek text and NA²⁸ did not.

^[36] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κατακαίεται here, where the Byzantine Majority Text had καιεται.

^[37] The Stephanus Textus Receptus and Byzantine Majority Text had τουτου (KJV: this) here. The NET parallel Greek text and NA²⁸ did not.

^[38] Matthew 13:29b (NET)

^[39] The NET parallel Greek text and NA²⁸ had περὶ here, where the Stephanus Textus Receptus had επι (KJV: about) and the Byzantine Majority Text had εις.

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

^[41] The NET parallel Greek text and NA²⁸ had πλὴν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

^[42] The Stephanus Textus Receptus and Byzantine Majority Text had εστιν here. The NET parallel Greek text and NA²⁸ did not.

^[43] The Stephanus Textus Receptus and Byzantine Majority Text had εκεινω (KJV: that) here. The NET parallel Greek text and NA²⁸ did not.

^[44] The Greek words translated millstone in the NET parallel Greek text and NA²⁸ were λίθος μυλικὸς, and μυλος ονικος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[45] The Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For) here. The NET parallel Greek text and NA²⁸ did not.

^[46] The Stephanus Textus Receptus and Byzantine Majority Text had πας (KJV: whosoever) here. The NET parallel Greek text and NA²⁸ did not.

^[47] Romans 9:32b, 33 (NET)

^[48] The NET parallel Greek text and NA²⁸ had ἀπιστοῦσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απειθουσιν (KJV: be disobedient).

^[49] The NET parallel Greek text and NA²⁸ had λίθος here, where the Stephanus Textus Receptus and Byzantine Majority Text had λιθον.

^[50] 1 Peter 2:7, 8a (NET)

^[51] 1 Peter 2:8b (NET)

^[52] John 3:6a (NET)

^[53] Romans 1:18a (NET)

^[54] Romans 1:25 (NET)

^[55] I’m including pedagogy here for three reasons:

1) It is my own bias that pedagogical practices are the general issue in question (whether in transmission or reception) and may have some bearing on this specific situation. Paul’s letter to believers in Galatia was addressed to: My little children, for whom I labor in birth again until Christ is formed in you (Galatians 4:19 NKJV). I labored more at my day job than at ensuring that Christ was formed in my children because they were mostly compliant and obeyed most of my rules.

2) If the science indicating that sexual orientation is set in utero is falsified, the influence of our pedagogy on our children’s worship practices takes precedence over our worship practices:

Alicia Garcia-Falgueras, Dick Swaab, “Sexual Hormones and the Brain: An Essential Alliance for Sexual Identity and Sexual Orientation,” ResearchGate, January 2010: “The human fetal brain develops in the male direction through a direct action of testosterone and in the female direction through the absence of such an action. During the intrauterine period, gender identity (the conviction of belonging to the male or female gender), sexual orientation, cognition, aggression and other behaviors are programmed in the brain in a sexually differentiated way. Sexual differentiation of the genitals takes place in the first 2 months of pregnancy, whereas sexual differentiation of the brain starts in the second half of pregnancy. This means that in the event of an ambiguous sex at birth, the degree of masculinization of the genitals may not reflect the degree of masculinization of the brain.”

3) If the science indicating that sexual orientation is set in utero is not falsified, the pedagogical practices of our ancestors certainly had some influence on our worship practices. And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me (Leviticus 26:40 Tanakh).

^[56] The NET parallel Greek text and NA²⁸ had ἐμοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μου.

^[57] The NET parallel Greek text and NA²⁸ had ἠχρεώθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηχρειωθησαν (KJV: they are…become unprofitable).

^[58] The NET parallel Greek text and NA²⁸ had the article ὁ preceding shows. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[59] Romans 3:10b-12 (NET)

^[60] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

^[61] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

^[62] The NET parallel Greek text and NA²⁸ had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[63] The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) preceding Christ. The NET parallel Greek text and NA²⁸ did not.

^[64] Romans 16:18 (NET)

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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Hannah’s Prayer, Part 3

A Shadow of the Good Things, Part 1

Hannah’s Prayer, Part 2

Who Am I? Part 10

Hannah’s Prayer, Part 1

Who Am I? Part 9

A Monotonous Cycle Revisited, Part 2

To Make Holy, Part 6

Fear – Deuteronomy, Part 13

Romans, Part 91