Category Archives: Introduction

To Make Holy, Part 7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He owns the cattle on a thousand hills,

The wealth in every mine;

He owns the rivers and the rocks and rills,

The sun and stars that shine.

Wonderful riches, more than tongue can tell –

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

He owns the cattle on a thousand hills –

I know that He will care for me.

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

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

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

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

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

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

John 17:12 (NET)

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

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

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

Jesus’ joy was χαρὰν (a form of χαρά) in Greek.  But the fruit of the Spirit is…joy (χαρὰ).[41]  The oneness He asked for those who believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined them to be conformed to the image of his Son, comes through this same indwelling Holy Spirit, as each is led to acknowledge (Galatians 2:20, 21 NET):

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

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

Masoretic Text

 Septuagint
Isaiah 29:16 (Tanakh) Isaiah 29:16 (NET) Isaiah 29:16 (NETS)

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

Masoretic Text

 Septuagint
Isaiah 45:9 (Tanakh) Isaiah 45:9 (NET) Isaiah 45:9 (NETS)

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

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

Romans 9:20b (NET Parallel Greek)

 Isaiah 29:16b (Septuagint BLB)

Isaiah 29:16b (Septuagint Elpenor)
μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτως μὴ ἐρεῗ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· οὐ συνετῶς με ἐποίησας

Romans 9:20b (NET)

 Isaiah 29:16b (NETS)

Isaiah 29:16b (English Elpenor)
Does what is molded say to the molder, “Why have you made me like this?” Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

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

Isaiah 29:16 (Tanakh)

 Isaiah 29:16 (KJV)

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

Isaiah 29:16 (Septuagint BLB)

Isaiah 29:16 (Septuagint Elpenor)
οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε μὴ ἐρεῗ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· οὐ συνετῶς με ἐποίησας

Isaiah 29:16 (NETS)

Isaiah 29:16 (English Elpenor)
Shall you not be regarded as the potter’s clay?  Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”? Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

Isaiah 45:9 (Tanakh)

 Isaiah 45:9 (KJV)

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

Isaiah 45:9 (Septuagint BLB)

Isaiah 45:9, 10a (Septuagint Elpenor)
ποῗον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν μὴ ἐρεῗ ὁ πηλὸς τῷ κεραμεῗ τί ποιεῗς ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῗρας Ποῖον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως; μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν; μὴ ἐρεῖ ὁ πηλὸς τῷ κεραμεῖ· τί ποιεῖς, ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῖρας μὴ ἀποκριθήσεται τὸ πλάσμα πρὸς τὸν πλάσαντα αὐτό

Isaiah 45:9 (NETS)

Isaiah 45:9 (English Elpenor)
What better thing have I formed like potter’s clay?  Shall the plowman plow the earth?  Shall the clay say to the potter, “What are you doing, since you are not working, nor do you have hands”? What excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it?

2 John 1:5 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Philippians 4:3 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Romans 9:19 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

1 Corinthians 9:16 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

2 Corinthians 5:17 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

2 Corinthians 3:1 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

2 Corinthians 3:7 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

2 Corinthians 3:9, 10 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ γὰρ |τῇ| διακονίᾳ τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης εν δοξη ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης εν δοξη
For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.

NET Parallel Greek

 Stephanus Textus Receptus

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

John 17:11, 12 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ αὐτοὶ ἐν τῷ κόσμῳ εἰσίν, καγὼ πρὸς σὲ ἔρχομαι. πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματι σου ᾧ δέδωκας μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς και ουκ ετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ους δεδωκας μοι ινα ωσιν εν καθως ημεις και ουκετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ω δεδωκας μοι ινα ωσιν εν καθως ημεις
When I was with them I kept them safe and watched over them in your name that you have given me.  Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

NET Parallel Greek

 Stephanus Textus Receptus

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

[1] John 17:17 (NET)

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

[3] 2 John 1:5 (NET)

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

[5] Philippians 4:3 (NET)

[6] Luke 16:27 (NET)

[7] John 6:44 (NET)

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

[9] Romans 8:30 (NET)

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

[11] Romans 9:19 (NET)

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

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

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

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

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

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

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

[18] Ephesians 2:9b (NET)

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

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

[21] John 17:10 (NET)

[22] John 17:10 (KJV)

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

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

[25] Romans 1:25 (NET)

[26] John 17:8b (NET)

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

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

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

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

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

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

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

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

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

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

[37] John 17:11 (NET)

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

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

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

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

Fear – Deuteronomy, Part 14

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Genesis 17:14 stands apart.

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

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

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

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

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

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

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

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

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

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

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

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

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

Deuteronomy 5:9 (Tanakh) Deuteronomy 5:9 (KJV) Deuteronomy 5:9 (NET)
Thou shalt not bow down unto them, nor serve them; for I HaShem thy G-d am a jealous G-d, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me, Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me,
Deuteronomy 5:9 (Septuagint BLB) Deuteronomy 5:9 (Septuagint Elpenor)
οὐ προσκυνήσεις αὐτοῗς οὐδὲ μὴ λατρεύσῃς αὐτοῗς ὅτι ἐγώ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῗς μισοῦσίν με οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσῃς αὐτοῖς, ὅτι ἐγώ εἰμι Κύριος ὁ Θεός σου, Θεὸς ζηλωτής, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με
Deuteronomy 5:9 (NETS) Deuteronomy 5:9 (English Elpenor)
You shall not do obeisance to them, nor are you to serve them, because I am the Lord your God, a jealous god, repaying the sins of fathers upon children to the third and fourth generation to those who hate me, Thou shalt not bow down to them, nor shalt thou serve them; for I am the Lord thy God, a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation to them that hate me,
Leviticus 7:18 (Tanakh) Leviticus 7:18 (KJV) Leviticus 7:18 (NET)
And if any of the flesh of the sacrifice of his peace-offerings be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear his iniquity. And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. If some of the meat of his peace-offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it since it is spoiled, and the person who eats from it will bear his punishment for iniquity.
Leviticus 7:18 (Septuagint BLB) Leviticus 7:18 (Septuagint Elpenor)
ἐὰν δὲ φαγὼν φάγῃ ἀπὸ τῶν κρεῶν τῇ ἡμέρᾳ τῇ τρίτῃ οὐ δεχθήσεται αὐτῷ τῷ προσφέροντι αὐτό οὐ λογισθήσεται αὐτῷ μίασμά ἐστιν ἡ δὲ ψυχή ἥτις ἐὰν φάγῃ ἀπ᾽ αὐτοῦ τὴν ἁμαρτίαν λήμψεται ἐὰν δὲ φαγὼν φάγῃ ἀπὸ τῶν κρεῶν τῇ ἡμέρᾳ τῇ τρίτῃ, οὐ δεχθήσεται αὐτῷ τῷ προσφέροντι αὐτό, οὐ λογισθήσεται αὐτῷ, μίασμά ἐστιν· ἡ δὲ ψυχή, ἥτις ἐὰν φάγῃ ἀπ᾿ αὐτοῦ, τὴν ἁμαρτίαν λήψεται
Leviticus 7:8 (NETS) Leviticus 7:18 (English Elpenor)
But if when eating, he should eat some of the meat on the third day, it will not be accepted for him who offers it, nor shall it be credited to him.  It is a defilement, and the soul who eats any of it shall assume the guilt. And if he do at all eat of the flesh on the third day, it shall not be accepted for him that offers: it shall not be reckoned to him, it is pollution; and whatsoever soul shall eat of it, shall bear his iniquity.
Leviticus 19:8 (Tanakh) Leviticus 19:8 (KJV) Leviticus 19:8 (NET)
But every one that eateth it shall bear his iniquity, because he hath profaned the holy thing of HaShem; and that soul shall be cut off from his people. Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people. and the one who eats it will bear his punishment for iniquity because he has profaned what is holy to the Lord.  That person will be cut off from his people.
Leviticus 19:8 (Septuagint BLB) Leviticus 19:8 (Septuagint Elpenor)
ὁ δὲ ἔσθων αὐτὸ ἁμαρτίαν λήμψεται ὅτι τὰ ἅγια κυρίου ἐβεβήλωσεν καὶ ἐξολεθρευθήσονται αἱ ψυχαὶ αἱ ἔσθουσαι ἐκ τοῦ λαοῦ αὐτῶν ὁ δὲ ἔσθων αὐτὸ ἁμαρτίαν λήψεται, ὅτι τὰ ἅγια Κυρίου ἐβεβήλωσε· καὶ ἐξολοθρευθήσονται αἱ ψυχαὶ αἱ ἔσθουσαι ἐκ τοῦ λαοῦ αὐτῶν.
Leviticus 19:8 (NETS) Leviticus 19:8 (English Elpenor)
And he who eats it shall assume guilt because he has profaned what is holy to the Lord, and the souls who eat it shall be exterminated from their people. And he that eats it shall bear his iniquity, because he has profaned the holy things of the Lord; and the souls that eat it shall be destroyed from among their people.
Psalm 23:1 (Tanakh) Psalm 23:1 (KJV) Psalm 23:1 (NET)
The LORD is my shepherd; I shall not want. A Psalm of David.  The LORD is my shepherd; I shall not want. A psalm of David.  The Lord is my shepherd, I lack nothing.
Psalm 23:1 (Septuagint BLB) Psalm 22:1 (Septuagint Elpenor)
ψαλμὸς τῷ Δαυιδ κύριος ποιμαίνει με καὶ οὐδέν με ὑστερήσει Ψαλμὸς τῷ Δαυΐδ. – ΚΥΡΙΟΣ ποιμαίνει με καὶ οὐδέν με ὑστερήσει.
Psalm 23:1 (NETS) Psalm 22:1 (English Elpenor)
A Psalm.  Pertaining to Dauid.  The Lord shepherds me, and I shall lack nothing. [A Psalm of David.] The Lord tends me as a shepherd, and I shall want nothing.
Leviticus 7:20 (Tanakh) Leviticus 7:20 (KJV) Leviticus 7:20 (NET)
But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto HaShem, having his uncleanness upon him, that soul shall be cut off from his people. But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people. The person who eats meat from the peace-offering sacrifice which belongs to the Lord while that person’s uncleanness persists will be cut off from his people.
Leviticus 7:20 (Septuagint BLB) Leviticus 7:20 (Septuagint Elpenor)
ἡ δὲ ψυχή ἥτις ἐὰν φάγῃ ἀπὸ τῶν κρεῶν τῆς θυσίας τοῦ σωτηρίου ὅ ἐστιν κυρίου καὶ ἡ ἀκαθαρσία αὐτοῦ ἐπ᾽ αὐτοῦ ἀπολεῗται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς ἡ δὲ ψυχή, ἥτις ἐὰν φάγῃ ἀπὸ τῶν κρεῶν τῆς θυσίας τοῦ σωτηρίου, ὅ ἐστι Κυρίου, καὶ ἡ ἀκαθαρσία αὐτοῦ ἐπ᾿ αὐτῷ, ἀπολεῖται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς
Leviticus 7:10 (NETS) Leviticus 7:20 (English Elpenor)
But the soul who should eat any of the sacrifice of deliverance, which belongs to the Lord, and his uncleanness is on him—that soul shall be utterly destroyed from his people. And whatsoever soul shall eat of the flesh of the sacrifice of the peace-offering which is the Lord’s, and his uncleanness be upon him, that soul shall perish from his people.
Genesis 9:8 (Tanakh) Genesis 9:8 (KJV) Genesis 9:8 (NET)
And G-d spoke unto Noah, and to his sons with him, saying: And God spake unto Noah, and to his sons with him, saying, God said to Noah and his sons,
Genesis 9:8 (Septuagint BLB) Genesis 9:8 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεὸς τῷ Νωε καὶ τοῗς υἱοῗς αὐτοῦ μετ᾽ αὐτοῦ λέγων Καὶ εἶπεν ὁ Θεός τῷ Νῷε καὶ τοῖς υἱοῖς αὐτοῦ μετ᾿ αὐτοῦ λέγων
Genesis 9:8 (NETS) Genesis 9:8 (English Elpenor)
And God spoke to Noe and to his sons with him, saying, And God spoke to Noe, and to his sons with him, saying,
Genesis 9:11 (Tanakh) Genesis 9:11 (KJV) Genesis 9:11 (NET)
And I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’ And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. I confirm my covenant with you: Never again will all living things be wiped out by the waters of a flood; never again will a flood destroy the earth.”
Genesis 9:11 (Septuagint BLB) Genesis 9:11 (Septuagint Elpenor)
καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς καὶ οὐκ ἀποθανεῗται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ καὶ οὐκ ἔσται ἔτι κατακλυσμὸς ὕδατος τοῦ καταφθεῗραι πᾶσαν τὴν γῆν καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς, καὶ οὐκ ἀποθανεῖται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ, καὶ οὐκ ἔτι ἔσται κατακλυσμὸς ὕδατος τοῦ καταφθεῖραι πᾶσαν τὴν γῆν.
Genesis 9:11 (NETS) Genesis 9:11 (English Elpenor)
And I will establish my covenant with you, and no more shall all flesh die by the water of the flood, and no more shall there be a flood of water to destroy all the earth.” And I will establish my covenant with you and all flesh shall not any more die by the water of the flood, and there shall no more be a flood of water to destroy all the earth.
Genesis 15:18 (Tanakh) Genesis 15:18 (KJV) Genesis 15:18 (NET)
In that day HaShem made a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates; In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: That day the Lord made a covenant with Abram: “To your descendants I give this land, from the river of Egypt to the great river, the Euphrates River—
Genesis 15:18 (Septuagint BLB) Genesis 15:18 (Septuagint Elpenor)
ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο κύριος τῷ Αβραμ διαθήκην λέγων τῷ σπέρματί σου δώσω τὴν γῆν ταύτην ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου ποταμοῦ Εὐφράτου ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο Κύριος τῷ ῞Αβραμ διαθήκην λέγων· τῷ σπέρματί σου δώσω τὴν γῆν ταύτην, ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου
Genesis 15:18 (NETS) Genesis 15:18 (English Elpenor)
On that day the Lord made a covenant with Abram, saying, “To your offspring I will give this land from the river of Egypt to the great river, the river Euphrates: In that day the Lord made a covenant with Abram, saying, To thy seed I will give this land, from the river of Egypt to the great river Euphrates.
Genesis 22:18 (Tanakh) Genesis 22:18 (KJV) Genesis 22:18 (NET)
and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’ And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Because you have obeyed me, all the nations of the earth will pronounce blessings on one another using the name of your descendants.”
Genesis 22:18 (Septuagint BLB) Genesis 22:18 (Septuagint Elpenor)
καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς ἀνθ᾽ ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς, ἀνθ᾿ ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς
Genesis 22:18 (NETS) Genesis 22:18 (English Elpenor)
And in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.” And in thy seed shall all the nations of the earth be blessed, because thou hast hearkened to my voice.
Genesis 17:14 (Tanakh) Genesis 17:14 (KJV) Genesis 17:14 (NET)
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’ And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”
Genesis 17:14 (Septuagint BLB) Genesis 17:14 (Septuagint Elpenor)
καὶ ἀπερίτμητος ἄρσην ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς ὅτι τὴν διαθήκην μου διεσκέδασεν καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασε
Genesis 17:14 (NETS) Genesis 17:14 (English Elpenor)
And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.” And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.
Genesis 41:30 (Tanakh) Genesis 41:30 (KJV) Genesis 41:30 (NET)
And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; But seven years of famine will occur after them, and all the abundance will be forgotten in the land of Egypt.  The famine will devastate the land.
Genesis 41:30 (Septuagint BLB) Genesis 41:30 (Septuagint Elpenor)
ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα καὶ ἐπιλήσονται τῆς πλησμονῆς ἐν ὅλῃ γῇ Αἰγύπτῳ καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα, καὶ ἐπιλήσονται τῆς πλησμονῆς τῆς ἐσομένης ἐν ὅλῃ Αἰγύπτῳ, καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν
Genesis 41:30 (NETS) Genesis 41:30 (English Elpenor)
Then afterwards will come seven years of famine, and they will forget the abundance in the whole land of Egypt, and the famine will consume the land, But there shall come seven years of famine after these, and they shall forget the plenty that shall be in all Egypt, and the famine shall consume the land.
Genesis 41:32 (Tanakh) Genesis 41:32 (KJV) Genesis 41:32 (NET)
And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by G-d, and G-d will shortly bring it to pass. And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. The dream was repeated to Pharaoh because the matter has been decreed by God, and God will make it happen soon.
Genesis 41:32 (Septuagint BLB) Genesis 41:32 (Septuagint Elpenor)
περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραω δίς ὅτι ἀληθὲς ἔσται τὸ ῥῆμα τὸ παρὰ τοῦ θεοῦ καὶ ταχυνεῗ ὁ θεὸς τοῦ ποιῆσαι αὐτό περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραὼ δίς, ὅτι ἀληθὲς ἔσται τὸ ρῆμα τὸ παρὰ τοῦ Θεοῦ, καὶ ταχυνεῖ ὁ Θεὸς τοῦ ποιῆσαι αὐτό.
Genesis 41:32 (NETS) Genesis 41:32 (English Elpenor)
And as for Pharao’s dream being repeated twice: because the matter that is from God will be real, and God will hasten to do it. And concerning the repetition of the dream to Pharao twice, [it is] because the saying which is from God shall be true, and God will hasten to accomplish it.
Genesis 41:36 (Tanakh) Genesis 41:36 (KJV) Genesis 41:36 (NET)
And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.’ And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine. This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.”
Genesis 41:36 (Septuagint BLB) Genesis 41:36 (Septuagint Elpenor)
καὶ ἔσται τὰ βρώματα πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ ἃ ἔσονται ἐν γῇ Αἰγύπτῳ καὶ οὐκ ἐκτριβήσεται ἡ γῆ ἐν τῷ λιμῷ καὶ ἔσται τὰ βρώματα τὰ πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ, ἃ ἔσονται ἐν γῇ Αἰγύπτου, καὶ οὐκ ἐκτριβήσεται ἡ γῇ ἐν τῷ λιμῷ
Genesis 41:36 (NETS) Genesis 41:36 (English Elpenor)
And the provisions shall be kept for the land in regard to the seven years of famine that will be in the land of Egypt, and the land will not be annihilated by the famine.” And the stored food shall be for the land against the seven years of famine, which shall be in the land of Egypt; and the land shall not be utterly destroyed by the famine.
Ezekiel 33:10 (Tanakh) Ezekiel 33:10 (KJV) Ezekiel 33:10 (NET)
Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? “And you, son of man, say to the house of Israel, ‘This is what you have said: “Our rebellious acts and our sins have caught up with us, and we are wasting away because of them.  How then can we live?”’
Ezekiel 33:10 (Septuagint BLB) Ezekiel 33:10 (Septuagint Elpenor)
καὶ σύ υἱὲ ἀνθρώπου εἰπὸν τῷ οἴκῳ Ισραηλ οὕτως ἐλαλήσατε λέγοντες αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐφ᾽ ἡμῗν εἰσιν καὶ ἐν αὐταῗς ἡμεῗς τηκόμεθα καὶ πῶς ζησόμεθα Καὶ σύ, υἱὲ ἀνθρώπου, εἰπὸν τῷ οἴκῳ ᾿Ισραήλ· οὕτως ἐλαλήσατε λέγοντες· αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐφ’ ἡμῖν εἰσι καὶ ἐν αὐταῖς ἡμεῖς τηκόμεθα· καὶ πῶς ζηζόμεθα
Ezekiel 33:10 (NETS) Ezekiel 33:10 (English Elpenor)
Now you, son of man, say to the house of Israel, Thus you spoke, saying, “Our errors and lawless acts are with us, and in them we waste away.  And how will we live? And thou, son of man, say to the house of Israel; Thus have ye spoken, saying, Our errors, and our iniquities weigh upon us, and we pine away in them, and how then shall we live?
Ezekiel 33:11 (Tanakh) Ezekiel 33:11 (KJV) Ezekiel 33:11 (NET)
Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior and live.  Turn back, turn back from your evil deeds!  Why should you die, O house of Israel?’
Ezekiel 33:11 (Septuagint BLB) Ezekiel 33:11 (Septuagint Elpenor)
εἰπὸν αὐτοῗς ζῶ ἐγώ τάδε λέγει κύριος οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς ὡς τὸ ἀποστρέψαι τὸν ἀσεβῆ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ζῆν αὐτόν ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν καὶ ἵνα τί ἀποθνῄσκετε οἶκος Ισραηλ εἰπὸν αὐτοῖς· ζῶ ἐγώ, τάδε λέγει Κύριος, οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς ὡς τὸ ἀποστρέψαι τὸν ἀσεβῆ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ζῆν αὐτόν. ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν· καί ἱνατί ἀποθνήσκετε, οἶκος ᾿Ισραήλ
Ezekiel 33:11 (NETS) Ezekiel 33:11 (English Elpenor)
Say to them, I live, says the Lord; I do not wish the death of the impious, rather that the impious turn back from his way and he live.  Turn back from your way by turning back, and why are you dying, O house of Israel? Say to them, Thus saith the Lord; [As] I live, I desire not the death of the ungodly, as that the ungodly should turn from his way and live: turn ye heartily from your way; for why will ye die, O house of Israel?
Ezekiel 33:12 (Tanakh) Ezekiel 33:12 (KJV) Ezekiel 33:12 (NET)
Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. “And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels. As for the wicked, his wickedness will not make him stumble if he turns from it. The righteous will not be able to live by his righteousness if he sins.’
Ezekiel 33:12 (Septuagint BLB) Ezekiel 33:12 (Septuagint Elpenor)
εἰπὸν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου δικαιοσύνη δικαίου οὐ μὴ ἐξέληται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ δίκαιος οὐ μὴ δύνηται σωθῆναι εἰπὸν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου· δικαιοσύνη δικαίου οὐ μὴ ἐξελεῖται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ, καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ· καὶ δίκαιος οὐ μὴ δύνηται σωθῆναι
Ezekiel 33:12 (NETS) Ezekiel 33:12 (English Elpenor)
Say to the sons of your people, The righteousness of the righteous shall not deliver him in whatever day he err, and the lawlessness of the impious shall not harm him on whatever day he turn back from his lawlessness, and the righteous shall not be able to be saved. Say to the children of thy people, The righteousness of the righteous shall not deliver him, in the day wherein he errs: and the iniquity of the ungodly shall not harm him, in the day wherein he turns from his iniquity, but the righteous [erring] shall not be able to deliver himself.
Matthew 8:32 (NET) Matthew 8:32 (KJV)
And he said, “Go!”  So they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. And he said unto them, Go.  And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ εἶπεν αὐτοῖς· ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν καὶ ἀπέθανον ἐν τοῖς ὕδασιν και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν
Luke 20:37 (NET) Luke 20:37 (KJV)
But even Moses revealed that the dead are raised in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι δὲ ἐγείρονται οἱ νεκροί, καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ
Acts 3:25 (NET) Acts 3:25 (KJV)
You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, ‘And in your descendants all the nations of the earth will be blessed.’ Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὑμεῖς ἐστε οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς  διέθετο |ὁ θεὸς| πρὸς τοὺς πατέρας ὑμῶν λέγων πρὸς Ἀβραάμ· καὶ ἐν τῷ σπέρματι σου [ἐν]ευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και εν τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης
Matthew 5:44 (NET) Matthew 5:44 (KJV)
But I say to you, love your enemy and pray for those who persecute you, But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τοις μισουσιν υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας

[1] Deuteronomy 5:9b (NET)

[2] Exodus 32:34b (NET)

[3] Fear – Deuteronomy, Part 9

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

[5] Psalm 23:1 (Tanakh)

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

[7] Genesis 9:8 (Tanakh)

[8] Genesis 9:11 (Tanakh)

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

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

[11] Matthew 8:32 (NET)

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

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

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

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

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

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

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

[19] Genesis 41:30 (Tanakh)

[20] Genesis 41:32 (Tanakh)

[21] Genesis 41:36 (Tanakh)

[22] Ezekiel 33:10b (Tanakh)

[23] Ezekiel 33:11 (Tanakh)

[24] Ezekiel 33:12 (Tanakh)

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

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

Romans, Part 92

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Paul blessed believers in Rome with the following benediction (Romans 16:25-27 NET):

Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God, through Jesus Christ, be glory forever!  Amen.[1]

The Greek word translated is able above was δυναμένῳ, a form of δύναμαι.  Paul told the Ephesian elders (Acts 20:32 NET):

And now I entrust you[2] to God and to the message of his grace.  This message is able (δυναμένῳ) to build[3] you up and give you an inheritance among all those who are sanctified.

I hear τῷ λόγῳ τῆς χάριτος αὐτοῦ (NET: the message of his grace) as an another appositive phrase effectively, equivalent to εὐαγγέλιον (NET: gospel) and τὸ κήρυγμα Ἰησοῦ Χριστοῦ (NET: the proclamation of Jesus Christ).  Here the message of his grace is able to build you up (οἰκοδομῆσαι, a form of οἰκοδομέω).  But I assume this is true because of him who is able to strengthen (στηρίξαι, a form of στηρίζω) you:  Except the LORD build (Septuagint [Table2 below]: οἰκοδομήσῃ, another form of οἰκοδομέω) the house, they labour in vain that build (οἰκοδομοῦντες, another form of οἰκοδομέω) it.[4]  Anything other than being led by the Spirit of God (Romans 8:1-17) is the work of actors, hypocrites.

Paul wrote to believers in Ephesus (Ephesians 3:20, 21 NET):

Now to him who by the power that is working within us is able (δυναμένῳ) to do far beyond all that we ask or think, to him be the glory in the church and[5] in Christ Jesus to all generations, forever and ever.  Amen.

And may the Lord cause you to increase and abound in love for one another and for all, Paul wrote believers in Thessalonica, just as we do for you, so that your hearts are strengthened (στηρίξαι) in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.[6]  Here hearts…strengthened in holiness is linked to the Lord cause you to increase and abound in love.  This love is ἀγάπῃ, the ἀγάπη which is the fulfillment of the law[7] (1 Corinthians 13).

Paul continued this theme in his second letter (2 Thessalonians 2:13-17 NET):

But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose[8] you from the beginning for salvation through sanctification by the Spirit and faith in the truth.  He called[9] you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ.  Therefore, brothers and sisters, stand firm and hold on to the traditions that we taught you, whether by speech or by letter.  Now may our Lord Jesus Christ himself and God our Father,[10] who loved us and by grace gave us eternal comfort and good hope, encourage your hearts and strengthen (στηρίξαι) you[11] in every good thing you do or say.

Paul made the mystery (μυστηρίου, a form of μυστήριον) that had been kept secret for long ages explicit in his letter to believers in Colossae; namely, Christ in you (Colossians 1:25-29 NET):

I became a servant of the church according to the stewardship from God—given to me for you—in order to complete (πληρῶσαι, a form of πληρόω; KJV: to fulfil) the word of God, that is, the mystery (μυστήριον) that has been kept hidden from ages and generations, but has now[12] been revealed to his saints.  God wanted to make known to them the glorious riches[13] of this mystery (μυστηρίου, a form of μυστήριον) among the Gentiles, which is Christ in you, the hope of glory.  We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ.[14]  Toward this goal I also labor, struggling according to his power that powerfully works in me.

Paul didn’t labor to complete or fulfil the word of God in his own strength, but according to Christ’s power that powerfully works in me.  For I want you to know how great a struggle I have for[15] you, he continued, and for those in Laodicea, and for those who have not met[16] me face to face[17] (Colossians 2:2, 3 NET Table).

My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.

In Paul’s mind—I have been crucified (Romans 6:3-14) 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[18]—was not a unique situation exclusively for him alone.  It was the gospel he struggled to complete in all who believe (Ephesians 3:14-21 NET):

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

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

And so ὑπακοὴν πίστεως (NET: obedience of faith), faith’s[19] obedience as opposed to works’ obedience, is nothng other than the fruit of the Spirit: God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control,[20] springing up to eternal life.[21]

Tables comparing Psalm 127:1 in the Tanakh, KJV and NET, and tables comparing Psalm 127:1 (126:1) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 16:27; Acts 20:32; Ephesians 3:21; 2 Thessalonians 2:13, 14; 2:16, 17; Colossians 1:26-28 and 2:1 in the NET and KJV.

Psalm 127:1 (Tanakh)

 Psalm 127:1 (KJV)

Psalm 127:1 (NET)
Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. A Song of degrees for Solomon.  Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. A song of ascents; by Solomon.  If the Lord does not build a house, then those who build it work in vain.  If the Lord does not guard a city, then the watchman stands guard in vain.

Psalm 127:1 (Septuagint BLB)

Psalm 126:1 (Septuagint Elpenor)
ᾠδὴ τῶν ἀναβαθμῶν τῷ Σαλωμων ἐὰν μὴ κύριος οἰκοδομήσῃ οἶκον εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν ἐὰν μὴ κύριος φυλάξῃ πόλιν εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων ᾿ῼδὴ τῶν ἀναβαθμῶν. – ΕΑΝ μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες· ἐὰν μὴ Κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων

Psalm 126:1 (NETS)

Psalm 126:1 (English Elpenor)
An Ode of the Steps.  Pertaining to Salomon.  Unless the Lord builds a house, those who build it labored in vain.  Unless the Lord guards a city, the guard kept awake in vain. [A Song of Degrees.]  Except the Lord build the house, they that build labour in vain: except the Lord keep the city, the watchman watches in vain.

Romans 16:27 (NET)

Romans 16:27 (KJV)
to the only wise God, through Jesus Christ, be glory forever!  Amen. To God only wise, be glory through Jesus Christ for ever.  Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μόνῳ σοφῷ θεῷ, διὰ Ἰησοῦ Χριστοῦ, |ᾧ| ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν.] μονω σοφω θεω δια ιησου χριστου ω η δοξα εις τους αιωνας αμην [προς ρωμαιους εγραφη απο κορινθου δια φοιβης της διακονου της εν κεγχρεαις εκκλησιας] μονω σοφω θεω δια ιησου χριστου ω η δοξα εις τους αιωνας αμην

Acts 20:32 (NET)

Acts 20:32 (KJV)
And now I entrust you to God and to the message of his grace.  This message is able to build you up and give you an inheritance among all those who are sanctified. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ |θεῷ| καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν και τανυν παρατιθεμαι υμας αδελφοι τω θεω και τω λογω της χαριτος αυτου τω δυναμενω εποικοδομησαι και δουναι υμιν κληρονομιαν εν τοις ηγιασμενοις πασιν και τα νυν παρατιθεμαι υμας αδελφοι τω θεω και τω λογω της χαριτος αυτου τω δυναμενω εποικοδομησαι και δουναι υμιν κληρονομιαν εν τοις ηγιασμενοις πασιν

Ephesians 3:21 (NET)

Ephesians 3:21 (KJV)
to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen. Unto him be glory in the church by Christ Jesus throughout all ages, world without end.  Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων, ἀμήν αυτω η δοξα εν τη εκκλησια εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην αυτω η δοξα εν τη εκκλησια εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην

2 Thessalonians 2:13, 14 (NET)

2 Thessalonians 2:13, 14 (KJV)
But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose you from the beginning for salvation through sanctification by the Spirit and faith in the truth. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου, ὅτι εἵλατο ὑμᾶς ὁ θεὸς |ἀπ᾿ ἀρχῆς| εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας ημεις δε οφειλομεν ευχαριστειν τω θεω παντοτε περι υμων αδελφοι ηγαπημενοι υπο κυριου οτι ειλετο υμας ο θεος απ αρχης εις σωτηριαν εν αγιασμω πνευματος και πιστει αληθειας ημεις δε οφειλομεν ευχαριστειν τω θεω παντοτε περι υμων αδελφοι ηγαπημενοι υπο κυριου οτι ειλετο υμας ο θεος απ αρχης εις σωτηριαν εν αγιασμω πνευματος και πιστει αληθειας
He called you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ. Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰς ὃ [καὶ] ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου

2 Thessalonians 2:16, 17 (NET)

2 Thessalonians 2:16, 17 (KJV)
Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope, Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ [ὁ] θεὸς ὁ πατὴρ ἡμῶν ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι αυτος δε ο κυριος ημων ιησους χριστος και ο θεος και πατηρ ημων ο αγαπησας ημας και δους παρακλησιν αιωνιαν και ελπιδα αγαθην εν χαριτι αυτος δε ο κυριος ημων ιησους χριστος και ο θεος και πατηρ ημων ο αγαπησας ημας και δους παρακλησιν αιωνιαν και ελπιδα αγαθην εν χαριτι
encourage your hearts and strengthen you in every good thing you do or say. Comfort your hearts, and stablish you in every good word and work.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ παρακαλεσαι υμων τας καρδιας και στηριξαι υμας εν παντι λογω και εργω αγαθω παρακαλεσαι υμων τας καρδιας και στηριξαι υμας εν παντι λογω και εργω αγαθω

Colossians 1:26-28 (NET)

Colossians 1:26-28 (KJV)
that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν – νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ το μυστηριον το αποκεκρυμμενον απο των αιωνων και απο των γενεων νυνι δε εφανερωθη τοις αγιοις αυτου το μυστηριον το αποκεκρυμμενον απο των αιωνων και απο των γενεων νυνι δε εφανερωθη τοις αγιοις αυτου
God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης οις ηθελησεν ο θεος γνωρισαι τις ο πλουτος της δοξης του μυστηριου τουτου εν τοις εθνεσιν ος εστιν χριστος εν υμιν η ελπις της δοξης οις ηθελησεν ο θεος γνωρισαι τι το πλουτος της δοξης του μυστηριου τουτου εν τοις εθνεσιν ος εστιν χριστος εν υμιν η ελπις της δοξης
We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ. Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ ον ημεις καταγγελλομεν νουθετουντες παντα ανθρωπον και διδασκοντες παντα ανθρωπον εν παση σοφια ινα παραστησωμεν παντα ανθρωπον τελειον εν χριστω ιησου ον ημεις καταγγελλομεν νουθετουντες παντα ανθρωπον και διδασκοντες παντα ανθρωπον εν παση σοφια ινα παραστησωμεν παντα ανθρωπον τελειον εν χριστω ιησου

Colossians 2:1 (NET)

Colossians 2:1 (KJV)
For I want you to know how great a struggle I have for you, and for those in Laodicea, and for those who have not met me face to face. For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικείᾳ καὶ ὅσοι οὐχ ἑόρακαν τὸ πρόσωπον μου ἐν σαρκί θελω γαρ υμας ειδεναι ηλικον αγωνα εχω περι υμων και των εν λαοδικεια και οσοι ουχ εωρακασιν το προσωπον μου εν σαρκι θελω γαρ υμας ειδεναι ηλικον αγωνα εχω περι υμων και των εν λαοδικεια και οσοι ουχ εωρακασιν το προσωπον μου εν σαρκι

[1] The Stephanus Textus Receptus had προς ρωμαιους εγραφη απο κορινθου δια φοιβης της διακονου της εν κεγχρεαις εκκλησιας (Written to the Romanes from Corinthus, and sent by Phebe seruant of the Church at Cenchrea [King James Bible 1611]) here.  The NET Parallel Greek text, NA28 and Byzantine Majority Text did not.

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

[3] The NET parallel Greek text and NA28 had οἰκοδομῆσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had εποικοδομησαι.

[4] Psalm 127:1a (Tanakh)

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

[6] 1 Thessalonians 3:12, 13 (NET)

[7] Romans 13:10b (NET)

[8] The NET parallel Greek text and NA28 had εἵλατο here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειλετο (KJV: hath…chosen).

[9] The NET parallel Greek text and NA28 had καὶ preceding called.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[10] The NET parallel Greek text and NA28 had the article ὁ preceding Father, where the Stephanus Textus Receptus and Byzantine Majority Text had καὶ (KJV: even).

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

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

[13] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τὸ preceding riches, where the Stephanus Textus Receptus had ο.

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

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

[16] The NET parallel Greek text and NA28 had ἑόρακαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρακασιν (KJV: have…seen).

[17] Colossians 2:1 (NET)

[18] Galatians 2:20 (NET)

[19] The Greek word πίστεως is a genitive form of πίστις.

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

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

Hannah’s Prayer, Part 4

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Near the end of Part 3 I began to consider whether the Masoretes added—for the pillars of the earth are HaShem’S, and He hath set the world upon them[1]—to Hannah’s prayer.  I suggested that they made the abrupt switch from the Savior/Judge Hannah had praised to the Creator as misdirection, so that one would not hear: 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[2] leading inexorably to Jesus: 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 will reign over the house of Jacob forever, and his kingdom will never end.[3]

But how effective could such misdirection actually be?  If I think of Hannah’s Savior, I think of Jesus (Mathew 1:18-21 NET):

Now the birth of Jesus Christ happened this way.  While his mother Mary was engaged to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.  Because Joseph, her husband to be, was a righteous man, and because he did not want to disgrace her, he intended to divorce her privately.  When he had contemplated this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit [Table].  She will give birth to a son and you will name him Jesus (Ἰησοῦν, a form of Ἰησοῦς), because he will save his people from their sins.”

If I think of Hannah’s Judge, I think of Jesus (John 5:19-23 NET):

So Jesus answered them,[4] “I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing.  For whatever the Father does, the Son does likewise.  For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.  For just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes.  Furthermore, the Father does not judge (κρίνει, a form of κρίνω) anyone, but has assigned all judgment (κρίσιν, a form of κρίσις) to the Son,  so that all people will honor[5] the Son just as they honor[6] the Father.  The one who does not honor the Son does not honor the Father who sent him.

So, given that the Father…has assigned all judgment to the Son, Jesus is the One to fear (Luke 12:4, 5 NET):

I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill[7] the body, and after that have nothing more they can do.  But I will warn you whom you should fear (φοβηθῆτε): Fear (φοβήθητε, another form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε) him!

But given that the Son can do nothing on his own initiative, but only what he sees the Father doing, the One to fear said (Luke 12:32-34 NET):

Do not be afraid (φοβοῦ, another form of φοβέω), little flock, for your Father is well pleased to give you the kingdom.  Sell your possessions and give to the poor.  Provide yourselves purses[8] that do not wear out – a treasure in heaven that never decreases, where no thief approaches and no moth destroys.  For where your treasure is, there your heart will be also.

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.[9]  And it doesn’t really matter if Hannah or the Masoretes made the abrupt switch to the Creator: I still think of Jesus (John 1:1-18 NET).

In the beginning was the Word, and the Word was with God, and the Word was fully God.  The Word was with God in the beginning.  All things were created by him, and apart from him not one thing was created that has been created.  In him was life, and the life was the light of mankind.  And the light shines on in the darkness, but the darkness has not mastered it.

A man came, sent from God, whose name was John.  He came as a witness to testify about the light, so that everyone might believe through him.  He himself was not the light, but he came to testify about the light.  The true light, who gives light to everyone, was coming into the world.  He was in the world, and the world was created by him, but the world did not recognize him.  He came to what was his own, but his own people did not receive him.  But to all who have received 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.

Now the Word became flesh and took up residence among us.  We saw his glory – the glory of the one and only, full of grace and truth, who came from the Father.  John testified about him and shouted out, “This one was the one about whom I said, ‘He who comes after me is greater than I am, because he existed before me.’”  For we have all received from his fullness one gracious gift after another.  For the law was given through Moses, but grace and truth came about through Jesus Christ (Table).  No one has ever seen God.  The only one, himself God, who is in closest fellowship with the Father, has made God known (Table).

If inherit the throne of glory upset the Masoretes as I’ve suggested, why add for the pillars of the earth are HaShem’S, and He hath set the world upon them for misdirection?  Why not simply remove inherit the throne of glory?

I suspect that the throne of glory was still important to the Masoretes, its geographical location, if not the One who will sit upon it: At that time (when they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more), Jeremiah prophesied, they shall call Jerusalem the throne (כִּסֵּ֣א) of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.[10]

Jeremiah was sent to the people of the southern kingdom of Judah with a warning of coming devastation at the hands of the Babylonians (Jeremiah 14:17, 18 Tanakh):

Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow.  If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not.

I admit to being confused (Table7 below) whether Jeremiah continued with the words he was given or began, disobediently, to intercede for the people despite his best intentions (Jeremiah 14:19, 20 Tanakh):

Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble!  We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee.

How Judah sinned (חָטָ֖אנוּ; Septuagint: ἡμάρτομεν, a form of ἁμαρτάνω) against God had been discussed previously.

Masoretic Text

 Septuagint
Jeremiah 3:6-11 (Tanakh) Jeremiah 3:6-11 (NET) Jeremiah 3:6-11 (NETS)

Jeremiah 3:6-11 (Elpenor English)
The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done.  You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods. And the Lord said to me in the days of King Iosias: Have you seen what the settlement of Israel did to me?  They went to every high mountain and under every woodland tree and played the whore there. And the Lord said to me in the days of Josias the king, Hast thou seen what things the house of Israel has done to me? they have gone on every high mountain, and under every shady tree, and have committed fornication there.
And I said after she had done all these things, Turn thou unto me.  But she returned not.  And her treacherous sister Judah saw it. Yet even after she had done all that, I thought that she might come back to me.  But she did not.  Her sister, unfaithful Judah, saw what she did. And I said after she did all these things, “Return to me,” but she did not return, and faithless Iouda saw her faithlessness. And I said after she had committed all these acts of fornication, Turn again to me.  Yet she returned not.  And faithless Juda saw her faithlessness.
And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. She also saw that, because of wayward Israel’s adulterous worship of other gods, I sent her away and gave her divorce papers.  But still her unfaithful sister Judah was not afraid, and she too went and gave herself like a prostitute to other gods. And I saw that for everything in which the settlement of Israel was caught, [in which she committed adultery], and I sent her away and gave her a document of dismissal, and faithless Iouda did not fear, but she too went and played the whore. And I saw that (for all the sins of which she was convicted, wherein the house of Israel committed adultery, and I put her away, and gave into her hands a bill of divorcement,) yet faithless Juda feared not, but went and herself also committed fornication.
And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. Because she took her prostitution so lightly, she defiled the land through her adulterous worship of gods made of wood and stone. And her whoredom came to nothing, and she committed adultery with tree and stone. And her fornication was nothing accounted of; and she committed adultery with wood and stone.
And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. In spite of all this, Israel’s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,” says the Lord. And in all these things faithless Iouda did not return to me with her whole heart, but only in pretense. And for all these things faithless Juda turned not to me with all her heart, but falsely.
And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah. Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah. And the Lord said to me: Israel has justified his soul vis-à-vis faithless Iouda. And the Lord said to me, Israel has justified himself more than faithless Juda.

The southern kingdom of Judah worshiped the gods of the nations around them and engaged in the sexual practices of that worship,[11] as the northern kingdom of Israel had done before them.  Do not abhor us, for thy name’s sake, Jeremiah continued, do not disgrace the throne of thy glory: remember, break not thy covenant with us.  Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things.[12]

Though a time will come when Jerusalem will be called the throne (כִּסֵּ֣א) of the LORD; and all the nations shall be gathered unto it, it was not to be at this this time, though Jeremiah prayed do not disgrace the throne (כִּסֵּ֣א) of thy glory (Jeremiah 15:1-6 Tanakh).

Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.  And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity.  And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy.  And I will cause them to be removed into all kingdoms of the earth, because of Manasseh (2 Kings 21:1-9) the son of Hezekiah king of Judah, for that which he did in Jerusalem.  For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest?  Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting.

This reminds me of Jesus’ warning to his followers (Hebrews 10:26-31 NET):

For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, but only a certain fearful expectation of judgment and a fury of fire that will consume God’s enemies.  Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses (Table).  How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace?  For we know the one who said, “Vengeance is mine, I will repay,” and again, “The Lord will judge his people” (Table).  It is a terrifying thing to fall into the hands of the living God.

As I recall my own life, knowing that God’s patience with sinners is finite, I wonder: How is it that I have not exhausted his patience?

The only answer that makes any sense to me is that I have Jesus, a merciful and faithful high priest, who sat down at the right hand of the throne of the Majesty in heaven, a minister in the sanctuary and the true tabernacle that the Lord, not[13] man, set up[14] (Hebrews 7:24-28 NET).

[H]e holds his priesthood permanently since he lives forever.  So he is able to save completely those who come to God through him, because he always lives to intercede for them.  For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens (Table).  He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.  For the law appoints as high priests men subject to weakness, but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Though I still can’t determine for certain whether the Masoretes added, or the rabbis failed to translate—for the pillars of the earth are HaShem’S, and He hath set the world upon them—I trust that this study has helped me to mitigate any ill intent.

Tables comparing Jeremiah 3:16, 17; 14:17; 14:18; 14:19; 14:20; 3:6; 3:7; 3:8; 3:9; 3:10; 3:11; 14:21; 14:22; 15:1; 15:2; 15:3; 15:4; 15:5 and 15:6 in the Tanakh, KJV and NET and tables comparing Jeremiah 3:16, 17; 14:17; 14:18; 14:19; 14:20; 3:6; 3:7; 3:8; 3:9; 3:10; 3:11; 14:21; 14:22; 15:1; 15:2; 15:3; 15:4; 15:5 and 15:6 in the Septuagint (BLB and Elpenor) follow.  Following these are tables comparing John 5:19; 5:23; Luke 12:4; 12:33 and Hebrews 8:2 in the NET and KJV.

Jeremiah 3:16, 17 (Tanakh)

 Jeremiah 3:16, 17 (KJV)

Jeremiah 3:16, 17 (NET)
And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. In those days, your population will greatly increase in the land. At that time,” says the Lord, “people will no longer talk about having the ark that contains the Lord’s covenant with us. They will not call it to mind, remember it, or miss it. No, that will not be done any more!
At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. At that time the city of Jerusalem will be called the Lord’s throne.  All nations will gather there in Jerusalem to honor the Lord’s name.  They will no longer follow the stubborn inclinations of their own evil hearts.

Jeremiah 3:16, 17 (Septuagint BLB)

Jeremiah 3:16, 17 (Septuagint Elpenor)
καὶ ἔσται ἐὰν πληθυνθῆτε καὶ αὐξηθῆτε ἐπὶ τῆς γῆς ἐν ταῗς ἡμέραις ἐκείναις λέγει κύριος οὐκ ἐροῦσιν ἔτι κιβωτὸς διαθήκης ἁγίου Ισραηλ οὐκ ἀναβήσεται ἐπὶ καρδίαν οὐκ ὀνομασθήσεται οὐδὲ ἐπισκεφθήσεται καὶ οὐ ποιηθήσεται ἔτι καὶ ἔσται ἐὰν πληθυνθῆτε καὶ αὐξηθῆτε ἐπὶ τῆς γῆς, λέγει Κύριος, ἐν ταῖς ἡμέραις ἐκείναις, οὐκ ἐροῦσιν ἔτι· κιβωτὸς διαθήκης ἁγίου ᾿Ισραήλ, οὐκ ἀναβήσεται ἐπὶ καρδίαν, οὐκ ὀνομασθήσεται οὐδὲ ἐπισκεφθήσεται καὶ οὐ ποιηθήσεται ἔτι
ἐν ταῗς ἡμέραις ἐκείναις καὶ ἐν τῷ καιρῷ ἐκείνῳ καλέσουσιν τὴν Ιερουσαλημ θρόνος κυρίου καὶ συναχθήσονται εἰς αὐτὴν πάντα τὰ ἔθνη καὶ οὐ πορεύσονται ἔτι ὀπίσω τῶν ἐνθυμημάτων τῆς καρδίας αὐτῶν τῆς πονηρᾶς ἐν ταῖς ἡμέραις ἐκείναις καὶ ἐν τῷ καιρῷ ἐκείνῳ καλέσουσι τὴν ῾Ιερουσαλὴμ Θρόνον Κυρίου, καὶ συναχθήσονται πάντα τὰ ἔθνη εἰς αὐτὴν καὶ οὐ πορεύσονται ἔτι ὀπίσω τῶν ἐνθυμημάτων τῆς καρδίας αὐτῶν τῆς πονηρᾶς

Jeremiah 3:16, 17 (NETS)

Jeremiah 3:16, 17 (English Elpenor)
And it will be, if you multiply and increase in the land, in those days, says the Lord, they shall no longer say, “Ark of the covenant of the holy one of Israel.”  It shall not come up in the heart; it shall not be named nor be considered, and it shall not be made again. And it shall come to pass that when ye are multiplied and increased upon the land, saith the Lord, in those days they shall say no more, The ark of the covenant of the Holy One of Israel: it shall not come to mind; it shall not be named; neither shall it be visited; nor shall [this] be done any more.
In those days and at that time they shall call Ierousalem “The Lord’s Throne,” and all the nations shall be gathered into her, and they shall no longer walk after the notions of their own evil heart. In those days and at that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered to it: and they shall not walk any more after the imaginations of their evil heart.

Jeremiah 14:17 (Tanakh)

 Jeremiah 14:17 (KJV)

Jeremiah 14:17 (NET)
Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow. Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow. “Tell these people this, Jeremiah: ‘My eyes overflow with tears day and night without ceasing.  For my people, my dear children, have suffered a crushing blow.  They have suffered a serious wound

Jeremiah 14:17 (Septuagint BLB)

Jeremiah 14:17 (Septuagint Elpenor)
καὶ ἐρεῗς πρὸς αὐτοὺς τὸν λόγον τοῦτον καταγάγετε ἐπ᾽ ὀφθαλμοὺς ὑμῶν δάκρυα ἡμέρας καὶ νυκτός καὶ μὴ διαλιπέτωσαν ὅτι συντρίμματι συνετρίβη θυγάτηρ λαοῦ μου καὶ πληγῇ ὀδυνηρᾷ σφόδρα καὶ ἐρεῖς πρὸς αὐτοὺς τὸν λόγον τοῦτον· καταγάγετε ἐπ’ ὀφθαλμοὺς ὑμῶν δάκρυα ἡμέρας καὶ νυκτός, καὶ μὴ διαλιπέτωσαν, ὅτι συντρίμματι συνετρίβη θυγάτηρ λαοῦ μου καὶ πληγὴ ὀδυνηρὰ σφόδρα

Jeremiah 14:17 (NETS)

Jeremiah 14:17 (English Elpenor)
And you shall say to them this word: Bring down upon your eyes tears day and night, and let them not cease, because the daughter of my people was shattered with a fracture and with a very grievous blow. And thou shalt speak this word to them; Let your eyes shed tears day and night, and let them not cease: for the daughter of my people has been sorely bruised, and her plague is very grievous.

Jeremiah 14:18 (Tanakh)

 Jeremiah 14:18 (KJV)

Jeremiah 14:18 (NET)
If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not. If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not. If I go out into the countryside, I see those who have been killed in battle. If I go into the city, I see those who are sick because of starvation. For both prophet and priest–they go peddling in the land but they are not humbled.’”

Jeremiah 14:18 (Septuagint BLB)

Jeremiah 14:18 (Septuagint Elpenor)
ἐὰν ἐξέλθω εἰς τὸ πεδίον καὶ ἰδοὺ τραυματίαι μαχαίρας καὶ ἐὰν εἰσέλθω εἰς τὴν πόλιν καὶ ἰδοὺ πόνος λιμοῦ ὅτι ἱερεὺς καὶ προφήτης ἐπορεύθησαν εἰς γῆν ἣν οὐκ ᾔδεισαν ἐὰν ἐξέλθω εἰς τὸ πεδίον, καὶ ἰδοὺ τραυματίαι μαχαίρας, καὶ ἐὰν εἰσέλθω εἰς τὴν πόλιν, καὶ ἰδοὺ πόνος λιμοῦ· ὅτι ἱερεὺς καὶ προφήτης ἐπορεύθησαν εἰς γῆν, ἣν οὐκ ᾔδεισαν

Jeremiah 14:18 (NETS)

Jeremiah 14:18 (English Elpenor)
If I go out into the plain, and behold, casualties of a dagger!  And if I enter into the city, and behold, hardship of famine, because priest and prophet went to a land of which they had no knowledge! If I go forth into the plain, then behold the slain by the sword! and if I enter into the city, then behold the distress of famine! for priest and prophet have gone to a land which they knew not.

Jeremiah 14:19 (Tanakh)

 Jeremiah 14:19 (KJV)

Jeremiah 14:19 (NET)
Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble! Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble! Then I said, “Lord, have you completely rejected the nation of Judah?  Do you despise the city of Zion?  Why have you struck us with such force that we are beyond recovery?  We hope for peace, but nothing good has come of it.  We hope for a time of relief from our troubles, but experience terror.

Jeremiah 14:19 (Septuagint BLB)

Jeremiah 14:19 (Septuagint Elpenor)
μὴ ἀποδοκιμάζων ἀπεδοκίμασας τὸν Ιουδαν καὶ ἀπὸ Σιων ἀπέστη ἡ ψυχή σου ἵνα τί ἔπαισας ἡμᾶς καὶ οὐκ ἔστιν ἡμῗν ἴασις ὑπεμείναμεν εἰς εἰρήνην καὶ οὐκ ἦν ἀγαθά εἰς καιρὸν ἰάσεως καὶ ἰδοὺ ταραχή μὴ ἀποδοκιμάζων ἀπεδοκίμασας τὸν ᾿Ιούδαν, καὶ ἀπὸ Σιὼν ἀπέστη ἡ ψυχή σου; ἱνατί ἔπαισας ἡμᾶς, καὶ οὐκ ἔστιν ἡμῖν ἴασις; ὑπεμείναμεν εἰς εἰρήνην, καὶ οὐκ ἦν ἀγαθά· εἰς καιρὸν ἰάσεως, καὶ ἰδοὺ ταραχή

Jeremiah 14:19 (NETS)

Jeremiah 14:19 (English Elpenor)
Surely when rejecting, you did not reject Iouda?  And has your soul departed from Sion?  We waited for peace, and there was no good, for a time of healing, and behold, disturbance. Hast thou utterly rejected Juda? and has thy soul departed from Sion? wherefore has thou smitten us, and there is no healing for us? we waited for peace, but there was no prosperity; for a time of healing, and behold trouble!

Jeremiah 14:20 (Tanakh)

 Jeremiah 14:20 (KJV)

Jeremiah 14:20 (NET)
We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee. We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee. Lord, we confess that we have been wicked.  We confess that our ancestors have done wrong.  We have indeed sinned against you.

Jeremiah 14:20 (Septuagint BLB)

Jeremiah 14:20 (Septuagint Elpenor)
ἔγνωμεν κύριε ἁμαρτήματα ἡμῶν ἀδικίας πατέρων ἡμῶν ὅτι ἡμάρτομεν ἐναντίον σου ἔγνωμεν, Κύριε, ἁμαρτήματα ἡμῶν, ἀδικίας πατέρων ἡμῶν, ὅτι ἡμάρτομεν ἐναντίον σου

Jeremiah 14:20 (NETS)

Jeremiah 14:20 (English Elpenor)
We were aware of our sins, O Lord, injustices of our fathers, because we have sinned before you. We know, O Lord, our sins, [and] the iniquities of our fathers: for we have sinned before thee.

Jeremiah 3:6 (Tanakh)

 Jeremiah 3:6 (KJV)

Jeremiah 3:6 (NET)
The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done.  You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods.

Jeremiah 3:6 (Septuagint BLB)

Jeremiah 3:6 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρός με ἐν ταῗς ἡμέραις Ιωσια τοῦ βασιλέως εἶδες ἃ ἐποίησέν μοι ἡ κατοικία τοῦ Ισραηλ ἐπορεύθησαν ἐπὶ πᾶν ὄρος ὑψηλὸν καὶ ὑποκάτω παντὸς ξύλου ἀλσώδους καὶ ἐπόρνευσαν ἐκεῗ Καὶ εἶπε Κύριος πρός με ἐν ταῖς ἡμέραις ᾿Ιωσίου τοῦ βασιλέως· εἶδες ἃ ἐποίησέ μοι ἡ κατοικία τοῦ ᾿Ισραήλ; ἐπορεύθησαν ἐπὶ πᾶν ὄρος ὑψηλὸν καὶ ὑποκάτω παντὸς ξύλου ἀλσώδους, καὶ ἐπόρνευσαν ἐκεῖ

Jeremiah 3:6 (NETS)

Jeremiah 3:6 (English Elpenor)
And the Lord said to me in the days of King Iosias: Have you seen what the settlement of Israel did to me?  They went to every high mountain and under every woodland tree and played the whore there. And the Lord said to me in the days of Josias the king, Hast thou seen what things the house of Israel has done to me? they have gone on every high mountain, and under every shady tree, and have committed fornication there.

Jeremiah 3:7 (Tanakh)

 Jeremiah 3:7 (KJV)

Jeremiah 3:7 (NET)
And I said after she had done all these things, Turn thou unto me.  But she returned not.  And her treacherous sister Judah saw it. And I said after she had done all these things, Turn thou unto me.  But she returned not.  And her treacherous sister Judah saw it. Yet even after she had done all that, I thought that she might come back to me.  But she did not.  Her sister, unfaithful Judah, saw what she did.

Jeremiah 3:7 (Septuagint BLB)

Jeremiah 3:7 (Septuagint Elpenor)
καὶ εἶπα μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα πρός με ἀνάστρεψον καὶ οὐκ ἀνέστρεψεν καὶ εἶδεν τὴν ἀσυνθεσίαν αὐτῆς ἡ ἀσύνθετος Ιουδα καὶ εἶπα μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα· πρός με ἀνάστρεψον, καὶ οὐκ ἀνέστρεψε· καὶ εἶδε τὴν ἀσυνθεσίαν αὐτῆς ἡ ἀσύνθετος ᾿Ιούδα

Jeremiah 3:7 (NETS)

Jeremiah 3:7 (English Elpenor)
And I said after she did all these things, “Return to me,” but she did not return, and faithless Iouda saw her faithlessness. And I said after she had committed all these acts of fornication, Turn again to me.  Yet she returned not.  And faithless Juda saw her faithlessness.

Jeremiah 3:8 (Tanakh)

 Jeremiah 3:8 (KJV)

Jeremiah 3:8 (NET)
And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. She also saw that, because of wayward Israel’s adulterous worship of other gods, I sent her away and gave her divorce papers.  But still her unfaithful sister Judah was not afraid, and she too went and gave herself like a prostitute to other gods.

Jeremiah 3:8 (Septuagint BLB)

Jeremiah 3:8 (Septuagint Elpenor)
καὶ εἶδον διότι περὶ πάντων ὧν κατελήμφθη ἐν οἷς ἐμοιχᾶτο ἡ κατοικία τοῦ Ισραηλ καὶ ἐξαπέστειλα αὐτὴν καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῗρας αὐτῆς καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ιουδα καὶ ἐπορεύθη καὶ ἐπόρνευσεν καὶ αὐτή καὶ εἶδον διότι περὶ πάντων ὧν κατελήφθη, ἐν οἷς ἐμοιχᾶτο ἡ κατοικία ᾿Ισραήλ, καὶ ἐξαπέστειλα αὐτὴν καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῖρας αὐτῆς· καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος ᾿Ιούδα καὶ ἐπορεύθη καὶ ἐπόρνευσε καὶ αὐτή

Jeremiah 3:8 (NETS)

Jeremiah 3:8 (English Elpenor)
And I saw that for everything in which the settlement of Israel was caught, [in which she committed adultery], and I sent her away and gave her a document of dismissal, and faithless Iouda did not fear, but she too went and played the whore. And I saw that (for all the sins of which she was convicted, wherein the house of Israel committed adultery, and I put her away, and gave into her hands a bill of divorcement,) yet faithless Juda feared not, but went and herself also committed fornication.

Jeremiah 3:9 (Tanakh)

 Jeremiah 3:9 (KJV)

Jeremiah 3:9 (NET)
And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. Because she took her prostitution so lightly, she defiled the land through her adulterous worship of gods made of wood and stone.

Jeremiah 3:9 (Septuagint BLB)

Jeremiah 3:9 (Septuagint Elpenor)
καὶ ἐγένετο εἰς οὐθὲν ἡ πορνεία αὐτῆς καὶ ἐμοίχευσεν τὸ ξύλον καὶ τὸν λίθον καὶ ἐγένετο εἰς οὐθὲν ἡ πορνεία αὐτῆς, καὶ ἐμοίχευσε τὸ ξύλον καὶ τὸν λίθον

Jeremiah 3:9 (NETS)

Jeremiah 3:9 (English Elpenor)
And her whoredom came to nothing, and she committed adultery with tree and stone. And her fornication was nothing accounted of; and she committed adultery with wood and stone.

Jeremiah 3:10 (Tanakh)

 Jeremiah 3:10 (KJV)

Jeremiah 3:10 (NET)
And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. In spite of all this, Israel’s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,” says the Lord.

Jeremiah 3:10 (Septuagint BLB)

Jeremiah 3:10 (Septuagint Elpenor)
καὶ ἐν πᾶσιν τούτοις οὐκ ἐπεστράφη πρός με ἡ ἀσύνθετος Ιουδα ἐξ ὅλης τῆς καρδίας αὐτῆς ἀλλ᾽ ἐπὶ ψεύδει καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφη πρός με ἡ ἀσύνθετος ᾿Ιούδα ἐξ ὅλης τῆς καρδίας αὐτῆς, ἀλλ’ ἐπὶ ψεύδει

Jeremiah 3:10 (NETS)

Jeremiah 3:10 (English Elpenor)
And in all these things faithless Iouda did not return to me with her whole heart, but only in pretense. And for all these things faithless Juda turned not to me with all her heart, but falsely.

Jeremiah 3:11 (Tanakh)

 Jeremiah 3:11 (KJV)

Jeremiah 3:11 (NET)
And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah. And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah. Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah.

Jeremiah 3:11 (Septuagint BLB)

Jeremiah 3:11 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρός με ἐδικαίωσεν τὴν ψυχὴν αὐτοῦ Ισραηλ ἀπὸ τῆς ἀσυνθέτου Ιουδα καὶ εἶπε Κύριος πρός με· ἐδικαίωσε τὴν ψυχὴν αὐτοῦ ᾿Ισραὴλ ἀπὸ τῆς ἀσυνθέτου ᾿Ιούδα

Jeremiah 3:11 (NETS)

Jeremiah 3:11 (English Elpenor)
And the Lord said to me: Israel has justified his soul vis-à-vis faithless Iouda. And the Lord said to me, Israel has justified himself more than faithless Juda.

Jeremiah 14:21 (Tanakh)

 Jeremiah 14:21 (KJV)

Jeremiah 14:21 (NET)
Do not abhor us, for thy name’s sake, do not disgrace the throne (כִּסֵּ֣א) of thy glory (כְבוֹדֶ֑ךָ): remember, break not thy covenant with us. Do not abhor us, for thy name’s sake, do not disgrace the throne (כסא) of thy glory (כבודך): remember, break not thy covenant with us. For the honor of your name, do not treat Jerusalem with contempt.  Do not treat with disdain the place where your glorious (kâbôd, כבודך) throne (kissêʼ, כסא) sits.  Be mindful of your covenant with us.  Do not break it!

Jeremiah 14:21 (Septuagint BLB)

Jeremiah 14:21 (Septuagint Elpenor)
κόπασον διὰ τὸ ὄνομά σου μὴ ἀπολέσῃς θρόνον δόξης σου μνήσθητι μὴ διασκεδάσῃς τὴν διαθήκην σου τὴν μεθ᾽ ἡμῶν κόπασον διὰ τὸ ὄνομά σου, μὴ ἀπολέσῃς θρόνον δόξης σου· μνήσθητι, μὴ διασκεδάσῃς τὴν διαθήκην σου τὴν μεθ’ ἡμῶν

Jeremiah 14:21 (NETS)

Jeremiah 14:21 (English Elpenor)
Stop for your name’s sake; do not destroy the throne of your glory; remember, do not scatter your covenant with us. Refrain for thy name’s sake, destroy not the throne of thy glory: remember, break not thy covenant with us.

Jeremiah 14:22 (Tanakh)

 Jeremiah 14:22 (KJV)

Jeremiah 14:22 (NET)
Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things. Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things. Do any of the worthless idols of the nations cause rain to fall?  Do the skies themselves send showers?  Is it not you, O Lord our God, who does this?  So we put our hopes in you because you alone do all this.”

Jeremiah 14:22 (Septuagint BLB)

Jeremiah 14:22 (Septuagint Elpenor)
μὴ ἔστιν ἐν εἰδώλοις τῶν ἐθνῶν ὑετίζων καὶ εἰ ὁ οὐρανὸς δώσει πλησμονὴν αὐτοῦ οὐχὶ σὺ εἶ αὐτός καὶ ὑπομενοῦμέν σε ὅτι σὺ ἐποίησας πάντα ταῦτα μὴ ἔστιν ἐν εἰδώλοις τῶν ἐθνῶν ὑετίζων; καὶ εἰ ὁ οὐρανὸς δώσει πλησμονὴν αὐτοῦ, οὐχὶ σὺ εἶ αὐτός; καὶ ὑπομενοῦμέν σε, Κύριε, ὅτι σὺ ἐποίησας πάντα ταῦτα

Jeremiah 14:22 (NETS)

Jeremiah 14:22 (English Elpenor)
Surely, there is no one among idols of the nations that brings rain?  And whether the sky will give its abundance…?  Is it not you yourself?  And we will wait on you, because it is you who did all these things. Is there any one among the idols of the Gentiles that can give rain? and will the sky yield his fulness [at their bidding]? Art not thou he? we will even wait on thee, O Lord: for thou hast made all these things.

Jeremiah 15:1 (Tanakh)

 Jeremiah 15:1 (KJV)

Jeremiah 15:1 (NET)
Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth. Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth. Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for these people, I would not feel pity for them!  Get them away from me!  Tell them to go away!

Jeremiah 15:1 (Septuagint BLB)

Jeremiah 15:1 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρός με ἐὰν στῇ Μωυσῆς καὶ Σαμουηλ πρὸ προσώπου μου οὐκ ἔστιν ἡ ψυχή μου πρὸς αὐτούς ἐξαπόστειλον τὸν λαὸν τοῦτον καὶ ἐξελθέτωσαν ΚΑΙ εἶπε Κύριος πρός με· ἐὰν στῇ Μωσῆς καὶ Σαμουὴλ πρὸ προσώπου μου, οὐκ ἔστιν ἡ ψυχή μου πρὸς αὐτούς· ἐξαπόστειλον τὸν λαὸν τοῦτον, καὶ ἐξελθέτωσαν

Jeremiah 15:1 (NETS)

Jeremiah 15:1 (English Elpenor)
And the Lord said to me: If Moyses and Samouel stood before me, my soul would not be toward them.  Send this people away, and let them go! And the Lord said to me, Though Moses and Samuel stood before my face, my soul could not be toward them: dismiss this people, and let them go forth.

Jeremiah 15:2 (Tanakh)

 Jeremiah 15:2 (KJV)

Jeremiah 15:2 (NET)
And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. If they ask you, ‘Where should we go?’ tell them the Lord says this: “Those who are destined to die of disease will go to death by disease.  Those who are destined to die in war will go to death in war.  Those who are destined to die of starvation will go to death by starvation.  Those who are destined to go into exile will go into exile.”

Jeremiah 15:2 (Septuagint BLB)

Jeremiah 15:2 (Septuagint Elpenor)
καὶ ἔσται ἐὰν εἴπωσιν πρὸς σέ ποῦ ἐξελευσόμεθα καὶ ἐρεῗς πρὸς αὐτούς τάδε λέγει κύριος ὅσοι εἰς θάνατον εἰς θάνατον καὶ ὅσοι εἰς μάχαιραν εἰς μάχαιραν καὶ ὅσοι εἰς λιμόν εἰς λιμόν καὶ ὅσοι εἰς αἰχμαλωσίαν εἰς αἰχμαλωσίαν καὶ ἔσται ἐὰν εἴπωσι πρὸς σέ· ποῦ ἐξελευσόμεθα; καὶ ἐρεῖς πρὸς αὐτούς· τάδε λέγει Κύριος· ὅσοι εἰς θάνατον, εἰς θάνατον· καὶ ὅσοι εἰς μάχαιραν, εἰς μάχαιραν· καί ὅσοι εἰς λιμόν, εἰς λιμόν· καὶ ὅσοι εἰς αἰχμαλωσίαν, εἰς αἰχμαλωσίαν

Jeremiah 15:2 (NETS)

Jeremiah 15:2 (English Elpenor)
And it shall be, if they say to you, “Where shall we go?” you shall also say to them: This is what the Lord says: Those destined for death, to death, and those destined for a dagger, to a dagger; and those destined for famine, to famine, and those destined for captivity, to captivity. And it shall be, if they say to thee, Whither shall we go forth? then thou shalt say to them, Thus saith the Lord; As many as are for death, to death; and as many as are for famine, to famine; and as many as are for the sword, to the sword; and as many as are for captivity, to captivity.

Jeremiah 15:3 (Tanakh)

 Jeremiah 15:3 (KJV)

Jeremiah 15:3 (NET)
And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy. And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy. “I will punish them in four different ways: I will have war kill them.  I will have dogs drag off their dead bodies.  I will have birds and wild beasts devour and destroy their corpses.

Jeremiah 15:3 (Septuagint BLB)

Jeremiah 15:3 (Septuagint Elpenor)
καὶ ἐκδικήσω ἐπ᾽ αὐτοὺς τέσσαρα εἴδη λέγει κύριος τὴν μάχαιραν εἰς σφαγὴν καὶ τοὺς κύνας εἰς διασπασμὸν καὶ τὰ θηρία τῆς γῆς καὶ τὰ πετεινὰ τοῦ οὐρανοῦ εἰς βρῶσιν καὶ εἰς διαφθοράν καὶ ἐκδικήσω ἐπ’ αὐτοὺς τέσσαρα εἴδη, λέγει Κύριος· τὴν μάχαιραν εἰς σφαγὴν καὶ τοὺς κύνας εἰς διασπασμὸν καὶ τὰ θηρία τῆς γῆς καὶ τὰ πετεινὰ τοῦ οὐρανοῦ εἰς βρῶσιν καὶ εἰς διαφθοράν

Jeremiah 15:3 (NETS)

Jeremiah 15:3 (English Elpenor)
And I will avenge on them four kinds, says the Lord: the dagger for slaughter and the dogs for tearing and the wild animals of the earth and the birds of the air for eating and for corruption. And I will punish them with four kinds [of death], saith the Lord, the sword to slay, and the dogs to tear, and the wild beasts of the earth, and the birds of the sky to devour and destroy.

Jeremiah 15:4 (Tanakh)

 Jeremiah 15:4 (KJV)

Jeremiah 15:4 (NET)
And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem. And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem. I will make all the people in all the kingdoms of the world horrified at what has happened to them because of what Hezekiah’s son Manasseh, king of Judah, did in Jerusalem.”

Jeremiah 15:4 (Septuagint BLB)

Jeremiah 15:4 (Septuagint Elpenor)
καὶ παραδώσω αὐτοὺς εἰς ἀνάγκας πάσαις ταῗς βασιλείαις τῆς γῆς διὰ Μανασση υἱὸν Εζεκιου βασιλέα Ιουδα περὶ πάντων ὧν ἐποίησεν ἐν Ιερουσαλημ καὶ παραδώσω αὐτοὺς εἰς ἀνάγκας πάσαις ταῖς βασιλείαις τῆς γῆς διὰ Μανασσῆ υἱὸν ᾿Εζεκίου βασιλέως ᾿Ιούδα, περὶ πάντων ὧν ἐποίησεν ἐν ῾Ιερουσαλήμ

Jeremiah 15:4 (NETS)

Jeremiah 15:4 (English Elpenor)
And I will hand them over for anguish to all the kingdoms of the earth on account of King Manasse son of Hezekias of Iouda concerning all he did in Ierousalem. And I will deliver them up for distress to all the kingdoms of the earth, because of Manasses son of Ezekias king of Juda, for all that he did in Jerusalem.

Jeremiah 15:5 (Tanakh)

 Jeremiah 15:5 (KJV)

Jeremiah 15:5 (NET)
For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest? For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest? The Lord cried out, “Who in the world will have pity on you, Jerusalem?  Who will grieve over you?  Who will stop long enough to inquire about how you are doing?

Jeremiah 15:5 (Septuagint BLB)

Jeremiah 15:5 (Septuagint Elpenor)
τίς φείσεται ἐπὶ σοί Ιερουσαλημ καὶ τίς δειλιάσει ἐπὶ σοί ἢ τίς ἀνακάμψει εἰς εἰρήνην σοι τίς φείσεται ἐπὶ σοί, ῾Ιερουσαλήμ; καὶ τίς δειλιάσει ἐπὶ σοί; ἢ τίς ἀνακάμψει εἰς εἰρήνην σοι

Jeremiah 15:5 (NETS)

Jeremiah 15:5 (English Elpenor)
Who will be sparing over you, O Ierousalem, and who will be indread over you, or who will double back for peace for you? Who will spare thee, O Jerusalem? and who will fear for thee? or who will turn back [to] [ask] for thy welfare?

Jeremiah 15:6 (Tanakh)

 Jeremiah 15:6 (KJV)

Jeremiah 15:6 (NET)
Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting. Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting. I, the Lord, say: ‘You people have deserted me!  You keep turning your back on me.’  So I have unleashed my power against you and have begun to destroy you.  I have grown tired of feeling sorry for you!”

Jeremiah 15:6 (Septuagint BLB)

Jeremiah 15:6 (Septuagint Elpenor)
σὺ ἀπεστράφης με λέγει κύριος ὀπίσω πορεύσῃ καὶ ἐκτενῶ τὴν χεῗρά μου καὶ διαφθερῶ σε καὶ οὐκέτι ἀνήσω αὐτούς σὺ ἀπεστράφης με, λέγει Κύριος, ὀπίσω πορεύσῃ, καὶ ἐκτενῶ τὴν χεῖρά μου καὶ διαφθερῶ σε, καὶ οὐκέτι ἀνήσω αὐτούς

Jeremiah 15:6 (NETS)

Jeremiah 15:6 (English Elpenor)
It is you that have turned away from me, says the Lord; you will go backward, and I will stretch out my hand and destroy you, and I will let them off no more. Thou hast turned away from me, saith the Lord, thou wilt go back: therefore I will stretch out my hand, and will destroy thee, and will no more spare them.

John 5:19 (NET)

John 5:19 (KJV)
So Jesus answered them, “I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἀπεκρίνατο οὖν |ὁ Ἰησοῦς| καὶ ἔλεγεν αὐτοῖς· ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ᾿ ἑαυτοῦ οὐδὲν ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ απεκρινατο ουν ο ιησους και ειπεν αυτοις αμην αμην λεγω υμιν ου δυναται ο υιος ποιειν αφ εαυτου ουδεν εαν μη τι βλεπη τον πατερα ποιουντα α γαρ αν εκεινος ποιη ταυτα και ο υιος ομοιως ποιει απεκρινατο ουν ο ιησους και ειπεν αυτοις αμην αμην λεγω υμιν ου δυναται ο υιος ποιειν αφ εαυτου ουδεν εαν μη τι βλεπη τον πατερα ποιουντα α γαρ αν εκεινος ποιη ταυτα και ο υιος ομοιως ποιει

John 5:23 (NET)

John 5:23 (KJV)
so that all people will honor the Son just as they honor the Father.  The one who does not honor the Son does not honor the Father who sent him. That all men should honour the Son, even as they honour the Father.  He that honoureth not the Son honoureth not the Father which hath sent him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν ινα παντες τιμωσιν τον υιον καθως τιμωσιν τον πατερα ο μη τιμων τον υιον ου τιμα τον πατερα τον πεμψαντα αυτον ινα παντες τιμωσιν τον υιον καθως τιμωσιν τον πατερα ο μη τιμων τον υιον ου τιμα τον πατερα τον πεμψαντα αυτον

Luke 12:4 (NET)

Luke 12:4 (KJV)
I tell you, my friends, do not be afraid of those who kill the body, and after that have nothing more they can do. And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Λέγω δὲ ὑμῖν τοῖς φίλοις μου, μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα καὶ μετὰ ταῦτα μὴ ἐχόντων περισσότερον τι ποιῆσαι λεγω δε υμιν τοις φιλοις μου μη φοβηθητε απο των αποκτεινοντων το σωμα και μετα ταυτα μη εχοντων περισσοτερον τι ποιησαι λεγω δε υμιν τοις φιλοις μου μη φοβηθητε απο των αποκτενοντων το σωμα και μετα ταυτα μη εχοντων περισσοτερον τι ποιησαι

Luke 12:33 (NET)

Luke 12:33 (KJV)
Sell your possessions and give to the poor.  Provide yourselves purses that do not wear out – a treasure in heaven that never decreases, where no thief approaches and no moth destroys. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, ὅπου κλέπτης οὐκ ἐγγίζει οὐδὲ σὴς διαφθείρει πωλησατε τα υπαρχοντα υμων και δοτε ελεημοσυνην ποιησατε εαυτοις βαλαντια μη παλαιουμενα θησαυρον ανεκλειπτον εν τοις ουρανοις οπου κλεπτης ουκ εγγιζει ουδε σης διαφθειρει πωλησατε τα υπαρχοντα υμων και δοτε ελεημοσυνην ποιησατε εαυτοις βαλαντια μη παλαιουμενα θησαυρον ανεκλειπτον εν τοις ουρανοις οπου κλεπτης ουκ εγγιζει ουδε σης διαφθειρει

Hebrews 8:2 (NET)

Hebrews 8:2 (KJV)
a minister in the sanctuary and the true tabernacle that the Lord, not man, set up. A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν ὁ κύριος, οὐκ ἄνθρωπος των αγιων λειτουργος και της σκηνης της αληθινης ην επηξεν ο κυριος και ουκ ανθρωπος των αγιων λειτουργος και της σκηνης της αληθινης ην επηξεν ο κυριος και ουκ ανθρωπος

[1] 1 Samuel 2:8b (Tanakh) Table

[2] 1 Samuel 2:8a (Tanakh)

[3] Luke 1:32, 33 (NET) Table

[4] The NET parallel Greek text and NA28 had καὶ ἔλεγεν αὐτοῖς (untranslated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had και ειπεν αυτοις (KJV: and said unto them).

[5] The NET parallel Greek text had τιμῶσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had τιμωσιν (KJV: honour).

[6] The NET parallel Greek text had τιμῶσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had τιμωσιν (KJV: honour).

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

[8] The NET parallel Greek text and NA28 had βαλλάντια here, where the Stephanus Textus Receptus and Byzantine Majority Text had βαλαντια (KJV: bags).

[9] John 3:16 (NET) Table

[10] Jeremiah 3:16b, 17 (Tanakh)

[11] “And her whoredom (πορνεία) came to nothing, and she committed adultery (ἐμοίχευσεν) with tree and stone” (Table18 above).

[12] Jeremiah 14:21, 22 (Tanakh)

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

[14] Hebrews 8:1b, 2 (NET)

A Door of Hope, Part 1

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The essay Jedidiah, Part 1 was written days before I began to compare Old Testament quotations in the New Testament to the Septuagint, and years before I checked all of the Masoretic text against the Septuagint.  I thought of Achan’s confession as the door or opportunity of/for hope promised in Hosea, and related it to John’s letter (1 John 1:5-2:2 NET Table):

Now this is the gospel (NET note 13) message (NET note 14) we have heard from him and announce to you: God is light, and in him there is no darkness at all.  If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.  But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.  If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.  But if we confess (ὁμολογῶμεν, a form of ὁμολογέω) our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.

(My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the Righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.

Revisiting the essay to make Old Testament comparison tables I discovered that the Septuagint was a bit different.

Masoretic Text

 Septuagint
Hosea 2:15 (Tanakh) Hosea 2:15 (NET) Hosea 2:15 (NETS)

Hosea 2:17 (Elpenor English)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.”  There she will sing as she did when she was young, when she came up from the land of Egypt. And from there I will give her her estates and the valley of Achor, to open up her understanding.  And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt. And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

As I began the word studies for this essay I heard a sermon (Hebrews 6:4-6 NET):

For it is impossible (Ἀδύνατον, a form of ἀδύνατος) in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.

The preacher wanted to comfort his hearers, persuading them they were not of this kind.  He described the kind of person the writer intended.  It was a fairly accurate description of my life, except that I can’t recall having tasted…the miracles of the coming age before I became an atheist.  I realized, especially in retrospect, that the Holy Spirit wanted to focus my attention on the fact that I had been renewed again to repentance, but I began to wonder if that renewal might be suspect.

I imagined standing before Jesus.  He determined that for the sake of the veracity of Hebrews 6:4-6 it would be best if I spent eternity in the lake of fire.  I was disappointed but willing that his word be true: Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail[1] when you are judged.”[2]  That reaction, so uncharacteristic of the old human (παλαιὸν ἄνθρωπον; Ephesians 4:22-24), calmed my suspicions about my renewed repentance for the moment.  I also recalled, but didn’t study, for God all things are possible.  I will consider it more thoroughly here (Matthew 19:23-26 NET):

Then Jesus said to his disciples, “I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!  Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God.”  The[3] disciples were greatly astonished when they heard this and said, “Then who can be saved?”  Jesus looked at them and replied, “This is impossible (ἀδύνατον, a form of ἀδύνατος) for mere humans, but for God all things are[4] possible (δυνατά, a form of δυνατός).”

And again (Mark 10:27 NET):

Jesus[5] looked at them and replied, “This is impossible (ἀδύνατον, a form of ἀδύνατος) for mere humans, but not for God;[6] all things are[7] possible (δυνατὰ, a form of δυνατός) for God.”

Though my main concern is the contrast between human ἀδύνατον and God’s δυνατὰ, I’ll consider the context here a moment.  My Dad told me the story of a small night gate in Jerusalem called “The Needle’s Eye,” but he never showed me any pictures of it.  The NET note (32) explained:

The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

The difficulty a camel would have passing through The Needle’s Eye—“stooped and…its baggage removed”—reinforces Jesus’ point about divesting oneself of (excess?) possessions (ὑπάρχοντα), while the fantastical image of a camel passing through the eye of a sewing needle distracts the rich (and anyone else) from taking Him seriously.  Others disagree.  But no one of means wants to hear, If you wish to be perfect, go sell your possessions and give the money to the[8] poor, and you will have treasure in heaven.[9]  Then come, follow me.[10]

Anyway, I left on a road trip without studying the problem that nagged at me directly.  As I drove I began to think about the preacher who taught on Hebrews 6:4-6.  In another sermon he had made a fairly serious interpretation mistake, making his own point rather than that of the Scripture.  My mind began to argue against his right to confront me with Hebrews 6:4-6.  I turned on the radio to drown out my thoughts.  Aside from being unloving and unkind, ad hominem arguments aren’t an effective bolster to faith.

What little time I had for study I devoted to לפתח (pethach), translated διανοῖξαι (a form of διανοίγω) in the Septuagint (Table2 below).  I was a little embarrassed that it had just occurred to me to search forms of διανοίγω in the Septuagint to see what Hebrew words they translated in the Masoretic text.  I wanted to finish the table and move on.  The unattended challenge of Hebrews 6:4-6 continued to fester.

While the idea of spending eternity in the lake of fire was unpleasant, it was made bearable if I could face it with Jesus, sustained by his love, joy, peace, patience, kindness, goodness faithfulness, gentleness and self-control.  But I define the lake of fire as the place where the omnipresent God is not.  If Jesus ripped his Holy Spirit from me, though I wouldn’t be left with anything I care very much about, I realized in a long sleepless night that I really didn’t want to spend eternity there.  I began to question the nature and validity of my renewed repentance again.

In the morning it all seemed like a trick to get me frustrated or angry so I would run off, abandon Jesus and live in sin.  Heaven or hell aside, I want to be done with sin.  It’s not good for me or anyone around me.  I began to wonder if my renewed repentance was part of God’s eternal punishment for crucifying the Son of God for [myself] all over again and holding him up to contempt: He gave me this brief taste of eternal life only to snatch his Spirit away at the most inopportune moment.

I deserve it, no question about that, but it doesn’t sound like God to me (John 3:16-18 NET):

For this is the way God loved the world: He gave his[11] one and only Son, so that everyone who believes in him will not perish but have eternal life.  For God did not send his[12] Son into the world to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through him.  The one who believes in him is not condemned (κρίνεται, another form of κρίνω).  The one who does not believe has been condemned (κέκριται, another form of κρίνω) already, because he has not believed in the name of the one and only Son of God.

To think of God’s love (ἠγάπησεν, a form of ἀγαπάω) as primarily a feeling,[13] a kind of affection for the world, confuses the Scripture.  God’s feeling for the world is very clear from the beginning, in the Masoretic text (Table3 below) at least:[14] The Lord regretted that he had made humankind on the earth, and he was highly offended.[15]  Unlike the Billy Joel song God doesn’t pretend to “want you just the way you are.”[16]

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.  He delivered us [who have faith in Christ Jesus] from the power of darkness and transferred us to the kingdom of the Son he loves (ἀγάπης, a form of ἀγάπη), in whom we have redemption,[17] the forgiveness of sins.[18]  For this is the way God loved the world: those whom he foreknew he also predestined to be conformed to the image (εἰκόνος, a form of εἰκών) of his Son,[19] that his Son would be the firstborn among many brothers and sisters.[20]  “Sit at my right hand,” He promised the Son he loves, “until I put your enemies under your feet”’?[21]  All of this is the grace of God received through faith, the faith (πίστις) that is an aspect of the fruit of his Holy Spirit; it is not from works, so that no one can boast.[22]

Jesus is the way God loved the world, not because of a positive emotion but because God is love (ἀγάπη).[23]  God (ἀγάπη) is patient, God (ἀγάπη) is kind, He is not envious.  God (ἀγάπη) does not brag, He is not puffed up.  He is not rude, He is not self-serving, He is not easily angered or resentful.  He is not glad about injustice, but rejoices in the truth.  He bears all things, believes all things, hopes all things, endures all things.  He (ἀγάπη) never ends.[24]  For this is the way God loved—and demonstrated his joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[25] to—the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. 

I had a week between work assignments.  It was more convenient to drive to my mother’s house than all the way back to my own home.  On the drive I began to wonder: if Jesus snatched his Spirit from me, would the new human (καινὸν ἄνθρωπον; Ephesians 4:22-24) cling to his Holy Spirit and bid the chaff of the old human godspeed and good riddance into the lake of fire?  I finally decided that this obsession with Jesus snatching his Holy Spirit from me needed to be confronted directly.  I planned to look into ἀδύνατον, the Greek word translated impossible in Hebrews 6:4, during the week I spent with my mother.

For God achieved what the law could not (ἀδύνατον, a form of ἀδύνατος) do, Paul wrote believers in Rome, because it was weakened (ἠσθένει, a form of ἀσθενέω) through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.[26]

In the same way God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible (ἀδύνατον, a form of ἀδύνατος) for God to lie.[27]

This proved to be the dull spot in my sword of the Spirit.  I was uncertain whether the infinitive ἀνακαινίζειν (to renew) was impossible for God as well as for human beings.  That’s why I had difficulty resting even as the Holy Spirit drew me back to the fact that I had been renewed to repentance.  But the writer of Hebrews was not shy about stating explicitly that something was impossible for God when the Holy Spirit meant that something was impossible for God.  What is impossible (ἀδύνατα, another form of ἀδύνατος) for mere humans, Jesus said according to Luke’s Gospel narrative, is possible (δυνατὰ, a form of δυνατός) for God.[28]

I’ll quote the final occurrences of ἀδύνατον for completeness: For it is impossible (ἀδύνατον, a form of ἀδύνατος) for the blood of bulls and goats to take away sins.[29]  Now without faith it is impossible (ἀδύνατον, a form of ἀδύνατος) to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.[30]

It would have been much easier to have taken the few moments this study required in the first place rather than face a week of nagging uncertainty.  I’ll trust that this essay will serve as a preface to the word studies to come in A Door of Hope.

Tables comparing Hosea 2:15 and Genesis 6:6 in the Tanakh, KJV and NET; and tables comparing Hosea 2:15 (2:17) and Genesis 6:6 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 3:4; Matthew 19:25, 26; 19:21; Mark 10:27; John 3:16, 17; Colossians 1:14 and 1 Corinthians 13:8 in the NET and KJV.

Hosea 2:15 (Tanakh)

 Hosea 2:15 (KJV)

Hosea 2:15 (NET)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.”  There she will sing as she did when she was young, when she came up from the land of Egypt.

Hosea 2:15 (Septuagint BLB)

Hosea 2:17 (Septuagint Elpenor)
καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῗθεν καὶ τὴν κοιλάδα Αχωρ διανοῗξαι σύνεσιν αὐτῆς καὶ ταπεινωθήσεται ἐκεῗ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῖθεν καὶ τὴν κοιλάδα ᾿Αχὼρ διανοῖξαι σύνεσιν αὐτῆς, καὶ ταπεινωθήσεται ἐκεῖ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου.

Hosea 2:15 (NETS)

Hosea 2:17 (English Elpenor)
And from there I will give her her estates and the valley of Achor, to open up her understanding.  And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt. And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

Genesis 6:6 (Tanakh)

 Genesis 6:6 (KJV)

Genesis 6:6 (NET)
And it repented HaShem that He had made man on the earth, and it grieved Him at His heart. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. The Lord regretted that he had made humankind on the earth, and he was highly offended.

Genesis 6:6 (Septuagint BLB)

Genesis 6:6 (Septuagint Elpenor)
καὶ ἐνεθυμήθη ὁ θεὸς ὅτι ἐποίησεν τὸν ἄνθρωπον ἐπὶ τῆς γῆς καὶ διενοήθη καὶ ἐνεθυμήθη ὁ Θεὸς ὅτι ἐποίησε τὸν ἄνθρωπον ἐπὶ τῆς γῆς, καὶ διενοήθη

Genesis 6:6 (NETS)

Genesis 6:6 (English Elpenor)
then God considered that he had made humankind on the earth, and he thought it over. then God laid it to heart that he had made man upon the earth, and he pondered [it] deeply.

Romans 3:4 (NET)

Romans 3:4 (KJV)
Absolutely not!  Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail when you are judged.” God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, |καθὼς| γέγραπται ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῷ κρίνεσθαι σε μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε

Matthew 19:25, 26 (NET)

Matthew 19:25, 26 (KJV)
The disciples were greatly astonished when they heard this and said, “Then who can be saved?” When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες· τίς ἄρα δύναται σωθῆναι ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι
Jesus looked at them and replied, “This is impossible for mere humans, but for God all things are possible.” But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· παρὰ ἀνθρώποις τοῦτο ἀδύνατον ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν

Matthew 19:21 (NET)

Matthew 19:21 (KJV)
Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money to the poor, and you will have treasure in heaven.  Then come, follow me.” Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔφη αὐτῷ ὁ Ἰησοῦς· εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησον σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι εφη αυτω ο ιησους ει θελεις τελειος ειναι υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι εφη αυτω ο ιησους ει θελεις τελειος ειναι υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι

Mark 10:27 (NET)

Mark 10:27 (KJV)
Jesus looked at them and replied, “This is impossible for mere humans, but not for God; all things are possible for God.” And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει· παρὰ ἀνθρώποις ἀδύνατον, ἀλλ᾿ οὐ παρὰ θεῷ· πάντα γὰρ δυνατὰ παρὰ |τῷ| θεῷ εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα τω θεω παντα γαρ δυνατα εστιν παρα τω θεω εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα θεω παντα γαρ δυνατα εστιν παρα τω θεω

John 3:16, 17 (NET)

John 3:16, 17 (KJV)
For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾿ ἔχῃ ζωὴν αἰώνιον ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον
For God did not send his Son into the world to condemn the world, but that the world should be saved through him. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ᾿ ἵνα σωθῇ ὁ κόσμος δι᾿ αὐτοῦ ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου

Colossians 1:14 (NET)

Colossians 1:14 (KJV)
in whom we have redemption, the forgiveness of sins. In whom we have redemption through his blood, even the forgiveness of sins:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των αμαρτιων εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των αμαρτιων

1 Corinthians 13:8 (NET)

1 Corinthians 13:8 (KJV)
Love never ends.  But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἡ ἀγάπη οὐδέποτε πίπτει· εἴτε δὲ προφητεῖαι, καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· εἴτε γνῶσις, καταργηθήσεται η αγαπη ουδεποτε εκπιπτει ειτε δε προφητειαι καταργηθησονται ειτε γλωσσαι παυσονται ειτε γνωσις καταργηθησεται η αγαπη ουδεποτε εκπιπτει ειτε δε προφητειαι καταργηθησονται ειτε γλωσσαι παυσονται ειτε γνωσις καταργηθησεται

[1] The NET parallel Greek text and NA28 had νικήσεις in the future tense and indicative mood here, where the Stephanus Textus Receptus and Byzantine Majority Text had νικησης in the aorist tense and subjunctive mood (KJV: mightest overcome).  For reference purposes all agree on δικαιωθῇς (NET: will be justified; KJV: mightest be justified) in the aorist tense and subjunctive mood.

[2] Romans 3:4 (NET)

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

[4] The Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: is/are) repeated here.  The NET parallel Greek text and NA28 did not.

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

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

[7] The Stephanus Textus Receptus and Byzantine Majority Text had the verb of being εστιν here.  The NET parallel Greek text and NA28 did not.

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

[9] The NET parallel Greek text and NA28 had the plural οὐρανοῖς here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular ουρανω.

[10] Mathew 19:21 (NET)

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

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

[13] When Jesus met Mary, the sister of Martha and Lazarus, for the first time (Luke 7:36-50), He told his host, Therefore I tell you, her sins, which were many, are forgiven, thus she loved (ἠγάπησεν, a form of ἀγαπάω) much; but the one who is forgiven little loves (ἀγαπᾷ, another form of ἀγαπάω) little (Luke 7:47 NET).  There is no way I can look at this story and say that the meaning of ἀγαπάω excludes the complex layering of emotions Mary felt, though Jesus focused primarily on what she did to him (Luke 7:44-46).  Crying over, kissing and anointing, Jesus’ feet may have flowed directly from Mary’s emotions, though Jesus said, No one can come to me unless the Father who sent me draws him (John 6:44a NET).

I thought my love and gratitude for Jesus’ salvation were supposed to lead to a life of obedience.  My love and gratitude weren’t up to the task.  His love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, the fruit of his Holy Spirit, received by faith, is turning the tide.  His love [not my emotions] is the fulfillment of the law (Romans 13:10b NET).  Now the law came in so that the transgression may increase, but where sin increased, grace multiplied all the more, so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord (Romans 5:20, 21 NET).

[14] The Septuagint is less clear (Table4 above).

[15] Genesis 6:6 (NET)

[16] “Just the Way You Are”

[17] The Stephanus Textus Receptus and Byzantine Majority Text had δια του αιματος αυτου (KJV: through his blood) here.  The NET parallel Greek text and NA28 did not.  NET note 26.

[18] Colossians 1:13, 14 (NET)

[19] He is the image (εἰκὼν) of the invisible God, the firstborn over all creation… (Colossians 1:15 NET)

[20] Romans 8:29 (NET)

[21] Matthew 22:44b (NET) Table

[22] Ephesians 2:9 (NET)

[23] 1 John 4:8b (NET)

[24] 1 Corinthians 13:4-8a (NET)  The NET parallel Greek text and NA28 had πίπτει here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκπιπτει (KJV: faileth).

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

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

[27] Hebrews 6:17, 18 (NET) Table

[28] Luke 18:27 (NET)

[29] Hebrews 10:4 (NET) Table

[30] Hebrews 11:6 (NET)

Hannah’s Prayer, Part 3

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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

[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

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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 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 3rd 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 (yehôvih, 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

[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

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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 (yehôvâh, 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 (yehôvâh, 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 (yehôvih, 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

[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

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(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.

Hannah’s Prayer, Part 1

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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, and patience,[11] 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

[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)