Category Archives: Section Two

Fear – Genesis, Part 8

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So Judah and his brothers came back to Joseph’s house.1  Suddenly Judah, though not the eldest, has taken the lead in the narrative.  He and his brothers threw themselves to the ground before2 Joseph.  We are now my lord’s slaves, we and the one in whose possession the cup was found,3 Judah said.  But Joseph refused: The man in whose hand the cup was found will become my slave, but the rest of you may go back to your father in peace.4  Then Judah, the man credited with the plan to profit from Joseph’s sale as a slave,5 approached Joseph and related the tale of Jacob’s love for Rachel’s sons (Genesis 44:27-34 NET):

“Then your servant my father said to us, ‘You know that my wife gave me two sons.  The first disappeared and I said, “He has surely been torn to pieces.”  I have not seen him since.  If you take this one from me too and an accident happens to him, then you will bring down my gray hair in tragedy to the grave.’  So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life.  When he sees the boy is not with us, he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave.  Indeed, your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’  So now, please let your servant remain as my lord’s slave instead of the boy.  As for the boy, let him go back with his brothers.  For how can I go back to my father if the boy is not with me?  I couldn’t bear to see my father’s pain.”

Joseph was no longer able to control himself before all his attendants, so he cried out, “Make everyone go out from my presence!”6  Then he said to his brothers, I am Joseph your brother, whom you sold into Egypt.7  What follows is one of the most beautiful expressions of forgiveness in the Bible: Now, do not be upset and do not be angry with yourselves because you sold me here, for God sent me ahead of you to preserve life!8  I admit, I want to reach back in time and say to Joseph, “Next time?  Lead with that.”  But I can believe that it took some time to come to that conclusion.  Maybe he even needed to hear Judah’s changed heart before he could fully understand that all things work together for good for those who love God, who are called according to his purpose…9

God sent me ahead of you to preserve you on the earth and to save your lives by a great deliverance, Joseph continued.  So now, it is not you who sent me here, but God.10  As far as Joseph was concerned, Though [his brothers’ sin was] like scarlet, [the Lord had made it] as white as snow; Though [it was] red like crimson, [He had made it] as wool.11  Then Joseph sent his brothers home with provisions to bring their father and all their families back to Egypt.  When he heard the news, Jacob was stunned, for he did not believe them.  But when they related to him everything Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived.  Then Israel said, “Enough!  My son Joseph is still alive!  I will go and see him before I die.”12  Once again the pattern holds: Jacob was unbelieving but Israel was persuaded and ready to go.

On the journey God spoke to Jacob’s unbelief, Jacob, Jacob…I am God, the God of your father.  Do not be afraid (yârêʼ, תירא) to go down to Egypt, for I will make you into a great nation there.  I will go down with you to Egypt and I myself will certainly bring you back from there.  Joseph will close your eyes.13  The rabbis who translated the Septuagint chose φοβοῦ (a form of φοβέω) here.  Now Jesus was standing by the Lake of Gennesaret, and the crowd was pressing around him to hear14 the word of God.15

There were two boats onshore owned by Peter and his business partners James and John.  Jesus got into Peter’s boat and asked him to put out a little way from the shore.  Then16 Jesus sat down and taught the crowds from the boat.17  After He finished teaching He told Peter to put out into deeper water for a catch of fish.  Peter was tired.  He had been up all night and hadn’t caught a thing.  But he did as Jesus said.  He caught so many fish the net was tearing and he needed help from the other boat.  Peter fell down at Jesus’18 knees, saying, “Go away from me, Lord, for I am a sinful man!”19  It is an odd way to react to a benefactor, but I think it illustrates the fearfulness of those born only of the flesh of Adam.

“Do not be afraid (φοβοῦ),” Jesus said to him, “from now on you will be catching people.”  So when they had brought their boats to shore, they left everything and followed him.20

Jacob lived in the land of Egypt seventeen years.21  Then he died there with Joseph as God had promised him.  When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay us in full for all the harm we did to him?”22  And so, prompted by this fear, they lied and concocted the following scheme: they sent word to Joseph, saying, “Your father gave these instructions before he died: ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’  Now please forgive the sin of the servants of the God of your father.”  When this message was reported to him, Joseph wept.  Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.”23

But Joseph’s forgiveness, offered so many years earlier, was sincere.  “Don’t be afraid (yârêʼ, תִּירָאוּ),” he said.  “Am I in the place of God?  As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day [Table].  So now, don’t be afraid (yârêʼ, תִּירָאוּ).  I will provide for you and your little children.”  Then he consoled them and spoke kindly to them.24  In the Septuagint fear was φοβεῖσθε (another form of φοβέω) again.

In the previous essay I discussed Matthew 10:28-31 (NET).  Here I will simply quote it.

Do not be afraid (φοβεῖσθε) of those who kill the body but cannot kill the soul.  Instead, fear (φοβεῖσθε) the one who is able to destroy both soul and body in hell [Table].  Aren’t two sparrows sold for a penny?  Yet not one of them falls to the ground apart from your Father’s will.  Even all the hairs on your head are numbered.  So do not be afraid (φοβεῖσθε); you are more valuable than many sparrows [Table].

[Addendum October 21, 2025: The verb φοβεῖσθε might be understood as a command in the imperative mood as it is above, or it might be understood as a fact, a promise, in the indicative mood: You don’t fear those who kill the body but cannot kill the soul. Instead, you fear the one who is able to destroy both soul and body in hell. Aren’t two sparrows sold for a penny? Yet not one of them falls to the ground apart from your Father’s will. Even all the hairs on your head are numbered. So you are not afraid; you are more valuable than many sparrows. Recently, I have begun to hear these “dual possibilities” as intentional, an opportunity to hear a “multiplexed” verb “as a command to the lawless and disobedient (the old human), or in the indicative mood as a fact of, and a promise to, the just (the new human)” Exploration, Part 15.]

And Jesus said to Nicodemus, I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table]…What is born of the flesh is flesh, and what is born of the Spirit is spirit.  Do not be amazed that I said to you, “You must all be born from above.”25

 

Addendum: October 22, 2025
The translation of the Masoretic text and Septuagint diverge in Genesis 50:19.

Masoretic Text

Septuagint

Genesis 50:19 (Tanakh)

Genesis 50:19 (NET)

Genesis 50:19 (NETS)

Genesis 50:19 (English Elpenor)
And Joseph said unto them: ‘Fear not; for (כִּ֛י) am I (אָֽנִי) in the place (הֲתַ֥חַת) of G-d (אֱלֹהִ֖ים)? But Joseph answered them, “Don’t be afraid. Am I [NET note 24: “For (kî, כי) am I (‘ănî, אני)”] in the place (taḥaṯ, התחת) of God (‘ĕlōhîm, אלהים)? And Joseph said to them, “Do not be afraid, for (γὰρ) I (ἐγώ) am (εἰμι) God’s (τοῦ…θεοῦ). And Joseph said to them, Fear not, for (γὰρ) I (ἐγώ) am (εἰμι) God’s (τοῦ…Θεοῦ).

The English translators of the Masoretic text understood הֲתַ֥חַת, a form of תַּחַת (taḥaṯ), followed by אֱלֹהִ֖ים (‘ĕlōhîm) as in the place of God (Tanakh, KJV, NET), where the translators of the Greek Septuagint understood this as “under God”—τοῦ Θεοῦ, God’s (NETS, English Elpenor). The Greek is τοῦ γὰρ Θεοῦ εἰμι ἐγώ: literally, “for of God am I,” for I am God’s (NETS, English Elpenor).

Tables comparing Genesis 44:14; 44:16; 44:17; 44:27; 44:28; 44:29; 44:30; 44:31; 44:32; 44:33; 44:34; 45:1; 45:4; 45:5; 45:7; 45:8; 45:26; 45:27; 45:28; 46:2; 46:3; 46:4; 47:28; 50:15; 50:16; 50:17; 50:18; 50:19 and 50:21 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 44:14; 44:16; 44:17; 44:27; 44:28; 44:29; 44:30; 44:31; 44:32; 44:33; 44:34; 45:1; 45:4; 45:5; 45:7; 45:8; 45:26; 45:27; 45:28; 46:2; 46:3; 46:4; 47:28; 50:15; 50:16; 50:17; 50:18; 50:19 and 50:21 in the Septuagint (BLB and Elpenor), and tables comparing Luke 5:1; 5:3 and 5:8 in the NET and KJV follow.

Genesis 44:14 (Tanakh)

Genesis 44:14 (KJV)

Genesis 44:14 (NET)
And Judah and his brethren came to Joseph’s house, and he was yet there; and they fell before him on the ground. And Judah and his brethren came to Joseph’s house; for he was yet there: and they fell before him on the ground. So Judah and his brothers came back to Joseph’s house. He was still there, and they threw themselves to the ground before him.

Genesis 44:14 (Septuagint BLB)

Genesis 44:14 (Septuagint Elpenor)
εἰσῆλθεν δὲ Ιουδας καὶ οἱ ἀδελφοὶ αὐτοῦ πρὸς Ιωσηφ ἔτι αὐτοῦ ὄντος ἐκεῖ καὶ ἔπεσον ἐναντίον αὐτοῦ ἐπὶ τὴν γῆν εἰσῆλθε δὲ ᾿Ιούδας καὶ οἱ ἀδελφοὶ αὐτοῦ πρὸς ᾿Ιωσήφ, ἔτι αὐτοῦ ὄντος ἐκεῖ, καὶ ἔπεσον ἐναντίον αὐτοῦ ἐπὶ τὴν γῆν

Genesis 44:14 (NETS)

Genesis 44:14 (English Elpenor)
Then Ioudas and his brothers came in to Ioseph while he was still there, and they fell on the ground before him. And Judas and his brethren came in to Joseph, while he was yet there, and fell on the ground before him.

Genesis 44:16 (Tanakh)

Genesis 44:16 (KJV)

Genesis 44:16 (NET)
And Judah said: ‘What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? G-d hath found out the iniquity of thy servants; behold, we are my lord’s bondmen, both we, and he also in whose hand the cup is found.’ And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord’s servants, both we, and he also with whom the cup is found. Judah replied, “What can we say to my lord? What can we speak? How can we clear ourselves? God has exposed the sin of your servants! We are now my lord’s slaves, we and the one in whose possession the cup was found.”

Genesis 44:16 (Septuagint BLB)

Genesis 44:16 (Septuagint Elpenor)
εἶπεν δὲ Ιουδας τί ἀντεροῦμεν τῷ κυρίῳ ἢ τί λαλήσωμεν ἢ τί δικαιωθῶμεν ὁ δὲ θεὸς εὗρεν τὴν ἀδικίαν τῶν παίδων σου ἰδού ἐσμεν οἰκέται τῷ κυρίῳ ἡμῶν καὶ ἡμεῖς καὶ παρ᾽ ᾧ εὑρέθη τὸ κόνδυ εἶπε δὲ ᾿Ιούδας· τί ἀντεροῦμεν τῷ κυρίῳ, ἢ τί λαλήσομεν, ἢ τί δικαιωθῶμεν; ὁ Θεὸς δὲ εὗρε τὴν ἀδικίαν τῶν παίδων σου. ἰδού ἐσμεν οἰκέται τῷ κυρίῳ ἡμῶν, καὶ ἡμεῖς καὶ παρ᾿ ᾧ εὑρέθη τὸ κόνδυ

Genesis 44:16 (NETS)

Genesis 44:16 (English Elpenor)
And Ioudas said, “What shall we say in answer to our lord or what should we speak or how should we justify ourselves? But God has found out the injustice of your servants. Here we are, our lord’s domestics, both we and the one with whom the cup has been found.” And Judas said, What shall we answer to our lord, or what shall we say, or wherein should we be justified? whereas God has discovered the unrighteousness of thy servants; behold, we are slaves to our lord, both we and he with whom the cup has been found.

Genesis 44:17 (Tanakh)

Genesis 44:17 (KJV)

Genesis 44:17 (NET)
And he said: ‘Far be it from me that I should do so; the man in whose hand the goblet is found, he shall be my bondman; but as for you, get you up in peace unto your father.’ And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father. But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of you may go back to your father in peace.”

Genesis 44:17 (Septuagint BLB)

Genesis 44:17 (Septuagint Elpenor)
εἶπεν δὲ Ιωσηφ μή μοι γένοιτο ποιῆσαι τὸ ῥῆμα τοῦτο ὁ ἄνθρωπος παρ᾽ ᾧ εὑρέθη τὸ κόνδυ αὐτὸς ἔσται μου παῖς ὑμεῖς δὲ ἀνάβητε μετὰ σωτηρίας πρὸς τὸν πατέρα ὑμῶν εἶπε δὲ ᾿Ιωσήφ· μή μοι γένοιτο ποιῆσαι τὸ ρῆμα τοῦτο· ὁ ἄνθρωπος, παρ᾿ ᾧ εὑρέθη τὸ κόνδυ αὐτὸς ἔσται μου παῖς. ὑμεῖς δὲ ἀνάβητε μετὰ σωτηρίας πρὸς τὸν πατέρα ὑμῶν

Genesis 44:17 (NETS)

Genesis 44:17 (English Elpenor)
But Ioseph said, “Heaven forbid for me to carry out this matter! The person with whom the cup was found, he shall be my slave, but as for you, go up in safety to your father.” And Joseph said, Far be it from me to do this thing; the man with whom the cup has been found, he shall be my servant; but do ye go up with safety to your father.

Genesis 44:27 (Tanakh)

Genesis 44:27 (KJV)

Genesis 44:27 (NET)
And thy servant my father said unto us: Ye know that my wife bore me two sons; And thy servant my father said unto us, Ye know that my wife bare me two sons: “Then your servant my father said to us, ‘You know that my wife gave me two sons.

Genesis 44:27 (Septuagint BLB)

Genesis 44:27 (Septuagint Elpenor)
εἶπεν δὲ ὁ παῖς σου ὁ πατὴρ ἡμῶν πρὸς ἡμᾶς ὑμεῖς γινώσκετε ὅτι δύο ἔτεκέν μοι ἡ γυνή εἶπε δὲ ὁ παῖς σου, ὁ πατὴρ ἡμῶν πρὸς ἡμᾶς· ὑμεῖς γινώσκετε ὅτι δύο ἔτεκέ μοι ἡ γυνή

Genesis 44:27 (NETS)

Genesis 44:27 (English Elpenor)
Then your servant our father said to us, ‘You know that my wife bore me two. And thy servant our father said to us, Ye know that my wife bore me two [sons];

Genesis 44:28 (Tanakh)

Genesis 44:28 (KJV)

Genesis 44:28 (NET)
and the one went out from me, and I said: Surely he is torn in pieces; and I have not seen him since; And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since: The first disappeared and I said, “He has surely been torn to pieces.” I have not seen him since.

Genesis 44:28 (Septuagint BLB)

Genesis 44:28 (Septuagint Elpenor)
καὶ ἐξῆλθεν ὁ εἷς ἀπ᾽ ἐμοῦ καὶ εἴπατε ὅτι θηριόβρωτος γέγονεν καὶ οὐκ εἶδον αὐτὸν ἔτι καὶ νῦν καὶ ἐξῆλθεν ὁ εἷς ἀπ᾿ ἐμοῦ, καὶ εἴπατε ὅτι θηριόβρωτος γέγονε, καὶ οὐκ εἶδον αὐτὸν ἄχρι νῦν

Genesis 44:28 (NETS)

Genesis 44:28 (English Elpenor)
And the one went away from me, and you said that he had come to be eaten by wild beasts, and I have not seen him ever since. and one is departed from me; and ye said that he was devoured of wild beasts, and I have not seen him until now.

Genesis 44:29 (Tanakh)

Genesis 44:29 (KJV)

Genesis 44:29 (NET)
and if ye take this one also from me, and harm befall him, ye will bring down my gray hairs with sorrow to the grave. And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave. If you take this one from me too and an accident happens to him, then you will bring down my gray hair in tragedy to the grave.’

Genesis 44:29 (Septuagint BLB)

Genesis 44:29 (Septuagint Elpenor)
ἐὰν οὖν λάβητε καὶ τοῦτον ἐκ προσώπου μου καὶ συμβῇ αὐτῷ μαλακία ἐν τῇ ὁδῷ καὶ κατάξετέ μου τὸ γῆρας μετὰ λύπης εἰς ᾅδου ἐὰν οὖν λάβητε καὶ τοῦτον ἐκ τοῦ προσώπου μου καὶ συμβῇ αὐτῷ μαλακία ἐν τῇ ὁδῷ, καὶ κατάξετέ μου τὸ γῆρας μετὰ λύπης εἰς ᾅδου

Genesis 44:29 (NETS)

Genesis 44:29 (English Elpenor)
So if you take this one also from my presence and sickness befall him on the way, then you will bring down my old age with sorrow to Hades.’ If then ye take this one also from my presence, and an affliction happen to him by the way, then shall ye bring down my old age with sorrow to the grave.

Genesis 44:30 (Tanakh)

Genesis 44:30 (KJV)

Genesis 44:30 (NET)
Now therefore when I come to thy servant my father, and the lad is not with us; seeing that his soul is bound up with the lad’s soul; Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad’s life; “So now, when I return to your servant my father, and the boy is not with us—his very life is bound up in his son’s life.

Genesis 44:30 (Septuagint BLB)

Genesis 44:30 (Septuagint Elpenor)
νῦν οὖν ἐὰν εἰσπορεύωμαι πρὸς τὸν παῖδά σου πατέρα δὲ ἡμῶν καὶ τὸ παιδάριον μὴ ᾖ μεθ᾽ ἡμῶν ἡ δὲ ψυχὴ αὐτοῦ ἐκκρέμαται ἐκ τῆς τούτου ψυχῆς νῦν οὖν ἐὰν εἰσπορεύωμαι πρὸς τὸν παῖδά σου, πατέρα δὲ ἡμῶν, καὶ τὸ παιδίον μὴ ᾖ μεθ᾿ ἡμῶν, ἡ δὲ ψυχὴ αὐτοῦ ἐκκρέμαται ἐκ τῆς τούτου ψυχῆς

Genesis 44:30 (NETS)

Genesis 44:30 (English Elpenor)
So now if I go in to your servant, our father, and the youngster be not with us (now his soul depends upon the soul of this one), Now then, if I should go in to thy servant, and our father, and the boy should not be with us, (and his life depends on this [lad’s] life)

Genesis 44:31 (Tanakh)

Genesis 44:31 (KJV)

Genesis 44:31 (NET)
it will come to pass, when he seeth that the lad is not with us, that he will die; and thy servants will bring down the gray hairs of thy servant our father with sorrow to the grave. It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave. When he sees the boy is not with us, he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave.

Genesis 44:31 (Septuagint BLB)

Genesis 44:31 (Septuagint Elpenor)
καὶ ἔσται ἐν τῷ ἰδεῖν αὐτὸν μὴ ὂν τὸ παιδάριον μεθ᾽ ἡμῶν τελευτήσει καὶ κατάξουσιν οἱ παῖδές σου τὸ γῆρας τοῦ παιδός σου πατρὸς δὲ ἡμῶν μετ᾽ ὀδύνης εἰς ᾅδου καὶ ἔσται ἐν τῷ ἰδεῖν αὐτὸν μὴ ὂν τὸ παιδίον μεθ᾿ ἡμῶν, τελευτήσει, καὶ κατάξουσιν οἱ παῖδές σου τὸ γῆρας τοῦ παιδός σου, πατρὸς δὲ ἡμῶν, μετὰ λύπης εἰς ᾅδου

Genesis 44:31 (NETS)

Genesis 44:31 (English Elpenor)
then it shall be that when he sees the youngster is not with us, he will perish, and your servants will bring down the old age of your servant, our father, with grief to Hades. — it shall even come to pass, when he sees the boy is not with us, [that] he will die, and thy servants will bring down the old age of thy servant, and our father, with sorrow to the grave.

Genesis 44:32 (Tanakh)

Genesis 44:32 (KJV)

Genesis 44:32 (NET)
For thy servant became surety for the lad unto my father, saying: If I bring him not unto thee, then shall I bear the blame to my father for ever. For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Indeed, your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

Genesis 44:32 (Septuagint BLB)

Genesis 44:32 (Septuagint Elpenor)
ὁ γὰρ παῖς σου ἐκδέδεκται τὸ παιδίον παρὰ τοῦ πατρὸς λέγων ἐὰν μὴ ἀγάγω αὐτὸν πρὸς σὲ καὶ στήσω αὐτὸν ἐναντίον σου ἡμαρτηκὼς ἔσομαι πρὸς τὸν πατέρα πάσας τὰς ἡμέρας ὁ γὰρ παῖς σου παρὰ τοῦ πατρὸς ἐκδέδεκται τὸ παιδίον λέγων· ἐὰν μὴ ἀγάγω αὐτὸν πρὸς σὲ καὶ στήσω αὐτὸν ἐνώπιόν σου, ἡμαρτηκὼς ἔσομαι εἰς τὸν πατέρα πάσας τάς ἡμέρας

Genesis 44:32 (NETS)

Genesis 44:32 (English Elpenor)
For your servant has become surety for the child with my father, saying, ‘If I do not bring him to you and set him before you, I will have failed towards my father for all days.’ For thy servant has received the boy [in charge] from his father, saying, If I bring him not to thee, and place him before thee, I shall be guilty towards my father for ever.

Genesis 44:33 (Tanakh)

Genesis 44:33 (KJV)

Genesis 44:33 (NET)
Now therefore, let thy servant, I pray thee, abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers.

Genesis 44:33 (Septuagint BLB)

Genesis 44:33 (Septuagint Elpenor)
νῦν οὖν παραμενῶ σοι παῖς ἀντὶ τοῦ παιδίου οἰκέτης τοῦ κυρίου τὸ δὲ παιδίον ἀναβήτω μετὰ τῶν ἀδελφῶν νῦν οὖν παραμενῶ σοι παῖς ἀντὶ τοῦ παιδίου, οἰκέτης τοῦ κυρίου· τὸ δὲ παιδίον ἀναβήτω μετὰ τῶν ἀδελφῶν αὐτοῦ

Genesis 44:33 (NETS)

Genesis 44:33 (English Elpenor)
So now I will remain with you as a slave, my lord’s domestic, in place of the child, but let the child go up with his brothers. Now then I will remain a servant with thee instead of the lad, a domestic of my lord; but let the lad go up with his brethren.

Genesis 44:34 (Tanakh)

Genesis 44:34 (KJV)

Genesis 44:34 (NET)
For how shall I go up to my father, if the lad be not with me? lest I look upon the evil that shall come on my father.’ For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father. For how can I go back to my father if the boy is not with me? I couldn’t bear to see my father’s pain.”

Genesis 44:34 (Septuagint BLB)

Genesis 44:34 (Septuagint Elpenor)
πῶς γὰρ ἀναβήσομαι πρὸς τὸν πατέρα τοῦ παιδίου μὴ ὄντος μεθ᾽ ἡμῶν ἵνα μὴ ἴδω τὰ κακά ἃ εὑρήσει τὸν πατέρα μου πῶς γὰρ ἀναβήσομαι πρὸς τὸν πατέρα, τοῦ παιδίου μὴ ὄντος μεθ᾿ ἡμῶν; ἵνα μὴ ἴδω τὰ κακά, ἃ εὑρήσει τὸν πατέρα μου

Genesis 44:34 (NETS)

Genesis 44:34 (English Elpenor)
For how shall I go up to my father, if the child is not with us?—lest I see the evils that will find my father!” For how shall I go up to my father, the lad not being with us? lest I behold the evils which will befall my father.

Genesis 45:1 (Tanakh)

Genesis 45:1 (KJV)

Genesis 45:1 (NET)
Then Joseph could not refrain himself before all them that stood by him; and he cried: ‘Cause every man to go out from me.’ And there stood no man with him, while Joseph made himself known unto his brethren. Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. Joseph was no longer able to control himself before all his attendants, so he cried out, “Make everyone go out from my presence!” No one remained with Joseph when he made himself known to his brothers.

Genesis 45:1 (Septuagint BLB)

Genesis 45:1 (Septuagint Elpenor)
καὶ οὐκ ἠδύνατο Ιωσηφ ἀνέχεσθαι πάντων τῶν παρεστηκότων αὐτῷ ἀλλ᾽ εἶπεν ἐξαποστείλατε πάντας ἀπ᾽ ἐμοῦ καὶ οὐ παρειστήκει οὐδεὶς ἔτι τῷ Ιωσηφ ἡνίκα ἀνεγνωρίζετο τοῖς ἀδελφοῖς αὐτοῦ ΚΑΙ οὐκ ἠδύνατο ᾿Ιωσὴφ ἀνέχεσθαι πάντων τῶν παρεστηκότων αὐτῷ, ἀλλ᾿ εἶπεν· ἐξαποστείλατε πάντας ἀπ᾿ ἐμοῦ. καὶ οὐ παρειστήκει οὐδεὶς τῷ ᾿Ιωσήφ, ἡνίκα ἀνεγνωρίζετο τοῖς ἀδελφοῖς αὐτοῦ

Genesis 45:1 (NETS)

Genesis 45:1 (English Elpenor)
And Ioseph could not bear with all those who were standing by him, but said, “Send all away from me.” And no one stood by Ioseph any longer when he was making himself known to his brothers. AND Joseph could not refrain himself when all were standing by him, but said, Dismiss all from me; and no one stood near Joseph, when he made himself known to his brethren.

Genesis 45:4 (Tanakh)

Genesis 45:4 (KJV)

Genesis 45:4 (NET)
And Joseph said unto his brethren: ‘Come near to me, I pray you.’ And they came near. And he said: ‘I am Joseph your brother, whom ye sold into Egypt. And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Joseph said to his brothers, “Come closer to me,” so they came near. Then he said, “I am Joseph your brother, whom you sold into Egypt.

Genesis 45:4 (Septuagint BLB)

Genesis 45:4 (Septuagint Elpenor)
εἶπεν δὲ Ιωσηφ πρὸς τοὺς ἀδελφοὺς αὐτοῦ ἐγγίσατε πρός με καὶ ἤγγισαν καὶ εἶπεν ἐγώ εἰμι Ιωσηφ ὁ ἀδελφὸς ὑμῶν ὃν ἀπέδοσθε εἰς Αἴγυπτον εἶπε δὲ ᾿Ιωσὴφ πρὸς τούς ἀδελφοὺς αὐτοῦ· ἐγγίσατε πρός με, καὶ ἤγγισαν. καὶ εἶπεν· ἐγώ εἰμι ᾿Ιωσὴφ ὁ ἀδελφὸς ὑμῶν, ὃν ἀπέδοσθε εἰς Αἴγυπτον

Genesis 45:4 (NETS)

Genesis 45:4 (English Elpenor)
Then Ioseph said to his brothers, “Come near to me.” And they came near. And he said, “I am you brother Ioseph, whom you sold into Egypt. And Joseph said to his brethren, Draw nigh to me; and they drew nigh; and he said, I am your brother Joseph, whom ye sold into Egypt.

Genesis 45:5 (Tanakh)

Genesis 45:5 (KJV)

Genesis 45:5 (NET)
And now be not grieved, nor angry with yourselves, that ye sold me hither; for G-d did send me before you to preserve life. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. Now, do not be upset and do not be angry with yourselves because you sold me here, for God sent me ahead of you to preserve life!

Genesis 45:5 (Septuagint BLB)

Genesis 45:5 (Septuagint Elpenor)
νῦν οὖν μὴ λυπεῖσθε μηδὲ σκληρὸν ὑμῖν φανήτω ὅτι ἀπέδοσθέ με ὧδε εἰς γὰρ ζωὴν ἀπέστειλέν με ὁ θεὸς ἔμπροσθεν ὑμῶν νῦν οὖν μὴ λυπεῖσθε, μηδὲ σκληρὸν ὑμῖν φανήτω, ὅτι ἀπέδοσθέ με ὧδε· εἰς γὰρ ζωὴν ἀπέστειλέ με ὁ Θεὸς ἔμπροσθεν ὑμῶν

Genesis 45:5 (NETS)

Genesis 45:5 (English Elpenor)
Now therefore do not be distressed nor let it seem hard to you that you sold me here, for God sent me before you for life. Now then be not grieved, and let it not seem hard to you that ye sold me hither, for God sent me before you for life.

Genesis 45:7 (Tanakh)

Genesis 45:7 (KJV)

Genesis 45:7 (NET)
And G-d sent me before you to give you a remnant on the earth, and to save you alive for a great deliverance. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. God sent me ahead of you to preserve you on the earth and to save your lives by a great deliverance.

Genesis 45:7 (Septuagint BLB)

Genesis 45:7 (Septuagint Elpenor)
ἀπέστειλεν γάρ με ὁ θεὸς ἔμπροσθεν ὑμῶν ὑπολείπεσθαι ὑμῶν κατάλειμμα ἐπὶ τῆς γῆς καὶ ἐκθρέψαι ὑμῶν κατάλειψιν μεγάλην ἀπέστειλε γάρ με ὁ Θεὸς ἔμπροσθεν ὑμῶν, ὑπολείπεσθαι ὑμῖν κατάλειμμα ἐπὶ τῆς γῆς καὶ ἐκθρέψαι ὑμῶν κατάλειψιν μεγάλην

Genesis 45:7 (NETS)

Genesis 45:7 (English Elpenor)
For God sent me before you, to leave behind a remnant of you on the earth and to nourish a great posterity of you. For God sent me before you, that there might be left to you a remnant upon the earth, even to nourish a great remnant of you.

Genesis 45:8 (Tanakh)

Genesis 45:8 (KJV)

Genesis 45:8 (NET)
So now it was not you that sent me hither, but G-d; and He hath made me a father to Pharaoh, and lord of all his house, and ruler over all the land of Egypt. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. So now, it is not you who sent me here, but God. He has made me an adviser to Pharaoh, lord over all his household, and ruler over all the land of Egypt.

Genesis 45:8 (Septuagint BLB)

Genesis 45:8 (Septuagint Elpenor)
νῦν οὖν οὐχ ὑμεῖς με ἀπεστάλκατε ὧδε ἀλλ᾽ ἢ ὁ θεός καὶ ἐποίησέν με ὡς πατέρα Φαραω καὶ κύριον παντὸς τοῦ οἴκου αὐτοῦ καὶ ἄρχοντα πάσης γῆς Αἰγύπτου νῦν οὐχ ὑμεῖς με ἀπεστάλκατε ὧδε, ἀλλ᾿ ἢ ὁ Θεός, καὶ ἐποίησέ με ὡς πατέρα Φαραὼ καὶ κύριον παντὸς τοῦ οἴκου αὐτοῦ καὶ ἄρχοντα πάσης γῆς Αἰγύπτου

Genesis 45:8 (NETS)

Genesis 45:8 (English Elpenor)
Now therefore it is not you who have sent me here, but rather God, and he made me as a father to Pharao and lord of all his house and ruler over all the land of Egypt. Now then ye did not send me hither, but God; and he hath made me as a father of Pharao, and lord of all his house, and ruler of all the land of Egypt.

Genesis 45:26 (Tanakh)

Genesis 45:26 (KJV)

Genesis 45:26 (NET)
And they told him, saying: ‘Joseph is yet alive, and he is ruler over all the land of Egypt.’ And his heart fainted, for he believed them not. And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob’s heart fainted, for he believed them not. They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, for he did not believe them.

Genesis 45:26 (Septuagint BLB)

Genesis 45:26 (Septuagint Elpenor)
καὶ ἀνήγγειλαν αὐτῷ λέγοντες ὅτι ὁ υἱός σου Ιωσηφ ζῇ καὶ αὐτὸς ἄρχει πάσης γῆς Αἰγύπτου καὶ ἐξέστη ἡ διάνοια Ιακωβ οὐ γὰρ ἐπίστευσεν αὐτοῖς καὶ ἀνήγγειλαν αὐτῷ λέγοντες· ὅτι ὁ υἱός σου ᾿Ιωσὴφ ζῇ, καὶ αὐτὸς ἄρχει πάσης γῆς Αἰγύπτου. καὶ ἐξέστη τῇ διανοίᾳ ᾿Ιακώβ· οὐ γὰρ ἐπίστευσεν αὐτοῖς

Genesis 45:26 (NETS)

Genesis 45:26 (English Elpenor)
and told him, saying, “Your son Ioseph is alive, and he rules over all the land of Egypt!” And Iakob’s mind was confounded, for he did not believe them. And they reported to him, saying, Thy son Joseph is living, and he is ruler over all the land of Egypt; and Jacob was amazed, for he did not believe them.

Genesis 45:27 (Tanakh)

Genesis 45:27 (KJV)

Genesis 45:27 (NET)
And they told him all the words of Joseph, which he had said unto them; and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived. And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: But when they related to him everything Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived.

Genesis 45:27 (Septuagint BLB)

Genesis 45:27 (Septuagint Elpenor)
ἐλάλησαν δὲ αὐτῷ πάντα τὰ ῥηθέντα ὑπὸ Ιωσηφ ὅσα εἶπεν αὐτοῖς ἰδὼν δὲ τὰς ἁμάξας ἃς ἀπέστειλεν Ιωσηφ ὥστε ἀναλαβεῖν αὐτόν ἀνεζωπύρησεν τὸ πνεῦμα Ιακωβ τοῦ πατρὸς αὐτῶν ἐλάλησαν δὲ αὐτῷ πάντα τὰ ρηθέντα ὑπὸ ᾿Ιωσήφ, ὅσα εἶπεν αὐτοῖς. ἰδὼν δὲ τὰς ἁμάξας, ἃς ἀπέστειλεν ᾿Ιωσὴφ ὥστε ἀναλαβεῖν αὐτόν, ἀνεζωπύρησε τὸ πνεῦμα ᾿Ιακὼβ τοῦ πατρὸς αὐτῶν

Genesis 45:27 (NETS)

Genesis 45:27 (English Elpenor)
And they spoke to him all the things said by Ioseph, as many as he had said to them. And when he saw the wagons that Ioseph had sent so as to take him up, the spirit of their father Iakob was rekindled. But they spoke to him all the words uttered by Joseph, whatsoever he said to them; and having seen the chariots which Joseph sent to take him up, the spirit of Jacob their father revived.

Genesis 45:28 (Tanakh)

Genesis 45:28 (KJV)

Genesis 45:28 (NET)
And Israel said: ‘It is enough; Joseph my son is yet alive; I will go and see him before I die.’ And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die. Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Genesis 45:28 (Septuagint BLB)

Genesis 45:28 (Septuagint Elpenor)
εἶπεν δὲ Ισραηλ μέγα μοί ἐστιν εἰ ἔτι Ιωσηφ ὁ υἱός μου ζῇ πορευθεὶς ὄψομαι αὐτὸν πρὸ τοῦ ἀποθανεῖν με εἶπε δὲ ᾿Ισραήλ· μέγα μοί ἐστιν, εἰ ἔτι ᾿Ιωσὴφ ὁ υἱός μου ζῇ· πορευθεὶς ὄψομαι αὐτὸν πρὸ τοῦ ἀποθανεῖν με

Genesis 45:28 (NETS)

Genesis 45:28 (English Elpenor)
Then Israel said, “It is a great thing for me if my son Ioseph is still alive. I will go see him before I die.” And Israel said, It is a great thing for me if Joseph my son is yet alive. I will go and see him before I die.

Genesis 46:2 (Tanakh)

Genesis 46:2 (KJV)

Genesis 46:2 (NET)
And G-d spoke unto Israel in the visions of the night, and said: ‘Jacob, Jacob.’ And he said: ‘Here am I.’ And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. God spoke to Israel in a vision during the night and said, “Jacob, Jacob!” He replied, “Here I am!”

Genesis 46:2 (Septuagint BLB)

Genesis 46:2 (Septuagint Elpenor)
εἶπεν δὲ ὁ θεὸς Ισραηλ ἐν ὁράματι τῆς νυκτὸς εἴπας Ιακωβ Ιακωβ ὁ δὲ εἶπεν τί ἐστιν εἶπε δὲ ὁ Θεὸς τῷ ᾿Ισραὴλ ἐν ὁράματι τῆς νυκτός, εἰπών· ᾿Ιακώβ, ᾿Ιακώβ, ὁ δὲ εἶπε· τί ἐστιν

Genesis 46:2 (NETS)

Genesis 46:2 (English Elpenor)
Then God said to Israel in a vision of the night (when he had said, “Iakob, Iakob,” and he had said, “What is it?”), And God spoke to Israel in a night vision, saying, Jacob, Jacob; and he said, What is it?

Genesis 46:3 (Tanakh)

Genesis 46:3 (KJV)

Genesis 46:3 (NET)
And He said: ‘I am G-d, the G-d of thy father; fear not to go down into Egypt; for I will there make of thee a great nation. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: He said, “I am God, the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.

Genesis 46:3 (Septuagint BLB)

Genesis 46:3 (Septuagint Elpenor)
λέγων ἐγώ εἰμι ὁ θεὸς τῶν πατέρων σου μὴ φοβοῦ καταβῆναι εἰς Αἴγυπτον εἰς γὰρ ἔθνος μέγα ποιήσω σε ἐκεῖ ὁ δὲ λέγει αὐτῷ· ἐγώ εἰμι ὁ Θεὸς τῶν πατέρων σου· μὴ φοβοῦ καταβῆναι εἰς Αἴγυπτον· εἰς γὰρ ἔθνος μέγα ποιήσω σε ἐκεῖ

Genesis 46:3 (NETS)

Genesis 46:3 (English Elpenor)
saying, “I am the God of your fathers; do not be afraid to go down to Egypt, for I will make you into a great nation there, And he says to him, I am the God of thy fathers; fear not to go down into Egypt, for I will make thee there a great nation.

Genesis 46:4 (Tanakh)

Genesis 46:4 (KJV)

Genesis 46:4 (NET)
I will go down with thee into Egypt; and I will also surely bring thee up again; and Joseph shall put his hand upon thine eyes.’ I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes. I will go down with you to Egypt and I myself will certainly bring you back from there. Joseph will close your eyes.”

Genesis 46:4 (Septuagint BLB)

Genesis 46:4 (Septuagint Elpenor)
καὶ ἐγὼ καταβήσομαι μετὰ σοῦ εἰς Αἴγυπτον καὶ ἐγὼ ἀναβιβάσω σε εἰς τέλος καὶ Ιωσηφ ἐπιβαλεῖ τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμούς σου καὶ ἐγὼ καταβήσομαι μετὰ σοῦ εἰς Αἴγυπτον, καὶ ἐγὼ ἀναβιβάσω σε εἰς τέλος, καὶ ᾿Ιωσὴφ ἐπιβαλεῖ τὰς χεῖρας αὐτοῦ ἐπὶ τοὺς ὀφθαλμούς σου

Genesis 46:4 (NETS)

Genesis 46:4 (English Elpenor)
and it is I who will go down with you to Egypt, and it is I who will bring you up totally, and Ioseph shall lay his hands on your eyes.” And I will go down with thee into Egypt, and I will bring thee up at the end; and Joseph shall put his hands on thine eyes.

Genesis 47:28 (Tanakh)

Genesis 47:28 (KJV)

Genesis 47:28 (NET)
And Jacob lived in the land of Egypt seventeen years; so the days of Jacob, the years of his life, were a hundred forty and seven years. And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years. Jacob lived in the land of Egypt 17 years; the years of Jacob’s life were 147 in all.

Genesis 47:28 (Septuagint BLB)

Genesis 47:28 (Septuagint Elpenor)
ἐπέζησεν δὲ Ιακωβ ἐν γῇ Αἰγύπτῳ δέκα ἑπτὰ ἔτη ἐγένοντο δὲ αἱ ἡμέραι Ιακωβ ἐνιαυτῶν τῆς ζωῆς αὐτοῦ ἑκατὸν τεσσαράκοντα ἑπτὰ ἔτη ἐπέζησε δὲ ᾿Ιακὼβ ἐν γῇ Αἰγύπτῳ δεκαεπτὰ ἔτη· καὶ ἐγένοντο αἱ ἡμέραι ᾿Ιακὼβ ἐνιαυτῶν τῆς ζωῆς αὐτοῦ ἑκατὸν τεσσαρακονταεπτὰ ἔτη

Genesis 47:28 (NETS)

Genesis 47:28 (English Elpenor)
And Iakob survived in the land of Egypt seventeen years, and Iakob’s days of years of his life amounted to one hundred forty-seven years. And Jacob survived seventeen years in the land of Egypt; and Jacob’s days of the years of his life were a hundred and forty-seven years.

Genesis 50:15 (Tanakh)

Genesis 50:15 (KJV)

Genesis 50:15 (NET)
And when Joseph’s brethren saw that their father was dead, they said: ‘It may be that Joseph will hate us, and will fully requite us all the evil which we did unto him.’ And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay us in full for all the harm we did to him?”

Genesis 50:15 (Septuagint BLB)

Genesis 50:15 (Septuagint Elpenor)
ἰδόντες δὲ οἱ ἀδελφοὶ Ιωσηφ ὅτι τέθνηκεν ὁ πατὴρ αὐτῶν εἶπαν μήποτε μνησικακήσῃ ἡμῖν Ιωσηφ καὶ ἀνταπόδομα ἀνταποδῷ ἡμῖν πάντα τὰ κακά ἃ ἐνεδειξάμεθα αὐτῷ ᾿Ιδόντες δὲ οἱ ἀδελφοὶ ᾿Ιωσὴφ ὅτι τέθνηκεν ὁ πατὴρ αὐτῶν, εἶπαν· μή ποτε μνησικακήσῃ ἡμῖν ᾿Ιωσὴφ καὶ ἀνταπόδομα ἀνταποδῷ ἡμῖν πάντα τὰ κακά, ἃ ἐνεδειξάμεθα εἰς αὐτόν

Genesis 50:15 (NETS)

Genesis 50:15 (English Elpenor)
Now when Ioseph’s brothers saw that their father had died, they said, “Perhaps Ioseph may bear a grudge against us and requite us a requital for all the evils that we showed him.” And when the brethren of Joseph saw that their father was dead, they said, [Let us take heed], lest at any time Joseph remember evil against us, and recompense to us all the evils which we have done against him.

Genesis 50:16 (Tanakh)

Genesis 50:16 (KJV)

Genesis 50:16 (NET)
And they sent a message unto Joseph, saying: ‘Thy father did command before he died, saying: And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, So they sent word to Joseph, saying, “Your father gave these instructions before he died:

Genesis 50:16 (Septuagint BLB)

Genesis 50:16 (Septuagint Elpenor)
καὶ παρεγένοντο πρὸς Ιωσηφ λέγοντες ὁ πατήρ σου ὥρκισεν πρὸ τοῦ τελευτῆσαι αὐτὸν λέγων καὶ παραγενόμενοι πρὸς ᾿Ιωσὴφ εἶπαν· ὁ πατήρ σου ὥρκισε πρὸ τοῦ τελευτῆσαι αὐτὸν λέγων

Genesis 50:16 (NETS)

Genesis 50:16 (English Elpenor)
And approaching Ioseph they said, “Your father administered an oath before he expired, saying, And they came to Joseph, and said, Thy father adjured [us] before his death, saying,

Genesis 50:17 (Tanakh)

Genesis 50:17 (KJV)

Genesis 50:17 (NET)
So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin, for that they did unto thee evil. And now, we pray thee, forgive the transgression of the servants of the G-d of thy father.’ And Joseph wept when they spoke unto him. So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him. ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept.

Genesis 50:17 (Septuagint BLB)

Genesis 50:17 (Septuagint Elpenor)
οὕτως εἴπατε Ιωσηφ ἄφες αὐτοῖς τὴν ἀδικίαν καὶ τὴν ἁμαρτίαν αὐτῶν ὅτι πονηρά σοι ἐνεδείξαντο καὶ νῦν δέξαι τὴν ἀδικίαν τῶν θεραπόντων τοῦ θεοῦ τοῦ πατρός σου καὶ ἔκλαυσεν Ιωσηφ λαλούντων αὐτῶν πρὸς αὐτόν οὕτως εἴπατε ᾿Ιωσήφ· ἄφες αὐτοῖς τὴν ἀδικίαν καί τὴν ἁμαρτίαν αὐτῶν, ὅτι πονηρά σοι ἐνεδείξαντο· καὶ νῦν δέξαι τὴν ἀδικίαν τῶν θεραπόντων τοῦ Θεοῦ τοῦ πατρός σου. καὶ ἔκλαυσεν ᾿Ιωσὴφ λαλούντων αὐτῶν πρὸς αὐτόν

Genesis 50:17 (NETS)

Genesis 50:17 (English Elpenor)
Say thus to Ioseph: Forgive them their injustice and fault, seeing that they showed you painful things.’ And now accept the injustice of the attendants of the God of your father.” And Ioseph wept as they were speaking to him. Thus say ye to Joseph, Forgive them their injustice and their sin, forasmuch as they have done thee evil; and now pardon the injustice of the servants of the God of thy father. And Joseph wept while they spoke to him.

Genesis 50:18 (Tanakh)

Genesis 50:18 (KJV)

Genesis 50:18 (NET)
And his brethren also went and fell down before his face; and they said: ‘Behold, we are thy bondmen.’ And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.”

Genesis 50:18 (Septuagint BLB)

Genesis 50:18 (Septuagint Elpenor)
καὶ ἐλθόντες πρὸς αὐτὸν εἶπαν οἵδε ἡμεῖς σοι οἰκέται καὶ ἐλθόντες πρὸς αὐτὸν εἶπαν· οἵδε ἡμεῖς σοὶ ἱκέται

Genesis 50:18 (NETS)

Genesis 50:18 (English Elpenor)
And coming to him they said, “We here are your domestics.” And they came to him and said, We, these [persons], are thy servants.

Genesis 50:19 (Tanakh)

Genesis 50:19 (KJV)

Genesis 50:19 (NET)
And Joseph said unto them: ‘Fear not; for am I in the place of G-d? And Joseph said unto them, Fear not: for am I in the place of God? But Joseph answered them, “Don’t be afraid. Am I in the place of God?

Genesis 50:19 (Septuagint BLB)

Genesis 50:19 (Septuagint Elpenor)
καὶ εἶπεν αὐτοῖς Ιωσηφ μὴ φοβεῖσθε τοῦ γὰρ θεοῦ εἰμι ἐγώ καὶ εἶπεν αὐτοῖς ᾿Ιωσήφ· μὴ φοβεῖσθε, τοῦ γὰρ Θεοῦ εἰμι ἐγώ

Genesis 50:19 (NETS)

Genesis 50:19 (English Elpenor)
And Joseph said to them, “Do not be afraid, for I am God’s. And Joseph said to them, Fear not, for I am God’s.

Genesis 50:21 (Tanakh)

Genesis 50:21 (KJV)

Genesis 50:21 (NET)
Now therefore fear ye not; I will sustain you, and your little ones.’ And he comforted them, and spoke kindly unto them. Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them. So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly to them.

Genesis 50:21 (Septuagint BLB)

Genesis 50:21 (Septuagint Elpenor)
καὶ εἶπεν αὐτοῖς μὴ φοβεῖσθε ἐγὼ διαθρέψω ὑμᾶς καὶ τὰς οἰκίας ὑμῶν καὶ παρεκάλεσεν αὐτοὺς καὶ ἐλάλησεν αὐτῶν εἰς τὴν καρδίαν καὶ εἶπεν αὐτοῖς· μὴ φοβεῖσθε· ἐγὼ διαθρέψω ὑμᾶς καὶ τὰς οἰκίας ὑμῶν. καὶ παρεκάλεσεν αὐτοὺς καὶ ἐλάλησεν αὐτῶν εἰς τὴν καρδίαν

Genesis 50:21 (NETS)

Genesis 50:21 (English Elpenor)
And he said to them, “Have no fear; it is I who will sustain you and your households.” And he reassured them and spoke to their heart. And he said to them, Fear not, I will maintain you, and your families: and he comforted them, and spoke kindly to them.

Luke 5:1 (NET)

Luke 5:1 (KJV)
Now Jesus was standing by the Lake of Gennesaret, and the crowd was pressing around him to hear the word of God. And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,

Luke 5:1 (NET Parallel Greek)

Luke 5:1 (Stephanus Textus Receptus)

Luke 5:1 (Byzantine Majority Text)
Ἐγένετο δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ καὶ ἀκούειν τὸν λόγον τοῦ θεοῦ καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γεννησαρέτ εγενετο δε εν τω τον οχλον επικεισθαι αυτω του ακουειν τον λογον του θεου και αυτος ην εστως παρα την λιμνην γεννησαρετ εγενετο δε εν τω τον οχλον επικεισθαι αυτω του ακουειν τον λογον του θεου και αυτος ην εστως παρα την λιμνην γεννησαρετ

Luke 5:3 (NET)

Luke 5:3 (KJV)
He got into one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then Jesus sat down and taught the crowds from the boat. And he entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.

Luke 5:3 (NET Parallel Greek)

Luke 5:3 (Stephanus Textus Receptus)

Luke 5:3 (Byzantine Majority Text)
ἐμβὰς δὲ εἰς ἓν τῶν πλοίων, ὃ ἦν Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον· καθίσας δὲ ἐκ τοῦ πλοίου ἐδίδασκεν τοὺς ὄχλους εμβας δε εις εν των πλοιων ο ην του σιμωνος ηρωτησεν αυτον απο της γης επαναγαγειν ολιγον και καθισας εδιδασκεν εκ του πλοιου τους οχλους εμβας δε εις εν των πλοιων ο ην του σιμωνος ηρωτησεν αυτον απο της γης επαναγαγειν ολιγον και καθισας εδιδασκεν εκ του πλοιου τους οχλους

Luke 5:8 (NET)

Luke 5:8 (KJV)
But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, for I am a sinful man!” When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.

Luke 5:8 (NET Parallel Greek)

Luke 5:8 (Stephanus Textus Receptus)

Luke 5:8 (Byzantine Majority Text)
ἰδὼν δὲ Σίμων Πέτρος προσέπεσεν τοῖς γόνασιν Ἰησοῦ λέγων· ἔξελθε ἀπ᾿ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε ιδων δε σιμων πετρος προσεπεσεν τοις γονασιν του ιησου λεγων εξελθε απ εμου οτι ανηρ αμαρτωλος ειμι κυριε ιδων δε σιμων πετρος προσεπεσεν τοις γονασιν ιησου λεγων εξελθε απ εμου οτι ανηρ αμαρτωλος ειμι κυριε

1 Genesis 44:14a (NET)

2 Genesis 44:14b (NET)

3 Genesis 44:16b (NET)

4 Genesis 44:17 (NET)

6 Genesis 45:1a (NET)

7 Genesis 45:4b

8 Genesis 45:5 (NET)

9 Romans 8:28 (NET)

10 Genesis 45:7, 8a (NET)

11 Paraphrase of Isaiah 1:18 (NKJV) Table

12 Genesis 45:26b-28 (NET)

13 Genesis 46:2b-4 (NET)

14 The NET parallel Greek text and NA28 had the conjunction καὶ (“and so,” not translated in the NET) preceding to hear, where the Stephanus Textus Receptus and Byzantine Majority Text had the article του.

15 Luke 5:1 (NET)

16 The NET parallel Greek text and NA28 had the conjunction δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

17 Luke 5:3 (NET)

18 The Stephanus Textus Receptus had the article του preceding Jesus’. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

19 Luke 5:8 (NET)

20 Luke 5:10, 11 (NET)

21 Genesis 47:28a (NET)

22 Genesis 50:15 (NET)

23 Genesis 50:16-18 (NET)

24 Genesis 50:19-21 (NET)

25 John 3:3, 6, 7 (NET)

Son of God – John, Part 2

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The next occurrence of Son of God (υἱοῦ τοῦ θεοῦ) in John’s Gospel is found in verse 18 of the third chapter.

KJV

NAS

NET
3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. The one who believes in him is not condemned.  The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God.

The first thing I noticed here is that the KJV has believeth on the Son of God where the NAS and NET have believes in the Son of God.  The Greek word is εἰς which is to or into.  Believe into the Son of God is an interesting image of entering in to the Son of God or the life of the Son of God, everyone who believes in (εἰς) him will…have eternal life.1  In Romans 10:11 below the Greek word is ἐπ᾿ (a form of ἐπί) which is on or upon, but the NAS and NET translators still rendered it in.

KJV

NAS

NET
10:11 For the scripture saith, Whosoever believeth on him shall not be ashamed. For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” For the scripture says, “Everyone who believes in him will not be put to shame.”

This is also an interesting image of resting upon the Son of God: He is like a man building a house, who dug down deep, and laid the foundation on (ἐπὶ) bedrock.2  Apparently the translators picked one of these two images and stuck with it.

Again, in John 3:18 κρίνεται (another form of κρίνω) was translated condemned in the KJV and NET and judged in the NAS.  Whatever God did not send his Son into (εἰς) the world to do in verse 17 was not done to the one who believes in (εἰς) Him.  The one who does not believe has been condemned already.3  The Greek word translated condemned in the KJV and NET and judged in the NAS is κέκριται (another form of κρίνω).  So whatever God did not send his Son into (εἰς) the world to do is done already to the one who does not believe…because he has not believed in the name of the one and only Son of God.4  So what is it that God did not send his Son into the world to do, that was not done to those who believe in the Son of God, but done already to those who do not believe?  Here is where the three translations diverge.

KJV

NAS

NET
3:19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. Now this is the basis for judging: that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil.

In the KJV and NAS the condemnation or judgment that God did not send his Son into the world to do, that was not done to those who believe in the Son of God, but was done already to those who do not believe was that light is come into the world, and men loved darkness rather than light (KJV), and that the Light has come into the world, and men loved the darkness rather than the Light (NAS) respectively.  In the NET the condemnation is not clearly defined, only that the light has come into the world and people loved the darkness rather than the light is the basis for making an unspecified condemnation (or, judgment, as the case may be).

Here the Greek word is κρίσις.  The translators of the KJV and NAS treated κρίσις as if it were the noun of the verb κρίνω.  The translators of the NET did not.  The translators of the NET are probably about my age.  I assume they were socialized into a gospel similar to mine: believe in the Lord Jesus Christ or burn in hell for all eternity.  Their translation of John 3:16-19 certainly supports that gospel.  The unspecified condemnation, then, would be to burn in hell for all eternity.  It is just; it is justice because light has come into the world and people loved the darkness rather than the light.  In other words, Jesus has been here and gone and people prefer their sins to Jesus’ righteousness.  Why are people like this? Because their deeds [are] evil.  So people loving darkness rather than light when light has come into the world is a basis for judging them.  It makes perfect sense relative to the gospel I was socialized into, but is it what the Scripture says?

I was surprised to discover that John 3:1-15 didn’t necessarily support5 “believe in the Lord Jesus Christ or burn in hell for all eternity.”  But I could let it go because I was confident that John 3:16-21 was completely clear on the matter.  Now that confidence is shaken and it is that much more difficult for me to let go.  Every thought, every word comes slowly.  But I will consider the alternative implications of κρίσις being the noun that is equivalent to the verb κρίνω.

“For God did not send the Son into the world to judge (κρίνῃ, another form of κρίνω; NET condemn) the world…”

John 3:17a (NAS) Table

 “Do not judge (κρίνετε, another form of κρίνω) so that you will not be judged (κριθῆτε, another form of κρίνω).  For by the standard you judge (κρίνετε, another form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and the measure you use will be the measure you receive” [Table].

Matthew 7:1, 2 (NET)
Now this is the basis for judging (κρίσις): that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil.

John 3:19 (NET)

 Speak and act as those who will be judged (κρίνεσθαι, another form of κρίνω) by a law that gives freedom.  For judgment (κρίσις) is merciless6 for the one who has shown no mercy.  But7 mercy8 triumphs over judgment (κρίσεως, a form of κρίσις).

James 2:12, 13 (NET)

In this round I began with the NAS translation, “For God did not send the Son into the world to judge (κρίνῃ; NET condemn) the world…”9  The word κρίνῃ (a form of κρίνω) was only used once in the New Testament.  I can’t say that judge is a better translation than condemn.  I can only observe the symmetries if judge were accepted as the better translation.  If the Father did not send his Son into the world to judge the world, then it makes perfect sense that Jesus taught his disciples not to judge: “Do not judge (κρίνετε, another form of κρίνω) so that you will not be judged (κριθῆτε, another form of κρίνω).  For by the standard you judge (κρίνετε, another form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and the measure you use will be the measure you receive.”10

The Greek words κρίνετε, κριθῆτε and κριθήσεσθε are also forms of κρίνω and are translated do judge and you judge, and you will be judged in the NET.  The negation comes from Μὴ in the first instance of κρίνετε (Μὴ κρίνετε, Do not judge) and μὴ κριθῆτε (you will not be judged [‘Μ’ is the uppercase and ‘μ’ the lowercase of the letter ‘mu’ in the Greek alphabet]).  And this is a “qualified negation” according to Strong’s Concordance as compared to the “absolute denial” of οὐ, the negation used in God did not (οὐ) send his Son into the world to condemn (or, judge) the world,11 and, The one who believes in him is not (οὐ) condemned (or, judged).12

It also makes sense to me that Jesus’ half-brother James would have a handle on judging, judgment and mercy from growing up in the home with his elder brother, while Paul the former Pharisee had to learn that lesson sometime after he wrote 1 Corinthians 5 and before Galatians 6:1-5.  Another thing worth noting is that the NET translators treated κρίσις as if it were the noun for the verb κρίνεσθαι (another form of κρίνω): Speak and act as those who will be judged (κρίνεσθαι) by a law that gives freedom.  For judgment (κρίσις) is merciless for the one who has shown no mercy.  But mercy triumphs over judgment (κρίσεως).13  And finally, κρίσις was translated simply judgment.  There is nothing intrinsic to the word ending that justifies translating it the basis for judging in John 3:19 (NET).

 

Addendum: September 30, 2025
According to a note (13) in the NET Paul quoted from Isaiah 28:16 in Romans 10:11. The following table compares the Greek of that quotation with the Septuagint.

Romans 10:11b (NET Parallel Greek)

Isaiah 28:16b (Septuagint BLB) Table

Isaiah 28:16b (Septuagint Elpenor)
πᾶς ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ μὴ καταισχυνθῇ

Romans 10:11b (NET)

Isaiah 28:16b (NETS)

Isaiah 28:16b (English Elpenor)
Everyone who believes in him will not be put to shame the one who believes in him will not be put to shame he that believes [on him] shall by no means be ashamed

Tables comparing Luke 6:48 and James 2:13 in the KJV and NET follow.

Luke 6:48 (NET)

Luke 6:48 (KJV)
He is like a man building a house, who dug down deep and laid the foundation on bedrock. When a flood came, the river burst against that house but could not shake it because it had been well built. He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.

Luke 6:48 (NET Parallel Greek)

Luke 6:48 (Stephanus Textus Receptus)

Luke 6:48 (Byzantine Majority Text)
ὅμοιος ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν· πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν ομοιος εστιν ανθρωπω οικοδομουντι οικιαν ος εσκαψεν και εβαθυνεν και εθηκεν θεμελιον επι την πετραν πλημμυρας δε γενομενης προσερρηξεν ο ποταμος τη οικια εκεινη και ουκ ισχυσεν σαλευσαι αυτην τεθεμελιωτο γαρ επι την πετραν ομοιος εστιν ανθρωπω οικοδομουντι οικιαν ος εσκαψεν και εβαθυνεν και εθηκεν θεμελιον επι την πετραν πλημμυρας δε γενομενης προσερρηξεν ο ποταμος τη οικια εκεινη και ουκ ισχυσεν σαλευσαι αυτην τεθεμελιωτο γαρ επι την πετραν

James 2:13 (NET)

James 2:13 (KJV)
For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment. For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

James 2:13 (NET Parallel Greek)

James 2:13 (Stephanus Textus Receptus)

James 2:13 (Byzantine Majority Text)
ἡ γὰρ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος· κατακαυχᾶται ἔλεος κρίσεως η γαρ κρισις ανιλεως τω μη ποιησαντι ελεος και κατακαυχαται ελεος κρισεως η γαρ κρισις ανελεος τω μη ποιησαντι ελεος κατακαυχαται ελεον κρισεως

1 John 3:16b (NET) Table

2 Luke 6:48 (NET)

3 John 3:18b (NET)

4 John 3:18b (NET)

5 I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter (εἰσελθεῖν) the kingdom of God (John 3:5 NET [Table]), may provide support for “believe in the Lord Jesus Christ or burn in hell for all eternity.”  On the other hand it may have been Jesus’ way of turning a phrase when Nicodemus said, He cannot enter (εἰσελθεῖν) his mother’s womb and be born a second time (John 3:4 NET).

6 The NET parallel Greek text, NA28 and Byzantine Majority Text had the adjective ἀνέλεος here, which could be masculine or feminine, where the Stephanus Textus Receptus had the feminine adjective ανιλεως (KJV: without mercy). Both modify the noun κρίσις, judgment, which is feminine.

7 The Stephanus Textus Receptus had the conjunction και (KJV: and) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

9 John 3:17a (NAS) Table

10 Matthew 7:1, 2 (NET) Table

11 John 3:17a (NET) Table

12 John 3:18a (NET)

13 James 2:12, 13 (NET)

Romans, Part 39

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Paul wrote that the Lord richly blesses all who call (ἐπικαλουμένους, a form of ἐπικαλέω) on him.1  When he was sent by the Lord to Paul (then called Saul) Ananias said, Lord, I have heard from many people about this man, how much harm he has done to your saints in Jerusalem, and here he has authority from the chief priests to imprison all who call on (ἐπικαλουμένους, a form of ἐπικαλέω) your name!2  As Paul [Saul] began to proclaim Jesus in the synagogues, saying, “This man is the Son of God (υἱὸς τοῦ θεοῦ).”  All who heard him were amazed and were saying, “Is this not the man who in Jerusalem was ravaging those who call on (ἐπικαλουμένους, a form of ἐπικαλέω) this name, and who had come here to bring them as prisoners to the chief priests?”3

For everyone who calls (ἐπικαλέσηται, another form of ἐπικαλέω) on the name of the Lord will be saved,4 Paul continued in Romans, quoting the same verse from the prophet Joel that Peter quoted in his first sermon on Pentecost.5  Then he asked a series of rhetorical questions:  How are they to call on (ἐπικαλέσωνται, another form of ἐπικαλέω) one they have not believed in (ἐπίστευσαν, a form of πιστεύω)?  And how are they to believe (πιστεύσωσιν, another form of πιστεύω) in one they have not heard of (ἤκουσαν, a form of ἀκούω)?  And how are they to hear (ἀκούσωσιν, another form of ἀκούω) without someone preaching (κηρύσσοντος, a form of κηρύσσω) to them?  And how are they to preach (κηρύξωσιν, another form of κηρύσσω) unless they are sent (ἀποσταλῶσιν, a form of ἀποστέλλω)?6

To put this back into temporal order: 1) The Lord sent Apostles to preach.  2) The Apostles preached to those who heard.  3) Those who heard believed.  4) Those who believed called on the name of the Lord.  5) [E]veryone who calls (ἐπικαλέσηται, another form of ἐπικαλέω) on the name of the Lord will be saved.  Then Paul capped off this section with what has always sounded to me like a eulogy of the Apostles’ feet, but the NET translators cracked the idiom and present it as a eulogy of God’s timing: How timely is the arrival of those who proclaim the good news.7   But I think to really grasp what Paul was wrestling with I have to add another step, his assumption that 6) all Israel will be saved, as it is written…8

But not all have obeyed (ὑπήκουσαν, a form of ὑπακούω) the good news,9 Paul continued.    To translate ὑπήκουσαν obeyed here, disrupts the obvious flow of Paul’s thought.  Paul referred back to step 3) above, And how are they to believe (πιστεύσωσιν, another form of πιστεύω) in one they have not heard of (ἤκουσαν, a form of ἀκούω)?  Here are the possible definitions of ὑπήκουσαν in the NET online Bible: “1) to listen, to harken 1a) of one who on the knock at the door comes to listen who it is, (the duty of a porter) 2) to harken to a command 2a) to obey, be obedient to, submit to.”  I think Paul deliberately equated ὑπήκουσαν with ἤκουσαν.  But not all have [listened to] the good news, for Isaiah says, “Lord, who has believed (ἐπίστευσεν, another form of πιστεύω) our report (ἀκοῇ, a form of ἀκοή)?”10

Consequently faith (πίστις) comes from what is heard (ἀκοῆς, another form of ἀκοὴ), Paul continued, and what is heard (ἀκοὴ) comes through the…word (ρήματος, a form of ῥῆμα) of Christ.11  I deliberately left out the word preached (preached word of Christ) because as I said elsewhere I believe that Paul meant something like what is heard comes through the word (or, utterance) of Christ (or, God).  The note (21) in the NET reads: “The genitive could be understood as either subjective (‘Christ does the speaking’) or objective (‘Christ is spoken about’), but the latter is more likely here.”  And I am contending, more likely to whom? to Paul?

Two men heard the same Gospel preached by the same Apostle.  The πόρνος believed.  The Pharisee did not.  It is common to assume that the difference was something intrinsic to the believer, some wisdom, some virtue.  After all we call the believer good and the unbeliever evil.  The good believe and are saved.  The evil do not believe and are not saved.  But Paul knew that he was not looking for Christ when he was arrested on the road to Damascus.  Christ’s salvation was what happened to him while he was busy making other plans.12

I don’t think Paul was looking to the human individual for a reason why some believe and some do not, but to God.  I think Paul wrote that faith comes from what is heard, the Gospel he preached, and what is heard comes through the…word of Christ, that is Christ (or God) saying something like, “hear…now.”  Perhaps this becomes clearer in the negative in the next chapter when Paul wrote about a remnant chosen by grace:13  The rest were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”14

The first thing that came to my mind when I began to hear Paul that way was, “Why does [God] still find fault?  For who has ever resisted his will?”15  Of course, Paul already knew my objection and countered it in the previous chapter (Romans 9:20-23 NET):

But who indeed are you – a mere human being – to talk back to God?16  Does what is molded say to the molder, “Why have you made me like this?”16 Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?  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?  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…

But I ask, have they not heard (ἤκουσαν, a form of ἀκούω)?17 Paul continued.  And his answer was, Yes, they have (μενοῦνγε),18 in the sense that the message has gone out and they were “endowed with the faculty of hearing;” they were “not deaf.”  Their voice has gone out to all the earth, and their words to the ends of the world.19  But there are other meanings listed in the NET online Bible for ἤκουσαν:  “1) to be endowed with the faculty of hearing, not deaf 2) to hear 2b) to attend to, consider what is or has been said 2c) to understand, perceive the sense of what is said 3) to hear something 3a) to perceive by the ear what is announced in one’s presence 3b) to get by hearing learn 3c) a thing comes to one’s ears, to find out, learn 3d) to give ear to a teaching or a teacher 3e) to comprehend, to understand.”  I doubt that Paul meant definitions 2b) through 3e), with the possible exception of 3) and 3a).  What they lacked was that ρήματος Χριστοῦ (word of Christ)

But again I ask, didn’t Israel understand (ἔγνω, a form of γινώσκω)?  First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.”  And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.”20  Here Paul allowed the expected negative response to his question to stand, and reinforced his first question:  Yes, they were told what to expect by Moses and Isaiah, but no, they did not understand the message.  For ignoring (ἀγνοοῦντες, a form of ἀγνοέω literally, being ignorant of) the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.21

But about Israel [Isaiah] says, Paul concluded, “All day long I held out my hands to this disobedient (ἀπειθοῦντα, a form of ἀπειθέω) and stubborn (ἀντιλέγοντα, a form of ἀντίλεγω) people!”22  I’ll conclude this essay with the definitions from the NET online Bible.

ἀπειθοῦντα: “1) not to allow one’s self to be persuaded 1a) to refuse or withhold belief 1b) to refuse belief and obedience 2) not to comply with.”

ἀντιλέγοντα: “1) to speak against, gainsay, contradict 2) to oppose one’s self to one, decline to obey him, declare one’s self against him, refuse to have anything to do with him.”

 

Addendum: September 15, 2025
According to a note (6) in the NET, Paul quoted from Deuteronomy 29:4 and Isaiah 29:10 in Romans 11:8. The following tables compare the Greek of that quotation with the Septuagint.

Romans 11:8b (NET Parallel Greek)

Deuteronomy 29:4 (Septuagint BLB)

Deuteronomy 29:3 (Septuagint Elpenor)
ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας οὐκ ἔδωκεν κύριος ὁ θεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλμοὺς βλέπειν καὶ ὦτα ἀκούειν ἕως τῆς ἡμέρας ταύτης οὐκ ἔδωκε Κύριος ὁ Θεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλμοὺς βλέπειν καὶ ὦτα ἀκούειν ἕως τῆς ἡμέρας ταύτης

Romans 11:8b (NET)

Deuteronomy 29:4 (NETS)

Deuteronomy 29:3 (English Elpenor)
“God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.” to this day the Lord God has not given you a heart to know and eyes to see and ears to hear. the Lord God has not given you a heart to know, and eyes to see, and ears to hear, until this day.

Romans 11:8b (NET Parallel Greek)

Isaiah 29:10 (Septuagint BLB) Table

Isaiah 29:10 (Septuagint Elpenor)
ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας ὅτι πεπότικεν ὑμᾶς κύριος πνεύματι κατανύξεως καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν καὶ τῶν προφητῶν αὐτῶν καὶ τῶν ἀρχόντων αὐτῶν οἱ ὁρῶντες τὰ κρυπτά ὅτι πεπότικεν ὑμᾶς Κύριος πνεύματι κατανύξεως καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν καὶ τῶν προφητῶν αὐτῶν καὶ τῶν ἀρχόντων αὐτῶν, οἱ ὁρῶντες τὰ κρυπτά

Romans 11:8b (NET)

Isaiah 29:10 (NETS)

Isaiah 29:10 (English Elpenor)
“God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.” Because the Lord has made you drink with a spirit of deep sleep; he will close your eyes and those of their prophets and of their rulers— For the Lord has made you to drink a spirit of deep sleep; and he shall close their eyes, and [the eyes] of their prophets and of their rulers, who see secret things.

Tables comparing Deuteronomy 29:4 (29:3) and Isaiah 29:10 in the Tanakh, KJV and NET, and comparing the Greek of Deuteronomy 29:4 (29:3) and Isaiah 29:10 in the Septuagint (BLB and Elpenor) follow.

Deuteronomy 29:3 (Tanakh)

Deuteronomy 29:4 (KJV)

Deuteronomy 29:4 (NET)
but HaShem hath not given you a heart to know, and eyes to see, and ears to hear, unto this day. Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. But to this very day the Lord has not given you an understanding mind, perceptive eyes, or discerning ears!

Deuteronomy 29:4 (Septuagint BLB)

Deuteronomy 29:3 (Septuagint Elpenor)
καὶ οὐκ ἔδωκεν κύριος ὁ θεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλμοὺς βλέπειν καὶ ὦτα ἀκούειν ἕως τῆς ἡμέρας ταύτης καὶ οὐκ ἔδωκε Κύριος ὁ Θεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλμοὺς βλέπειν καὶ ὦτα ἀκούειν ἕως τῆς ἡμέρας ταύτης

Deuteronomy 29:4 (NETS)

Deuteronomy 29:3 (English Elpenor)
But to this day the Lord God has not given you a heart to know and eyes to see and ears to hear. Yet the Lord God has not given you a heart to know, and eyes to see, and ears to hear, until this day.

Isaiah 29:10 (Tanakh)

Isaiah 29:10 (KJV)

Isaiah 29:10 (NET)
For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. For the Lord has poured out on you a strong urge to sleep deeply. He has shut your eyes (you prophets), and covered your heads (you seers).

Isaiah 29:10 (Septuagint BLB)

Isaiah 29:10 (Septuagint Elpenor)
ὅτι πεπότικεν ὑμᾶς κύριος πνεύματι κατανύξεως καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν καὶ τῶν προφητῶν αὐτῶν καὶ τῶν ἀρχόντων αὐτῶν οἱ ὁρῶντες τὰ κρυπτά ὅτι πεπότικεν ὑμᾶς Κύριος πνεύματι κατανύξεως καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν καὶ τῶν προφητῶν αὐτῶν καὶ τῶν ἀρχόντων αὐτῶν, οἱ ὁρῶντες τὰ κρυπτά

Isaiah 29:10 (NETS)

Isaiah 29:10 (English Elpenor)
Because the Lord has made you drink with a spirit of deep sleep; he will close your eyes and those of their prophets and of their rulers— For the Lord has made you to drink a spirit of deep sleep; and he shall close their eyes, and [the eyes] of their prophets and of their rulers, who see secret things.

1 Romans 10:12b (NET)

2 Acts 9:13, 14 (NET) Table

3 Acts 9:20, 21 (NET)

4 Romans 10:13 (NET) Quote Comparison

6 Romans 10:14, 15a (NET) Table

7 Romans 10:15b (NET) Table Quote Comparison

8 Romans 11:26a (NET) Table

9 Romans 10:16a (NET)

10 Romans 10:16 (NET)

11 Romans 10:17 (NET) Table

14 Romans 11:7b, 8 (NET)

15 Romans 9:19 (NET) Table

17 Romans 10:18a (NET)

18 NET Note 24: “Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.”

19 Romans 10:18b (NET) Quote Comparison

20 Romans 10:19, 20 (NET) Table Quote Comparison

21 Romans 10:3 (NET)

22 Romans 10:21 (NET) Quote Comparison

Fear – Genesis, Part 7

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The grain Joseph’s brothers brought back from Egypt didn’t outlast the famine.  “Return, buy us a little more food,” their father said.  But Judah said to him, “The man solemnly warned us, ‘You will not see my face unless your brother is with you.’  If you send our brother [Joseph’s younger brother Benjamin] with us, we’ll go down and buy food for you.  But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”1

At first Jacob (also called Israel by God) remained reluctant.  When Judah reminded him how the Egyptian [their brother Joseph] had questioned them, and promised to be surety for Benjamin, their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.  Take double the money with you; you must take back the money that was returned in the mouths of your sacks – perhaps it was an oversight.”2  This reminds me of the strategy Jacob employed when he returned home and met his estranged brother Esau.3

But Israel continued, “Take your brother too, and go right away to the man.  May the sovereign God grant you mercy before the man so that he may release your other brother and Benjamin!  As for me, if I lose my children I lose them.”4

You are making me childless!  Jacob had complained to his sons.  Joseph is gone.  Simeon is gone.  And now you want to take Benjamin!  Everything is against me.5  But Israel was willing to trust the sovereign God with the outcome.  Yes, they are the same man, but it reminds me of those born of the flesh of Adam and born from above of the Spirit of God.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, Paul wrote the Galatians, for these are in opposition to each other, so that you cannot do what you want.6

Joseph’s brothers returned with Benjamin to Egypt.  When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house.  Slaughter an animal and prepare it, for the men will eat with me at noon.”  The man did just as Joseph said; he brought the men into Joseph’s house.7  Joseph invited his brothers to a meal, but the men were afraid (yārē’, וַיִּֽירְא֣וּ) when they were brought to Joseph’s house.  They said, “We are being brought in because of the money that was returned in our sacks last time.  He wants to capture us, make us slaves, and take our donkeys!”8 As far as I can tell the rabbis who translated the Septuagint left this particular fear out of their Greek translation.

Joseph’s brothers approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house.  They said, “My lord, we did indeed come down the first time to buy food.  But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount – in the mouth of his sack.  So we have returned it.  We have brought additional money with us to buy food.  We do not know who put the money in our sacks!”9

“Everything is fine,” the man in charge of Joseph’s household told them.  “Don’t be afraid (yârêʼ, תִּירָ֗אוּ).  Your God and the God of your father has given you treasure in your sacks.  I had your money.”  Then he brought Simeon out to them.10  In Greek in the Septuagint afraid was φοβεῖσθε (a form of φοβέω).  Do not be afraid (φοβεῖσθε) of those who kill the body but cannot kill the soul, Jesus told his disciples.  Instead, fear11 (φοβεῖσθε) the one who is able to destroy both soul and body in hell.12  Jesus was sending them to their deaths.  That sounds ominous, but Jesus is sending all of us to our deaths whether we believe Him or not.  One may die a martyr serving the Savior, another may choke out his last breath from advanced emphysema or heart failure or a brain tumor, but (with the possible exception of those alive and trusting Christ at the time of His return) we are all going to die, or sleep as the New Testament writers seemed to prefer to call it.

The one who is able to destroy both soul and body in hell is either God the Father, or the Lord Jesus Himself if I take his teaching literally:  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 anyone, but has assigned all judgment to the Son, 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 [Table].13 All authority in heaven and on earth has been given to me [Table], Jesus said.  Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit [Table], teaching them to obey everything I have commanded you.  And remember, I am with you always, to the end of the age [Table].14

So Matthew 10:28 contains a New Testament occurrence of the fear of the Lord.  It’s also a no-win scenario for Bible translators.  The first part of Jesus’ statement is fairly clear:  Do not be afraid of those who kill the body but cannot kill the soul.  Jesus doesn’t want his followers to be terrified into fleeing from, or struck with fear by, those who kill the body but cannot kill the soul.  He doesn’t want that fear to stop one from believing or even professing faith in Him.

Still there are other definitions of φοβεῖσθε listed in the NET online Bible.  There may be plenty of good reason to be “startled by strange sights or occurrences,” “struck with amazement,” even “to fear” or “be afraid of one” posing some irrational threat of violence.  It is wise at times “to fear (i.e. hesitate) to do something (for fear of harm).”  It is necessary for conscience’ sake “to reverence, venerate, to treat with deference or reverential obedience” those in authority, even those who would kill the body for professing faith in Jesus Christ.  And the negation in this quotation is μὴ, the qualified as opposed to the absolute negation according to Strong’s Concordance.

Instead, fear the one who is able to destroy both soul and body in hell,15 Jesus continued.  It is fairly obvious that Jesus was not telling his disciples to flee in terror from Him, but to “reverence, venerate, to treat [Him] with deference or reverential obedience.”  Of course if the translators had translated φοβεῖσθε reverence here, I might have complained that they were obscuring the fact that both words were φοβεῖσθε.  Jesus made his point perfectly clear as He continued, Aren’t two sparrows sold for a penny?  Yet not one of them falls to the ground apart from your Father’s will.  Even all the hairs on your head are numbered.  So do not be afraid16 (φοβεῖσθε); you are more valuable than many sparrows.17  And again, the negation is μὴ, the qualified as opposed to the absolute negation so as not to conflict with the command to fear or reverence Him.

Up to this point in the story Joseph’s brothers feared God’s punishment:  Surely we’re being punished because of our brother, they had said to one another, because we saw how distressed he was when he cried to us for mercy, but we refused to listen.  That is why this distress has come on us!18  But I think something changed in them after everything they’d been through, when Joseph’s steward said:  Don’t be afraid.  Your God and the God of your father has given you treasure in your sacks.19

So that day they ate and drank with Joseph until they all became drunk.20  But Joseph still didn’t reveal his identity.  In fact, he tormented them again.  He had his servant return all their money in their sacks, and hide the cup he used for divination in Benjamin’s sack.  They had not gone very far from the city when Joseph said to the servant who was over his household, “Pursue the men at once!  When you overtake them, say to them, ‘Why have you repaid good with evil?’”21  This time, however, the brothers were indignant rather than fearful.

“Why does my lord say such things?  Far be it from your servants to do such a thing!  Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan.  Why then would we steal silver or gold from your master’s house?  If one of us has it, he will die, and the rest of us will become my lord’s slaves!”22

“You have suggested your own punishment!” Joseph’s servant replied.  “The one who has it will become my slave, but the rest of you will go free.”23  This, I think, is the tipoff to Joseph’s plan.  His servant knew Joseph wanted Benjamin alive even though he had no suspicion why.  Joseph, after seeing Benjamin, had to leave the room again, for he was overcome by affection for his brother and was at the point of tears.24  And Joseph knew the famine would continue, for five more years there will be neither plowing nor harvesting,25 he said.  By arresting Benjamin Joseph could both spend time with him and guarantee his brothers’ return for more grain.  But his brothers upended his scheme.

When Joseph’s servant found the divination cup exactly where he had placed it in Benjamin’s sack, his brothers did not abandon their younger sibling to his fate.  They all tore their clothes!  [a sign of mourning or repentance]  Then each man loaded his donkey, and they returned to the city.26

 

Addendum: September 3, 2025
Tables comparing Genesis 43:2; 43:3; 43:4; 43:5; 43:11; 43:12; 43:13; 43:16; 43:17; 43:18; 43:19; 43:20; 43:21; 43:22; 43:23; 43:34; 44:4; 44:7; 44:8; 44:9; 44:10; 43:30; 45:6 and 44:13 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 43:2 (43:1); 43:3 (43:2); 43:4 (43:3); 43:5 (43:4); 43:11 (43:10); 43:12 (43:11); 43:13 (43:12); 43:16 (43:15); 43:17 (43:16); 43:18 (43:17); 43:19 (43:18); 43:20 (43:19); 43:21 (43:20); 43:22 (43:21); 43:23 (43:22); 43:34 (43:33); 44:4; 44:7; 44:8; 44:9; 44:10; 43:30 (43:29); 45:6 and 44:13 in the Septuagint (BLB and Elpenor), and a table comparing Matthew 10:31 in the NET and KJV follow.

Genesis 43:2 (Tanakh)

Genesis 43:2 (KJV)

Genesis 43:2 (NET)
And it came to pass, when they had eaten up the corn which they had brought out of Egypt, that their father said unto them: ‘Go again, buy us a little food.’ And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food. When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

Genesis 43:2 (Septuagint BLB)

Genesis 43:1 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα συνετέλεσαν καταφαγεῖν τὸν σῖτον ὃν ἤνεγκαν ἐξ Αἰγύπτου καὶ εἶπεν αὐτοῖς ὁ πατὴρ αὐτῶν πάλιν πορευθέντες πρίασθε ἡμῖν μικρὰ βρώματα ΕΓΕΝΕΤΟ δὲ ἡνίκα συνετέλεσαν καταφαγεῖν τὸν σῖτον, ὃν ἤνεγκαν ἐξ Αἰγύπτου, καὶ εἶπεν αὐτοῖς ὁ πατὴρ αὐτῶν· πάλιν πορευθέντες πρίασθε ἡμῖν μικρὰ βρώματα

Genesis 43:2 (NETS)

Genesis 43:1 (English Elpenor)
And it came about when they had finished eating up the grain that they had brought from Egypt, that then their father said to them, “Again go purchase a few provisions for us.” And it came to pass, when they had finished eating the corn which they had brought out of Egypt, that their father said to them, Go again; buy us a little food.

Genesis 43:3 (Tanakh)

Genesis 43:3 (KJV)

Genesis 43:3 (NET)
And Judah spoke unto him, saying: ‘The man did earnestly forewarn us, saying: Ye shall not see my face, except your brother be with you. And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you. But Judah said to him, “The man solemnly warned us, ‘You will not see my face unless your brother is with you.’

Genesis 43:3 (Septuagint BLB)

Genesis 43:2 (Septuagint Elpenor)
εἶπεν δὲ αὐτῷ Ιουδας λέγων διαμαρτυρίᾳ διαμεμαρτύρηται ἡμῖν ὁ ἄνθρωπος λέγων οὐκ ὄψεσθε τὸ πρόσωπόν μου ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ᾽ ὑμῶν ᾖ εἶπε δὲ αὐτῷ ᾿Ιούδας λέγων· διαμαρτυρίᾳ μεμαρτύρηται ἡμῖν ὁ ἄνθρωπος ὁ κύριος τῆς γῆς λέγων· οὐκ ὄψεσθε τὸ πρόσωπόν μου, ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ᾿ ὑμῶν ᾖ·

Genesis 43:3 (NETS)

Genesis 43:2 (English Elpenor)
But Ioudas spoke to him, saying, “With a solemn declaration the man has solemnly declared to us, saying, ‘You shall not see my face unless your younger brother be with you.’ And Judas spoke to him, saying, The man, the lord of the country, positively testified to us, saying, Ye shall not see my face, unless your younger brother be with you.

Genesis 43:4 (Tanakh)

Genesis 43:4 (KJV)

Genesis 43:4 (NET)
If thou wilt send our brother with us, we will go down and buy thee food; If thou wilt send our brother with us, we will go down and buy thee food: If you send our brother with us, we’ll go down and buy food for you.

Genesis 43:4 (Septuagint BLB)

Genesis 43:3 (Septuagint Elpenor)
εἰ μὲν οὖν ἀποστέλλεις τὸν ἀδελφὸν ἡμῶν μεθ᾽ ἡμῶν καταβησόμεθα καὶ ἀγοράσωμέν σοι βρώματα εἰ μὲν οὖν ἀποστέλλῃς τὸν ἀδελφὸν ἡμῶν μεθ᾿ ἡμῶν, καταβησόμεθα, καὶ ἀγοράσομέν σοι βρώματα

Genesis 43:4 (NETS)

Genesis 43:3 (English Elpenor)
If, therefore, you send our brother with us, we will go down and buy you provisions, If, then, thou send our brother with us, we will go down, and buy thee food;

Genesis 43:5 (Tanakh)

Genesis 43:5 (KJV)

Genesis 43:5 (NET)
but if thou wilt not send him, we will not go down, for the man said unto us: Ye shall not see my face, except your brother be with you.’ But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you. But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”

Genesis 43:5 (Septuagint BLB)

Genesis 43:4 (Septuagint Elpenor)
εἰ δὲ μὴ ἀποστέλλεις τὸν ἀδελφὸν ἡμῶν μεθ᾽ ἡμῶν οὐ πορευσόμεθα ὁ γὰρ ἄνθρωπος εἶπεν ἡμῖν λέγων οὐκ ὄψεσθέ μου τὸ πρόσωπον ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ᾽ ὑμῶν ᾖ εἰ δὲ μὴ ἀποστέλλῃς τὸν ἀδελφὸν ἡμῶν μεθ᾿ ἡμῶν, οὐ πορευσόμεθα. ὁ γὰρ ἄνθρωπος εἶπεν ἡμῖν, λέγων· οὐκ ὄψεσθέ μου τὸ πρόσωπον, ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ᾿ ὑμῶν ᾖ

Genesis 43:5 (NETS)

Genesis 43:4 (English Elpenor)
but if you do not send our brother with us, we will not go, for the man spoke to us, saying, ‘You shall not see my face unless your younger brother be with you.’” but if thou send not our brother with us, we will not go: for the man spoke to us, saying, Ye shall not see my face, unless your younger brother be with you.

Genesis 43:11 (Tanakh)

Genesis 43:11 (KJV)

Genesis 43:11 (NET)
And their father Israel said unto them: ‘If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and ladanum, nuts, and almonds; And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds: Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man—a little balm and a little honey, spices and myrrh, pistachios and almonds.

Genesis 43:11 (Septuagint BLB)

Genesis 43:10 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῖς Ισραηλ ὁ πατὴρ αὐτῶν εἰ οὕτως ἐστίν τοῦτο ποιήσατε λάβετε ἀπὸ τῶν καρπῶν τῆς γῆς ἐν τοῖς ἀγγείοις ὑμῶν καὶ καταγάγετε τῷ ἀνθρώπῳ δῶρα τῆς ῥητίνης καὶ τοῦ μέλιτος θυμίαμα καὶ στακτὴν καὶ τερέμινθον καὶ κάρυα εἶπε δὲ αὐτοῖς ᾿Ισραὴλ ὁ πατὴρ αὐτῶν· εἰ οὕτως ἐστί, τοῦτο ποιήσατε· λάβετε ἀπὸ τῶν καρπῶν τῆς γῆς ἐν τοῖς ἀγγείοις ὑμῶν καὶ καταγάγετε τῷ ἀνθρώπῳ δῶρα τῆς ρητίνης καὶ τοῦ μέλιτος, θυμίαμά τε καὶ στακτὴν καὶ τερέβινθον καὶ κάρυα

Genesis 43:11 (NETS)

Genesis 43:10 (English Elpenor)
Then their father Israel said to them, “If it is so, do this: take some of the fruits of the land in your containers, and bring down presents to the man, some pine resin and some honey, incense and oil and myrrh and terebinth and nuts. And Israel, their father, said to them, If it be so, do this; take of the fruits of the earth in your vessels, and carry down to the man presents of gum and honey, and frankincense, and stacte, and turpentine, and walnuts.

Genesis 43:12 (Tanakh)

Genesis 43:12 (KJV)

Genesis 43:12 (NET)
and take double money in your hand; and the money that was returned in the mouth of your sacks carry back in your hand; peradventure it was an oversight; And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight: Take double the money with you; you must take back the money that was returned in the mouths of your sacks—perhaps it was an oversight.

Genesis 43:12 (Septuagint BLB)

Genesis 43:11 (Septuagint Elpenor)
καὶ τὸ ἀργύριον δισσὸν λάβετε ἐν ταῖς χερσὶν ὑμῶν τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ὑμῶν ἀποστρέψατε μεθ᾽ ὑμῶν μήποτε ἀγνόημά ἐστιν καὶ τὸ ἀργύριον δισσὸν λάβετε ἐν ταῖς χερσὶν ὑμῶν· καὶ τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ὑμῶν ἀποστρέψατε μεθ᾿ ὑμῶν· μή ποτε ἀγνόημά ἐστι

Genesis 43:12 (NETS)

Genesis 43:11 (English Elpenor)
And take twice the money in your hands; bring back with you that money that was returned in your bags; perhaps it is a mistake. And take double money in your hands, and the money that was returned in your sacks, carry back with you, lest peradventure it is a mistake.

Genesis 43:13 (Tanakh)

Genesis 43:13 (KJV)

Genesis 43:13 (NET)
take also your brother, and arise, go again unto the man; Take also your brother, and arise, go again unto the man: Take your brother too, and go right away to the man.

Genesis 43:13 (Septuagint BLB)

Genesis 43:12 (Septuagint Elpenor)
καὶ τὸν ἀδελφὸν ὑμῶν λάβετε καὶ ἀναστάντες κατάβητε πρὸς τὸν ἄνθρωπον καὶ τὸν ἀδελφὸν ὑμῶν λάβετε καὶ ἀναστάντες κατάβητε πρὸς τὸν ἄνθρωπον

Genesis 43:13 (NETS)

Genesis 43:12 (English Elpenor)
Take your brother also and rise, go down to the man. And take your brother; and arise, go down to the man.

Genesis 43:16 (Tanakh)

Genesis 43:16 (KJV)

Genesis 43:16 (NET)
And when Joseph saw Benjamin with them, he said to the steward of his house: ‘Bring the men into the house, and kill the beasts, and prepare the meat; for the men shall dine with me at noon.’ And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready; for these men shall dine with me at noon. When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.”

Genesis 43:16 (Septuagint BLB)

Genesis 43:15 (Septuagint Elpenor)
εἶδεν δὲ Ιωσηφ αὐτοὺς καὶ τὸν Βενιαμιν τὸν ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον καὶ εἶπεν τῷ ἐπὶ τῆς οἰκίας αὐτοῦ εἰσάγαγε τοὺς ἀνθρώπους εἰς τὴν οἰκίαν καὶ σφάξον θύματα καὶ ἑτοίμασον μετ᾽ ἐμοῦ γὰρ φάγονται οἱ ἄνθρωποι ἄρτους τὴν μεσημβρίαν εἶδε δὲ ᾿Ιωσὴφ αὐτοὺς καὶ τὸν Βενιαμὶν τὸν ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον καὶ εἶπε τῷ ἐπὶ τῆς οἰκίας αὐτοῦ· εἰσάγαγε τοὺς ἀνθρώπους εἰς τὴν οἰκίαν καὶ σφάξον θύματα καὶ ἑτοίμασον· μετ᾿ ἐμοῦ γὰρ φάγονται οἱ ἄνθρωποι ἄρτους τὴν μεσημβρίαν

Genesis 43:16 (NETS)

Genesis 43:15 (English Elpenor)
And Ioseph saw them and his brother Beniamin, and he said to the one in charge of his household, “Bring the men in to the house, and slaughter animals, and make ready, for the men shall eat bread loaves with me during the noon hour.” And Joseph saw them and his brother Benjamin, born of the same mother; and he said to the steward of his household, Bring the men into the house, and slay beasts and make ready, for the men are to eat bread with me at noon.

Genesis 43:17 (Tanakh)

Genesis 43:17 (KJV)

Genesis 43:17 (NET)
And the man did as Joseph bade; and the man brought the men into Joseph’s house. And the man did as Joseph bade; and the man brought the men into Joseph’s house. The man did just as Joseph said; he brought the men into Joseph’s house.

Genesis 43:17 (Septuagint BLB)

Genesis 43:16 (Septuagint Elpenor)
ἐποίησεν δὲ ὁ ἄνθρωπος καθὰ εἶπεν Ιωσηφ καὶ εἰσήγαγεν τοὺς ἀνθρώπους εἰς τὸν οἶκον Ιωσηφ ἐποίησε δὲ ὁ ἄνθρωπος, καθὰ εἶπεν ᾿Ιωσήφ, καὶ εἰσήγαγε τοὺς ἀνθρώπους εἰς τὸν οἶκον ᾿Ιωσήφ

Genesis 43:17 (NETS)

Genesis 43:16 (English Elpenor)
And the man did just as Ioseph said, and he brought the men in to the house of Ioseph. And the man did as Joseph said; and he brought the men into the house of Joseph.

Genesis 43:18 (Tanakh)

Genesis 43:18 (KJV)

Genesis 43:18 (NET)
And the men were afraid, because they were brought into Joseph’s house; and they said: ‘Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.’ And the men were afraid, because they were brought into Joseph’s house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses. But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of the money that was returned in our sacks last time. He wants to capture us, make us slaves, and take our donkeys!”

Genesis 43:18 (Septuagint BLB)

Genesis 43:17 (Septuagint Elpenor)
ἰδόντες δὲ οἱ ἄνθρωποι ὅτι εἰσήχθησαν εἰς τὸν οἶκον Ιωσηφ εἶπαν διὰ τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ἡμῶν τὴν ἀρχὴν ἡμεῖς εἰσαγόμεθα τοῦ συκοφαντῆσαι ἡμᾶς καὶ ἐπιθέσθαι ἡμῖν τοῦ λαβεῖν ἡμᾶς εἰς παῖδας καὶ τοὺς ὄνους ἡμῶν ἰδόντες δὲ οἱ ἄνδρες ὅτι εἰσήχθησαν εἰς τὸν οἶκον τοῦ ᾿Ιωσήφ, εἶπαν· διὰ τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ἡμῶν τὴν ἀρχὴν ἡμεῖς εἰσαγόμεθα τοῦ συκοφαντῆσαι ἡμᾶς καὶ ἐπιθέσθαι ἡμῖν τοῦ λαβεῖν ἡμᾶς εἰς παῖδας καὶ τοὺς ὄνους ἡμῶν

Genesis 43:18 (NETS)

Genesis 43:17 (English Elpenor)
Now when the men saw that they were brought in to Ioseph’s house, they said, “Because of the money that was returned in our bags at first we are being brought in so that he may accuse us falsely and set upon us, to take us as slaves with our donkeys.” And the men, when they perceived that they were brought into the house of Joseph, said, We are brought in because of the money that was returned in our sacks at the first; even in order to inform against us, and lay it to our charge; to take us for servants, and our asses.

Genesis 43:19 (Tanakh)

Genesis 43:19 (KJV)

Genesis 43:19 (NET)
And they came near to the steward of Joseph’s house, and they spoke unto him at the door of the house, And they came near to the steward of Joseph’s house, and they communed with him at the door of the house, So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house.

Genesis 43:19 (Septuagint BLB)

Genesis 43:18 (Septuagint Elpenor)
προσελθόντες δὲ πρὸς τὸν ἄνθρωπον τὸν ἐπὶ τοῦ οἴκου Ιωσηφ ἐλάλησαν αὐτῷ ἐν τῷ πυλῶνι τοῦ οἴκου προσελθόντες δὲ πρὸς τὸν ἄνθρωπον τὸν ἐπὶ τοῦ οἴκου τοῦ ᾿Ιωσὴφ ἐλάλησαν αὐτῷ ἐν τῷ πυλῶνι τοῦ οἴκου

Genesis 43:19 (NETS)

Genesis 43:18 (English Elpenor)
And going to the man who was in charge of Ioseph’s house, they spoke with him in the gateway of the house, And having approached the man who was over the house of Joseph, they spoke to him in the porch of the house,

Genesis 43:20 (Tanakh)

Genesis 43:20 (KJV)

Genesis 43:20 (NET)
and said: ‘Oh my lord, we came indeed down at the first time to buy food. And said, O sir, we came indeed down at the first time to buy food: They said, “My lord, we did indeed come down the first time to buy food.

Genesis 43:20 (Septuagint BLB)

Genesis 43:19 (Septuagint Elpenor)
λέγοντες δεόμεθα κύριε κατέβημεν τὴν ἀρχὴν πρίασθαι βρώματα λέγοντες· δεόμεθα, κύριε, κατέβημεν τὴν ἀρχὴν πρίασθαι βρώματα

Genesis 43:20 (NETS)

Genesis 43:19 (English Elpenor)
saying, “We plead, lord; we came down at first to purchase provisions. saying, We pray [thee], Sir; we came down at first to buy food.

Genesis 43:21 (Tanakh)

Genesis 43:21 (KJV)

Genesis 43:21 (NET)
And it came to pass, when we came to the lodging-place, that we opened our sacks, and, behold, every man’s money was in the mouth of his sack, our money in full weight; and we have brought it back in our hand. And it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man’s money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand. But when we came to the place where we spent the night, we opened our sacks and each of us found his money—the full amount—in the mouth of his sack. So we have returned it.

Genesis 43:21 (Septuagint BLB)

Genesis 43:20 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα ἤλθομεν εἰς τὸ καταλῦσαι καὶ ἠνοίξαμεν τοὺς μαρσίππους ἡμῶν καὶ τόδε τὸ ἀργύριον ἑκάστου ἐν τῷ μαρσίππῳ αὐτοῦ τὸ ἀργύριον ἡμῶν ἐν σταθμῷ ἀπεστρέψαμεν νῦν ἐν ταῖς χερσὶν ἡμῶν ἐγένετο δὲ ἡνίκα ἤλθομεν εἰς τὸ καταλῦσαι καὶ ἠνοίξαμεν τοὺς μαρσίππους ἡμῶν, καὶ τόδε τὸ ἀργύριον ἑκάστου ἐν τῷ μαρσίππῳ αὐτοῦ· τὸ ἀργύριον ἡμῶν ἐν σταθμῷ ἀπεστρέψαμεν νῦν ἐν ταῖς χερσὶν ἡμῶν

Genesis 43:21 (NETS)

Genesis 43:20 (English Elpenor)
Now it came about when we came to the lodging and opened our bags, that then there was the money of each one in his bag! Our money by weight we have now brought back in our hands, And it came to pass, when we came to unlade, and opened our sacks, [there was] also this money of each in his sack; we have now brought back our money by weight in our hands.

Genesis 43:22 (Tanakh)

Genesis 43:22 (KJV)

Genesis 43:22 (NET)
And other money have we brought down in our hand to buy food. We know not who put our money in our sacks.’ And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks. We have brought additional money with us to buy food. We do not know who put the money in our sacks!”

Genesis 43:22 (Septuagint BLB)

Genesis 43:21 (Septuagint Elpenor)
καὶ ἀργύριον ἕτερον ἠνέγκαμεν μεθ᾽ ἑαυτῶν ἀγοράσαι βρώματα οὐκ οἴδαμεν τίς ἐνέβαλεν τὸ ἀργύριον εἰς τοὺς μαρσίππους ἡμῶν καὶ ἀργύριον ἕτερον ἠνέγκαμεν μεθ᾿ ἑαυτῶν ἀγοράσαι βρώματα· οὐκ οἴδαμεν, τίς ἐνέβαλε τὸ ἀργύριον εἰς τοὺς μαρσίππους ἡμῶν

Genesis 43:22 (NETS)

Genesis 43:21 (English Elpenor)
and we have brought with ourselves other money to buy provisions. We do not know who put our money into our bags.” And we have brought other money with us to buy food; we know not who put the money into our sacks.

Genesis 43:23 (Tanakh)

Genesis 43:23 (KJV)

Genesis 43:23 (NET)
And he said: ‘Peace be to you, fear not; your G-d, and the G-d of your father, hath given you treasure in your sacks; I had your money.’ And he brought Simeon out unto them. And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them. “Everything is fine,” the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. I had your money.” Then he brought Simeon out to them.

Genesis 43:23 (Septuagint BLB)

Genesis 43:22 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῖς ἵλεως ὑμῖν μὴ φοβεῖσθε ὁ θεὸς ὑμῶν καὶ ὁ θεὸς τῶν πατέρων ὑμῶν ἔδωκεν ὑμῖν θησαυροὺς ἐν τοῖς μαρσίπποις ὑμῶν τὸ δὲ ἀργύριον ὑμῶν εὐδοκιμοῦν ἀπέχω καὶ ἐξήγαγεν πρὸς αὐτοὺς τὸν Συμεων εἶπε δὲ αὐτοῖς· ἵλεως ὑμῖν, μὴ φοβεῖσθε· ὁ Θεὸς ὑμῶν καὶ ὁ Θεὸς τῶν πατέρων ὑμῶν ἔδωκεν ὑμῖν θησαυροὺς ἐν τοῖς μαρσίπποις ὑμῶν, καὶ τὸ ἀργύριον ὑμῶν εὐδοκιμοῦν ἀπέχω. καὶ ἐξήγαγε πρὸς αὐτοὺς τὸν Συμεὼν

Genesis 43:23 (NETS)

Genesis 43:22 (English Elpenor)
But he said to them, “May he be gracious to you; do not be afraid; your God and the God of your fathers gave you treasures in your bags, but I have your good money in full.” And he brought Symeon out to them. And he said to them, [God deal] mercifully with you; be not afraid; your God, and the God of your fathers, has given you treasures in your sacks, and I have enough of your good money. And he brought Symeon out to them.

Genesis 43:34 (Tanakh)

Genesis 43:34 (KJV)

Genesis 43:34 (NET)
And portions were taken unto them from before him; but Benjamin’s portion was five times so much as any of theirs. And they drank, and were merry with him. And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry with him. He gave them portions of the food set before him, but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk.

Genesis 43:34 (Septuagint BLB)

Genesis 43:33 (Septuagint Elpenor)
ἦραν δὲ μερίδας παρ᾽ αὐτοῦ πρὸς αὐτούς ἐμεγαλύνθη δὲ ἡ μερὶς Βενιαμιν παρὰ τὰς μερίδας πάντων πενταπλασίως πρὸς τὰς ἐκείνων ἔπιον δὲ καὶ ἐμεθύσθησαν μετ᾽ αὐτοῦ ᾖραν δὲ μερίδας παρ᾿ αὐτοῦ πρὸς αὐτούς· ἐμεγαλύνθη δὲ ἡ μερὶς Βενιαμὶν παρὰ τὰς μερίδας πάντων πενταπλασίως πρὸς τὰς ἐκείνων, ἔπιον δὲ καὶ ἐμεθύσθησαν μετ᾿ αὐτοῦ

Genesis 43:34 (NETS)

Genesis 43:33 (English Elpenor)
And they carried portions to them from him, but Beniamin’s portion was magnified beyond the portions of all, five-fold in comparison to the ones of those. And they drank and became intoxicated with him. And they took their portions from him to themselves; but Benjamin’s portion was five times as much as the portions of [the others]. And they drank and were filled with drink with him.

Genesis 44:4 (Tanakh)

Genesis 44:4 (KJV)

Genesis 44:4 (NET)
And when they were gone out of the city, and were not yet far off, Joseph said unto his steward: ‘Up, follow after the men; and when thou dost overtake them, say unto them: Wherefore have ye rewarded evil for good? And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good? They had not gone very far from the city when Joseph said to the servant who was over his household, “Pursue the men at once! When you overtake them, say to them, ‘Why have you repaid good with evil?

Genesis 44:4, 5a (Septuagint BLB)

Genesis 44:4 (Septuagint Elpenor)
ἐξελθόντων δὲ αὐτῶν τὴν πόλιν οὐκ ἀπέσχον μακράν καὶ Ιωσηφ εἶπεν τῷ ἐπὶ τῆς οἰκίας αὐτοῦ ἀναστὰς ἐπιδίωξον ὀπίσω τῶν ἀνθρώπων καὶ καταλήμψῃ αὐτοὺς καὶ ἐρεῖς αὐτοῖς τί ὅτι ἀνταπεδώκατε πονηρὰ ἀντὶ καλῶν (44:5a) ἵνα τί ἐκλέψατέ μου τὸ κόνδυ τὸ ἀργυροῦν ἐξελθόντων δὲ αὐτῶν τὴν πόλιν, οὐκ ἀπέσχον μακράν, καὶ ᾿Ιωσὴφ εἶπε τῷ ἐπὶ τῆς οἰκίας αὐτοῦ· ἀναστὰς ἐπιδίωξον ὀπίσω τῶν ἀνθρώπων καὶ καταλήψῃ αὐτοὺς καὶ ἐρεῖς αὐτοῖς· τί ὅτι ἀνταπεδώκατε πονηρὰ ἀντὶ καλῶν; ἱνατί ἐκλέψατέ μου τὸ κόνδυ τὸ ἀργυροῦν

Genesis 44:4 (NETS)

Genesis 44:4, 5a (English Elpenor)
Now when they had gone from the city, they were not far off, and Ioseph said to the one in charge of his household, “Rise, pursue after the men, and you shall overtake them and say to them, ‘Why is it that you returned evil for good? Why did you steal my silver cup? And when they had gone out of the city, [and] were not far off, then Joseph said to his steward, Arise, and pursue after the men; and thou shalt overtake them, and say to them, Why have ye returned evil for good? (5a) Why have ye stolen my silver cup?

Genesis 44:7 (Tanakh)

Genesis 44:7 (KJV)

Genesis 44:7 (NET)
And they said unto him: ‘Wherefore speaketh my lord such words as these? Far be it from thy servants that they should do such a thing. And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing: They answered him, “Why does my lord say such things? Far be it from your servants to do such a thing!

Genesis 44:7 (Septuagint BLB)

Genesis 44:7 (Septuagint Elpenor)
οἱ δὲ εἶπον αὐτῷ ἵνα τί λαλεῖ ὁ κύριος κατὰ τὰ ῥήματα ταῦτα μὴ γένοιτο τοῖς παισίν σου ποιῆσαι κατὰ τὸ ῥῆμα τοῦτο οἱ δὲ εἶπαν αὐτῷ· ἱνατί λαλεῖ ὁ κύριος κατὰ τὰ ρήματα ταῦτα; μὴ γένοιτο τοῖς παισί σου ποιῆσαι κατὰ τὸ ρῆμα τοῦτο

Genesis 44:7 (NETS)

Genesis 44:7 (English Elpenor)
Then they said to him, “Why does our lord speak according to these words? Heaven forbid for your servants to do according to this word! And they said to him, Why does our lord speak according to these words? far be it from thy servants to do according to this word.

Genesis 44:8 (Tanakh)

Genesis 44:8 (KJV)

Genesis 44:8 (NET)
Behold, the money, which we found in our sacks’ mouths, we brought back unto thee out of the land of Canaan; how then should we steal out of thy lord’s house silver or gold? Behold, the money, which we found in our sacks’ mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord’s house silver or gold? Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

Genesis 44:8 (Septuagint BLB)

Genesis 44:8 (Septuagint Elpenor)
εἰ τὸ μὲν ἀργύριον ὃ εὕρομεν ἐν τοῖς μαρσίπποις ἡμῶν ἀπεστρέψαμεν πρὸς σὲ ἐκ γῆς Χανααν πῶς ἂν κλέψαιμεν ἐκ τοῦ οἴκου τοῦ κυρίου σου ἀργύριον ἢ χρυσίον εἰ τὸ μὲν ἀργύριον, ὁ εὕρομεν ἐν τοῖς μαρσίπποις ἡμῶν, ἀπεστρέψαμεν πρὸς σὲ ἐκ γῆς Χαναάν, πῶς ἂν κλέψαιμεν ἐκ τοῦ οἴκου τοῦ κυρίου σου ἀργύριον ἢ χρυσίον

Genesis 44:8 (NETS)

Genesis 44:8 (English Elpenor)
If indeed the money that we found in our bags we brought back to you from the land of Chanaan, how would we steal silver or gold from your lord’s house? If we brought back to thee out of the land of Chanaan the money which we found in our sacks, how should we steal silver or gold out of the house of thy lord?

Genesis 44:9 (Tanakh)

Genesis 44:9 (KJV)

Genesis 44:9 (NET)
With whomsoever of thy servants it be found, let him die, and we also will be my lord’s bondmen.’ With whomsoever of thy servants it be found, both let him die, and we also will be my lord’s bondmen. If one of us has it, he will die, and the rest of us will become my lord’s slaves!”

Genesis 44:9 (Septuagint BLB)

Genesis 44:9 (Septuagint Elpenor)
παρ᾽ ᾧ ἂν εὑρεθῇ τὸ κόνδυ τῶν παίδων σου ἀποθνῃσκέτω καὶ ἡμεῖς δὲ ἐσόμεθα παῖδες τῷ κυρίῳ ἡμῶν παρ᾿ ᾧ ἂν εὕρῃς τὸ κόνδυ τῶν παίδων σου, ἀποθνησκέτω· καὶ ἡμεῖς δὲ ἐσόμεθα παῖδες τῷ κυρίῳ ἡμῶν

Genesis 44:9 (NETS)

Genesis 44:9 (English Elpenor)
As for the one among your servants with whom the cup should be found, let him die, but as for us, we will be slaves to our lord.” With whomsoever of thy servants thou shalt find the cup, let him die; and, moreover, we will be servants to our lord.

Genesis 44:10 (Tanakh)

Genesis 44:10 (KJV)

Genesis 44:10 (NET)
And he said: ‘Now also let it be according unto your words: he with whom it is found shall be my bondman; and ye shall be blameless.’ And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless. He replied, “You have suggested your own punishment! The one who has it will become my slave, but the rest of you will go free.”

Genesis 44:10 (Septuagint BLB)

Genesis 44:10 (Septuagint Elpenor)
ὁ δὲ εἶπεν καὶ νῦν ὡς λέγετε οὕτως ἔσται ὁ ἄνθρωπος παρ᾽ ᾧ ἂν εὑρεθῇ τὸ κόνδυ αὐτὸς ἔσται μου παῖς ὑμεῖς δὲ ἔσεσθε καθαροί ὁ δὲ εἶπε· καὶ νῦν ὡς λέγετε, οὕτως ἔσται· παρ᾿ ᾧ ἂν εὑρεθῇ τὸ κόνδυ, ἔσται μου παῖς, ὑμεῖς δὲ ἔσεσθε καθαροί

Genesis 44:10 (NETS)

Genesis 44:10 (English Elpenor)
And he said, “Even now, as you say thus it shall be: the one with whom the cup should be found shall be my slave, but as for you, you shall be clear.” And he said, Now then it shall be as ye say; with whomsoever the cup shall be found, he shall be my servant, and ye shall be clear.

Genesis 43:30 (Tanakh)

Genesis 43:30 (KJV)

Genesis 43:30 (NET)
And Joseph made haste; for his heart yearned toward his brother; and he sought where to weep; and he entered into his chamber, and wept there. And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there. Joseph hurried out, for he was overcome by affection for his brother and was at the point of tears. So he went to his room and wept there.

Genesis 43:30 (Septuagint BLB)

Genesis 43:29 (Septuagint Elpenor)
ἐταράχθη δὲ Ιωσηφ συνεστρέφετο γὰρ τὰ ἔντερα αὐτοῦ ἐπὶ τῷ ἀδελφῷ αὐτοῦ καὶ ἐζήτει κλαῦσαι εἰσελθὼν δὲ εἰς τὸ ταμιεῖον ἔκλαυσεν ἐκεῖ ἐταράχθη δὲ ᾿Ιωσήφ, συνεστρέφετο γὰρ τὰ ἔγκατα αὐτοῦ ἐπὶ τῷ ἀδελφῷ αὐτοῦ, καὶ ἐζήτει κλαῦσαι· εἰσελθὼν δὲ εἰς τὸ ταμεῖον ἔκλαυσεν ἐκεῖ

Genesis 43:30 (NETS)

Genesis 43:29 (English Elpenor)
Abd Ioseph was troubled, for his insides were twisting up over his brother, and he was seeking to weep. And going into the chamber he wept there. And Joseph was troubled, for his bowels yearned over his brother, and he sought to weep; and he went into his chamber, and wept there.

Genesis 45:6 (Tanakh)

Genesis 45:6 (KJV)

Genesis 45:6 (NET)
For these two years hath the famine been in the land; and there are yet five years, in which there shall be neither plowing nor harvest. For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest. For these past two years there has been famine in the land and for five more years there will be neither plowing nor harvesting.

Genesis 45:6 (Septuagint BLB)

Genesis 45:6 (Septuagint Elpenor)
τοῦτο γὰρ δεύτερον ἔτος λιμὸς ἐπὶ τῆς γῆς καὶ ἔτι λοιπὰ πέντε ἔτη ἐν οἷς οὐκ ἔσται ἀροτρίασις οὐδὲ ἄμητος τοῦτο γὰρ δεύτερον ἔτος λιμὸς ἐπὶ τῆς γῆς, καὶ ἔτι λοιπὰ πέντε ἔτη, ἐν οἷς οὐκ ἔστιν ἀροτρίασις οὐδὲ ἄμητος

Genesis 45:6 (NETS)

Genesis 45:6 (English Elpenor)
For famine is on the earth this second year, and there are still five years remaining in which there will be neither plowing nor harvest. For this second year there is famine on the earth, and there are yet five years remaining, in which there is to be neither ploughing, nor mowing.

Genesis 44:13 (Tanakh)

Genesis 44:13 (KJV)

Genesis 44:13 (NET)
And they rent their clothes, and laded every man his ass, and returned to the city. Then they rent their clothes, and laded every man his ass, and returned to the city. They all tore their clothes! Then each man loaded his donkey, and they returned to the city.

Genesis 44:13 (Septuagint BLB)

Genesis 44:13 (Septuagint Elpenor)
καὶ διέρρηξαν τὰ ἱμάτια αὐτῶν καὶ ἐπέθηκαν ἕκαστος τὸν μάρσιππον αὐτοῦ ἐπὶ τὸν ὄνον αὐτοῦ καὶ ἐπέστρεψαν εἰς τὴν πόλιν καὶ διέρρηξαν τὰ ἱμάτια αὐτῶν καὶ ἐπέθηκαν ἕκαστος τὸν μάρσιππον αὐτοῦ ἐπί τὸν ὄνον αὐτοῦ, καὶ ἐπέστρεψαν εἰς τὴν πόλιν

Genesis 44:13 (NETS)

Genesis 44:13 (English Elpenor)
And they tore their clothes, and each one put his bag on his donkey, and they returned to the city. And they rent their garments, and laid each man his sack on his ass, and returned to the city.

Matthew 10:31 (Septuagint BLB)

Matthew 10:31 (Septuagint Elpenor)
So do not be afraid; you are more valuable than many sparrows. Fear ye not therefore, ye are of more value than many sparrows.

Matthew 10:31 (Tanakh)

Matthew 10:31 (KJV)

Matthew 10:31 (NET)
μὴ οὖν φοβεῖσθε· πολλῶν στρουθίων διαφέρετε ὑμεῖς μη ουν φοβηθητε πολλων στρουθιων διαφερετε υμεις μη ουν φοβηθητε πολλων στρουθιων διαφερετε υμεις

1 Genesis 43:2b-5 (NET)

2 Genesis 43:11, 12 (NET)

4 Genesis 43:13, 14 (NET)

5 Genesis 42:36 (NET) Table

6 Galatians 5:17 (NET) Table

7 Genesis 43:16, 17 (NET)

8 Genesis 43:18 (NET)

9 Genesis 43:19-22 (NET)

10 Genesis 43:23 (NET)

12 Matthew 10:28 (NET) Table

13 John 5:20-23 (NET)

14 Matthew 28:18-20 (NET)

15 Matthew 10:28b (NET) Table

17 Matthew 10:29-31 (NET)

18 Genesis 42:21 (NET)

19 Genesis 43:23a (NET)

20 Genesis 43:34b (NET)

21 Genesis 44:4 (NET)

22 Genesis 44:7-9 (NET)

23 Genesis 44:10 (NET)

24 Genesis 43:30 (NET)

25 Genesis 45:6 (NET)

26 Genesis 44:13 (NET)

Son of God – John, Part 1

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The first time the phrase Son of God (υἱὸς τοῦ θεοῦ) occurs in John’s Gospel account is in the story when Nathaniel first met Jesus (John 1:47-49 NET).

Jesus saw Nathanael coming toward him and exclaimed, “Look, a true Israelite in whom there is no deceit!”  Nathanael asked him, “How do you know me?”  Jesus replied, “Before Philip called you, when you were under the fig tree, I saw you.”  Nathanael answered him, “Rabbi, you are the Son of God; you are the king of Israel!” [Table]

Earlier Philip found Nathanael and told him, “We have found the one Moses1 wrote about in the law, and the prophets also wrote about – Jesus of Nazareth, the son2 of Joseph.”  Nathanael replied, “Can anything good come out of Nazareth?”  Philip3 replied, “Come and see.”4  Nathaniel put his prejudice aside and did exactly that.  But it says to me that he already had a preconceived notion that the one Moses and the prophets wrote about, the king of Israel, was also the Son of God.  Even Jesus seemed a bit surprised at how easily Nathaniel believed: Because I told you that5 I saw you under the fig tree, do you believe?  You will see6 greater things than these.7

For this is the way God loved the world, the next time there is mention of God’s Son in John’s Gospel began, He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.8  I want to compare the King James Version (KJV), and the New American Standard Bible (NAS) with the New English Translation (NET).

KJV

NAS

NET
3:16 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. “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. 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.

The first thing I noticed was that the KJV and NAS share the phrase only begotten Son (τὸν υἱὸν τὸν μονογενῆ) where the NET has one and only Son.  The note in the NET explains: “Although this word is often translated ‘only begotten,’ such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means ‘one-of-a-kind’ and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna theou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).”

I am unclear what the term “metaphysical relationship” meant, so I want to repeat what Luke’s Gospel said about Jesus’ ‘one-of-a-kind’ relationship to his Father.  When Mary Jesus’ mother was visited by the angel Gabriel and told of his birth, she asked, “How will this be, since I have not had sexual relations with a man?”  The angel replied, “The Holy Spirit will come upon (ἐπελεύσεται, a form of ἐπέρχομαι) you, and the power of the Most High will overshadow (ἐπισκιάσει, a form of ἐπισκιάζω) you.  Therefore the child to be born will be holy; he will be called the Son of God (υἱὸς θεοῦ).9

While his mother Mary was engaged to Joseph, Matthew wrote, but before they came together (συνελθεῖν, a form of συνέρχομαι), 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 (γεννηθὲν, a form of γεννάω) in her is from the Holy Spirit.”10

The next thing I noticed was that the KJV has no quotation marks.  The translators proposed no theory of who was speaking in John 3:16-21.  The NAS translators on the other hand used quotation marks to indicate their belief that Jesus was still speaking to Nicodemus.  The NET translators ended Jesus’ quotation marks at verse 15, indicating their belief that John was speaking.

KJV

NAS

NET
3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. “For God did not send the Son into the world to judge the world, but that the world might be saved through Him.” For God did not send his Son into the world to condemn the world, but that the world should be saved through him [Table].

Here I noticed that the KJV and NET have condemn where the NAS has judge for the Greek word κρίνῃ.  For clarity I’ll work through the NET definitions of κρίνῃ.  God did not send his Son into the world 1) to separate, put asunder, to pick out, select, or choose the world; God did not send his Son into the world 2) to approve, esteem, or to prefer the world; God did not send his Son into the world 3) to be of the world’s opinion, or to deem, or think like the world; God did not send his Son into the world 4) to determine, resolve, or decree the world; God did not send his Son into the world 5) to judge the world or 5a) to pronounce an opinion concerning right and wrong 5a1) or to summon the world to trial or 5b) to pronounce judgment upon, or to subject the world to censure or 5b1) to act the part of judge or arbiter in matters of common life, or pass judgment on the deeds and words of others; God did not send his Son into the world 6) to rule, or govern the world or 6a) to preside over it with the power of giving judicial decisions; God did not send his Son into the world 7) to contend together, as a warrior or combatant with the world; or 7a) to dispute with it or 7b1) have suit at law with the world.

Ordinarily I soar over this rugged terrain at about 30,000 feet.  I already know what it means.  I know most people die and go to hell.  This was Jesus, or John, certainly the Holy Spirit, vindicating God of the destruction of so many souls:  God did not send his Son into the world to condemn the world.  Let God be proven true, Paul wrote, 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.”11  But as I sit here now, a relativist, gazing up at this majestic rocky cliff face of absolute negation, I begin to wonder, “Is that all it means?  Is it really just God saving face?  What did God send his Son into the world to do?”

God sent his Son into the world that the world should be saved through him.  Here I noticed that the KJV and NAS have might be where the NET had should be saved.  The Greek is ἀλλ᾿ ἵνα σωθῇ ὁ κόσμος δι᾿ αὐτοῦ: ἀλλ᾿ (but) ἵνα (that) σωθῇ (to save) ὁ (the) κόσμος (world) δι᾿ (through) αὐτοῦ (him).  I know I’m no Greek scholar, but I don’t find any might be or should be in this text.  Is one or the other of them really contained within the word ending?  Is it a theological interpretation?  Is it just to make the English flow better?  I admit I don’t know, but I’m willing to keep on searching.

[Addendum: July 20, 2019] The Greek verb σωθῇ (should be saved) is in the subjunctive mood.  According to the “Greek Verbs (Shorter Definitions)” at ntgreek.org: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.  It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses.  However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”  How one translates σωθῇ here depends then on whether one considers it to be in a “result clause” or not.

Addendum: August 26, 2025
With a few more years under my belt I say that σωθῇ is in a purpose or result clause because of the conjunction ἵνα. But a translators’ note (55) in the NET on 1 John 4:21 added a new wrinkle: “It makes better sense to understand this ἵνα clause as (3) epexegetical to the pronoun ταύτην (tautēn)…” And so, they translated a verb in the indicative or subjunctive mood as an imperative.

Tables comparing John 1:45, 46 and 1:50 in the KJV and NET follow.

John 1:45, 46 (NET)

John 1:45, 46 (KJV)
Philip found Nathanael and told him, “We have found the one Moses wrote about in the law, and the prophets also wrote about—Jesus of Nazareth, the son of Joseph.” Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

John 1:45 (NET Parallel Greek)

John 1:45 (Stephanus Textus Receptus)

John 1:45 (Byzantine Majority Text)
εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ· ὃν ἔγραψεν Μωϋσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ ευρισκει φιλιππος τον ναθαναηλ και λεγει αυτω ον εγραψεν μωσης εν τω νομω και οι προφηται ευρηκαμεν ιησουν τον υιον του ιωσηφ τον απο ναζαρετ ευρισκει φιλιππος τον ναθαναηλ και λεγει αυτω ον εγραψεν μωσης εν τω νομω και οι προφηται ευρηκαμεν ιησουν τον υιον του ιωσηφ τον απο ναζαρετ
Nathanael replied, “Can anything good come out of Nazareth?” Philip replied, “Come and see.” And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

John 1:46 (NET Parallel Greek)

John 1:46 (Stephanus Textus Receptus)

John 1:46 (Byzantine Majority Text)
καὶ εἶπεν αὐτῷ Ναθαναήλ· ἐκ Ναζαρὲτ δύναται τι ἀγαθὸν εἶναι; λέγει αὐτῷ [ὁ] Φίλιππος· ἔρχου καὶ ἴδε και ειπεν αυτω ναθαναηλ εκ ναζαρετ δυναται τι αγαθον ειναι λεγει αυτω φιλιππος ερχου και ιδε και ειπεν αυτω ναθαναηλ εκ ναζαρετ δυναται τι αγαθον ειναι λεγει αυτω φιλιππος ερχου και ιδε

John 1:50 (NET)

John 1:50 (KJV)
Jesus said to him, “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

John 1:50 (NET Parallel Greek)

John 1:50 (Stephanus Textus Receptus)

John 1:50 (Byzantine Majority Text)
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ὅτι εἶπον σοι ὅτι εἶδον σε ὑποκάτω τῆς συκῆς, πιστεύεις; μείζω τούτων ὄψῃ απεκριθη ιησους και ειπεν αυτω οτι ειπον σοι ειδον σε υποκατω της συκης πιστευεις μειζω τουτων οψει απεκριθη ιησους και ειπεν αυτω οτι ειπον σοι ειδον σε υποκατω της συκης πιστευεις μειζω τουτων οψει

2 The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding son. The NET parallel Greek text and NA28 did not.

3 The NET parallel Greek text and NA28 had the article ὁ (in brackets) preceding Philip. The Stephanus Textus Receptus and Byzantine Majority Text did not.

4 John 1:45, 46 (NET)

6 The NET parallel Greek text and NA28 had ὄψῃ here, a form of ὁράω, where the Stephanus Textus Receptus and Byzantine Majority Text had οψει (KJV: thou shalt see). These seem to be the same part of speech on the Koine Greek Lexicon online. On Blue Letter Bible online οψει is listed as a form of ὀπτάνομαι.

7 John 1:50 (NET)

8 John 3:16 (NET) Table

9 Luke 1:34, 35 (NET)

10 Matthew 1:18b-20 (NET) Table

11 Romans 3:4 (NET) Table

You Must Be Gentle, Part 3

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I watched an interview with Ingmar Bergman on the DVD version of “Persona” called “A Poem in Images.”  He spoke in English, not his native language, but I left the quote below verbatim because I liked the ideas expressed as they were.

“I was ill and they had to make some sort of operation.  And I got in my arm an injection…I had been unconscious six hours.  You know I had no feeling about time, of hour.  From existing, I have being in the situation of nonexisting.  And that makes me very happy….I am conscious about myself and everything and then suddenly, or slowly, my consciousness fades out, switches off.  And it is a not existing.  That is a marvelous feeling.  From existing I am not existing.  And at that moment nothing can happen to me.  I think it would be terrible if somebody came after this marvelous not existing and wake me up, and said, ‘You are a returned soul Mr. Bergman,’ or something like that, ‘and you have to go here or there; you are guilty for that, not guilty for that.’  I think it’s just crazy.”

I was about five years old when I accepted what I thought was the gospel: believe in the Lord Jesus Christ or burn in hell for all eternity.  It seemed like a no brainer.  I was surprised that everyone in children’s church didn’t choose Jesus right there and then.  (I can’t say for certain that I was taught this until an evangelism course I took as an adult, but the first time I seriously questioned whether this ultimatum was the Gospel was during that course.)  I was saved, saved from hell, because I confessed that I was a sinner and believed in Jesus.  And it worked in the sense that I grew up among fundamentalist Christians and can’t recall ever having any fear that I would go to hell, not as a child, anyway.

Hell was never taught as something I should fear.  It was taught as motivation to invite my friends to Sunday school, friends who would go to hell if they didn’t confess that they were sinners and ask Jesus into their hearts.  I tried to invite my next door neighbor once.  In fact, I probably tried to save him myself right there and then.  But my Catholic friend knew as much (or more) about trusting Jesus as I did.  So I decided that my Sunday school teachers didn’t know much about my friends.

“So this feeling of not existence made me very happy,” Bergman continued, “because it was a feeling of relief, because this feeling of a god, this idea about a god, was very unhealthy.  It was a feeling of something that was perfect, extremely perfect, the most extreme perfect that exists.  In comparison to that I always must feel like a snake, like a dirty snake.  For a human being to feel like a dirty snake is not good.”

In Junior High I pretended to be ill one morning so I could stay home and finish reading “Phaedo” by Plato, the death of Socrates.  Socrates concluded, “if while in company with the body the soul cannot have pure knowledge, one of two things seems to follow—either knowledge is not to be attained at all, or, if at all, after death.”1  This has had a lifelong impact on me.  Perhaps the main reason I have believed that each of us will give an account of himself to God2 (when I believed little else) is the hope that some clarity will come in his response to my account.  The primary torment of Sartre’s hell in his play “No Exit” is not knowing for certain why, or if, one is there.  Knowledge was the hardest thing to give up when I flirted with atheism.  To accept that knowledge is either unattainable, or that the verdict of a jury of my peers (or even a cadre of knowledge elites) is the highest form of truth and justice, is a camel I can’t swallow.

So though I have experienced anesthesia and even wondered if that was what death was like, it was never comforting to me.  Still, I could relate because I had been enamored with the fantasy of having never been bothered with existence in the first place.

As a child I prayed for two things: that my parents would get along and that I could hit a fast pitch baseball.  Sure, I probably prayed for other things, too, but these are the prayers I remember.  I certainly prayed them the most.  My parents never did get along any better.  They separated in my early twenties.  And I hit the ball once, until my neighbor friend shared a record with me, a recording of Stan Musial talking about hitting.

I was hit by a pitch at practice early in my first season.  It broke my finger and I had to sit the season out.  Stan Musial seemed to understand my fear.  I don’t even remember now what he said.  I only remember that I began to stand in without shying away, watch the ball all the way to the bat and make contact.  I’m sure coaches had yelled things like that at me many times before.  But I had stood at Sportsmen’s Park banging my wooden seat on its hinges when Stan the Man came up to bat.  Sometimes he struck out.  But the next time we stood and banged our seats again, and more often than not, often enough to satisfy us all, Stan the Man hit it out of the park.  When Stan Musial said it, I listened.  And I decided that he was a much better hitter than God.

In my late twenties I spent several years studying the Bible, history and philosophy.  I prayed for answers to the questions my studies posed, then I trusted that those answers would be forthcoming, and kept on studying.  By contrast I hated the Bible as a child.  When I was forced to read it I didn’t hear anything because I thought I already knew what it said from Sunday school classes.  I didn’t particularly like Sunday school classes either.  The few times I did pick it up on my own I found some things that didn’t sound like my Sunday school and I assumed I didn’t understand the Bible, or that my understanding couldn’t possibly be right because so many people before me had understood it like my Sunday school classes.  In my late twenties I probably still thought I already knew what the Bible said, but I was driven to read it, insatiably driven.  Answers came, sometimes amazingly.

One was in a book from the British Museum.  A friend gave it to me after a trip to London.  He didn’t know the question I was asking and he didn’t know the answer was in the book he purchased for me.  He simply thought I would like the book.  And he was wrong!  Apart from the question I was asking, I would have had no interest in this book at all.

Nietzsche: Friedrich Nietzsche was much smarter than I am.  He would have convinced me of atheism apart from the Lord’s answers to his questions, or the questions he fostered in me.  I will be forever grateful to Nietzsche for those questions.  The Lord’s answers changed the way I read and understand the Bible.

Yet after that amazing time I was still disgruntled.  Writing this has forced me to ask myself why.  The answer that comes to me is that I was not actually as open-minded as I like to remember the story.  I was trying to find a rational alternative to faith (i.e., that arrived at the same conclusions but required no faith).  My best effort was indistinguishable from faith.  In other words, I had failed.  So as the Lord and I did our postmortem on those years, I said the time was better than I had expected (recalling my parents and hitting a baseball), but that I was still inclined to wish for never having been born.

He was angry.  But I didn’t respond in what I consider a typical male response to anger, matching anger for anger, blow for blow.  To repeat what He said wouldn’t mean much.  It was completely in tune with the years we had spent analyzing statements and their negations.  The thrust of it was, “I don’t care what you want, I called you into existence to love you.”  My uncharacteristic response—one I have noticed in women responding to men’s anger, especially their jealousy—was, “He loves me.”

So while Bergman’s musings about anesthesia and death form a bond of recognition in me, and his taking comfort in nonexistence is endearing, I can’t follow Ingmar Bergman.  Clearly I am inferior to God.  But He has gone so out of his way to demonstrate his love and mercy to me that I can’t help but feel like a beloved child rather than a dirty snake.  For you did not receive the spirit of slavery leading again to fear, Paul wrote the Romans, but you received the Spirit of adoption, by whom we cry, “Abba, Father.”3

3 Romans 8:15 (NET)

Romans, Part 38

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For Moses writes about the righteousness that is by the law, Paul continued.  “The one who does these things will live by them [Table]” [Table].  But the righteousness that is by faith says: “Do not say in your heart [Table], ‘Who will ascend into heaven? [Table]’” (that is, to bring Christ down) or “Who will descend into the abyss? [Table]” (that is, to bring Christ up from the dead).  But what does it say?  “The word is near you, in your mouth and in your heart [Table]” (that is, the word of faith that we preach)…1

I have already gone into this in some detail elsewhere, when it seemed appropriate to understand Paul’s rhetorical question: If some did not believe, does their unbelief nullify the faithfulness of God?2  Here I will simply point out the recurring pattern.  The righteousness that is by the law is an external code of conduct forced upon the sinful flesh of Adam.  There are rewards for compliance, and threats of violence and death for noncompliance.  The righteousness that is by faith wells up from the Holy Spirit and communes intimately with the spirit born from above, so intimately that this righteousness seems like that spirit’s own idea and longing.

Paul continued, because if you confess with your mouth that Jesus is Lord…3  There is a note (10) in the NET here: “Or ‘the Lord.’  The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same ‘Lord’ seems to be in view) suggests that κύριον (kurion) is to be taken as ‘the Lord,’ that is, Yahweh…”  Jesus was quite clear on the subject, saying, I tell you the solemn truth, before Abraham came into existence, I am!4

Paul continued, and believe in your heart that God raised him from the dead, you will be saved (σωθήσῃ, a form of σώζω).5  What this salvation is substantively is the righteousness that is by faith, a righteousness that comes from God through his Holy Spirit.  When Peter defended his actions with Cornelius, he said, He informed us how he had seen an angel standing in his house and saying, “Send to Joppa and summon Simon, who is called Peter [Table], who will speak a message (ρήματα, a form of ῥῆμα) to you by which you and your entire household will be saved (σωθήσῃ, a form of σώζω).”  Then as I began to speak, the Holy Spirit fell on them just as he did on us at the beginning.  And I remembered the word (ρήματος, another form of ῥῆμα) of the Lord, as he used to say, “John baptized with water, but you will be baptized with the Holy Spirit”6 [Table].

For with the heart one believes and thus has righteousness, Paul continued, and with the mouth one confesses and thus has salvation.7  This translation is a little confusing.  It sounds like one possesses two different things by two different means:  1) my heart believes and thus has righteousness and 2) my mouth confesses and thus has salvation.  But the Greek word ἔχω (to have, to hold) is not found in the text.  The actual word is εἰς (into, unto): For with the heart one believes unto (εἰς) righteousness, and with the mouth confession is made unto (εἰς) salvation.8

I did not believe once upon a time and thus possess righteousness.  I did not confess once upon a time and thus possess salvation.  I believe and confess daily that I am utterly dependent on Christ’s righteousness and faithfulness.  Give us today our daily bread9 of this new life, the fruit of your Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law10 [Table].  What is our belief and confession (Titus 3:3-6 NET)?

For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.  But “when the kindness of God our Savior and his love for mankind appeared, he saved (ἔσωσεν, another form of σώζω) us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit [Table], whom he poured out on us in full measure through Jesus Christ our Savior.”

“And so, since we have been justified by his grace, since we are experiencing this salvation, this righteousness by faith (through the washing of the new birth and the renewing of the Holy Spirit),11 we become heirs with the confident expectation of eternal life.”12  Now having written that “we are experiencing this salvation, this righteousness by faith,” I certainly don’t mean that “our experience” is a 100% accurate translation of Christ’s righteousness.  When it came to his bout with coveting Paul wrote, For I want (θέλειν, a form of θέλω) to do the good, but I cannot do it [Table] (literally, For to wish is present in/with me, but not to do it).13  Still, he recognized that this desire was from God and not from himself or his own righteousness by the law, for the one bringing forth in you both the desire (θέλειν, a form of θέλω) and the effort – for the sake of his good pleasure – is God.14

For the scripture says, Paul continued in Romans, “Everyone who believes in him will not be put to shame.”  For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.  For everyone who calls on the name of the Lord will be saved (σωθήσεται, another form of σώζω).15

 

Addendum: August 10, 2025
According to a note (13) in the NET, Paul quoted from Isaiah 28:16 in Romans 10:11. A table comparing the Greek of Paul’s quotation to that of the Septuagint follows.

Romans 10:11b (NET Parallel Greek)

Isaiah 28:16b (Septuagint BLB) Table

Isaiah 28:16b (Septuagint Elpenor)

πᾶς ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται

καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ μὴ καταισχυνθῇ

Romans 10:11b (NET)

Isaiah 28:16b (NETS)

Isaiah 28:16b (English Elpenor)

Everyone who believes in him will not be put to shame.

and the one who believes in him will not be put to shame.

and he that believes [on him] shall by no means be ashamed.

According to a note (14) in the NET, Paul quoted from Joel 2:32 in Romans 10:13. A table comparing the Greek of Paul’s quotation to that of the Septuagint follows.

Romans 10:13 (NET Parallel Greek)

Joel 2:32b (Septuagint BLB) Table

Joel 3:5b (Septuagint Elpenor)

πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται

πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται

πᾶς, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται

Romans 10:13 (NET)

Joel 2:32b (NETS)

Joel 3:5b (English Elpenor)

For everyone who calls on the name of the Lord will be saved.

everyone who calls on the name of the Lord shall be saved,

whosoever shall call on the name of the Lord shall be saved:

1 Romans 10:5-8 (NET)

2 Romans 3:3 (NET)

3 Romans 10:9a (NET)

5 Romans 10:9b (NET)

6 Acts 11:13-16 (NET)

7 Romans 10:10 (NET)

8 Romans 10:10 (NKJV)

10 Galatians 5:22, 23 (NET)

11 Titus 3:5b (NET)

12 Titus 3:7 (NET) Table

13 Romans 7:18b (NET)

14 Philippians 2:13 (NET) Table

15 Romans 10:11-13 (NET)

Fear – Genesis, Part 6

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After Jacob and his family spent some time in Bethel they moved on to Ephrath (Bethlehem).  On the way Rachel went into labor – and her labor was hard.  When her labor was at its hardest, the midwife said to her, “Don’t be afraid (yārē’
, תִּירְאִי), for you are having another son.”1  The rabbis who translated the Septuagint changed the word to θάρσει in Greek.  “Have courage (θάρσει), son!  Jesus said to the paralytic lying on a mat.  Your sins are forgiven.”2  With her dying breath, Rachel named him Ben-Oni [NET note 38: “son of my suffering”].  But his father called him Benjamin [NET note 39: “son of the (or “my”) right hand”] instead.3

Rachel was Jacob’s favorite wife.  Her father had tricked him into marrying her sister Leah as well.  Bilhah and Zilpah, Rachel’s and Leah’s servant girls, were given to Jacob when the sisters vied with each other for their husband’s affection.  Joseph, Rachel’s firstborn, was Jacob’s favorite son.  Joseph’s elder brothers hated him.  On top of that Joseph had a couple of dreams which indicated to his brothers and Jacob that Joseph thought he would rule over them.

Joseph’s brothers decided to kill him.  Reuben, Jacob’s firstborn, talked his younger siblings down from murder.  They put Joseph in a dry cistern.  Reuben hoped to return later to rescue him.  Judah—Leah’s fourth born son after Reuben, Simeon and Levi—said to his brothers, “What profit is there if we kill our brother and cover up his blood?  Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, for after all, he is our brother, our own flesh.”  His brothers agreed.4  The Ishmaelites sold Joseph to Potiphar the Egyptian, and eventually Joseph became a ruler in Egypt because of his ability to interpret prophetic dreams.

There was a famine in the land and Jacob sent ten of Joseph’s brothers to Egypt to buy grain.  Now Joseph was the ruler of the country, the one who sold grain to all the people of the country.  Joseph’s brothers came and bowed down before him with their faces to the ground.5  Joseph recognized his brothers, but they did not recognize him.  Then Joseph remembered the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!”6

Though I have heard it many times I am not persuaded that Joseph had some wise master plan to test his brothers’ repentance.  I think he was the outcast little brother who had his elder brothers right where he wanted them, and he wanted to make them squirm.  Beyond that he wanted to see his younger brother Benjamin.  But when he heard his brothers’ fears, he was moved, perhaps even to a repentance of his own:  They said to one other, “Surely we’re being punished because of our brother, because we saw how distressed he was when he cried to us for mercy, but we refused to listen.  That is why this distress has come on us!”  Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen?  So now we must pay for shedding his blood!”7

Joseph spoke to them through an interpreter, but understood their language as they whispered among themselves.  He turned away from them and wept.8  Here, I can be persuaded that Joseph began to formulate a plan to both save face as a ruler of Egypt who had embarked on a path of revenge, and to share with his brothers some of the mercy the Lord had shown him.  When he turned around and spoke to them again, he had Simeon taken from them and tied up before their eyes.  Then Joseph gave orders to fill their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey.  His orders were carried out.9

On their return journey one of the brothers discovered the money in his sack.  They were dismayed; they turned trembling one to another and said, “What in the world has God done to us?”10  The brothers were so sure that God was punishing them they misunderstood his mercy.  The man, the lord of the land, spoke harshly to us and treated us as if we were spying on the land,11 they told Jacob their father.  Then the man, the lord of the land, said to us, “This is how I will find out if you are honest men.  Leave one of your brothers with me, and take grain for your hungry households and go.  But bring your youngest brother back to me so I will know that you are honest men and not spies.  Then I will give your brother back to you and you may move about freely in the land.”12

When they were emptying their sacks, there was each man’s bag of money in his sack!  When they and their father saw the bags of money, they were afraid (yârêʼ, וַיִּירָאוּ).13  In the Septuagint this was translated ἐφοβήθησαν.  Jesus took Peter, James, and John up a mountain.  And he was transfigured before them. His face shone like the sun, and his clothes became white as light [Table].  Then Moses and Elijah also appeared before them, talking with him [Table].14  Peter, James and John took all this in stride.  They had been with Jesus awhile by then and were becoming somewhat accustomed to the spectacular and miraculous events that accompanied Him.

Peter offered to build three shelters (or, shrines) to honor Jesus, Moses and Elijah.  While he was still speaking, a bright cloud overshadowed them, and a voice from the cloud said, “This is my one dear Son, in whom I take great delight.  Listen to him!”  When the disciples heard this, they were overwhelmed with fear (ἐφοβήθησαν, a form of φοβέω) and threw themselves down with their faces to the ground [Table].15  I don’t know how to write about the relationship of these two passages without first considering the Son of God.

I can’t help but feel a great sympathy for those who pursued a law of righteousness.16  About the time they got a really firm grasp on the fact that Yahweh was not like the gods of the nations, He visited them as a pagan myth, a Son of God.  Growing up I would have interpreted the statement, God has sent his one and only Son into the world so that we may live through him,17 this way: “Yahweh has sent Jesus into the world so that we may live through Him.”  But the more seriously I take Jesus’ words, before Abraham came into existence, I am!18 the more I am compelled to acknowledge that it was Yahweh (He is; I am was literally the unspeakable name of God) who was sent into the world to be born as a human being named Jesus (the Greek translation of Yahweh saves in Hebrew) so that we may live through Him [Addendum 7/22/2025: Much of this came into question in my own mind years later].  Then Yahweh/Jesus began to speak of another God, his Father, whom no one had known: no one knows the Father except the Son and anyone to whom the Son decides to reveal him.19

The voice that frightened Peter, James and John also spoke after Jesus’ baptism, This is my one dear Son; in him I take great delight.20  After Jesus walked on the water and calmed the storm, those who were in the boat worshiped him, saying, “Truly you are the Son of God.”21  Peter testified, “You are the Christ, the Son of the living God.”  And Jesus answered him, “You are blessed, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven!” [Table]22  Then he instructed his disciples not to tell anyone that he was the Christ.23  And as they came down the mountain after his transfiguration Jesus commanded them, “Do not tell anyone about the vision until the Son of Man is raised from the dead.”24  The reason for this gag order was fairly obvious (Matthew 26:63-66 NET):

The high priest25 said to [Jesus], “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.”  Jesus said to him, “You have said it yourself.  But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.”  Then the high priest tore his clothes and declared, “He has blasphemed!  Why do we still need witnesses?  Now you have heard the26 blasphemy!  What is your verdict?”  They answered,27 “He is guilty and deserves death.”

I was curious how the three carried out the Lord’s command to tell about the vision after Jesus’ resurrection.  James, John’s brother, didn’t write any of the New Testament and Herod had him executed with a sword28 early in the first century.  Peter described Jesus as both Lord and Christ but did not mention the offensive Son of God in any of his recorded sermons in Acts.  In fact, in one sermon it seemed that Peter was still making Jesus equal to Moses: “Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers.’”29  Did Peter not know that Moses was faithful in all God’s house as a servant…[Table] But Christ is faithful as a son over God’s house?30  Or am I in error when I assume that he was ascribing this prophecy to Christ, the Son of God?  Peter did however recount the story of the transfiguration in his second letter (2 Peter 1:16-18 NET):

For we did not follow cleverly concocted fables when we made known to you the power and return of our Lord Jesus Christ; no, we were eyewitnesses of his grandeur.  For he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: “This is my31 dear Son, in whom I am delighted.”  When this voice was conveyed from heaven, we ourselves heard it, for we were with him on the32 holy mountain.

John was the one who wrote most forthrightly about Jesus as the Son of God.  In all fairness to Peter, John probably didn’t write any of these things until after 70 A.D. when the ecclesiastical power of those who pursued a law of righteousness was destroyed.  And this is where I began to see the relationship of the two fears (ἐφοβήθησαν).  Both groups of men were eyewitnesses to the mercy of God and both groups feared punishment because God’s mercy did not match their preconceptions (or their rulers’ preconceptions) of “what is,” or “how things should be.”  Despite all of God’s mercy toward him Jacob was most eloquent in his fear when he complained to his sons, You are making me childless!  Joseph is gone.  Simeon is gone.  And now you want to take Benjamin!  Everything is against me.33

 

Addendum: July 28, 2025
Tables comparing Genesis 35:16; 35:17; 35:18; 37:26; 37:27; 42:6; 42:8; 42:9; 42:21; 42:22; 42:24; 42:25; 42:28; 42:30; 42:33; 42:34; 42:35 and 42:36 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 35:16 (35:21, 16); 35:17; 35:18; 37:26; 37:27; 42:6; 42:8; 42:9; 42:21; 42:22; 42:24; 42:25; 42:28; 42:30; 42:33; 42:34; 42:35 and 42:36 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:63; 26:65, 66; Acts 12:2; Hebrews 3:6 and 2 Peter 1:17, 18 in the KJV and NET follow.

Genesis 35:16 (Tanakh)

Genesis 35:16 (KJV)

Genesis 35:16 (NET)
And they journeyed from Beth-el; and there was still some way to come to Ephrath; and Rachel travailed, and she had hard labour. And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour. They traveled on from Bethel, and when Ephrath was still some distance away, Rachel went into labor—and her labor was hard.

Genesis 35:16 (Septuagint BLB)

Genesis 35:16 (Septuagint Elpenor)
ἀπάρας δὲ Ιακωβ ἐκ Βαιθηλ ἔπηξεν τὴν σκηνὴν αὐτοῦ ἐπέκεινα τοῦ πύργου Γαδερ ἐγένετο δὲ ἡνίκα ἤγγισεν Χαβραθα εἰς γῆν ἐλθεῖν Εφραθα ἔτεκεν Ραχηλ καὶ ἐδυστόκησεν ἐν τῷ τοκετῷ ᾿Απάρας δὲ ᾿Ιακὼβ ἐκ Βαιθήλ, ἔπηξε τὴν σκηνὴν αὐτοῦ ἐπέκεινα τοῦ πύργου Γαδέρ. ἐγένετο δὲ ἡνίκα ἤγγισεν εἰς Χαβραθὰ τοῦ ἐλθεῖν εἰς τὴν ᾿Εφραθᾶ, ἔτεκε Ραχὴλ καὶ ἐδυστόκησεν ἐν τῷ τοκετῷ

Genesis 35:16 (NETS)

Genesis 35:16 (English Elpenor)
(21) Then after Iakob had set out from Baithel, he pitched his tent beyond the tower of Gader. (16) Now it came about when he drew near Chabratha to go to the land of Ephratha, that Rachel gave birth, and she experienced severe birth pangs in the birth. [And Jacob removed from Baethel, and pitched his tent beyond the tower of Gader,]* and it came to pass when he drew nigh to Chabratha, to enter into Ephratha, Rachel travailed; and in her travail she was in hard labour.

Genesis 35:17 (Tanakh)

Genesis 35:17 (KJV)

Genesis 35:17 (NET)
And it came to pass, when she was in hard labour, that the mid-wife said unto her: ‘Fear not; for this also is a son for thee.’ And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. When her labor was at its hardest, the midwife said to her, “Don’t be afraid, for you are having another son.”

Genesis 35:17 (Septuagint BLB)

Genesis 35:17 (Septuagint Elpenor)
ἐγένετο δὲ ἐν τῷ σκληρῶς αὐτὴν τίκτειν εἶπεν αὐτῇ ἡ μαῖα θάρσει καὶ γὰρ οὗτός σοί ἐστιν υἱός ἐγένετο δὲ ἐν τῷ σκληρῶς αὐτὴν τίκτειν, εἶπεν αὐτῇ ἡ μαῖα· θάρσει, καὶ γὰρ οὗτός σοί ἐστιν υἱός

Genesis 35:17 (NETS)

Genesis 35:17 (English Elpenor)
And it came about while she was giving birth with difficulty that the midwife said to her, “Take courage, for this one also is a son for you.” And it came to pass in her hard labour, that the midwife said to her, Be of good courage, for thou shalt also have this son.

Genesis 35:18 (Tanakh)

Genesis 35:18 (KJV)

Genesis 35:18 (NET)
And it came to pass, as her soul was in departing–for she died–that she called his name Ben-oni; but his father called him Benjamin. And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin. With her dying breath, she named him Ben Oni. But his father called him Benjamin instead.

Genesis 35:18 (Septuagint BLB)

Genesis 35:18 (Septuagint Elpenor)
ἐγένετο δὲ ἐν τῷ ἀφιέναι αὐτὴν τὴν ψυχήν ἀπέθνῃσκεν γάρ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Υἱὸς ὀδύνης μου ὁ δὲ πατὴρ ἐκάλεσεν αὐτὸν Βενιαμιν ἐγένετο δὲ ἐν τῷ ἀφιέναι αὐτὴν τὴν ψυχήν, ἀπέθνησκε γάρ, ἐκάλεσε τὸ ὄνομα αὐτοῦ Υἱὸς ὀδύνης μου· ὁ δὲ πατὴρ ἐκάλεσε τὸ ὄνομα αὐτοῦ Βενιαμίν

Genesis 35:18 (NETS)

Genesis 35:18 (English Elpenor)
And it came about as she was giving up her soul, for she was dying, that she called his name Son-of-my-pain, but his father called him Beniamin. And it came to pass in her giving up the ghost (for she was dying), that she called his name, The son of my pain; but his father called his name Benjamin.

Genesis 37:26 (Tanakh)

Genesis 37:26 (KJV)

Genesis 37:26 (NET)
And Judah said unto his brethren: ‘What profit is it if we slay our brother and conceal his blood? And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood?

Genesis 37:26 (Septuagint BLB)

Genesis 37:26 (Septuagint Elpenor)
εἶπεν δὲ Ιουδας πρὸς τοὺς ἀδελφοὺς αὐτοῦ τί χρήσιμον ἐὰν ἀποκτείνωμεν τὸν ἀδελφὸν ἡμῶν καὶ κρύψωμεν τὸ αἷμα αὐτοῦ εἶπε δὲ ᾿Ιούδας πρὸς τούς ἀδελφοὺς αὐτοῦ· τί χρήσιμον, ἐὰν ἀποκτείνωμεν τὸν ἀδελφὸν ἡμῶν καὶ κρύψωμεν τὸ αἷμα αὐτοῦ

Genesis 37:26 (NETS)

Genesis 37:26 (English Elpenor)
Then Ioudas said to his brothers, “What advantage is it if we kill our brother and conceal his blood? And Judas said to his brethren, What profit is it if we slay our brother, and conceal his blood?

Genesis 37:27 (Tanakh)

Genesis 37:27 (KJV)

Genesis 37:27 (NET)
Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, our flesh.’ And his brethren hearkened unto him. Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content. Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, for after all, he is our brother, our own flesh.” His brothers agreed.

Genesis 37:27 (Septuagint BLB)

Genesis 37:27 (Septuagint Elpenor)
δεῦτε ἀποδώμεθα αὐτὸν τοῖς Ισμαηλίταις τούτοις αἱ δὲ χεῖρες ἡμῶν μὴ ἔστωσαν ἐπ᾽ αὐτόν ὅτι ἀδελφὸς ἡμῶν καὶ σὰρξ ἡμῶν ἐστιν ἤκουσαν δὲ οἱ ἀδελφοὶ αὐτοῦ δεῦτε ἀποδώμεθα αὐτὸν τοῖς ᾿Ισμαηλίταις τούτοις, αἱ δὲ χεῖρες ἡμῶν μὴ ἔστωσαν ἐπ᾿ αὐτόν, ὅτι ἀδελφὸς ἡμῶν καὶ σὰρξ ἡμῶν ἐστιν. ἤκουσαν δὲ οἱ ἀδελφοὶ αὐτοῦ

Genesis 37:27 (NETS)

Genesis 37:27 (English Elpenor)
Come, let us sell him to the Ismaelites, but let our hands not be upon him, because he is our brother and our flesh.” And his brothers listened. Come, let us sell him to these Ismaelites, but let not our hands be upon him, because he is our brother and our flesh; and his brethren hearkened.

Genesis 42:6 (Tanakh)

Genesis 42:6 (KJV)

Genesis 42:6 (NET)
And Joseph was the governor over the land; he it was that sold to all the people of the land. And Joseph’s brethren came, and bowed down to him with their faces to the earth. And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph’s brethren came, and bowed down themselves before him with their faces to the earth. Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. Joseph’s brothers came and bowed down before him with their faces to the ground.

Genesis 42:6 (Septuagint BLB)

Genesis 42:6 (Septuagint Elpenor)
Ιωσηφ δὲ ἦν ἄρχων τῆς γῆς οὗτος ἐπώλει παντὶ τῷ λαῷ τῆς γῆς ἐλθόντες δὲ οἱ ἀδελφοὶ Ιωσηφ προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον ἐπὶ τὴν γῆν ᾿Ιωσὴφ δὲ ἦν ὁ ἄρχων τῆς γῆς, οὗτος ἐπώλει παντὶ τῷ λαῷ τῆς γῆς· ἐλθόντες δὲ οἱ ἀδελφοὶ ᾿Ιωσὴφ προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον ἐπὶ τὴν γῆν

Genesis 42:6 (NETS)

Genesis 42:6 (English Elpenor)
Now Ioseph was ruler of the land; he was selling to all the people of the land. And when Ioseph’s brothers came, they did obeisance to him face down on the ground. And Joseph was ruler of the land; he sold to all the people of the land. And the brethren of Joseph, having come, did reverence to him, [bowing] with the face to the ground.

Genesis 42:8 (Tanakh)

Genesis 42:8 (KJV)

Genesis 42:8 (NET)
And Joseph knew his brethren, but they knew him not. And Joseph knew his brethren, but they knew not him. Joseph recognized his brothers, but they did not recognize him.

Genesis 42:8 (Septuagint BLB)

Genesis 42:8 (Septuagint Elpenor)
ἐπέγνω δὲ Ιωσηφ τοὺς ἀδελφοὺς αὐτοῦ αὐτοὶ δὲ οὐκ ἐπέγνωσαν αὐτόν ἐπέγνω δὲ ᾿Ιωσὴφ τοὺς ἀδελφοὺς αὐτοῦ, αὐτοὶ δὲ οὐκ ἐπέγνωσαν αὐτόν

Genesis 42:8 (NETS)

Genesis 42:8 (English Elpenor)
Now Ioseph recognized his brothers, but they did not recognize him. And Joseph knew his brethren, but they knew not him.

Genesis 42:9 (Tanakh)

Genesis 42:9 (KJV)

Genesis 42:9 (NET)
And Joseph remembered the dreams which he dreamed of them, and said unto them: ‘Ye are spies; to see the nakedness of the land ye are come.’ And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. Then Joseph remembered the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!”

Genesis 42:9 (Septuagint BLB)

Genesis 42:9 (Septuagint Elpenor)
καὶ ἐμνήσθη Ιωσηφ τῶν ἐνυπνίων ὧν εἶδεν αὐτός καὶ εἶπεν αὐτοῖς κατάσκοποί ἐστε κατανοῆσαι τὰ ἴχνη τῆς χώρας ἥκατε καὶ ἐμνήσθη ᾿Ιωσὴφ τῶν ἐνυπνίων αὐτοῦ, ὧν εἶδεν αὐτός, καὶ εἶπεν αὐτοῖς· κατάσκοποί ἐστε, κατανοῆσαι τὰ ἴχνη τῆς χώρας ἥκατε

Genesis 42:9 (NETS)

Genesis 42:9 (English Elpenor)
And Ioseph remembered the dreams that he himself had seen, and he said to them, “You are spies; you have come to scrutinize the tracks of the country!” And Joseph remembered his dream, which he saw; and he said to them, Ye are spies; to observe the marks of the land are ye come.

Genesis 42:21 (Tanakh)

Genesis 42:21 (KJV)

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

Genesis 42:21 (Septuagint BLB)

Genesis 42:21 (Septuagint Elpenor)
καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ ναί ἐν ἁμαρτίᾳ γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ ὅτε κατεδέετο ἡμῶν καὶ οὐκ εἰσηκούσαμεν αὐτοῦ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾽ ἡμᾶς ἡ θλῖψις αὕτη καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ· ναί, ἐν ἁμαρτίαις γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν, ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ, ὅτε κατεδέετο ἡμῶν, καὶ οὐκ εἰσηκούσαμεν αὐτοῦ· καὶ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾿ ἡμᾶς ἡ θλῖψις αὕτη

Genesis 42:21 (NETS)

Genesis 42:21 (English Elpenor)
And each one said to his brother, “Indeed, for we are at fault concerning our brother, because we disregarded the affliction of his soul, when he pleaded with us, and we did not listen to him. This is why this affliction has come upon us.” And each said to his brother, Yes, indeed, for we are in fault concerning our brother, when we disregarded the anguish of his soul, when he besought us, and we hearkened not to him; and therefore has this affliction come upon us.

Genesis 42:22 (Tanakh)

Genesis 42:22 (KJV)

Genesis 42:22 (NET)
And Reuben answered them, saying: ‘Spoke I not unto you, saying: Do not sin against the child; and ye would not hear? therefore also, behold, his blood is required.’ And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required. Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!”

Genesis 42:22 (Septuagint BLB)

Genesis 42:22 (Septuagint Elpenor)
ἀποκριθεὶς δὲ Ρουβην εἶπεν αὐτοῖς οὐκ ἐλάλησα ὑμῖν λέγων μὴ ἀδικήσητε τὸ παιδάριον καὶ οὐκ εἰσηκούσατέ μου καὶ ἰδοὺ τὸ αἷμα αὐτοῦ ἐκζητεῖται ἀποκριθεὶς δὲ Ρουβὴν εἶπεν αὐτοῖς· οὐκ ἐλάλησα ὑμῖν λέγων, μὴ ἀδικήσητε τὸ παιδάριον; καὶ οὐκ ἠκούσατέ μου; καὶ ἰδοὺ τὸ αἷμα αὐτοῦ ἐκζητεῖται

Genesis 42:22 (NETS)

Genesis 42:22 (English Elpenor)
Then Rouben said to them in reply, “Did I not speak to you, saying, ‘Do not injure the youngster’? And you did not listen to me. And see, his blood is being sought out.” And Ruben answered them, saying, Did I not speak to you, saying, Hurt not the boy, and ye heard me not? and, behold, his blood is required.

Genesis 42:24 (Tanakh)

Genesis 42:24 (KJV)

Genesis 42:24 (NET)
And he turned himself about from them, and wept; and he returned to them, and spoke to them, and took Simeon from among them, and bound him before their eyes. And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes. He turned away from them and wept. When he turned around and spoke to them again, he had Simeon taken from them and tied up before their eyes.

Genesis 42:24 (Septuagint BLB)

Genesis 42:24 (Septuagint Elpenor)
ἀποστραφεὶς δὲ ἀπ᾽ αὐτῶν ἔκλαυσεν Ιωσηφ καὶ πάλιν προσῆλθεν πρὸς αὐτοὺς καὶ εἶπεν αὐτοῖς καὶ ἔλαβεν τὸν Συμεων ἀπ᾽ αὐτῶν καὶ ἔδησεν αὐτὸν ἐναντίον αὐτῶν ἀποστραφεὶς δὲ ἀπ᾿ αὐτῶν ἔκλαυσεν ᾿Ιωσήφ. καὶ πάλιν προσῆλθε πρὸς αὐτοὺς καὶ εἶπεν αὐτοῖς· καὶ ἔλαβε τὸν Συμεὼν ἀπ᾿ αὐτῶν καὶ ἔδησεν αὐτὸν ἐναντίον αὐτῶν

Genesis 42:24 (NETS)

Genesis 42:24 (English Elpenor)
And turning away from them Ioseph wept. And again he came to them and spoke to them, and he took Symeon from them and bound him before them. And Joseph turned away from them, and wept; and again he came to them, and spoke to them; and he took Symeon from them, and bound him before their eyes.

Genesis 42:25 (Tanakh)

Genesis 42:25 (KJV)

Genesis 42:25 (NET)
Then Joseph commanded to fill their vessels with corn, and to restore every man’s money into his sack, and to give them provision for the way; and thus was it done unto them. Then Joseph commanded to fill their sacks with corn, and to restore every man’s money into his sack, and to give them provision for the way: and thus did he unto them. Then Joseph gave orders to fill their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out.

Genesis 42:25 (Septuagint BLB)

Genesis 42:25 (Septuagint Elpenor)
ἐνετείλατο δὲ Ιωσηφ ἐμπλῆσαι τὰ ἀγγεῖα αὐτῶν σίτου καὶ ἀποδοῦναι τὸ ἀργύριον ἑκάστου εἰς τὸν σάκκον αὐτοῦ καὶ δοῦναι αὐτοῖς ἐπισιτισμὸν εἰς τὴν ὁδόν καὶ ἐγενήθη αὐτοῖς οὕτως ἐνετείλατο δὲ ᾿Ιωσήφ ἐμπλῆσαι τὰ ἀγγεῖα αὐτῶν σίτου καὶ ἀποδοῦναι τὸ ἀργύριον αὐτῶν ἑκάστῳ εἰς τὸν σάκκον αὐτοῦ καὶ δοῦναι αὐτοῖς ἐπισιτισμὸν εἰς τὴν ὁδόν. καὶ ἐγενήθη αὐτοῖς οὕτως

Genesis 42:25 (NETS)

Genesis 42:25 (English Elpenor)
Then Ioseph commanded that they fill their containers with grain and to return the money to each one in his sack and to give them a stock of provisions for the journey. And thus it happened to them. And Joseph gave orders to fill their vessels with corn, and to return their money to each into his sack, and to give them provision for the way; and it was so done to them.

Genesis 42:28 (Tanakh)

Genesis 42:28 (KJV)

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

Genesis 42:28 (Septuagint BLB)

Genesis 42:28 (Septuagint Elpenor)
καὶ εἶπεν τοῖς ἀδελφοῖς αὐτοῦ ἀπεδόθη μοι τὸ ἀργύριον καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου καὶ ἐξέστη ἡ καρδία αὐτῶν καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες τί τοῦτο ἐποίησεν ὁ θεὸς ἡμῖν καὶ εἶπε τοῖς ἀδελφοῖς αὐτοῦ· ἐπεδόθη μοι τὸ ἀργύριον, καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου, καὶ ἐξέστη ἡ καρδία αὐτῶν, καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες· τί τοῦτο ἐποίησεν ὁ Θεὸς ἡμῖν

Genesis 42:28 (NETS)

Genesis 42:28 (English Elpenor)
And he said to his brothers, “The money has been returned to me, and, look, this is in my bag!” And their heart was confounded, and they were mutually troubled, saying, “What is this that God has done to us?” And he said to his brethren, My money has been restored to me, and behold this is in my sack. And their heart was wonder-struck, and they were troubled, saying one to another, What is this that God has done to us?

Genesis 42:30 (Tanakh)

Genesis 42:30 (KJV)

Genesis 42:30 (NET)
‘The man, the lord of the land, spoke roughly with us, and took us for spies of the country. The man, who is the lord of the land, spake roughly to us, and took us for spies of the country. “The man, the lord of the land, spoke harshly to us and treated us as if we were spying on the land.

Genesis 42:30 (Septuagint BLB)

Genesis 42:30 (Septuagint Elpenor)
λελάληκεν ὁ ἄνθρωπος ὁ κύριος τῆς γῆς πρὸς ἡμᾶς σκληρὰ καὶ ἔθετο ἡμᾶς ἐν φυλακῇ ὡς κατασκοπεύοντας τὴν γῆν λελάληκεν ὁ ἄνθρωπος ὁ κύριος τῆς γῆς πρὸς ἡμᾶς σκληρὰ καὶ ἔθετο ἡμᾶς ἐν φυλακῇ ὡς κατασκοπεύοντας τὴν γῆν

Genesis 42:30 (NETS)

Genesis 42:30 (English Elpenor)
“The man, the lord of the land, has spoken harshly to us, and he put us in custody as ones spying out the land. The man, the lord of the land, spoke harsh words to us, and put us in prison as spies of the land.

Genesis 42:33 (Tanakh)

Genesis 42:33 (KJV)

Genesis 42:33 (NET)
And the man, the lord of the land, said unto us: Hereby shall I know that ye are upright men: leave one of your brethren with me, and take corn for the famine of your houses, and go your way. And the man, the lord of the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone: “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain for your hungry households and go.

Genesis 42:33 (Septuagint BLB)

Genesis 42:33 (Septuagint Elpenor)
εἶπεν δὲ ἡμῖν ὁ ἄνθρωπος ὁ κύριος τῆς γῆς ἐν τούτῳ γνώσομαι ὅτι εἰρηνικοί ἐστε ἀδελφὸν ἕνα ἄφετε ὧδε μετ᾽ ἐμοῦ τὸν δὲ ἀγορασμὸν τῆς σιτοδοσίας τοῦ οἴκου ὑμῶν λαβόντες ἀπέλθατε εἶπε δὲ ἡμῖν ὁ ἄνθρωπος ὁ κύριος τῆς γῆς· ἐν τούτῳ γνώσομαι ὅτι εἰρηνικοί ἐστε· ἀδελφὸν ἕνα ἄφετε ὧδε μετ᾿ ἐμοῦ, τὸν δὲ ἀγορασμὸν τῆς σιτοδοσίας τοῦ οἴκου ὑμῶν λαβόντες ἀπέλθατε

Genesis 42:33 (NETS)

Genesis 42:33 (English Elpenor)
Then the man, the lord of the land, said to us, ‘By this I shall know that you are peaceable: leave one brother here with me, and go off, taking the purchase of your household’s grain allowance, And the man, the lord of the land, said to us, Herein shall I know that ye are peaceable; leave one brother here with me, and having taken the corn ye have purchased for your family, depart.

Genesis 42:34 (Tanakh)

Genesis 42:34 (KJV)

Genesis 42:34 (NET)
And bring your youngest brother unto me; then shall I know that ye are no spies, but that ye are upright men; so will I deliver you your brother, and ye shall traffic in the land.’ And bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffick in the land. But bring your youngest brother back to me so I will know that you are honest men and not spies. Then I will give your brother back to you and you may move about freely in the land.’”

Genesis 42:34 (Septuagint BLB)

Genesis 42:34 (Septuagint Elpenor)
καὶ ἀγάγετε πρός με τὸν ἀδελφὸν ὑμῶν τὸν νεώτερον καὶ γνώσομαι ὅτι οὐ κατάσκοποί ἐστε ἀλλ᾽ ὅτι εἰρηνικοί ἐστε καὶ τὸν ἀδελφὸν ὑμῶν ἀποδώσω ὑμῖν καὶ τῇ γῇ ἐμπορεύεσθε καὶ ἀγάγετε πρός με τὸν ἀδελφὸν ὑμῶν τὸν νεώτερον, καὶ γνώσομαι ὅτι οὐ κατάσκοποί ἐστε, ἀλλ᾿ ὅτι εἰρηνικοί ἐστε, καὶ τὸν ἀδελφὸν ὑμῶν ἀποδώσω ὑμῖν, καὶ τῇ γῇ ἐμπορεύσεσθε

Genesis 42:34 (NETS)

Genesis 42:34 (English Elpenor)
and bring your younger brother to me—and I shall know that you are not spies, but that you are peaceable, and I will return your brother to you—and travel in the land for business’.” And bring to me your younger brother; then I shall know that ye are not spies, but that ye are men of peace: and I will restore you your brother, and ye shall trade in the land.

Genesis 42:35 (Tanakh)

Genesis 42:35 (KJV)

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

Genesis 42:35 (Septuagint BLB)

Genesis 42:35 (Septuagint Elpenor)
ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν καὶ ἐφοβήθησαν ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν, καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν· καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν, καὶ ἐφοβήθησαν

Genesis 42:35 (NETS)

Genesis 42:35 (English Elpenor)
Now it came about as they were emptying their sacks that then each one’s bundle of money was in their sack. And they saw their bundles of money, they and their father, and they were afraid. And it came to pass as they were emptying their sacks, there was each man’s bundle of money in his sack; and they and their father saw their bundles of money, and they were afraid.

Genesis 42:36 (Tanakh)

Genesis 42:36 (KJV)

Genesis 42:36 (NET)
And Jacob their father said unto them: ‘Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away; upon me are all these things come.’ And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me. Their father Jacob said to them, “You are making me childless! Joseph is gone. Simeon is gone. And now you want to take Benjamin! Everything is against me.”

Genesis 42:36 (Septuagint BLB)

Genesis 42:36 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῖς Ιακωβ ὁ πατὴρ αὐτῶν ἐμὲ ἠτεκνώσατε Ιωσηφ οὐκ ἔστιν Συμεων οὐκ ἔστιν καὶ τὸν Βενιαμιν λήμψεσθε ἐπ᾽ ἐμὲ ἐγένετο πάντα ταῦτα εἶπε δὲ αὐτοῖς ᾿Ιακὼβ ὁ πατὴρ αὐτῶν· ἐμὲ ἠτεκνώσατε, ᾿Ιωσὴφ οὔκ ἔστι, Συμεὼν οὐκ ἔστι, καὶ τὸν Βενιαμὶν λήψεσθε; ἐπ᾿ ἐμὲ ἐγένετο ταῦτα πάντα

Genesis 42:36 (NETS)

Genesis 42:36 (English Elpenor)
And their father Iakob said to them, “I am the one you have bereaved of children: Ioseph is not, Symeon is not, and you will take Beniamin. All this has come upon me!” And their father Jacob said to them, Ye have bereaved me. Joseph is not, Symeon is not, and will ye take Benjamin? all these things have come upon me.

Matthew 26:63 (NET)

Matthew 26:63 (KJV)
But Jesus was silent. The high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.” But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.

Matthew 26:63 (NET Parallel Greek)

Matthew 26:63 (Stephanus Textus Receptus)

Matthew 26:63 (Byzantine Majority Text)
ὁ δὲ Ἰησοῦς ἐσιώπα. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ· ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ ο δε ιησους εσιωπα και αποκριθεις ο αρχιερευς ειπεν αυτω εξορκιζω σε κατα του θεου του ζωντος ινα ημιν ειπης ει συ ει ο χριστος ο υιος του θεου ο δε ιησους εσιωπα και αποκριθεις ο αρχιερευς ειπεν αυτω εξορκιζω σε κατα του θεου του ζωντος ινα ημιν ειπης ει συ ει ο χριστος ο υιος του θεου

Matthew 26:65, 66 (NET)

Matthew 26:65, 66 (KJV)
Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy! Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.

Matthew 26:65 (NET Parallel Greek)

Matthew 26:65 (Stephanus Textus Receptus)

Matthew 26:65 (Byzantine Majority Text)
τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ λέγων· ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν βλασφημίαν· τοτε ο αρχιερευς διερρηξεν τα ιματια αυτου λεγων οτι εβλασφημησεν τι ετι χρειαν εχομεν μαρτυρων ιδε νυν ηκουσατε την βλασφημιαν αυτου τοτε ο αρχιερευς διερρηξεν τα ιματια αυτου λεγων οτι εβλασφημησεν τι ετι χρειαν εχομεν μαρτυρων ιδε νυν ηκουσατε την βλασφημιαν αυτου
What is your verdict?” They answered, “He is guilty and deserves death.” What think ye? They answered and said, He is guilty of death.

Matthew 26:66 (NET Parallel Greek)

Matthew 26:66 (Stephanus Textus Receptus)

Matthew 26:66 (Byzantine Majority Text)
τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες εἶπαν· ἔνοχος θανάτου ἐστίν τι υμιν δοκει οι δε αποκριθεντες ειπον ενοχος θανατου εστιν τι υμιν δοκει οι δε αποκριθεντες ειπον ενοχος θανατου εστιν

Acts 12:2 (NET)

Acts 12:2 (KJV)
He had James, the brother of John, executed with a sword. And he killed James the brother of John with the sword.

Acts 12:2 (NET Parallel Greek)

Acts 12:2 (Stephanus Textus Receptus)

Acts 12:2 (Byzantine Majority Text)
ἀνεῖλεν δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάννου μαχαίρῃ ανειλεν δε ιακωβον τον αδελφον ιωαννου μαχαιρα ανειλεν δε ιακωβον τον αδελφον ιωαννου μαχαιρα

Hebrews 3:6 (NET)

Hebrews 3:6 (KJV)
But Christ is faithful as a son over God’s house. We are of his house, if in fact we hold firmly to our confidence and the hope we take pride in. But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

Hebrews 3:6 (NET Parallel Greek)

Hebrews 3:6 (Stephanus Textus Receptus)

Hebrews 3:6 (Byzantine Majority Text)
Χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ· οὗ οἶκος ἐσμεν ἡμεῖς, |ἐάν[περ]| τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν χριστος δε ως υιος επι τον οικον αυτου ου οικος εσμεν ημεις εανπερ την παρρησιαν και το καυχημα της ελπιδος μεχρι τελους βεβαιαν κατασχωμεν χριστος δε ως υιος επι τον οικον αυτου ου οικος εσμεν ημεις εανπερ την παρρησιαν και το καυχημα της ελπιδος μεχρι τελους βεβαιαν κατασχωμεν

2 Peter 1:17, 18 (NET)

2 Peter 1:17, 18 (KJV)
For he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.” For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.

2 Peter 1:17 (NET Parallel Greek)

2 Peter 1:17 (Stephanus Textus Receptus)

2 Peter 1:17 (Byzantine Majority Text)
λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης· ὁ υἱός μου ὁ ἀγαπητός μου οὗτος ἐστιν εἰς ὃν ἐγὼ εὐδόκησα λαβων γαρ παρα θεου πατρος τιμην και δοξαν φωνης ενεχθεισης αυτω τοιασδε υπο της μεγαλοπρεπους δοξης ουτος εστιν ο υιος μου ο αγαπητος εις ον εγω ευδοκησα λαβων γαρ παρα θεου πατρος τιμην και δοξαν φωνης ενεχθεισης αυτω τοιασδε υπο της μεγαλοπρεπους δοξης ουτος εστιν ο υιος μου ο αγαπητος εις ον εγω ευδοκησα
When this voice was conveyed from heaven, we ourselves heard it, for we were with him on the holy mountain. And this voice which came from heaven we heard, when we were with him in the holy mount.

2 Peter 1:18 (NET Parallel Greek)

2 Peter 1:18 (Stephanus Textus Receptus)

2 Peter 1:18 (Byzantine Majority Text)
καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν σὺν αὐτῷ ὄντες ἐν τῷ ἁγίῳ ὄρει και ταυτην την φωνην ημεις ηκουσαμεν εξ ουρανου ενεχθεισαν συν αυτω οντες εν τω ορει τω αγιω και ταυτην την φωνην ημεις ηκουσαμεν εξ ουρανου ενεχθεισαν συν αυτω οντες εν τω ορει τω αγιω

1 Genesis 35:16, 17 (NET)

2 Matthew 9:2 (NET) Table

3 Genesis 35:18 (NET)

4 Genesis 37:26, 27 (NET)

5 Genesis 42:6 (NET)

6 Genesis 42:8, 9 (NET)

7 Genesis 42:21, 22 (NET)

8 Genesis 42:24a (NET)

9 Genesis 42:24b, 25 (NET)

10 Genesis 42:28b (NET)

11 Genesis 42:30 (NET)

12 Genesis 42:33, 34 (NET)

13 Genesis 42:35 (NET)

14 Matthew 17:2, 3 (NET)

15 Matthew 17:5, 6 (NET)

16 Romans 9:31 (NET) Table

17 1 John 4:9 (NET)

18 John 8:58 (NET) Table

19 Matthew 11:27b (NET)

20 Matthew 3:17 (NET)

21 Matthew 14:33 (NET) Table

22 Matthew 16:16, 17 (NET)

23 Matthew 16:20 (NET) Table The Stephanus Textus Receptus and Byzantine Majority Text had ιησους (KJV: Jesus) preceding the Christ. The NET parallel Greek text and NA28 did not.

24 Matthew 17:9 (NET) Table

25 The Stephanus Textus Receptus and Byzantine Majority Text had αποκριθεις (KJV: answered) preceding The high priest. The NET parallel Greek text and NA28 did not.

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

27 The Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: and said) following They answered, where the NET parallel Greek text and NA28 had εἶπαν.

28 Acts 12:2 (NET) The NET parallel Greek text and NA28 had μαχαίρῃ here in the dative case, where the Stephanus Textus Receptus and Byzantine Majority Text had μαχαιρα (KJV: with the sword) in the nominative case.

29 Acts 3:22a (NET) Table For a table comparing the Greek of Peter’s quotation with that of the Septuagint: Peter’s Second Gospel Proclamation, Part 2

30 Hebrews 3:5a, 6a (NET)

31 The NET parallel Greek text and NA28 had the pronoun μου (my) following Son and dear (KJV: beloved), where the Stephanus Textus Receptus and Byzantine Majority Text had it following Son only.

32 The Stephanus Textus Receptus and Byzantine Majority Text had the article τω (the) preceding holy and mountain, where the NET parallel Greek text and NA28 had it preceding holy only.

33 Genesis 42:36 (NET)

Justice and Mercy

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When I focused on God’s law as the primary revelation of his will, justice and mercy seemed like oppositional concepts.  Justice meant the uniform application of law (punishment mainly) and mercy was an exception to that uniform application.  As justice increased mercy decreased.  As mercy increased justice decreased (Fig. 1).

Slide 1

Fig. 1

Justice served as a limit on mercy as mercy limited justice.  So the righteousness of justice and mercy was a mean between these extremes, because justice was by definition unmerciful, at least in part, and mercy was by definition unjust, at least in part.  This made perfect sense to my religious mind, until I read the Bible.

Woe to you, experts in the law and you Pharisees, hypocrites, Jesus said.  You give a tenth of mint, dill, and cumin, yet you neglect what is more important in the law – justice (κρίσιν, a form of κρίσις), mercy1 (ἔλεος), and faithfulness (πίστιν, a form of πίστις)!  You should have done these things without neglecting the others.2  Love was added to this list in Luke’s Gospel account: But3 woe to you Pharisees!  You give a tenth of your mint, rue, and every herb, yet4 you neglect5 justice (κρίσιν) and love (ἀγάπην, a form of ἀγάπη) for God!6

How could mercy be both an exception to the uniform application of law and, along with justice and faithfulness, more important in the law than tithing mint, dill and cumin?  Jesus, it seemed, considered mercy part of the justice of the law rather than a limit upon it.  Go and learn what this saying means, He said, quoting Hosea, “I want mercy (ἔλεος) and not sacrifice.”  For I did not come to call the righteous, but sinners.7

#

Jesus (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

1

 I want mercy and not sacrifice

Matthew 9:13 (NET)

 ἔλεος θέλω καὶ οὐ θυσίαν

Hosea 6:6 Table

 ἔλεος θέλω καὶ οὐ θυσίαν

Matthew 9:13

Why does your teacher eat with tax collectors and sinners?8 the Pharisees had asked, revealing their concern over the possibility of defilement.9  When Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do,”10 revealing his concern for the mercy that was an important part of the law.  On another occasion Jesus went even further and told the Pharisees, If you had known what this means: “I want mercy (ἔλεος) and not sacrifice,” you would not have condemned the innocent.11  Jesus’ disciples had been gathering grain and eating the grain they had gathered on the Sabbath day.  It was about as direct a violation12 of the law of the Sabbath as I can imagine, but Jesus declared them innocent, adding that the Pharisees and I would agree with Him if we understood the mercy that was an important part of the law.

Teacher, what must I do to inherit eternal life?13 an expert in religious law asked Jesus (Luke 10:26-28 NET).

He said to him, “What is written in the law?  How do you understand it?”  The expert answered, “Love (ἀγαπήσεις, a form of ἀγαπάω) the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself.”  Jesus said to him, “You have answered correctly; do this, and you will live.”

The law expert asked for clarification of the term neighbor.  Jesus told a story:  A man…fell into the hands of robbers, who stripped him, beat him up, and went off, leaving him half dead.14  Two other men passed the robbers’ victim by, but one man felt compassion for him.  He went up to him and bandaged his wounds, pouring oil and wine on them.  Then he put him on his own animal, brought him to an inn, and took care of him.  The next day.15 he took out two silver coins and gave them to the innkeeper, saying,16 “Take care of him, and whatever else you spend, I will repay you when I come back this way.”17

Jesus asked, “Which18 of these three do you think became a neighbor to the man who fell into the hands of the robbers?”  The expert in religious law said, “The one who showed mercy (ἔλεος) to him.”  So19 Jesus said to him, “Go and do the same.”20  So mercy shown to a stranger defined the term neighbor, and became the justice of the law of loving God and one’s neighbor.  Beyond that this was the Gospel message in answer to the question, what must I do to inherit eternal life?  Clearly my religious mind was in error.

When Matthew quoted Isaiah his primary focus was on Jesus’ fulfillment of the part of the prophecy that read, He will not quarrel or cry out, nor will anyone hear his voice in the streets.21  Though, Great crowds followed [Jesus], and he healed them all…he sternly warned them not to make him known.22  I am more interested here in the rest of the prophecy: Here is my servant whom I have chosen, the one I love, in whom I take great delight.  I will put my Spirit on him, and he will proclaim justice (κρίσιν) to the nations.23  He will not break a bruised reed or extinguish a smoldering wick, until he brings justice (κρίσιν) to victory.24  As I began to recognize Jesus as the primary revelation of God’s will my understanding of justice and mercy began to change.

Justice and mercy are not in opposition but joined like a category I could only call justice-mercy (Fig. 2).

Slide 2

Fig. 2

Though justice-mercy may not actually be infinite in its capacity to increase, it is virtually infinite relative to my naive understanding.  Probably it should be thought of as justice-mercy-faithfulness-love.  But I’m not clever enough to represent that concept graphically.

 

Addendum (6/24/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ.  “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…”  His contention is that the “King James Version is the infallible Word of God.”  So, I’ll re-examine the quotations above with the KJV.

#

Jesus (KJV)

KJV

NET Bible (Greek parallel text)

1

 I will have mercy, and not sacrifice

Matthew 9:13 (KJV)

 I desired mercy, and not sacrifice

Hosea 6:6

 ἔλεος θέλω καὶ οὐ θυσίαν

Matthew 9:13

The KJV will have and desired, though different tenses, are admittedly closer than the NET: For I delight in faithfulness, not simply in sacrifice (Hosea 6:6a NET) and, I want mercy and not sacrifice (Matthew 9:13 NET).  If the present tense delight is incorrect relative to the past tense desired in Hebrew, this could be the first evidence I’ve discovered that the Septuagint quoted the New Testament.

The ASV, NKJV and NIV have desire (present), the DNT has delight (present), the GWT and TEV have want (present), TSMG am after (present), and YLT desired (past).  Young’s Literal Translation (YLT) carries some weight with me, but I don’t know any Hebrew to decide this for myself.

 

Addendum: July 9, 2025
According to a note (93) in the NET the expert in religious law quoted from Deuteronomy 6:5 in Luke 10:27. The following table compares the Greek of that quotation with that of the Septuagint.

Luke 10:27b (NET Parallel Greek)

Deuteronomy 6:5 (Septuagint BLB) Table

Deuteronomy 6:5 (Septuagint Elpenor)
ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης [τῆς] καρδίας σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύϊ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου καὶ ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου

Luke 10:27b (NET)

Deuteronomy 6:5 (NETS)

Deuteronomy 6:5 (English Elpenor)
Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, And you shall love the Lord your God with the whole of your mind and with the whole of your soul and with the whole of your power. And thou shalt love the Lord thy God with all thy mind, and with all thy soul, and all thy strength.

According to a note (94) in the NET the expert in religious law quoted from Leviticus 19:18 in Luke 10:27. The following table compares the Greek of that quotation with that of the Septuagint.

Luke 10:27c (NET Parallel Greek)

Leviticus 19:18b (Septuagint BLB) Table

Leviticus 19:18b (Septuagint Elpenor)
τὸν πλησίον σου ὡς σεαυτόν ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν

Luke 10:27c (NET)

Leviticus 19:18b (NETS)

Leviticus 19:18b (English Elpenor)
love your neighbor as yourself you shall love your neighbor as yourself thou shalt love thy neighbour as thyself

According to a note (28) in the NET Matthew quoted from Isaiah 42:1-4 in Matthew 12:18-21. The following table compares the Greek of Matthew 12:19 with that of Isaiah 42:2 in the Septuagint.

Matthew 12:19 (NET Parallel Greek)

Isaiah 42:2 (Septuagint BLB)

Isaiah 42:2 (Septuagint Elpenor)
οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ οὐ κεκράξεται οὐδὲ ἀνήσει οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνὴ αὐτοῦ οὐ κεκράξεται οὐδὲ ἀνήσει, οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνὴ αὐτοῦ

Matthew 12:19 (NET)

Isaiah 42:2 (NETS)

Isaiah 42:2 (English Elpenor)
He will not quarrel or cry out, nor will anyone hear his voice in the streets. He will not cry out or send forth his voice, nor will his voice be heard outside; He shall not cry, nor lift up [his voice], nor shall his voice be heard without.

Matthew seems to have made his own translation from Hebrew.

According to a note (28) in the NET Matthew quoted from Isaiah 42:1-4 in Matthew 12:18-21. The following table compares the Greek of Matthew 12:18 with that of Isaiah 42:1 in the Septuagint.

Matthew 12:18 (NET Parallel Greek)

Isaiah 42:1 (Septuagint BLB)

Isaiah 42:1 (Septuagint Elpenor)
ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου |εἰς| ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμα μου ἐπ᾿ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ Ιακωβ ὁ παῖς μου ἀντιλήμψομαι αὐτοῦ Ισραηλ ὁ ἐκλεκτός μου προσεδέξατο αὐτὸν ἡ ψυχή μου ἔδωκα τὸ πνεῦμά μου ἐπ᾽ αὐτόν κρίσιν τοῖς ἔθνεσιν ἐξοίσει ΙΑΚΩΒ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ ᾿Ισραὴλ ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου· ἔδωκα τὸ πνεῦμά μου ἐπ᾿ αὐτόν, κρίσιν τοῖς ἔθνεσιν ἐξοίσει

Matthew 12:18 (NET)

Isaiah 42:1 (NETS)

Isaiah 42:1 (English Elpenor)
“Here is my servant whom I have chosen, the one I love, in whom I take great delight. I will put my Spirit on him, and he will proclaim justice to the nations. Iakob is my servant; I will lay hold of him; Israel is my chosen; my soul has accepted him; he will bring forth judgment to the nations. Jacob is my servant, I will help him: Israel is my chosen, my soul has accepted him; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles.

Here again, it seems that Matthew did some of his own translation from Hebrew.

According to a note (28) in the NET Matthew quoted from Isaiah 42:1-4 in Matthew 12:18-21. The following table compares the Greek Matthew 12:20 with that of Isaiah 42:3 in the Septuagint.

Matthew 12:20 (NET Parallel Greek)

Isaiah 42:3 (Septuagint BLB)

Isaiah 42:1 (Septuagint Elpenor)
κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν κάλαμον τεθλασμένον οὐ συντρίψει καὶ λίνον καπνιζόμενον οὐ σβέσει ἀλλὰ εἰς ἀλήθειαν ἐξοίσει κρίσιν κάλαμον τεθλασμένον οὐ συντρίψει καὶ λίνον καπνιζόμενον οὐ σβέσει, ἀλλὰ εἰς ἀλήθειαν ἐξοίσει κρίσιν

Matthew 12:20 (NET)

Isaiah 42:1 (NETS)

Isaiah 42:1 (English Elpenor)
He will not break a bruised reed or extinguish a smoldering wick, until he brings justice to victory. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. A bruised reed shall he not break, and smoking flax shall he not quench; but he shall bring forth judgment to truth.

Matthew’s and the Holy Spirit’s word choices deserve a fuller consideration than I am giving them here.

Tables comparing Exodus 16:4; 16:5; Isaiah 42:2; 42:1 and 42:3 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 16:4; 16:5; Isaiah 42:2; 42:1 and 42:3 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 23:23; Luke 11:42; 10:25; 10:30; 10:33 and 10:35-37 in the KJV and NET follow.

Exodus 16:4 (Tanakh)

Exodus 16:4 (KJV)

Exodus 16:4 (NET)
Then said HaShem unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not. Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. Then the Lord said to Moses, “I am going to rain bread from heaven for you, and the people will go out and gather the amount for each day, so that I may test them. Will they walk in my law or not?

Exodus 16:4 (Septuagint BLB)

Exodus 16:4 (Septuagint Elpenor)
εἶπεν δὲ κύριος πρὸς Μωυσῆν ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ καὶ ἐξελεύσεται ὁ λαὸς καὶ συλλέξουσιν τὸ τῆς ἡμέρας εἰς ἡμέραν ὅπως πειράσω αὐτοὺς εἰ πορεύσονται τῷ νόμῳ μου ἢ οὔ εἶπε δὲ Κύριος πρὸς Μωυσῆν· ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ, καὶ ἐξελεύσεται ὁ λαὸς καὶ συλλέξουσι τὸ τῆς ἡμέρας εἰς ἡμέραν, ὅπως πειράσω αὐτούς, εἰ πορεύσονται τῷ νόμῳ μου ἢ οὔ

Exodus 16:4 (NETS)

Exodus 16:4 (English Elpenor)
Then the Lord said to Moyses, “Look, I am going to rain bread from heaven for you, and the people shall go out, and they shall collect the day’s portion for a day so that I might test them whether they will walk by my law or not. And the Lord said to Moses, Behold, I [will] rain bread upon you out of heaven: and the people shall go forth, and they shall gather their daily portion for the day, that I may try them whether they will walk in my law or not.

Exodus 16:5 (Tanakh)

Exodus 16:5 (KJV)

Exodus 16:5 (NET)
And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.’ And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. On the sixth day they will prepare what they bring in, and it will be twice as much as they gather every other day.”

Exodus 16:5 (Septuagint BLB)

Exodus 16:5 (Septuagint Elpenor)
καὶ ἔσται τῇ ἡμέρᾳ τῇ ἕκτῃ καὶ ἑτοιμάσουσιν ὃ ἐὰν εἰσενέγκωσιν καὶ ἔσται διπλοῦν ὃ ἐὰν συναγάγωσιν τὸ καθ᾽ ἡμέραν εἰς ἡμέραν καὶ ἔσται ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ καὶ ἑτοιμάσουσιν ὃ ἂν εἰσενέγκωσι, καὶ ἔσται διπλοῦν ὃ ἐὰν συναγάγωσι τὸ καθ᾿ ἡμέραν εἰς ἡμέραν

Exodus 16:5 (NETS)

Exodus 16:5 (English Elpenor)
And it shall be on the sixth day, and they shall prepare whatever they bring in, and it shall be double whatever they gather daily for a day.” And it shall come to pass on the sixth day that they shall prepare whatsoever they have brought in, and it shall be double of what they shall have gathered for the day, daily.

Isaiah 42:2 (Tanakh)

Isaiah 42:2 (KJV)

Isaiah 42:2 (NET)
He shall not cry, nor lift up, nor cause his voice to be heard in the street. He shall not cry, nor lift up, nor cause his voice to be heard in the street. He will not cry out or shout; he will not publicize himself in the streets.

Isaiah 42:2 (Septuagint BLB)

Isaiah 42:2 (Septuagint Elpenor)
οὐ κεκράξεται οὐδὲ ἀνήσει οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνὴ αὐτοῦ οὐ κεκράξεται οὐδὲ ἀνήσει, οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνὴ αὐτοῦ

Isaiah 42:2 (NETS)

Isaiah 42:2 (English Elpenor)
He will not cry out or send forth his voice, nor will his voice be heard outside; He shall not cry, nor lift up [his voice], nor shall his voice be heard without.

Isaiah 42:1 (Tanakh)

Isaiah 42:1 (KJV)

Isaiah 42:1 (NET)
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. “Here is my servant whom I support, my chosen one in whom I take pleasure. I have placed my Spirit on him; he will make just decrees for the nations.

Isaiah 42:1 (Septuagint BLB)

Isaiah 42:1 (Septuagint Elpenor)
Ιακωβ ὁ παῖς μου ἀντιλήμψομαι αὐτοῦ Ισραηλ ὁ ἐκλεκτός μου προσεδέξατο αὐτὸν ἡ ψυχή μου ἔδωκα τὸ πνεῦμά μου ἐπ᾽ αὐτόν κρίσιν τοῖς ἔθνεσιν ἐξοίσει ΙΑΚΩΒ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ· ᾿Ισραὴλ ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου· ἔδωκα τὸ πνεῦμά μου ἐπ᾿ αὐτόν, κρίσιν τοῖς ἔθνεσιν ἐξοίσει

Isaiah 42:1 (NETS)

Isaiah 42:1 (English Elpenor)
Iakob is my servant; I will lay hold of him; Israel is my chosen; my soul has accepted him; I will put my spirit upon him; he will bring forth judgment to the nations. Jacob is my servant, I will help him: Israel is my chosen, my soul has accepted him; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles.

Isaiah 42:3 (Tanakh)

Isaiah 42:3 (KJV)

Isaiah 42:3 (NET)
A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. A crushed reed he will not break, a dim wick he will not extinguish; he will faithfully make just decrees.

Isaiah 42:3 (Septuagint BLB)

Isaiah 42:3 (Septuagint Elpenor)
κάλαμον τεθλασμένον οὐ συντρίψει καὶ λίνον καπνιζόμενον οὐ σβέσει ἀλλὰ εἰς ἀλήθειαν ἐξοίσει κρίσιν κάλαμον τεθλασμένον οὐ συντρίψει καὶ λίνον καπνιζόμενον οὐ σβέσει, ἀλλὰ εἰς ἀλήθειαν ἐξοίσει κρίσιν

Isaiah 42:3 (NETS)

Isaiah 42:3 (English Elpenor)
a bruised reed he will not break, and a smoking wick he will not quench, but he will bring forth judgment for truth. A bruised reed shall he not break, and smoking flax shall he not quench; but he shall bring forth judgment to truth.

Matthew 23:23 (NET)

Matthew 23:23 (KJV)
“Woe to you, experts in the law and you Pharisees, hypocrites! You give a tenth of mint, dill, and cumin, yet you neglect what is more important in the law—justice, mercy, and faithfulness! You should have done these things without neglecting the others. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

Matthew 23:23 (NET Parallel Greek)

Matthew 23:23 (Stephanus Textus Receptus)

Matthew 23:23 (Byzantine Majority Text)
Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα ἔδει ποιῆσαι κακεῖνα μὴ |ἀφιέναι| ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι αποδεκατουτε το ηδυοσμον και το ανηθον και το κυμινον και αφηκατε τα βαρυτερα του νομου την κρισιν και τον ελεον και την πιστιν ταυτα εδει ποιησαι κακεινα μη αφιεναι ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι αποδεκατουτε το ηδυοσμον και το ανηθον και το κυμινον και αφηκατε τα βαρυτερα του νομου την κρισιν και τον ελεον και την πιστιν ταυτα εδει ποιησαι κακεινα μη αφιεναι

Luke 11:42 (NET)

Luke 11:42 (KJV)
“But woe to you Pharisees! You give a tenth of your mint, rue, and every herb, yet you neglect justice and love for God! But you should have done these things without neglecting the others. But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.

Luke 11:42 (NET Parallel Greek)

Luke 11:42 (Stephanus Textus Receptus)

Luke 11:42 (Byzantine Majority Text)
ἀλλὰ οὐαὶ ὑμῖν τοῖς Φαρισαίοις, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ πήγανον καὶ πᾶν λάχανον καὶ παρέρχεσθε τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ θεοῦ· ταῦτα δὲ ἔδει ποιῆσαι κακεῖνα μὴ παρεῖναι αλλ ουαι υμιν τοις φαρισαιοις οτι αποδεκατουτε το ηδυοσμον και το πηγανον και παν λαχανον και παρερχεσθε την κρισιν και την αγαπην του θεου ταυτα εδει ποιησαι κακεινα μη αφιεναι αλλ ουαι υμιν τοις φαρισαιοις οτι αποδεκατουτε το ηδυοσμον και το πηγανον και παν λαχανον και παρερχεσθε την κρισιν και την αγαπην του θεου ταυτα εδει ποιησαι κακεινα μη αφιεναι

Luke 10:25 (NET)

Luke 10:25 (KJV)
Now an expert in religious law stood up to test Jesus, saying, “Teacher, what must I do to inherit eternal life?” And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

Luke 10:25 (NET Parallel Greek)

Luke 10:25 (Stephanus Textus Receptus)

Luke 10:25 (Byzantine Majority Text)
Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων· διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω και ιδου νομικος τις ανεστη εκπειραζων αυτον και λεγων διδασκαλε τι ποιησας ζωην αιωνιον κληρονομησω και ιδου νομικος τις ανεστη εκπειραζων αυτον και λεγων διδασκαλε τι ποιησας ζωην αιωνιον κληρονομησω

Luke 10:30 (NET)

Luke 10:30 (KJV)
Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him up, and went off, leaving him half dead. And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

Luke 10:30 (NET Parallel Greek)

Luke 10:30 (Stephanus Textus Receptus)

Luke 10:30 (Byzantine Majority Text)
῾Υπολαβὼν ὁ Ἰησοῦς εἶπεν· ἄνθρωπος τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰεριχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ υπολαβων δε ο ιησους ειπεν ανθρωπος τις κατεβαινεν απο ιερουσαλημ εις ιεριχω και λησταις περιεπεσεν οι και εκδυσαντες αυτον και πληγας επιθεντες απηλθον αφεντες ημιθανη τυγχανοντα υπολαβων δε ο ιησους ειπεν ανθρωπος τις κατεβαινεν απο ιερουσαλημ εις ιεριχω και λησταις περιεπεσεν οι και εκδυσαντες αυτον και πληγας επιθεντες απηλθον αφεντες ημιθανη τυγχανοντα

Luke 10:33 (NET)

Luke 10:33 (KJV)
But a Samaritan who was traveling came to where the injured man was, and when he saw him, he felt compassion for him. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

Luke 10:33 (NET Parallel Greek)

Luke 10:33 (Stephanus Textus Receptus)

Luke 10:33 (Byzantine Majority Text)
Σαμαρίτης δέ τις ὁδεύων ἦλθεν κατ᾿ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη σαμαρειτης δε τις οδευων ηλθεν κατ αυτον και ιδων αυτον εσπλαγχνισθη σαμαρειτης δε τις οδευων ηλθεν κατ αυτον και ιδων αυτον εσπλαγχνισθη

Luke 10:35-37 (NET)

Luke 10:35-37 (KJV)
The next day he took out two silver coins and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

Luke 10:35 (NET Parallel Greek)

Luke 10:35 (Stephanus Textus Receptus)

Luke 10:35 (Byzantine Majority Text)
καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν ἔδωκεν |δύο δηνάρια| τῷ πανδοχεῖ καὶ εἶπεν· ἐπιμελήθητι αὐτοῦ, καὶ ὅ τι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαι με ἀποδώσω σοι και επι την αυριον εξελθων εκβαλων δυο δηναρια εδωκεν τω πανδοχει και ειπεν αυτω επιμεληθητι αυτου και ο τι αν προσδαπανησης εγω εν τω επανερχεσθαι με αποδωσω σοι και επι την αυριον εξελθων εκβαλων δυο δηναρια εδωκεν τω πανδοχει και ειπεν αυτω επιμεληθητι αυτου και ο τι αν προσδαπανησης εγω εν τω επανερχεσθαι με αποδωσω σοι
Which of these three do you think became a neighbor to the man who fell into the hands of the robbers?” Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

Luke 10:36 (NET Parallel Greek)

Luke 10:36 (Stephanus Textus Receptus)

Luke 10:36 (Byzantine Majority Text)
τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς τις ουν τουτων των τριων δοκει σοι πλησιον γεγονεναι του εμπεσοντος εις τους ληστας τις ουν τουτων των τριων πλησιον δοκει σοι γεγονεναι του εμπεσοντος εις τους ληστας
The expert in religious law said, “The one who showed mercy to him.” So Jesus said to him, “Go and do the same.” And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

Luke 10:37 (NET Parallel Greek)

Luke 10:37 (Stephanus Textus Receptus)

Luke 10:37 (Byzantine Majority Text)
ὁ δὲ εἶπεν· ὁ ποιήσας τὸ ἔλεος μετ᾿ αὐτοῦ. εἶπεν δὲ αὐτῷ |ὁ| Ἰησοῦς· πορεύου καὶ σὺ ποίει ὁμοίως ο δε ειπεν ο ποιησας το ελεος μετ αυτου ειπεν ουν αυτω ο ιησους πορευου και συ ποιει ομοιως ο δε ειπεν ο ποιησας το ελεος μετ αυτου ειπεν ουν αυτω ο ιησους πορευου και συ ποιει ομοιως

2 Matthew 23:23 (NET)

4 The NET parallel Greek text and NA28 had the conjunction δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

5 The NET parallel Greek text and NA28 had παρεῖναι here, an infinitive form of πάρειμι, where the Stephanus Textus Receptus and Byzantine Majority Text had αφιεναι (KJV: to leave…undone), an infinitive form of ἀφίημι.

6 Luke 11:42 (NET)

7 Matthew 9:13 (NET) Table

8 Matthew 9:11 (NET) Table

10 Matthew 9:12 (NET) Table

11 Matthew 12:7 (NET) Table

12 Then the Lord said to Moses, “I am going to rain bread from heaven for you, and the people will go out and gather the amount for each day, so that I may test them.  Will they walk in my law or not?  On the sixth day they will prepare what they bring in, and it will be twice as much as they gather every other day.” (Exodus 16:4, 5 NET)

13 Luke 10:25 (NET)

14 Luke 10:30 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had τυγχανοντα following half dead (not translated in the KJV), a participle of τυγχάνω. The NET parallel Greek Text and NA28 did not.

15 The Stephanus Textus Receptus and Byzantine Majority Text had εξελθων (KJV: when he departed) here, a participle of ἐξέρχομαι. The NET parallel Greek Text and NA28 did not.

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

17 Luke 10:33-35 (NET)

18 The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: now) following Which. The NET parallel Greek Text and NA28 did not.

19 The NET parallel Greek Text and NA28 had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then).

20 Luke 10:36, 37 (NET)

21 Matthew 12:19 (NET)

22 Matthew 12:15b, 16 (NET)

23 Matthew 12:18 (NET)

24 Matthew 12:20 (NET)

Romans, Part 37

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Brothers and sisters, Paul continued, my heart’s desire (εὐδοκία) and prayer to God on behalf of my fellow Israelites is for their salvation.1  This sounds to me like the justice Paul nagged the Lord about, something he would always pray and not lose heart2 over.  But the Greek word translated desire leads rather inexorably to Jesus’ strange prayer of praise and the revelation of his Father’s gracious will:  I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed (ἀπεκάλυψας, a form of ἀποκαλύπτω) them to little children [Table].  Yes, Father, for this was your gracious will (εὐδοκία).3  I recognize the pattern:

MERCY

WRATH
So then, God has mercy on whom he chooses to have mercy…

Romans 9:18 (NET)

 …and he hardens whom he chooses to harden.

Romans 9:18 (NET)
[God] is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory

Romans 9:23 (NET)

 God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction

Romans 9:22 (NET)
[Those] who did not pursue righteousness obtained it, that is, a righteousness that is by faith

Romans 9:30 (NET)

 [Those] even though pursuing a law of righteousness did not attain it [Table]….Because they pursued it not by faith but (as if it were possible) by works [Table]

Romans 9:31, 32 (NET)
[The] Lord of heaven and earth…[has] revealed [these things] to little children [KJV, babes]

Matthew 11:25 (NET)

 [The] Lord of heaven and earth…[has] hidden these things from the wise and intelligent [Table]

Matthew 11:25 (NET)

So Jesus praised his Father, the Lord of heaven and earth, because his followers were neither wise nor intelligent, but like little children.  And little children might be overstating the case.  The Greek word νηπίοις is a compound of νη (not) and ἔπος (a word), not speaking, an infant.  But with that I begin to understand.  The wise and intelligent believe they know how, and expect, to do it for themselves.  Infants trust and expect someone who loves them to provide for them and, in fact, do it for them.

For I can testify that they are zealous for God, Paul continued, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις).4  The word translated truth here was translated knowledge in, For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge (ἐπίγνωσιν) of his will in all spiritual wisdom and understanding…5  This truth or knowledge is the noun form of the verb ἐπιγινώσκω.  All things have been handed over to me by my Father, Jesus continued.  No one knows (ἐπιγινώσκει, a form of ἐπιγινώσκω) the Son except the Father, and no one knows (ἐπιγινώσκει, a form of ἐπιγινώσκω) the Father except the Son and anyone to whom the Son decides (βούληται, a form of βούλομαι) to reveal (ἀποκαλύψαι, another form of ἀποκαλύπτω) him.6

For ignoring (ἀγνοοῦντες, a participle of ἀγνοέω; literally being ignorant of, not knowing, misunderstanding) the righteousness that comes from God, Paul continued, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.7  Even after saying that no one knows his Father except those to whom the Son decides to reveal him, Jesus offered to teach the wise and intelligent, the hardened objects of wrath prepared for destruction, saying: Come to me, all you who are weary and burdened (πεφορτισμένοι, a participle of φορτίζω), and I will give you rest.  Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls [Table].8

I’m reminded of an old hymn9 that begins, “Would you be free from the burden of sin?”  But I think in this case Jesus was addressing those who were weary and burdened pursuing a law of righteousness, seeking instead to establish their own righteousness.  They didn’t tend to think of themselves as having a burden of sin.  That was for others who didn’t work as hard as they did pursuing a law of righteousness.  For my yoke is easy to bear, and my load (φορτίον) is not hard to carry,10 Jesus concluded, relative to the load they were already carrying.

They tie up heavy loads (φορτία, a form of φορτίον), hard to carry, He said of the experts in the law and the Pharisees,11 and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move (κινῆσαι, a form of κινέω) [or, remove]12) them.13  Woe to you experts in religious law, Jesus said.  You load (φορτίζετε, another form of φορτίζω) people down with burdens (phortion, φορτίον; specifically φορτία) difficult to bear, yet you yourselves refuse to touch the burdens (φορτίοις, another form of φορτίον) with even one of your fingers!”14

For Christ is the end (τέλος) of the law, with the result that there is righteousness for everyone who believes,15 Paul concluded.  I certainly don’t believe that it is necessary to interpret the word τέλος as a termination here, putting Paul into direct conflict with the Lord Jesus: I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.16 To interpret τέλος in the sense of aim or purpose of the law is much more in keeping with Paul’s own understanding that 1) the law is holy, and the commandment is holy, righteous, and good;17 2) he himself would not have known sin except through the law;18 3) though no one is declared righteous before [God] by the works of the law, the law has an ongoing usefulness in that through the law comes the knowledge of sin;19 and 4) we do not nullify the law through faith; Instead we uphold the law.20

Addendum: June 23, 2025
A table comparing Revelation 2:5 in the NET and KJV follows.

Revelation 2:5 (NET)

Revelation 2:5 (KJV)
Therefore, remember from what high state you have fallen and repent! Do the deeds you did at the first; if not, I will come to you and remove your lampstand from its place—that is, if you do not repent. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

Revelation 2:5 (NET Parallel Greek)

Revelation 2:5 (Stephanus Textus Receptus)

Revelation 2:5 (Byzantine Majority Text)
μνημόνευε οὖν πόθεν πέπτωκας καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαι σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς μνημονευε ουν ποθεν εκπεπτωκας και μετανοησον και τα πρωτα εργα ποιησον ει δε μη ερχομαι σοι ταχει και κινησω την λυχνιαν σου εκ του τοπου αυτης εαν μη μετανοησης μνημονευε ουν ποθεν πεπτωκας και μετανοησον και τα πρωτα εργα ποιησον ει δε μη ερχομαι σοι ταχυ και κινησω την λυχνιαν σου εκ του τοπου αυτης εαν μη μετανοησης

1 Romans 10:1 (NET) Table

2 Luke 18:1 (NET) Table

3 Matthew 11:25, 26 (NET)

4 Romans 10:2 (NET)

5 Colossians 1:9 (NET)

6 Matthew 11:27 (NET)

7 Romans 10:3 (NET)

8 Matthew 11:28, 29 (NET)

10 Matthew 11:30 (NET)

12 Therefore, remember from what high state you have fallen21 and repent!  Do the deeds you did at the first; if not, I will come to you22 and remove (κινήσω, another form of κινέω) your lampstand from its place – that is, if you do not repent. (Revelation 2:5 NET)

13 Matthew 23:4 (NET) Table

14 Luke 11:46 (NET)

15 Romans 10:4 (NET)

16 Matthew 5:18 (NET)

17 Romans 7:12 (NET)

18 Romans 7:7 (NET)

19 Romans 3:20 (NET)

20 Romans 3:31 (NET) Table

21 The NET parallel Greek text, NA28 and Byzantine Majority Text had πέπτωκας here, a form of πίπτω, where the Stephanus Textus Receptus had εκπεπτωκας, a form of ἐκπίπτω (KJV: thou art fallen).

22 The Stephanus Textus Receptus had ταχει here, a form of τάχος (KJV: quickly), where the Byzantine Majority Text had ταχυ. The NET parallel Greek text and NA28 had neither.