Paul’s OT Quotes – Romans 9:25-33

Posted on January 17, 2013 by admin

I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.^[1] I don’t consider this a quotation of Hosea 2:23 so much as a conclusion. Bill Braun analyzed it as a quotation ^[2] for any who are interested. The translation of Hosea 2:23 is as follows in the NET: “Then I will plant her as my own in the land. I will have pity on ‘No Pity’ (Lo-Ruhamah). I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’ And he will say, ‘You are my God!’”^[3] None of this makes much sense without the context (Hosea 1:2 NET).

When the Lord first spoke through Hosea, he said to him, “Go marry [literally, take for yourself] a prostitute [literally, a wife of harlotries; Septuagint: γυναῖκα^[4] πορνείας ^[5]] who will bear illegitimate children conceived through prostitution [literally, children of harlotries; Septuagint: τέκνα ^[6] πορνείας], because the nation continually commits [Septuagint: ἐκπορνεύουσα^[7]] spiritual^[8] prostitution [Septuagint: ἐκπορνεύσει]^[9] by turning away from the Lord” [Table].

Israel’s northern kingdom’s spiritual prostitution was described in the next chapter (Hosea 2:2, 5, 8 NET).

Plead earnestly with your mother (for she is not my wife, and I am not her husband), so that she might put an end to her adulterous lifestyle [Septuagint: μοιχείαν^[10]], and turn away from her sexually immoral behavior [Septuagint: πορνείαν^[11]]…. For their mother has committed adultery [Septuagint: ἐξεπόρνευσεν^[12]]; she who conceived them has acted shamefully. For she said, “I will seek out my lovers; they are the ones who give me my bread and my water, my wool, my flax, my olive oil, and my wine….Yet until now she has refused to acknowledge that I was the one who gave her the grain, the new wine, and the olive oil; and that it was I who lavished on her the silver and gold – which they used in worshiping Baal!

The note in the NET after the phrase I will seek out my lovers reads: “This statement alludes to the practice of sexual rites in the Canaanite fertility cult which attempted to secure agricultural fertility from the Canaanite gods…” So Hosea married (literally so he went and took) Gomer, the daughter of Diblaim. Then she conceived and gave birth to a son for him.^[13] God told Hosea to name his first son Jezreel, because in a little while I will punish the dynasty of Jehu on account of the bloodshed in the valley of Jezreel.^[14] Then Gomer gave birth to a daughter and the Lord told Hosea, Name her “No Pity” (Lo-Ruhamah) because I will no longer have pity on the nation of Israel.^[15] Then God told Hosea to name his next son “Not My People” (Lo-Ammi), because you are not my people and I am not your God.^[16]

However, the Lord continued, in the future the number of the people of Israel will be like the sand of the sea which can be neither measured nor numbered. Although it was said to them, “You are not my people,” it will be said to them, “You are children of the living God!”^[17] Paul’s quotation of this verse was identical with that found in the Septuagint.

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.

Romans 9:26 (NET)

καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς οὐ λαός μου ὑμεῖς ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος

Hosea 1:10

καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη |αὐτοῖς| οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος

Romans 9:26

I looked to the Jewish Virtual Library out of curiosity how this story would be interpreted there. Essentially chapter 3 was viewed not as a continuation of the story begun in chapters 1 and 2, but as a restatement of that same story, the “real” story, in fact. In that “real” story Hosea did not “love” a promiscuous woman but “befriended” her.

Hosea 3:1 NET	Hosea 3:1 Jewish Virtual Library ^[18]
The Lord said to me, “Go, show love to your wife again, even though she loves another man and continually commits adultery. Likewise, the Lord loves the Israelites although they turn to other gods and love to offer raisin cakes to idols” [Table].	“YHWH said to me further, ‘Go, befriend a woman who, while befriended by a companion, sleeps with others, even as I befriend the children of Israel but they turn to other gods.’ So I befriended a woman of lust.”

To marry such a woman in the first place would be contrary to a law of righteousness. To receive her back again as a wife after having divorced her for unfaithfulness would be unthinkable.^[19] Obviously, God would never command such a thing, therefore He didn’t, no matter what the text says. Despite all this fussiness the author(s) of this particular article in the Jewish Virtual Library got the point of Hosea 2:19 and 20 better than I could ever hope to tease out of an English translation: I will commit myself to you forever; I will commit myself to you in righteousness and justice, in steadfast love and tender compassion. I will commit myself to you in faithfulness; then you will acknowledge the Lord”^[20] it reads in the NET. What it means according to the Jewish Virtual Library is as follows:

“YHWH will, moreover, espouse her a second time, and in such a way as to insure the permanence of the new marriage for…he will bestow upon her as bride-price the three pairs of qualities, righteousness – justice, goodness – graciousness, and loyalty – devotion to YHWH. In non-allegorical language, of course, that means that YHWH will make a new God-and-people covenant with Israel and will obviate any occasion for dissolving it like the first by making Israel constitutionally incapable of breaking it.”^[21]

I would regard this as an excellent synopsis of Paul’s understanding of the Gospel in his letter to the Romans—if that had been its source. By the way, the note in the NET reads: “The preposition בְּ (bet), which is repeated throughout 2:19-20 [21-22], denotes price paid (BDB 90 s.v. בְּ III.3; e.g., Ezek 3:14). The text contains an allusion to the payment of bridal gifts. The Lord will impute the moral character to Israel that will be necessary for a successful covenant relationship (contra 4:1).”

I’ve already covered what I think about the paraphrase/quotation in Romans 9:33 elsewhere. Bill Braun’s analysis is available at http://ntuseoflxx.com/Rom9-33.html

Addendum (6/21/2015): 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.

Paul (KJV)

KJV

NET Bible (Greek parallel text)

…in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

Romans 9:26 (KJV)

…in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

Hosea 1:10

καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη |αὐτοῖς| οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος

Romans 9:26

I don’t see anything here to question (or confirm) the dating and authorship of the Septuagint. The Old Testament verse and the New Testament quotation match as well in the KJV as they do in the NET.

^[1] Romans 9:25 (NET)

^[2] http://ntuseoflxx.com/Rom9-25.html

^[3] Hosea 2:23 (NET)

^[6] A voice was heard in Ramah, weeping and loud wailing, Rachel weeping for her children (τέκνα), and she did not want to be comforted, because they were gone. (Matthew 2:18 NET)

^[7] “to prostitute, indulge in immorality, commit fornication” http://www.motorera.com/greek/lexicon/ek.html#ekporneuousa

^[8] NET Note: The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “harlotry”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used in a concrete sense to refer to a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and figuratively meaning “to be unfaithful” in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).

^[9] “to prostitute, indulge in immorality, commit fornication” http://www.motorera.com/greek/lexicon/ek.html#ekporneusei

^[10] adultery http://www.perseus.tufts.edu/hopper/morph?l=moixei%2Fan&la=greek&prior=th%5Cn

^[11] But regarding the Gentiles who have believed, we have written a letter, having decided that they should avoid meat that has been sacrificed to idols and blood and what has been strangled and sexual immorality (πορνείαν). (Acts 21:25 NET)

^[12] to prostitute, indulge in immorality, commit fornication http://www.motorera.com/greek/lexicon/ex.html#exeporneusen

^[13] Hosea 1:3 (NET) Table

^[14] Hosea 1:4 (NET)

^[15] Hosea 1:6 (NET)

^[16] Hosea 1:9 (NET)

^[17] Hosea 1:10 (NET)

^[18] http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0009_0_09254.html

^[19] Deuteronomy 24:1-4 (NET)

^[20] Hosea 2:19, 20 (NET)

^[21] http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0009_0_09254.html

Justice, Vengeance and Punishment

Posted on January 13, 2013 by admin

Then Jesus told them a parable to show them they should always pray and not lose heart.^[1] It is a story about a persistent widow nagging an unrighteous judge for justice. Finally the unrighteous judge thought to himself, Though I neither fear God nor have regard for people, yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out by her unending pleas.^[2] Won’t God give justice to his chosen ones, Jesus asked, who cry out to him day and night? Will he delay long to help them? I tell you, he will give them justice speedily.^[3]

Those who pursued a law of righteousness^[4] expected justice. They hoped for the overthrow of the Roman government, and that Gentiles would be dealt with by God according to their alignment with Jewish tradition and the law of God. That’s not exactly how things went down. It causes me to wonder what I—one who does not work, but believes in the one who declares the ungodly righteous^[5]— should expect of justice. What should I always pray and not lose heart about in this regard?

The word justice in the rhetorical question Won’t God give justice to his chosen ones, and its answer he will give them justice speedily, is ἐκδίκησιν (a form of ἐκδίκησις)^[6] in Greek. In a very strong way that should not be discounted this promise was fulfilled less than forty years later. But when you see Jerusalem surrounded by armies, Jesus said, then know that its desolation has come near. Then those who are in Judea must flee to the mountains. Those who are inside the city must depart. Those who are out in the country must not enter it, because these are days of vengeance (ἐκδικήσεως, another form of ἐκδίκησις), to fulfill all that is written.^[7]

It is not lost on me that the justice Israel hoped for the Romans was also the vengeance they received from them in 70 A.D. I bear that in mind when I read Paul’s letter to the Thessalonians (2 Thessalonians 1:6-10 NET).

For it is right for God to repay with affliction those who afflict you, and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed from heaven with his mighty angels. With flaming fire he will mete out punishment (ἐκδίκησιν, a form of ἐκδίκησις) on those who do not know (εἰδόσιν, a form of εἴδω)^[8] God and do not obey (ὑπακούουσιν, a form of ὑπακούω)^[9] the gospel of our Lord Jesus. They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, when he comes to be glorified among his saints and admired on that day among all who have believed – and you did in fact believe our testimony.

The penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength is not the justice I hope for those who do not know God and do not obey the gospel of our Lord Jesus. For Paul also wrote: Do not avenge (ἐκδικοῦντες, a form of ἐκδικέω)^[10] yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance (ἐκδίκησις) is mine, I will repay,” says the Lord.^[11] There is always the hope that the Lord’s vengeance (justice) will be more merciful than mine might have been. I and all the Gentiles who have been called to faith rather than dealt with according to law or Jewish tradition are the proof. Rather, Paul continued, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.^[12]

There is a troubling passage in Revelation: Now when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed because of the word of God and because of the testimony they had given. They cried out with a loud voice, “How long, Sovereign Master, holy and true, before you judge (κρίνεις, a form of κρίνω)^[13] those who live on the earth and avenge (ἐκδικεῖς, a form of ἐκδικέω) our blood?”^[14] And this was after the four horsemen were sent out to conquer,^[15] to take peace from the earth, so that people would butcher one another,^[16] cause famine—A quart of wheat will cost a day’s pay and three quarts of barley will cost a day’s pay,^[17] and kill a fourth of the population of the earth by disease, and by the wild animals of the earth.^[18]

I didn’t know what to make of it. Was it a revelation of some decadent time when Christ’s witnesses are of such inferior quality to Peter and Paul? Was it a revelation behind the veil, so to speak, into what Peter and Paul are actually like? Was it what I am meant to become? I thought such bloodlust was at least part of what the Lord’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control^[19] was saving me from. But the explanation of the fifth seal continued.

Each of them was given a long white robe and they were told to rest for a little longer, until the full number was reached of both their fellow servants and their brothers who were going to be killed just as they had been.^[20] Obviously the death of a fourth of the earth’s population was not what God considered vengeance (or, justice) for those who had been violently killed because of the word of God and because of the testimony they had given.^[21] I kept reading to see what He considered justice (Revelation 16:4-7 NET).

Then the third angel poured out his bowl on the rivers and the springs of water, and they turned into blood. Now I heard the angel of the waters saying: “You are just (δίκαιος)^[22] – the one who is and who was, the Holy One – because you have passed these judgments (ἔκρινας, another form of κρίνω), because they poured out the blood of your saints and prophets, so you have given them blood to drink. They got what they deserved (ἄξιοι, a form of ἄξιος)!”^[23] Then I heard the altar reply, “Yes, Lord God, the All-Powerful, your judgments are true and just (δίκαιαι, a form of δίκαιος)!”

I can live with that. It sounds like the Lord I am beginning to know and love. And if I think He valued his witnesses too cheaply I am reminded of the purpose of our calling: As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”^[24] As for the other seals, trumpets and bowls, even the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, I’m not in a position to judge what is deserved, what weight is sufficient to balance the scale of offense to God afflicted, by unrepentant sinners. I trust that He is just and merciful. And the justice I nag Him about is the mercy upon which all repentance depends: So then, it does not depend on human desire or exertion, but on God who shows mercy.^[25] Freely you received, Jesus said, freely give.^[26]

Justice and Mercy

Back to Romans, Part 37

Back to Fear – Exodus, Part 3

Back to Condemnation or Judgment? – Part 4

Back to Romans, Part 76

Back to Romans, Part 89

^[1] Luke 18:1 (NET)

^[2] Luke 18:4, 5 (NET)

^[3] Luke 18:7, 8a (NET)

^[4] Romans 9:31 (NET)

^[5] Romans 4:5 (NET)

^[7] Luke 21:20-22 (NET)

^[11] Romans 12:19 (NET)

^[12] Romans 12:20, 21 (NET) Table

^[14] Revelation 6:9, 10 (NET)

^[15] Revelation 6:2 (NET)

^[16] Revelation 6:4 (NET)

^[17] Revelation 6:6 (NET)

^[18] Revelation 6:8 (NET)

^[19] Galatians 5:22, 23 (NET)

^[20] Revelation 6:11 (NET)

^[21] Revelation 6:9 (NET)

^[24] Romans 8:36 (NET) Table

^[25] Romans 9:16 (NET)

^[26] Matthew 10:8b (NET)

Romans, Part 36

Posted on January 10, 2013 by admin

What shall we say then? Paul continued, that the Gentiles who did not pursue (διώκοντα, a form of διώκω)^[1] righteousness (δικαιοσύνην, a form of δικαιοσύνη)^[2] obtained it (δικαιοσύνην, a form of δικαιοσύνη), that is, a righteousness (δικαιοσύνην, a form of δικαιοσύνη) that is by faith, but Israel even though pursuing (διώκων, another form of διώκω) a law of righteousness (δικαιοσύνης, another form of δικαιοσύνη) did not attain it.^[3] In other words, people who really worked at achieving righteousness by pursuing God’s law did not attain that righteousness, while people who did not pursue righteousness at all did attain it.

Isolated from any context, this sounds extraordinarily unfair. But this decision was made so far beyond any judgment of mine regarding what is fair, it does not depend on human desire or exertion, but on God who shows mercy.^[4]

When Rebekah had conceived children by one man, Paul had written earlier, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works [ἔργων, a form of ἔργον]^[5] but by his calling [καλοῦντος, a form of καλέω]^[6]) – it was said to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”^[7] Complaining about this is about as productive as complaining about who my parents were. But just as God knows my parents and my upbringing, what advantages or debilities that afforded me, He knows who has received mercy and who He has hardened: God has mercy on whom he chooses to have mercy, and he hardens (σκληρύνει, a form of σκληρύνω)^[8] whom he chooses to harden.^[9]

Why not? Paul continued. Why didn’t Israel attain the righteousness they pursued by law? Because they pursued it not by faith but (as if it were possible) by works (ἔργων, a form of ἔργον).^[10] Paul wasn’t writing about faith alone, dead faith that produces no works: So also faith, if it does not have works (ἔργα, another form of ἔργον), is dead being by itself.^[11] Instead he wrote of deeds that have been done in God through faith in His credited righteousness: For everyone who does evil deeds (φαῦλα, a form of φαῦλος),^[12] Jesus said, hates the light and does not come to the light, so that their deeds (ἔργα, another form of ἔργον) will not be exposed. But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds (ἔργα, another form of ἔργον) have been done in God.^[13]

Israel did not attain righteousness because they pursued it by dead works, if you will, apart from faith in the righteousness that comes from God: For ignoring the righteousness (δικαιοσύνην, a form of δικαιοσύνη) that comes from God, Paul wrote early in the next chapter, and seeking instead to establish their own righteousness, (δικαιοσύνην, a form of δικαιοσύνη) they did not submit to God’s righteousness (δικαιοσύνῃ, another form of δικαιοσύνη).^[14]

One more point of clarification before moving on: The Gentiles who did not pursue (διώκοντα, a form of διώκω) righteousness (δικαιοσύνην, a form of δικαιοσύνη) before Paul preached the Gospel to them, did pursue it afterward, but not a law of righteousness (except those he wrote to at Galatia and Colossae in order to correct that very error). Paul’s instructions to the young Gospel preacher Timothy are helpful here: pursue (δίωκε, another form of διώκω) righteousness (δικαιοσύνη, a form of δικαιοσύνη) (e.g., the righteousness that comes from God), godliness, faithfulness (πίστιν, a form of πίστις),^[15] love (ἀγάπην, a form of ἀγάπη),^[16] endurance,^[17] and gentleness (πραϋπαθίαν, a form of πρᾳότης);^[18] and again, pursue (δίωκε, another form of διώκω) righteousness (δικαιοσύνην, a form of δικαιοσύνη), faithfulness (πίστιν, a form of πίστις), love (ἀγάπην, a form of ἀγάπη), and peace (εἰρήνην, a form of εἰρήνη),^[19] in company with others who call on the Lord from a pure heart.^[20] I note again how much of this flows directly from the Holy Spirit: the fruit of the Spirit is love (ἀγάπη), joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness (πίστις), gentleness (πραΰτης, a form of πραΰτης), and self-control. Against such things there is no law.^[21]

They stumbled over the stumbling stone, Paul wrote of those who pursued a law of righteousness, just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.”^[22] I think it is worthwhile to unpack this a bit. The first phrase is very reminiscent of Isaiah 28:16.

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

Look, I am laying in Zion a stone…

Romans 9:33

ἰδοὺ ἐγὼ ἐμβαλῶ^[23] εἰς τὰ θεμέλια ^[24] Σιων λίθον

Isaiah 28:16

ἰδοὺ τίθημι^[25] ἐν Σιὼν λίθον

Romans 9:33

Look, I am laying a stone in Zion, Isaiah wrote, an approved stone, set in place as a precious cornerstone for the foundation…I will make justice the measuring line, fairness the plumb line…^[26] The rabbis who translated the Septuagint chose ἐγὼ ἐμβαλῶ (I throw) a stone, which is quite evocative of Moses and the stone tablets of the law: When he approached the camp and saw the calf and the dancing, Moses became extremely angry. He threw the tablets from his hands and broke them to pieces at the bottom of the mountain.^[27] Paul did not believe that the cornerstone for the foundation (θεμέλια) stone (λίθον, a form of λίθος) of Zion was the law. He chose the word τίθημι (I will lay) instead.

For no one can lay (θεῖναι, a form of τίθημι) any foundation (θεμέλιον, another form of θεμέλιος) other than what is being laid, Paul wrote the Corinthians, which is Jesus Christ.^[28] And Jesus said, I am the good shepherd. I know my own and my own know me – just as the Father knows me and I know the Father – and I lay down (τίθημι) my life for the sheep…This is why the Father loves me – because I lay down (τίθημι) my life, so that I may take it back again. No one takes it away from me, but I lay it down (τίθημι) of my own free will. I have the authority to lay it down (θεῖναι, a form of τίθημι), and I have the authority to take it back again.^[29]

Then Paul alluded to Isaiah 8:14—a stone that will cause people to stumble and a rock that will make them fall—but he didn’t quote from the Septuagint. Indeed this is what the Lord told me, Isaiah wrote. He took hold of me firmly and warned me not to act like these people (Isaiah 8:11-16 NET):

“Do not say, ‘Conspiracy,’ every time these people say the word. Don’t be afraid of what scares them; don’t be terrified. You must recognize the authority of the Lord who commands armies. He is the one you must respect; he is the one you must fear. He will become a sanctuary, but a stone that makes a person trip, and a rock that makes one stumble – to the two houses of Israel. He will become a trap and a snare to the residents of Jerusalem. Many will stumble over the stone and the rock, and will fall and be seriously injured, and will be ensnared and captured.” Tie up the scroll as legal evidence, seal the official record of God’s instructions and give it to my followers.

So Paul equated the stone the Lord would lay and the stone He would become to Jacob (the two houses of Israel). Did the translators of the Septuagint make this connection? It’s hard to say. They amended the text apparently to read, “and you shall not come against him as against a stumbling-stone, neither as against the falling of a rock.”^[30]

Finally Paul concluded with, yet the one who believes in him will not be put to shame, which is quite similar to the end of Isaiah 28:16 in the Septuagint.

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

…yet the one who believes in him will not be put to shame

Romans 9:33

καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ^[31]

Isaiah 28:16

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται

Romans 9:33

The differences here are subtle. The Septuagint “uses the stronger negation, οὐ μὴ, whereas the NT uses the more normal weaker negation of merely, ‘οὐ’.”^[32] The words καταισχυνθῇ and καταισχυνθήσεται are different forms of the same verb. “Thus, the difference here is only in regards to the mood and tense of the verb, having the aorist form and subjunctive mood in the LXX [Septuagint] and the future form and indicative mood in the NT. In the end since the subjunctive can be said to represent the verbal action (or state) as uncertain but probable (GGBB, 461), both Greek texts look forward to a future pleasant fulfillment for those who trust in him. While the LXX’s subjunctive may be a bit weaker in force, do not forget the strong οὐ μὴ which precedes the subjunctive, thus putting away any doubt as to its completion. Both Greek texts follow the MT equally as well, and the sense is not changed by this variation.”^[33]

Addendum (6/20/2015): 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.

Paul (KJV)

KJV

NET Bible (Greek parallel text)

Behold, I lay in Sion a stumblingstone…

Romans 9:33

Behold, I lay in Zion for a foundation a stone…

Isaiah 28:16

ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος

Romans 9:33

I’ll leave it to others to reason why Origen or Eusebius changed τίθημι (I lay) to ἐμβαλῶ (I throw) in their false Septuagint rather than copying Paul here.

Paul (KJV)

KJV

NET Bible (Greek parallel text)

…and whosoever believeth on him shall not be ashamed.

Romans 9:33

…he that believeth shall not make haste.

Isaiah 28:16

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται

Romans 9:33

The KJV here is similar to the NET: The one who maintains his faith will not panic.^[34] If the original Hebrew read make haste or panic rather than be ashamed (καταισχυνθήσεται), I leave it to Mr Searcy or others to understand why Paul changed it and why Origen or Eusebius almost (καταισχυνθῇ) but not quite copied Paul.

Romans, Part 37

Paul’s OT Quotes – Romans 9:25-33

Back to Justice, Vengeance and Punishment

Back to Fear – Exodus, Part 3

Back to Romans, Part 43

^[3] Romans 9:30, 31 (NET)

^[4] Romans 9:16 (NET)

^[7] Romans 9:10-12 (NET)

^[9] Romans 9:18 (NET)

^[10] Romans 9:32a (NET)

^[11] James 2:17 (NET)

^[13] John 3:20, 21 (NET)

^[14] Romans 10:3 (NET)

^[18] 1 Timothy 6:11b (NET)

^[20] 2 Timothy 2:22 (NET)

^[21] Galatians 5:22, 23 (NET)

^[22] Romans 9:32b, 33 (NET)

^[23] Throw in http://www.perseus.tufts.edu/hopper/morph?l=e)mbalw%3D&la=greek&can=e)mbalw%3D0&prior=fo/nion

^[24] Suddenly a great earthquake occurred, so that the foundations (θεμέλια, a form of θεμέλιος) of the prison were shaken (Acts 16:26 NET).

^[26] Isaiah 28:16a, 17a (NET)

^[27] Exodus 32:19 (NET)

^[28] 1 Corinthians 3:11 (NET)

^[29] John 10:14, 15, 17, 18a (NET)

^[30] http://ntuseoflxx.com/Rom9-33.html

^[32] http://ntuseoflxx.com/Rom9-33.html

^[33] http://ntuseoflxx.com/Rom9-33.html

^[34] Isaiah 28:16b (NET)

Paul’s OT Quotes – Romans 9:1-20

Posted on January 7, 2013 by admin

What follows is an analysis of Paul’s Old Testament quotations in Romans 9:7-13:

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

through Isaac will your descendants be counted

Romans 9:7 (NET)

ἐν Ισαακ κληθήσεταί^[1] σοι σπέρμα

Genesis 21:12

ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα

Romans 9:7

About a year from now I will return and Sarah will have a son.

Romans 9:9 (NET)

ἥξω ^[2] πρὸς σὲ^[3] κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας^[4] καὶ ἕξει υἱὸν Σαρρα^[5]

Genesis 18:10

καὶ ἔσται τῇ Σαρρα υἱός

Genesis 18:14

κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι^[6] καὶ ἔσται τῇ Σάρρᾳ υἱός.

Romans 9:9

The older will serve the younger

Romans 9:12 (NET)

ὁ μείζων δουλεύσει τῷ ἐλάσσονι

Genesis 25:23

ὁ μείζων^[7] δουλεύσει τῷ ἐλάσσονι^[8]

Romans 9:12

Jacob I loved, but Esau I hated

Romans 9:13 (NET)

ἠγάπησα τὸν Ιακωβ τὸν δὲ Ησαυ ἐμίσησα

Malachi 1:2, 3

τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα

Romans 9:13

Item #1 is identical in the Septuagint and the parallel Greek text except that the accent mark is missing from before Ισαακ (Isaac) in the Septuagint. The Greek word κληθήσεταί, translated counted in the NET above, is a form of καλέω, like ἐκάλεσεν: And those he predestined, he also called (ἐκάλεσεν); and those he called (ἐκάλεσεν), he also justified; and those he justified, he also glorified.^[9] But in this particular form it is called as in a designation: Jesus would be called (ἐκάλεσα, another form of καλέω) a Nazarene.^[10] So anyone who breaks one of the least of these commands and teaches others to do so will be called (κληθήσεταί) least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called (κληθήσεταί) great in the kingdom of heaven.^[11]

Item #2 began ἥξω (I will come) πρὸς σὲ (to you) in the Septuagint followed by the prepositional phrase κατὰ τὸν καιρὸν τοῦτον. In Revelation 3:3 (NET) ἥξω was translated I will come both times it occurred: If you do not wake up, I will come (ἥξω) like a thief, and you will never know at what hour I will come (ἥξω) against you.^[12] Paul left off πρὸς σὲ (to you) and (after the prepositional phrase κατὰ τὸν καιρὸν τοῦτον) chose ἐλεύσομαι, which was also translated I will come in Romans 15:29 and 1 Corinthians 4:19 (NET). Paul also left off εἰς ὥρας (next year or in due time). The differences in the final phrases are detailed in Note #5 below. The repetition of that phrase in Genesis 18:14 was identical to Paul’s construction. I consider this a paraphrase more than a quotation.

Item #3 is identical in the Septuagint and the New Testament. While it is certainly not wrong to translate μείζων older and ἐλάσσονι younger in this context, it hides a nuance that they might have been translated greater and lesser respectively. Who is the greatest (μείζων) in the kingdom of heaven?^[13] He called a child, had him stand among them, and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven! Whoever then humbles himself like this little child is the greatest (μείζων) in the kingdom of heaven.^[14]

Item #4 only differs in the word order of the first phrase (and some accent marks on Ιακωβ [Jacob] and Ησαυ [Esau]): ἠγάπησα τὸν Ιακωβ (I loved Jacob) in the Septuagint; τὸν Ἰακὼβ ἠγάπησα (Jacob I loved) in the New Testament.

What follows is an analysis of Paul’s Old Testament quotations in Romans 9:15-20:

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.

Romans 9:15 (NET)

ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω

Exodus 33:19

ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω.

Romans 9:15

For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.

Romans 9:17 (NET)

καὶ ἕνεκεν τούτου^[15] διετηρήθης ἵνα^[16] ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν^[17] μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ

Exodus 9:16

εἰς αὐτὸ τοῦτο^[18] ἐξήγειρα σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμιν μου καὶ ὅπως διαγγελῇ τὸ ὄνομα μου ἐν πάσῃ τῇ γῇ

Romans 9:17

Does what is molded say to the molder, “Why have you made me like this?”

Romans 9:20 (NET)

μὴ^[19] ἐρεῖ^[20] τὸ^[21] πλάσμα^[22] τῷ πλάσαντι^[23] οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας^[24]

Isaiah 29:16

μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί^[25] με^[26] ἐποίησας οὕτως^[27]

Romans 9:20

Item #5 is the same in the Septuagint and the New Testament.

In Item #6 the second clause καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ (and that my name may be proclaimed in all the earth) is identical in both the Septuagint and the New Testament except that the accent mark is missing from α at the end of ὄνομα (name) in the parallel Greek text. According to Bill Braun^[28] “The main difference in this citation is the use of a different verb in this first clause. The NT uses the Greek verb ἐξήγειρά (ἐξεγείρω- 1s-AAI- Mng.- to raise up; bring into being; elevate (BDAG, 346); Trans.- elevated). The LXX uses the verb διετηρήθης (διατηρέω -2s-API- Mng.- to preserve (GELS); Trans.- you have been preserved). Certainly these verbs are different….In this case the LXX does follow the sense of the MT better since the Hebrew verb הֶעֱמַדְתִּיךָ (עָמַד -H-14; x2ms; Mng.- to cause to stand firm; maintain (BDB, 764); Trans.- caused to stand firm (or remain)) is very close in meaning.”^[29]

As I contemplated why he deliberately changed the word, it came to me that Paul wasn’t grappling with the relatively minor issue of why God kept or preserved a harsh ruler over his people longer than they thought He should. Paul was entertaining the alarming possibility that his contemporaries, men he studied the Torah with, his brothers, fellow Israelites, might have been raised up or brought into being by God only to be condemned for eternity. His anguish is palpable: I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen, who are Israelites.^[30]

The minor differences are as follows: Paul began with the phrase εἰς αὐτὸ τοῦτο (for this very purpose). The Septuagint began καὶ ἕνεκεν τούτου (and for this purpose). Paul used a different conjunction ὅπως (in such manner as) than ἵνα (in that place) in the Septuagint. Paul chose δύναμίν over ἰσχύν (strength). There are enough differences in the first clause that I find it difficult to think of as a quotation. It is more like an amplification of Paul’s point: So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.^[31]

It stands as an allusion to, So the Lord said to Moses, “See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet. You are to speak everything I command you, and your brother Aaron is to tell Pharaoh that he must release the Israelites from his land. But I will harden Pharaoh’s heart, and although I will multiply my signs and my wonders in the land of Egypt, Pharaoh will not listen to you.”^[32] This mirrored Paul’s experience too often to pass without comment.

Item #7 doesn’t seem like a quote at all to me, beyond the introductory phrase μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι (does what is molded say to the molder). Instead it points to Paul’s reasoning process. Here are the relevant texts (Isaiah 29:16; 45:9 NET)

Your thinking is perverse! Should the potter be regarded as clay? Should the thing made say about its maker, “He didn’t make me”? Or should the pottery say about the potter, “He doesn’t understand”?

One who argues with his creator is in grave danger, one who is like a mere shard among the other shards on the ground! The clay should not say to the potter, “What in the world are you doing? Your work lacks skill!”

If it is perverse to regard the potter as clay, and for the thing made to say about its maker, “He didn’t make me,” or “He doesn’t understand,” then it is likewise perverse for what is molded to say to the molder, “Why have you made me like this?” (specifically, why have you hardened me like this?). It puts one in grave danger, like the clay saying to the potter, “What in the world are you doing? Your work lacks skill!”

And again, one who hears and fears this is hearing the word of God. God is calling. Hear also the words that brought comfort and hope to Paul’s anguish: “I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’” “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’”^[33]

Paul’s OT Quotes – Romans 9:25-33

^[2] Revelation 3:3 (NET) The phrase I will come is ἥξω both times.

^[3] “The NT text leaves off the prepositional phrase ‘πρὸς σὲ’ which means, ‘to you’.” http://ntuseoflxx.com/Rom9-9.html

^[4] “The NT also leaves off the prepositional phrase εἰς ὥρας, (mng.-next year or in due time (GELS); Trans.- next year).” http://ntuseoflxx.com/Rom9-9.html

^[5] “The last clause, which translates ‘Sarah will have a son’ for both the NT and LXX, is constructed differently in the Greek texts. The NT uses a passive construction and the verb ἔσται from ειμι (3s-FMI; Mng.- to be; Trans.- will be; or, if translated in proper English with Sarah as the subject, ‘Sarah shall have a son’). This more impersonal construction is also the reason that Sarah is in the dative case as an indirect object (τῇ Σάρρᾳ) and ‘a son’ is in the nominative case. Whereas the LXX uses an active construction and the verb ἕξει from εχω (3s-FAI; Mng. – to have; Trans.- will have). Here Sarah is the subject and ‘a son’ is the direct object. These statements are identical in meaning despite the different constructions and verb choice. In this case, the NT follows the MT better since the MT uses a more impersonal construction by employing a verbless clause and indirect object ‘to Sarah’ (לְשָׂרָה). When we translate a verbless clauses in Hebrew we must supply a being verb, which the NT does (see IBHS, 72). But, in the end the MT must also translate as ‘Sarah will have a son’. Thus, all three texts are identical in meaning.” http://ntuseoflxx.com/Rom9-9.html

^[9] Romans 8:30 (NET)

^[10] Matthew 2:23 (NET)

^[11] Matthew 5:19 (NET)

^[12] Revelation 3:3b (NET)

^[13] Matthew 18:1 (NET)

^[14] Matthew 18:2-4 (NET)

^[15] “the LXX phrase ‘καὶ ἕνεκεν τούτου’ is practically identical translating as, ‘And for this purpose..’.” http://ntuseoflxx.com/Rom9-17.html

^[16] “Next the NT texts uses a slightly different conjunction ὅπως as compared to the conjunction ἵνα of the LXX. The NT contains the conjuction ὅπως (Mng. -‘in order to’; conjunction expressing purpose for an event or state (BDAG, 718)). The LXX uses the conjunction ἵνα (Mng.- marker to denote purpose, aim, goal (BDAG, 475)). Thus we see that these two conjunction overlap in their usage, in that they both denote purpose. Thus, there is no noticable change in the sense of the passage due to this change. Both Greek texts follow the Hebrew equally as well.” http://ntuseoflxx.com/Rom9-17.html

^[17] “Next the NT has a noun which is merely a synonym for the LXX counterpart. The NT has δύναμίν (δύναμις – Mng.- power, might, strength, force (BDAG, 262), whereas the LXX has ἰσχύν (ἰσχύς -Mng.- strength, power, might (BDAG, 484). Interestingly BDAG notes that the LXX form of ἰσχύς is rare in later times and in insc. and pap. [e.g. PMich 156—II a.d.], but oft. LXX; pseudepigr.; Philo; Jos., C. Ap. 1, 19 al.; Just., Ath., Iren.). Thus this could be a case of this noun slowly fading out of existence, and thus Paul chose the more contemporary noun. In any case, there is no change in sense and the Greek texts follow the MT equally as well.” http://ntuseoflxx.com/Rom9-17.html

^[18] “The NT phrase ‘Εἰς αὐτὸ τοῦτο’ translates as, ‘for this very purpose.’” http://ntuseoflxx.com/Rom9-17.html

^[25] Translated why in Matthew 6:28 and 7:3 (NET)

^[26] A form of ἐγώ, I, me, my.

^[28] http://ntuseoflxx.com/index.html

^[29] http://ntuseoflxx.com/Rom9-17.html

^[30] Romans 9:2-4a (NET) Table

^[31] Romans 9:18 (NET)

^[32] Exodus 7:1-4a (NET)

^[33] Romans 9:25, 26 (NET)

Fear – Genesis, Part 4

Posted on January 5, 2013 by admin

God had changed Jacob’s name to Israel.^[1] Jacob kept the oath he made at Bethel ^[2] that the Lord would become his God. After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near the city. Then he purchased the portion of the field where he had pitched his tent; he bought it from the sons of Hamor, Shechem’s father, for a hundred pieces of money. There he set up an altar and called it “The God of Israel is God.”^[3] Though the word fear does not occur in Genesis 34, the events described prompted the fear that motivated Jacob in the beginning of chapter 35.

The sons of Israel by his wife Leah were Reuben, Simeon, Levi, Judah, Issachar and Zebulun. After that she gave birth to a daughter and named her Dinah.^[4] Now Dinah…went to meet the young women of the land.^[5] I assume that some time had passed between the end of Genesis 33 and the beginning of chapter 34, that Dinah was of a marriageable age (perhaps not at an age that we would consider marriageable, but more than seven or eight years old). When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, and sexually assaulted her. Then he became very attached to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her.^[6] Shechem asked his father to get Dinah for him as his wife.

When Jacob heard that Shechem had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent until they came in.^[7] “The expected response would be anger or rage; but Jacob remained silent,” the note in the NET begins. So in my mind the question becomes, what intervened in Jacob to mute the natural human response? “He appears too indifferent or confused to act decisively,” the note continues. Having been through this before with David, Amnon and Tamar ^[8] I wonder whether Jacob’s silence is evidence that his wrestling with God^[9] had resulted in his sharing some of the Lord’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.^[10]

If that were the case I can easily imagine how difficult it would be to communicate that experience to Dinah and her brothers, or to his wives Leah, Rachel, Bilhah and Zilpah, without the lives and words of Jesus and Paul as points of reference. I can imagine how difficult it would be to communicate that experience even with their lives and words as points of reference to my son, my daughter, and their mother if my daughter had been raped. And I wonder how often the fruit of the Lord’s Spirit is mistaken for indifference or confusion.

The note in the NET ends with a rule, “When the leader does not act decisively, the younger zealots will, and often with disastrous results.” The rule may well be true, but the note doesn’t say what decision Jacob should have made. My son Shechem is in love with your daughter, Hamor said to Jacob and his sons. Please give her to him as his wife. Intermarry with us. Let us marry your daughters, and take our daughters as wives for yourselves. You may live among us, and the land will be open to you. Live in it, travel freely in it, and acquire property in it.^[11]

Let me find favor in your sight, and whatever you require of me I’ll give, Shechem entreated them. You can make the bride price and the gift I must bring very expensive, and I’ll give whatever you ask of me. Just give me the young woman as my wife!^[12]

Jacob probably knew that his grandfather Abraham had made his servant solemnly promise by the Lord, the God of heaven and the God of the earth: You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living. You must go instead to my country and to my relatives to find a wife for my son Isaac.^[13] He certainly knew that his brother Esau’s marriage to two Hittite women caused his parents Isaac and Rebekah great anxiety.^[14] Perhaps he believed that the Lord would drive the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite^[15] out of the land. He may have grasped that he should not make a covenant with the inhabitants of the land…lest it become a snare.^[16]

I am not convinced, however, that Jacob knew the full import of the law God would give his descendants: When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, seven nations more numerous and powerful than you – and he delivers them over to you and you attack them, you must utterly annihilate them. Make no treaty with them and show them no mercy! You must not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, for they will turn your sons away from me to worship other gods. Then the anger of the Lord will erupt against you and he will quickly destroy you.^[17]

Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem had violated their sister Dinah.^[18] While it may be tempting to read what happened next as a cold-blooded plot to use Dinah’s misfortune as justification for a get rich quick scheme, the point is clearly made that Dinah’s brothers were anything but cold-blooded at the moment they were deceitful. They were offended and very angry because Shechem had disgraced Israel by sexually assaulting Jacob’s daughter, a crime that should not be committed.^[19]

We cannot give our sister to a man who is not circumcised, they said, for it would be a disgrace to us. We will give you our consent on this one condition: You must become like us by circumcising all your males.^[20] This would be a minimum requirement for any covenant between them. Throughout your generations, God told Abraham, every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. They must indeed be circumcised, whether born in your house or bought with money.^[21] The brothers’ deceitfulness, I think, is that they never expected Hivites to agree to such drastic measures and hoped to gain Dinah’s release instead. But if you do not agree to our terms by being circumcised, then we will take our sister and depart.^[22]

Their offer pleased Hamor and his son Shechem.^[23] And Hamor and Shechem persuaded all the men of their city to be circumcised. If we do so, won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.^[24]

Dinah’s perspective on all this is missing from the narrative. But if I consider that the Holy Spirit mentioned Tamar’s ^[25] rather remarkable response despite its relative irrelevance to the story compared to Dinah’s, and that Jacob’s silence was mentioned precisely because it is unexpected, I feel safe assuming that Dinah was not in favor of a marriage to her rapist Shechem. Dinah was not socialized like Tamar under the law: Suppose a man comes across a virgin who is not engaged and overpowers and rapes her and they are discovered [Table]. The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives [Table].^[26] And that law would not have applied to a Canaanite like Shechem the Hivite anyway.

Dinah’s brothers’ deceitful blunder not only failed to win her release as Shechem’s “love” hostage, it risked involving them in an at least suspect covenant with one of the peoples of the land, the Hivites. In that light the rest of the story unfolds like an anger-fear-testosterone-adrenaline-fueled nightmare. I can almost hear them as they stewed about if for three days: What do we do now? We’ll kill him. Shechem? We’ll have to kill his father, too. Who are you kidding? We’ll have to kill them all? What do we do with the women and children?

Simeon and Levi, Dinah’s brothers, each took his sword and went to the unsuspecting city and slaughtered every male [Table]. They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left [Table]. Jacob’s sons killed them and looted the city because their sister had been violated [Table]. They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields [Table]. They captured as plunder all their wealth, all their little ones, and their wives, including everything in the houses [Table].^[27]

Then Jacob said to Simeon and Levi, “You have brought ruin on me by making me a foul odor among the inhabitants of the land – among the Canaanites and the Perizzites. I am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!” But Simeon and Levi were not about to back down then, “Should he treat our sister like a common prostitute?”^[28]

Just as an aside, other Hivites^[29] many years later deceived Joshua and saved their own lives by successfully making a covenant with the nation of Israel.^[30]

Fear – Genesis, Part 5

Back to Fear – Genesis, Part 8

^[1] Genesis 32:22-32 (NET)

^[2] Genesis 28:18-22 (NET)

^[3] Genesis 33:18-20 (NET)

^[4] Genesis 30:21 (NET)

^[5] Genesis 34:1 (NET)

^[6] Genesis 34:2, 3 (NET)

^[7] Genesis 34:5 (NET)

^[8] David’s Forgiveness, Part 5

^[9] Genesis 32:24-30 (NET)

^[10] Galatians 5:22, 23 (NET)

^[11] Genesis 34:8-10 (NET)

^[12] Genesis 34:11, 12 (NET)

^[13] Genesis 24:3, 4 (NET)

^[14] Genesis 26:35 (NET)

^[15] Exodus 34:11 (NET)

^[16] Exodus 34:12 (NET)

^[17] Deuteronomy 7:1-4 (NET)

^[18] Genesis 34:13 (NET)

^[19] Genesis 34:7b (NET)

^[20] Genesis 34:14, 15 (NET)

^[21] Genesis 17:12, 13a (NET)

^[22] Genesis 34:17 (NET)

^[23] Genesis 34:18 (NET)

^[24] Genesis 34:23 (NET)

^[25] David’s Forgiveness, Part 6

^[26] Deuteronomy 22:28, 29 (NET)

^[27] Genesis 34:25-29 (NET)

^[28] Genesis 34:30, 31 (NET)

^[29] Joshua 9:7 (NET)

^[30] Joshua 9 (NET)

Romans, Part 35

Posted on December 27, 2012 by admin

After the crescendo of faith and victory in Christ at the end of chapter eight, Paul’s abrupt admission at the beginning of chapter nine is disconcerting. I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit – I have great sorrow and unceasing anguish in my heart.^[1] But the sense of his great sorrow and unceasing anguish comes with its cause. For I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen, who are Israelites.^[2] This has become more personal to me as I reflect on the fundamentalist Christians who are my people by birth.

To them, Paul continued writing about the descendants of Israel, belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.^[3] While this is objectively true of Israel I grew up feeling it subjectively, that fundamentalist Christians were the true heirs of it all. It is not as though the word of God had failed,^[4] Paul continued. What does it mean for the righteousness of God through the faithfulness of Jesus Christ for all who believe^[5] when the people for whom it was prepared rejected the Gospel of Christ?

This sounds, even to my ear, like a harsh judgment of the fundamentalist Christians I call my people. But I am taking the absence of internet chatter regarding the movie “Courageous” as anecdotal evidence. I only found one comment from a Lutheran theologian criticizing “Courageous” for being too synergistic (not monergistic enough). I had to look it up, too, so I won’t choose up sides and argue theological jargon. It makes me feel a little too much like a Gentile living in the futility of [my] thinking.^[6]

I will simply say that the character Adam in the movie sought to have his own righteousness derived from his own reading of the Bible as a list of rules he resolved (or, swore an oath) to keep. Then he became a stumblingblock to others as they followed him in his defection from Christ’s righteousness. This is clearly part of the dung^[7] Paul had rejected of his past life as a Pharisee. And the silence on the internet is deafening when compared to the outrage over the movie “End of the Spear,” when a gay Christian was hired to portray a missionary and his son.

As I have written before I didn’t see this either as I watched the movie. We fundamentalist Christians are so accustomed to being tossed back and forth by waves of the latest spiritual fad, and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes,^[8] and so dissatisfied with the lives we lead by faith alone^[9] that Adam’s neo-Phariseeism seems completely right and natural to us. We are they who maintain the outward appearance of religion but…have repudiated its power,^[10] the power he exercised in Christ when he raised him from the dead,^[11] the righteousness that comes from his Spirit, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control.^[12]

For not all those who are descended from Israel are truly Israel,^[13] Paul began to explain how the word of God had not failed, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”^[14] This seemed like an ad hoc argument to me, since all the descendants of Israel (Jacob) were also descendents of Isaac his father. But then Paul reiterated the point he had made over and over in Romans, This means it is not the children of the flesh (σαρκὸς, a form of σάρξ)^[15] who are the children of God; rather, the children of promise (ἐπαγγελίας, a form of ἐπαγγελία)^[16] are counted (λογίζεται, a form of λογίζομαι)^[17] as descendants.^[18] This is the same distinction Paul made between those born only of the flesh and those born of the flesh and of the Spirit,^[19] and those who live according to the flesh and those who live according the Spirit.^[20]

And look, I am sending you what my Father promised^[21] (ἐπαγγελίαν, another form of ἐπαγγελία), the resurrected Jesus told the children of promise (all descended from Israel) just before He was taken up into heaven.^[22] While [Jesus] was with them, Luke reiterated in Acts, he declared, “Do not leave Jerusalem, but wait there for what my Father promised (ἐπαγγελίαν, another form of ἐπαγγελία), which you heard about from me. For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”^[23] This Jesus God raised up, and we are all witnesses of it, Peter declared in his first sermon on Pentecost. So then, exalted to the right hand of God, and having received the promise (ἐπαγγελίαν, another form of ἐπαγγελία) of the Holy Spirit from the Father, he has poured out what you both see and hear.^[24]

For this is what the promise (ἐπαγγελίας, a form of ἐπαγγελία) declared: Paul continued. “About a year from now I will return and Sarah will have a son.”^[25] Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works but by his calling) – it was said to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”^[26] This kind of talk rubs those born only of the flesh of Adam, those who are content with their own works, the wrong way. Paul knew that.

What shall we say then? Paul continued. Is there injustice with God?^[27] In other words, by what right did God distinguish between Esau and Jacob before they were born or had done anything good or bad? Too often, I have missed the point here, rationalizing that God knew what Esau and Jacob would do before they were born. But Paul said, Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”^[28] Even as He gave Moses the law that defined sin, God reserved for Himself the right to have mercy and compassion on any He chose to have mercy and compassion. So then, Paul concluded, it does not depend on human desire or exertion, but on God who shows mercy.^[29]

For the scripture says to Pharaoh: Paul continued to make his point doubly strong and doubly clear by declaring its inverse. “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.^[30] Again, such talk infuriates one depending on his own works for glory, honor and salvation. You will say to me then, “Why does he still find fault? For who has ever resisted his will?”^[31] But Paul didn’t back down (Romans 9:20-29 NET).

But who indeed are you – a mere human being – to talk back to God? Does what is molded say to the molder, “Why have you made me like this?” Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use? 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 – even us, whom he has called, not only from the Jews but also from the Gentiles? As he also says in Hosea: “I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’” “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’” And Isaiah cries out on behalf of Israel, “Though the number of the children of Israel are as the sand of the sea, only the remnant will be saved, for the Lord will execute his sentence on the earth completely and quickly.” Just as Isaiah predicted, “If the Lord of armies had not left us descendants, we would have become like Sodom, and we would have resembled Gomorrah.”

Now if one reads the passage above, and suspects that he or she has been hardened by God into an object of wrath, and begins to fear rather than to mock, take heart. You have begun to hear the word of the Lord. He is calling you. And the righteous prayer that justifies is near you, on your lips. God, be merciful to me, sinner that I am!^[32]

Paul’s OT Quotes – Romans 9:1-20

Romans, Part 36

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 5

Back to Romans, Part 37

Back to Romans, Part 39

Back to Romans, Part 40

Back to Fear – Exodus, Part 2

Back to Antichrist, Part 1

Back to Fear – Exodus, Part 3

Back to Romans, Part 44

Back to Fear – Exodus, Part 8

Back to Romans, Part 49

Back to Condemnation or Judgment? – Part 5

^[1] Romans 9:1, 2 (NET)

^[2] Romans 9:3, 4a (NET) Table

^[3] Romans 9:4b, 5 (NET)

^[4] Romans 9:6a (NET)

^[5] Romans 3:22 (NET)

^[6] Ephesians 4:17 (NET) Table

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

^[8] Ephesians 4:14 (NET)

^[9] James 2:14-26 (NET)

^[10] 2 Timothy 3:5 (NET)

^[11] Ephesians 1:20 (NET)

^[12] Galatians 5:22, 23 (NET)

^[13] Romans 9:6b (NET)

^[14] Romans 9:7 (NET)

^[18] Romans 9:8 (NET)

^[19] Romans, Part 26

^[20] Romans 8:1-11 (NET); Romans, Parts 28 and 29

^[21] Luke 24:49a (NET) Table

^[22] Luke 24:51 (NET)

^[23] Acts 1:4, 5 (NET)

^[24] Acts 2:32, 33 (NET) Table

^[25] Romans, Part 20

^[26] Romans 9:9-13 (NET)

^[27] Romans 9:14a (NET)

^[28] Romans 9:14b, 15 (NET)

^[29] Romans 9:16 (NET)

^[30] Romans 9:17, 18 (NET)

^[31] Romans 9:19 (NET)

^[32] Luke 18:13, 14 (NET); Religious and Righteous Prayer

Fear – Genesis, Part 3

Posted on December 14, 2012 by admin

When there was a famine in the land Abraham’s son Isaac went to Abimelech king of the Philistines at Gerar.¹ The Lord appeared to Isaac and said (Genesis 26:2-5 NET):

Do not go down to Egypt; settle down in the land that I will point out to you. Stay in this land. Then I will be with you and will bless you, for I will give all these lands to you and to your descendants, and I will fulfill the solemn promise I made to your father Abraham. I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. All this will come to pass because Abraham obeyed me and kept my charge, my commandments, my statutes, and my laws.

When the men of that place asked him about his wife, he replied, “She is my sister.” He was afraid (yārē’, יָרֵא֙) to say, “She is my wife,” for he thought to himself, “The men of this place will kill me to get Rebekah because she is very beautiful.”² The rabbis who translated the Septuagint chose ἐφοβήθη (a form of φοβέω) here.

Peter and Jesus’ other disciples were in a boat that was taking a beating from the waves because the wind was against it. As the night was ending, Jesus came to them walking on the sea. When the disciples saw him walking on the water they were terrified and said, “It’s a ghost!” and cried out with fear (φόβου, a form of φόβος). But immediately Jesus spoke to them: “Have courage! It is I. Do not be afraid (φοβεῖσθε, another form of φοβέω)” [Table]. Peter said to him, “Lord, if it is you, order me to come to you on the water.” So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus [Table]. But when he saw the strong wind he became afraid (ἐφοβήθη, a form of φοβέω).³

After Isaac had been in Gerar a long time Abimelech looked out a window and saw him caressing Rebekah in a way that caused him to doubt that she was Isaac’s sister. So Abimelech summoned Isaac and said, “She is really your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.”⁴ Then Abimelech rebuked Isaac, What in the world have you done to us? One of the men might easily have had sexual relations with your wife, and you would have brought guilt on us!⁵

As Peter started to sink, he cried out, “Lord, save me!” Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”⁶

Eventually Isaac left Gerar and journeyed to Beer Sheba. The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid (yārē’, תִּירָא֙), for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”⁷ The rabbis chose φοβοῦ (a form of φοβέω) here.

In the sixth month of Elizabeth’s pregnancy [John the Baptist’s mother], the angel Gabriel was sent by⁸ God to a town of Galilee called Nazareth,⁹ to a virgin engaged¹⁰ to a man whose name was Joseph, a descendant of David,¹¹ and the virgin’s name was Mary. The angel¹² came to her and said, “Greetings, favored one, the Lord is with you!”¹³ But¹⁴ she was greatly troubled by his¹⁵ words and began to wonder about the meaning of this greeting. So the angel said to her, “Do not be afraid (φοβοῦ, a form of φοβέω), Mary, for you have found favor with God!¹⁶

Then Isaac built an altar there and worshiped the Lord. He pitched his tent there, and his servants dug a well.¹⁷ So Mary said, “Yes, I am a servant of the Lord; let this happen to me according to your word.”¹⁸ Both Isaac and Mary responded admirably to the Lord’s encouragement, Do not be afraid (φοβοῦ, a form of φοβέω).

As Isaac’s son Jacob fled (from his elder brother Esau’s threat to kill him) to his mother Rebekah’s brother Laban, he stopped for the night and had a dream (Genesis 28:12-15 NET).

He saw a stairway erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. I will give you and your descendants the ground you are lying on. Your descendants will be like the dust of the earth, and you will spread out to the west, east, north, and south. All the families of the earth will pronounce blessings on one another using your name and that of your descendants. I am with you! I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Then Jacob woke up and thought, “Surely the Lord is in this place, but I did not realize it!” He was afraid (yārē’, וַיִּירָא֙) and said, “What an awesome (yārē’, נּוֹרָ֖א) place this is! This is nothing else than the house of God! This is the gate of heaven!”¹⁹ The word translated afraid above was ἐφοβήθη in the Septuagint. The next occurrence of ἐφοβήθη (a form of φοβέω) in the New Testament was in John’s Gospel. When Pilate heard what [the Jewish leaders] said, he was more afraid (ἐφοβήθη, a form of φοβέω) than ever…²⁰

We have a law, the Jewish leaders had said, and according to our law [Jesus] ought to die, because he claimed to be the Son of God!²¹ Pilate went back inside and said to Jesus, “Where do you come from?” But Jesus gave him no answer. So Pilate said, “Do you refuse to speak to me? Don’t you know I have the authority to release you, and to crucify you?” Jesus replied, “You would have no authority over me at all, unless it was given to you from above. Therefore the one who handed me over to you is guilty of greater sin” [Table].²²

Pilate’s fear did not prompt him to fall down at Jesus’ feet and plead for mercy. But, From this point on, Pilate tried to release him.²³ In a similar way Jacob’s fear prompted him to make a deal (Genesis 28:18-22 NET).

Early in the morning Jacob took the stone he had placed near his head and set it up as a sacred stone. Then he poured oil on top of it. He called that place Bethel, although the former name of the town was Luz. Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food to eat and clothing to wear, and I return safely to my father’s home, then the Lord will become my God. Then this stone that I have set up as a sacred stone will be the house of God, and I will surely give you back a tenth of everything you give me.”

The word translated awesome in Genesis 28:17 (NET) was φοβερὸς in the Septuagint. It does not occur in this form in the New Testament. It was only used three times by the writer of Hebrews (10:26, 27, 28-31; 12:18-21) :

1) For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, but only a certain fearful (φοβερὰ, a form of φοβερός) expectation of judgment and a fury of fire that will consume God’s enemies.

2) Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses [Table]. How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace? For we know the one who said, “Vengeance is mine, I will repay,” and again, “The Lord will judge his people” [Table]. It is a terrifying (φοβερὸν, another form of φοβερός) thing to fall into the hands of the living God.

3) For you have not come to something²⁴ that can be touched, to a burning fire and darkness and gloom²⁵ and a whirlwind and the blast of a trumpet and a voice uttering words such that those who heard begged to hear no more. For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.”²⁶ In fact, the scene was so²⁷ terrifying (φοβερὸν, another form of φοβερός) that Moses²⁸ said, “I shudder with fear (ἔκφοβος).”

Twenty years later, when Jacob fled from Laban with his wives, his children, his flocks, herds, and camels, he explained, “I left secretly because I was afraid (yārē’, יָרֵ֔אתִי)!” Jacob replied to Laban. “I thought you might take your daughters away from me by force.²⁹ The phrase because I was afraid was not translated in the Septuagint. (Addendum 1/13/2025: The clause ὅτι ἐφοβήθην, Because I was afraid, is found in the Elpenor Septuagint.) But later as he approached his former home and learned that his brother Esau was coming out to meet him with four hundred men, Jacob was very afraid (yārē’, וַיִּירָ֧א) and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels. “If Esau attacks one camp,” he thought, “then the other camp will be able to escape.”³⁰

After he made these rudimentary preparations he prayed: “O God of my father Abraham, God of my father Isaac, O Lord, you said to me, ‘Return to your land and to your relatives and I will make you prosper.’”³¹ He did not yet claim God as his own, but that is the only reference I see to his former oath. Gone is the pride that made that oath. In its place was an humble acknowledgement and request, “I am not worthy of all the faithful love you have shown your servant. With only my walking stick I crossed the Jordan, but now I have become two camps. Rescue me, I pray, from the hand of my brother Esau, for I am afraid (yārē’, יָרֵ֤א) he will come and attack me, as well as the mothers with their children.”³²

Twenty years on his own with God taught Jacob something about dealing with fear. Faithfully, he reminded God (and perhaps himself) of God’s own words, “But you said, ‘I will certainly make you prosper and will make your descendants like the sand on the seashore, too numerous to count.’”³³

Jacob’s fear of Esau’s approach was ἐφοβήθη in the Septuagint. The fifth and final occurrence of ἐφοβήθη was in Luke’s account of Paul’s arrest in Jerusalem. The Roman commander probably saved Paul’s life but was about to have him interrogated with torture. Then those who were about to interrogate him stayed away from him, and the commanding officer was frightened (ἐφοβήθη, a form of φοβέω) when he realized that Paul was a Roman citizen and that he had had him tied up.³⁴ The Roman commander feared retribution for his own violation of Roman law. It makes me wonder if Jacob did not sense something of the justice of Esau’s cause despite the overbearing nature of the imagined reprisal. As it turned out Esau had forgotten or forgiven his grievance against Jacob. He welcomed his brother’s homecoming (Genesis 33:4-16).

Addendum: January 18, 2025
According to a note (37) in the NET, the writer of Hebrews quoted from Deuteronomy 32:35 in Hebrews 10:30. A table comparing the Greek of that quotation with that of the Septuagint follows.

Hebrews 10:30 (NET Parallel Greek)	Deuteronomy 32:35a (Septuagint BLB) Table	Deuteronomy 32:35a (Septuagint Elpenor)
ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω	ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω	ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω
Hebrews 10:30 (NET)	Deuteronomy 32:35a (NETS)	Deuteronomy 32:35a (English Elpenor)
Vengeance is mine, I will repay	In a day of vengeance, I will repay	In the day of vengeance I will recompense

According to a note (38) in the NET, the writer of Hebrews quoted from Deuteronomy 32:36 in Hebrews 10:30. A table comparing the Greek of that quotation with that of the Septuagint follows.

Hebrews 10:30 (NET Parallel Greek)	Deuteronomy 32:36a (Septuagint BLB)	Deuteronomy 32:36a (Septuagint Elpenor)
κρινεῖ κύριος τὸν λαὸν αὐτοῦ	κρινεῖ κύριος τὸν λαὸν αὐτοῦ	κρινεῖ Κύριος τὸν λαὸν αὐτοῦ
Hebrews 10:30 (NET)	Deuteronomy 32:36a (NETS)	Deuteronomy 32:36a (English Elpenor)
The Lord will judge his people	the Lord will judge his people	the Lord shall judge his people

According to a note (29) in the NET, the writer of Hebrews quoted from Exodus 19:12-13 in Hebrews 12:20. Tables comparing the Greek of that quotation in the critical text and the Stephanus Textus Receptus with that of the Septuagint follow.

Hebrews 12:20b (NET Parallel Greek)	Exodus 19:12b-13a (Septuagint BLB) Table	Exodus 19:12b-13a (Septuagint Elpenor)
κὰν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται	πᾶς ὁ ἁψάμενος τοῦ ὄρους θανάτῳ τελευτήσει οὐχ ἅψεται αὐτοῦ χείρ ἐν γὰρ λίθοις λιθοβοληθήσεται ἢ βολίδι κατατοξευθήσεται ἐάν τε κτῆνος ἐάν τε ἄνθρωπος	πᾶς ὁ ἁψάμενος τοῦ ὄρους θανάτῳ τελευτήσει οὐχ ἅψετε αὐτοῦ χείρ· ἐν γὰρ λίθοις λιθοβοληθήσεται ἢ βολίδι κατατοξευθήσεται· ἐάν τε κτῆνος ἐάν τε ἄνθρωπος
Hebrews 12:20b (NET)	Exodus 19:12b-13a (NETS)	Exodus 19:12b-13a (English Elpenor)
If even an animal touches the mountain, it must be stoned	Everyone who touches the mountain shall die by death. A hand shall not touch it. For he shall be stoned with stones or shot with an arrow. Whether animal or whether human,	every one that touches the mountain shall surely die. A hand shall not touch it, for [every one that touches] shall be stoned with stones or shot through with a dart, whether beast or whether man,

Hebrews 12:20b (Stephanus Textus Receptus)	Exodus 19:12b-13a (Septuagint BLB) Table	Exodus 19:12b-13a (Septuagint Elpenor)
καν θηριον θιγη του ορους λιθοβοληθησεται η βολιδι κατατοξευθησεται	πᾶς ὁ ἁψάμενος τοῦ ὄρους θανάτῳ τελευτήσει οὐχ ἅψεται αὐτοῦ χείρ ἐν γὰρ λίθοις λιθοβοληθήσεται ἢ βολίδι κατατοξευθήσεται ἐάν τε κτῆνος ἐάν τε ἄνθρωπος	πᾶς ὁ ἁψάμενος τοῦ ὄρους θανάτῳ τελευτήσει οὐχ ἅψετε αὐτοῦ χείρ· ἐν γὰρ λίθοις λιθοβοληθήσεται ἢ βολίδι κατατοξευθήσεται· ἐάν τε κτῆνος ἐάν τε ἄνθρωπος
Hebrews 12:20b (KJV)	Exodus 19:12b-13a (NETS)	Exodus 19:12b-13a (English Elpenor)
And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:	Everyone who touches the mountain shall die by death. A hand shall not touch it. For he shall be stoned with stones or shot with an arrow. Whether animal or whether human,	every one that touches the mountain shall surely die. A hand shall not touch it, for [every one that touches] shall be stoned with stones or shot through with a dart, whether beast or whether man,

According to a note (31) in the NET, the writer of Hebrews quoted from Deuteronomy 9:19 in Hebrews 12:21. A table comparing the Greek of that quotation with that of the Septuagint follows.

Hebrews 12:21 (NET Parallel Greek)	Deuteronomy 9:19a (Septuagint BLB)	Deuteronomy 9:19a (Septuagint Elpenor)
ἔκφοβος εἰμι καὶ ἔντρομος	ἔκφοβός εἰμι διὰ τὴν ὀργὴν καὶ τὸν θυμόν	ἔκφοβός εἰμι διὰ τὸν θυμὸν καὶ τὴν ὀργήν
Hebrews 12:21 (NET)	Deuteronomy 9:19a (NETS)	Deuteronomy 9:19a (English Elpenor)
I shudder with fear	I was terrified on account of the wrath and anger	I was greatly terrified because of the wrath and anger

Tables comparing Genesis 26:1; 26:2; 26:3; 26:4; 26:5; 26:7; 26:9; 26:10; 26:24; 26:25; 28:12; 28:13; 28:14; 28:15; 28:16; 28:17; 28:18; 28:19; 28:20; 28:21; 28:22; 31:31; 32:7 (32:8); 32:8 (32:9); 32:9 (32:10); 32:10 (32:11); 32:11 (32:12); 32:12 (32:13); Deuteronomy 32:36; Exodus 19:12; 19:13 and Deuteronomy 9:19 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 26:1; 26:2; 26:3; 26:4; 26:5; 26:7; 26:9; 26:10; 26:24; 26:25; 28:12; 28:13; 28:14; 28:15; 28:16; 28:17; 28:18; 28:19; 28:20; 28:21; 28:22; 31:31; 32:7; 32:8; 32:9; 32:10; 32:11; 32:12; Deuteronomy 32:36; Exodus 19:12; 19:13 and Deuteronomy 9:19 in the Septuagint (BLB and Elpenor), and tables comparing Luke 1:26-29; Hebrews 12:18 and 12:20, 21 in the KJV and NET follow.

Genesis 26:1 (Tanakh)	Genesis 26:1 (KJV)	Genesis 26:1 (NET)
And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.	And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.	There was a famine in the land, subsequent to the earlier famine that occurred in the days of Abraham. Isaac went to Abimelech king of the Philistines at Gerar.

Genesis 26:1 (Septuagint BLB)	Genesis 26:1 (Septuagint Elpenor)
ἐγένετο δὲ λιμὸς ἐπὶ τῆς γῆς χωρὶς τοῦ λιμοῦ τοῦ πρότερον ὃς ἐγένετο ἐν τῷ χρόνῳ τῷ Αβρααμ ἐπορεύθη δὲ Ισαακ πρὸς Αβιμελεχ βασιλέα Φυλιστιιμ εἰς Γεραρα	ΕΓΕΝΕΤΟ δὲ λιμὸς ἐπὶ τῆς γῆς χωρὶς τοῦ λιμοῦ τοῦ πρότερον, ὃς ἐγένετο ἐν τῷ καιρῷ τοῦ ῾Αβραάμ· ἐπορεύθη δὲ ᾿Ισαὰκ πρὸς ᾿Αβιμέλεχ βασιλέα Φυλιστιεὶμ εἰς Γέραρα
Genesis 26:1 (NETS)	Genesis 26:1 (English Elpenor)
Now a famine occurred upon the land, besides the former famine that had occurred in the time of Abraam. Then Isaak went to Gerara, to Abimelech, king of Phylisteim.	AND there was a famine in the land, besides the former famine, which was in the time of Abraam; and Isaac went to Abimelech the king of the Phylistines to Gerara.

Genesis 26:2 (Tanakh)	Genesis 26:2 (KJV)	Genesis 26:2 (NET)
And HaShem appeared unto him, and said: ‘Go not down unto Egypt; dwell in the land which I shall tell thee of.	And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:	The Lord appeared to Isaac and said, “Do not go down to Egypt; settle down in the land that I will point out to you.

Genesis 26:2 (Septuagint BLB)	Genesis 26:2 (Septuagint Elpenor)
ὤφθη δὲ αὐτῷ κύριος καὶ εἶπεν μὴ καταβῇς εἰς Αἴγυπτον κατοίκησον δὲ ἐν τῇ γῇ ᾗ ἄν σοι εἴπω	ὤφθη δὲ αὐτῷ Κύριος καὶ εἶπε· μὴ καταβῇς εἰς Αἴγυπτον· κατοίκησον δὲ ἐν τῇ γῇ, ᾗ ἄν σοι εἴπω
Genesis 26:2 (NETS)	Genesis 26:2 (English Elpenor)
And the Lord appeared to him and said, “Do not go down to Egypt, but settle in the land about which I speak to you.	And the Lord appeared to him and said, Go not down to Egypt, but dwell in the land, which I shall tell thee of.

Genesis 26:3 (Tanakh)	Genesis 26:3 (KJV)	Genesis 26:3 (NET)
Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;	Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father;	Stay in this land. Then I will be with you and will bless you, for I will give all these lands to you and to your descendants, and I will fulfill the solemn promise I made to your father Abraham.

Genesis 26:3 (Septuagint BLB)	Genesis 26:3 (Septuagint Elpenor)
καὶ παροίκει ἐν τῇ γῇ ταύτῃ καὶ ἔσομαι μετὰ σοῦ καὶ εὐλογήσω σε σοὶ γὰρ καὶ τῷ σπέρματί σου δώσω πᾶσαν τὴν γῆν ταύτην καὶ στήσω τὸν ὅρκον μου ὃν ὤμοσα Αβρααμ τῷ πατρί σου	καὶ παροίκει ἐν τῇ γῇ ταύτῃ, καὶ ἔσομαι μετὰ σοῦ καὶ εὐλογήσω σε· σοὶ γὰρ καὶ τῷ σπέρματί σου δώσω πᾶσαν τὴν γῆν ταύτην καὶ στήσω τὸν ὅρκον μου, ὃν ὤμοσα τῷ ῾Αβραὰμ τῷ πατρί σου
Genesis 26:3 (NETS)	Genesis 26:3 (English Elpenor)
And reside in this land as an alien, and I will be with you and will bless you. For to you and to your offspring I will give all this land, and I will establish my oath that I swore to your father Abraam.	And sojourn in this land; and I will be with thee, and bless thee, for I will give to thee and to thy seed all this land; and I will establish my oath which I swore to thy father Abraam.

Genesis 26:4 (Tanakh)	Genesis 26:4 (KJV)	Genesis 26:4 (NET)
and I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands; and by thy seed shall all the nations of the earth bless themselves;	And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;	I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants.

Genesis 26:4 (Septuagint BLB)	Genesis 26:4 (Septuagint Elpenor)
καὶ πληθυνῶ τὸ σπέρμα σου ὡς τοὺς ἀστέρας τοῦ οὐρανοῦ καὶ δώσω τῷ σπέρματί σου πᾶσαν τὴν γῆν ταύτην καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς	καὶ πληθυνῶ τὸ σπέρμα σου ὡς τοὺς ἀστέρας τοῦ οὐρανοῦ καὶ δώσω τῷ σπέρματί σου πᾶσαν τὴν γῆν ταύτην, καὶ εὐλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς
Genesis 26:4 (NETS)	Genesis 26:4 (English Elpenor)
And I will make your offspring as numerous as the stars of the sky and will give to your offspring all this land, and all the nations of the earth shall be blessed in your offspring,	And I will multiply thy seed as the stars of heaven; and I will give to thy seed all this land, and all the nations of the earth shall be blest in thy seed.

Genesis 26:5 (Tanakh)	Genesis 26:5 (KJV)	Genesis 26:5 (NET)
because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’	Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.	All this will come to pass because Abraham obeyed me and kept my charge, my commandments, my statutes, and my laws.”

Genesis 26:5 (Septuagint BLB)	Genesis 26:5 (Septuagint Elpenor)
ἀνθ᾽ ὧν ὑπήκουσεν Αβρααμ ὁ πατήρ σου τῆς ἐμῆς φωνῆς καὶ ἐφύλαξεν τὰ προστάγματά μου καὶ τὰς ἐντολάς μου καὶ τὰ δικαιώματά μου καὶ τὰ νόμιμά μου	ἀνθ᾿ ὧν ὑπήκουσεν ῾Αβραὰμ ὁ πατήρ σου τῆς ἐμῆς φωνῆς καὶ ἐφύλαξε τὰ προστάγματά μου καὶ τὰς ἐντολάς μου καὶ τὰ δικαιώματά μου καὶ τὰ νόμιμά μου
Genesis 26:5 (NETS)	Genesis 26:5 (English Elpenor)
since your father Abraam obeyed my voice and kept my ordinances and my commandments and my statutes and my precepts.”	Because Abraam thy father hearkened to my voice, and kept my injunctions, and my commandments, and my ordinances, and my statutes.

Genesis 26:7 (Tanakh)	Genesis 26:7 (KJV)	Genesis 26:7 (NET)
And the men of the place asked him of his wife; and he said: ‘She is my sister’; for he feared to say: ‘My wife’; ‘lest the men of the place should kill me for Rebekah, because she is fair to look upon.’	And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon.	When the men of that place asked him about his wife, he replied, “She is my sister.” He was afraid to say, “She is my wife,” for he thought to himself, “The men of this place will kill me to get Rebekah because she is very beautiful.”

Genesis 26:7 (Septuagint BLB)	Genesis 26:7 (Septuagint Elpenor)
ἐπηρώτησαν δὲ οἱ ἄνδρες τοῦ τόπου περὶ Ρεβεκκας τῆς γυναικὸς αὐτοῦ καὶ εἶπεν ἀδελφή μού ἐστιν ἐφοβήθη γὰρ εἰπεῖν ὅτι γυνή μού ἐστιν μήποτε ἀποκτείνωσιν αὐτὸν οἱ ἄνδρες τοῦ τόπου περὶ Ρεβεκκας ὅτι ὡραία τῇ ὄψει ἦν	᾿Επηρώτησαν δὲ οἱ ἄνδρες τοῦ τόπου περὶ Ρεβέκκας τῆς γυναικὸς αὐτοῦ, καὶ εἶπεν· ἀδελφή μου ἐστίν· ἐφοβήθη γὰρ εἰπεῖν ὅτι γυνή μου ἐστί, μήποτε ἀποκτείνωσιν αὐτὸν οἱ ἄνδρες τοῦ τόπου περὶ Ρεβέκκας, ὅτι ὡραία τῇ ὄψει ἦν
Genesis 26:7 (NETS)	Genesis 26:7 (English Elpenor)
Then the men of the place asked about his wife Rebekka, and he said, “She is my sister,” for he was afraid to say, “She is my wife,” lest perhaps the men of the place kill him for the sake of Rebekka, because she was attractive in appearance.	And the men of the place questioned him concerning Rebecca his wife, and he said, She is my sister, for he feared to say, She is my wife, lest at any time the men of the place should slay him because of Rebecca, because she was fair.

Genesis 26:9 (Tanakh)	Genesis 26:9 (KJV)	Genesis 26:9 (NET)
And Abimelech called Isaac, and said: ‘Behold, of a surety she is thy wife; and how saidst thou: She is my sister?’ And Isaac said unto him: ‘Because I said: Lest I die because of her.’	And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.	So Abimelech summoned Isaac and said, “She is really your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.”

Genesis 26:9 (Septuagint BLB)	Genesis 26:9 (Septuagint Elpenor)
ἐκάλεσεν δὲ Αβιμελεχ τὸν Ισαακ καὶ εἶπεν αὐτῷ ἄρα γε γυνή σού ἐστιν τί ὅτι εἶπας ἀδελφή μού ἐστιν εἶπεν δὲ αὐτῷ Ισαακ εἶπα γάρ μήποτε ἀποθάνω δι᾽ αὐτήν	ἐκάλεσε δὲ ᾿Αβιμέλεχ τὸν ᾿Ισαὰκ καὶ εἶπεν αὐτῷ· ἆρά γε γυνή σου ἐστί; τί ὅτι εἶπας, ἀδελφή μου ἐστίν; εἶπε δὲ αὐτῷ ᾿Ισαάκ· εἶπα γάρ, μήποτε ἀποθάνω δι᾿ αὐτήν
Genesis 26:9 (NETS)	Genesis 26:9 (English Elpenor)
Then Abimelech summoned Isaak and said to him, “So then she is your wife! Why is that you said, ‘She is my sister’?” And Isaak said to him, “Because I said, ‘Lest perhaps I die because of her’.”	And Abimelech called Isaac, and said to him, Is she then thy wife? why hast thou said, She is my sister? And Isaac said to him, [I did so], for I said, Lest at any time I die on her account.

Genesis 26:10 (Tanakh)	Genesis 26:10 (KJV)	Genesis 26:10 (NET)
And Abimelech said: ‘What is this thou hast done unto us? one of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.’	And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.	Then Abimelech exclaimed, “What in the world have you done to us? One of the men nearly took your wife to bed, and you would have brought guilt on us!”

Genesis 26:10 (Septuagint BLB)	Genesis 26:10 (Septuagint Elpenor)
εἶπεν δὲ αὐτῷ Αβιμελεχ τί τοῦτο ἐποίησας ἡμῖν μικροῦ ἐκοιμήθη τις τοῦ γένους μου μετὰ τῆς γυναικός σου καὶ ἐπήγαγες ἐφ᾽ ἡμᾶς ἄγνοιαν	εἶπε δὲ αὐτῷ ᾿Αβιμέλεχ· τί τοῦτο ἐποίησας ἡμῖν; μικροῦ ἐκοιμήθη τις ἐκ τοῦ γένους μου μετὰ τῆς γυναικός σου, καὶ ἐπήγαγες ἂν ἐφ᾿ ἡμᾶς ἄγνοιαν
Genesis 26:10 (NETS)	Genesis 26:10 (English Elpenor)
And Abimelech said to him, “What is this you have done to us? Very nearly did someone of my kin lie with your wife, and you had brought ignorance upon us.”	And Abimelech said to him, Why hast thou done this to us? one of my kindred within a little had lain with thy wife, and thou wouldest have brought [a sin of] ignorance upon us.

Genesis 26:24 (Tanakh)	Genesis 26:24 (KJV)	Genesis 26:24 (NET)
And HaShem appeared unto him the same night, and said: ‘I am the G-d of Abraham thy father. Fear not, for I am with thee, and will bless thee, and multiply thy seed for My servant Abraham’s sake.’	And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake.	The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Genesis 26:24 (Septuagint BLB)	Genesis 26:24 (Septuagint Elpenor)
καὶ ὤφθη αὐτῷ κύριος ἐν τῇ νυκτὶ ἐκείνῃ καὶ εἶπεν ἐγώ εἰμι ὁ θεὸς Αβρααμ τοῦ πατρός σου μὴ φοβοῦ μετὰ σοῦ γάρ εἰμι καὶ ηὐλόγηκά σε καὶ πληθυνῶ τὸ σπέρμα σου διὰ Αβρααμ τὸν πατέρα σου	καὶ ὤφθη αὐτῷ Κύριος ἐν τῇ νυκτὶ ἐκείνῃ καὶ εἶπεν· ἐγώ εἰμι ὁ Θεὸς ῾Αβραὰμ τοῦ πατρός σου· μὴ φοβοῦ· μετὰ σοῦ γάρ εἰμι καὶ εὐλογήσω σε καὶ πληθυνῶ τὸ σπέρμα σου δι᾿ ῾Αβραὰμ τὸν πατέρα σου
Genesis 26:24 (NETS)	Genesis 26:24 (English Elpenor)
And on that night the Lord appeared to him and said, “I am the God of your father Abraam; do not be afraid, for I am with you and have blessed you and will make your offspring numerous for your father Abraam’s sake.”	And the Lord appeared to him in that night, and said, I am the God of Abraam thy father; fear not, for I am with thee, and I will bless thee, and multiply thy seed for the sake of Abraam thy father.

Genesis 26:25 (Tanakh)	Genesis 26:25 (KJV)	Genesis 26:25 (NET)
And he builded an altar there, and called upon the name of HaShem, and pitched his tent there; and there Isaac’s servants digged a well.	And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac’s servants digged a well.	Then Isaac built an altar there and worshiped the Lord. He pitched his tent there, and his servants dug a well.

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-26

https://www.hebrewoldtestament.com/B01C026.htm#V25

https://netbible.org/bible/Genesis+26:25

Genesis 26:25 (Septuagint BLB)	Genesis 26:25 (Septuagint Elpenor)
καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον καὶ ἐπεκαλέσατο τὸ ὄνομα κυρίου καὶ ἔπηξεν ἐκεῖ τὴν σκηνὴν αὐτοῦ ὤρυξαν δὲ ἐκεῖ οἱ παῖδες Ισαακ φρέαρ	καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον καὶ ἐπεκαλέσατο τὸ ὄνομα Κυρίου καὶ ἔπηξεν ἐκεῖ τὴν σκηνὴν αὐτοῦ· ὤρυξαν δὲ ἐκεῖ οἱ παῖδες ᾿Ισαὰκ φρέαρ ἐν τῇ φάραγγι Γεράρων
Genesis 26:25 (NETS)	Genesis 26:25 (English Elpenor)
And he built an altar there and invoked the name of the Lord and pitched his tent there. And there Isaak’s servants dug a well.	And he built there an altar, and called on the name of the Lord, and there he pitched his tent, and there the servants of Isaac dug a well in the valley of Gerara.

https://www.blueletterbible.org/lxx/gen/26/25/t_bibles_26025

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

ἐν – https://greekdoc.github.io/lexicon/en.html#en

τῇ – https://greekdoc.github.io/lexicon/th.html#th

φάραγγι – https://greekdoc.github.io/lexicon/fa.html#faraggi

Γεράρων – https://greekdoc.github.io/names/ge.html#gerarwn

https://www.ellopos.net/elpenor/physis/septuagint-genesis/26.asp?pg=3

Genesis 28:12 (Tanakh)	Genesis 28:12 (KJV)	Genesis 28:12 (NET)
And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of G-d ascending and descending on it.	And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.	and had a dream. He saw a stairway erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V12

https://netbible.org/bible/Genesis+28:12

Genesis 28:12 (Septuagint BLB)	Genesis 28:12 (Septuagint Elpenor)
καὶ ἐνυπνιάσθη καὶ ἰδοὺ κλίμαξ ἐστηριγμένη ἐν τῇ γῇ ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ᾽ αὐτῆς	καὶ ἐνυπνιάσθη, καὶ ἰδοὺ κλίμαξ ἐστηριγμένη ἐν τῇ γῇ, ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν, καὶ οἱ ἄγγελοι τοῦ Θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ᾿ αὐτῆς
Genesis 28:12 (NETS)	Genesis 28:12 (English Elpenor)
And he dreamed, and see, a ladder set firmly in the earth, whose top was reaching into heaven, and the angels of God were ascending and descending on it.	and dreamed, and behold a ladder fixed on the earth, whose top reached to heaven, and the angels of God ascended and descended on it.

https://www.blueletterbible.org/lxx/gen/28/12/t_bibles_28012

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp

Genesis 28:13 (Tanakh)	Genesis 28:13 (KJV)	Genesis 28:13 (NET)
And, behold, HaShem stood beside him, and said: ‘I am HaShem, the G-d of Abraham thy father, and the G-d of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed.	And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;	and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. I will give you and your descendants the ground you are lying on.

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V13

https://netbible.org/bible/Genesis+28:13

Genesis 28:13 (Septuagint BLB)	Genesis 28:13 (Septuagint Elpenor)
ὁ δὲ κύριος ἐπεστήρικτο ἐπ᾽ αὐτῆς καὶ εἶπεν ἐγὼ κύριος ὁ θεὸς Αβρααμ τοῦ πατρός σου καὶ ὁ θεὸς Ισαακ μὴ φοβοῦ ἡ γῆ ἐφ᾽ ἧς σὺ καθεύδεις ἐπ᾽ αὐτῆς σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου	ὁ δὲ Κύριος ἐπεστήρικτο ἐπ᾿ αὐτῆς καὶ εἶπεν· ἐγώ εἰμι ὁ Θεὸς ῾Αβραὰμ τοῦ πατρός σου, καὶ ὁ Θεὸς ᾿Ισαάκ· μὴ φοβοῦ· ἡ γῆ, ἐφ᾿ ἧς σὺ καθεύδεις ἐπ᾿ αὐτῆς, σοὶ δώσω αὐτήν, καὶ τῷ σπέρματί σου
Genesis 28:13 (NETS)	Genesis 28:13 (English Elpenor)
And the Lord leaned on it and said, “I am the Lord, the God of Abraam your father and the God of Isaak; do not be afraid; as for the land which you are sleeping on, I will give it to you and to your offspring.	And the Lord stood upon it, and said, I am the God of thy father Abraam, and the God of Isaac; fear not, the land on which thou liest, to thee will I give it, and to thy seed.

https://www.blueletterbible.org/lxx/gen/28/13/t_bibles_28013

κύριος – https://greekdoc.github.io/lexicon/ku.html#kurios

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

εἰμι – https://greekdoc.github.io/lexicon/eim.html#eimi

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp?pg=2

Genesis 28:14 (Tanakh)	Genesis 28:14 (KJV)	Genesis 28:14 (NET)
And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed.	And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.	Your descendants will be like the dust of the earth, and you will spread out to the west, east, north, and south. And so all the families of the earth may receive blessings through you and through your descendants.

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V14

https://netbible.org/bible/Genesis+28:14

Genesis 28:14 (Septuagint BLB)	Genesis 28:14 (Septuagint Elpenor)
καὶ ἔσται τὸ σπέρμα σου ὡς ἡ ἄμμος τῆς γῆς καὶ πλατυνθήσεται ἐπὶ θάλασσαν καὶ ἐπὶ λίβα καὶ ἐπὶ βορρᾶν καὶ ἐπ᾽ ἀνατολάς καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ἐν τῷ σπέρματί σου	καὶ ἔσται τὸ σπέρμα σου ὡς ἡ ἄμμος τῆς γῆς καὶ πλατυνθήσεται ἐπὶ θάλασσαν καὶ ἐπὶ λίβα καὶ ἐπὶ βορρᾶν, καὶ ἐπ᾿ ἀνατολάς, καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ἐν τῷ σπέρματί σου
Genesis 28:14 (NETS)	Genesis 28:14 (English Elpenor)
And your offspring shall be like the sand of the earth, and it shall widen out to the sea and to the southwest and to the north and to the east, and all the tribes of the earth shall be blessed in you and in your offspring.	And thy seed shall be as the sand of the earth; and it shall spread abroad to the sea, and the south, and the north, and to the east; and in thee and in thy seed shall all the tribes of the earth be blessed.

https://www.blueletterbible.org/lxx/gen/28/14/t_bibles_28014

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp?pg=2

Genesis 28:15 (Tanakh)	Genesis 28:15 (KJV)	Genesis 28:15 (NET)
And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’	And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.	I am with you! I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V15

https://netbible.org/bible/Genesis+28:15

Genesis 28:15 (Septuagint BLB)	Genesis 28:15 (Septuagint Elpenor)
καὶ ἰδοὺ ἐγὼ μετὰ σοῦ διαφυλάσσων σε ἐν τῇ ὁδῷ πάσῃ οὗ ἐὰν πορευθῇς καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην ὅτι οὐ μή σε ἐγκαταλίπω ἕως τοῦ ποιῆσαί με πάντα ὅσα ἐλάλησά σοι	καὶ ἰδοὺ ἐγώ εἰμι μετὰ σοῦ διαφυλάσσων σε ἐν τῇ ὁδῷ πάσῃ, οὗ ἂν πορευθῇς, καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην, ὅτι οὐ μή σε ἐγκαταλίπω, ἕως τοῦ ποιῆσαί με πάντα ὅσα ἐλάλησά σοι
Genesis 28:15 (NETS)	Genesis 28:15 (English Elpenor)
And see, I am with you, carefully guarding you in every way where you might go, and I will bring you back to this land, for I will not leave you until I have done all things that I talked about to you.”	And behold I am with thee to preserve thee continually in all the way wherein thou shalt go; and I will bring thee back to this land; for I will not desert thee, until I have done all that I have said to thee.

https://www.blueletterbible.org/lxx/gen/28/15/t_bibles_28015

ἐὰν – https://greekdoc.github.io/lexicon/ea.html#ean

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

εἰμι – https://greekdoc.github.io/lexicon/eim.html#eimi

ἂν – https://greekdoc.github.io/lexicon/an.html#an

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp?pg=2

Genesis 28:16 (Tanakh)	Genesis 28:16 (KJV)	Genesis 28:16 (NET)
And Jacob awaked out of his sleep, and he said: ‘Surely HaShem is in this place; and I knew it not.’	And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.	Then Jacob woke up and thought, “Surely the Lord is in this place, but I did not realize it!”

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V16

https://netbible.org/bible/Genesis+28:16

Genesis 28:16 (Septuagint BLB)	Genesis 28:16 (Septuagint Elpenor)
καὶ ἐξηγέρθη Ιακωβ ἀπὸ τοῦ ὕπνου αὐτοῦ καὶ εἶπεν ὅτι ἔστιν κύριος ἐν τῷ τόπῳ τούτῳ ἐγὼ δὲ οὐκ ᾔδειν	καὶ ἐξηγέρθη ᾿Ιακὼβ ἐκ τοῦ ὕπνου αὐτοῦ καὶ εἶπεν· ὅτι ἔστι Κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ ᾔδειν
Genesis 28:16 (NETS)	Genesis 28:16 (English Elpenor)
And Iakob woke from his sleep and said, “The Lord is in this place—yet I did not know it!”	And Jacob awaked out of his sleep, and said, The Lord is in this place, and I knew it not.

https://www.blueletterbible.org/lxx/gen/28/16/t_bibles_28016

ἀπὸ – https://greekdoc.github.io/lexicon/apo.html#apo

ἔστιν – https://greekdoc.github.io/lexicon/es.html#estin

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

ἐκ – https://greekdoc.github.io/lexicon/ek.html#ek

ἔστι – https://greekdoc.github.io/lexicon/es.html#esti

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp?pg=2

Genesis 28:17 (Tanakh)	Genesis 28:17 (KJV)	Genesis 28:17 (NET)
And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of G-d, and this is the gate of heaven.’	And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.	He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V17

https://netbible.org/bible/Genesis+28:17

Genesis 28:17 (Septuagint BLB)	Genesis 28:17 (Septuagint Elpenor)
καὶ ἐφοβήθη καὶ εἶπεν ὡς φοβερὸς ὁ τόπος οὗτος οὐκ ἔστιν τοῦτο ἀλλ᾽ ἢ οἶκος θεοῦ καὶ αὕτη ἡ πύλη τοῦ οὐρανοῦ	καὶ ἐφοβήθη καὶ εἶπεν· ὡς φοβερὸς ὁ τόπος οὗτος· οὐκ ἔστι τοῦτο ἀλλ᾿ ἢ οἶκος Θεοῦ, καὶ αὕτη ἡ πύλη τοῦ οὐρανοῦ
Genesis 28:17 (NETS)	Genesis 28:17 (English Elpenor)
And he was afraid and said, “How awesome is this place! This is nothing other than a divine house, and this is the gate of heaven.”	And he was afraid, and said, How fearful is this place! this is none other than the house of God, and this is the gate of heaven.

https://www.blueletterbible.org/lxx/gen/28/17/t_bibles_28017

ἔστιν – https://greekdoc.github.io/lexicon/es.html#estin

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

ἔστι – https://greekdoc.github.io/lexicon/es.html#esti

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp?pg=2

Genesis 28:18 (Tanakh)	Genesis 28:18 (KJV)	Genesis 28:18 (NET)
And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it.	And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.	Early in the morning Jacob took the stone he had placed near his head and set it up as a sacred stone. Then he poured oil on top of it.

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V18

https://netbible.org/bible/Genesis+28:18

Genesis 28:18 (Septuagint BLB)	Genesis 28:18 (Septuagint Elpenor)
καὶ ἀνέστη Ιακωβ τὸ πρωὶ καὶ ἔλαβεν τὸν λίθον ὃν ὑπέθηκεν ἐκεῖ πρὸς κεφαλῆς αὐτοῦ καὶ ἔστησεν αὐτὸν στήλην καὶ ἐπέχεεν ἔλαιον ἐπὶ τὸ ἄκρον αὐτῆς	καὶ ἀνέστη ᾿Ιακὼβ τὸ πρωΐ καὶ ἔλαβε τὸν λίθον, ὃν ὑπέθηκεν ἐκεῖ πρὸς κεφαλῆς αὐτοῦ, καὶ ἔστησεν αὐτὸν στήλην καὶ ἐπέχεεν ἔλαιον ἐπὶ τὸ ἄκρον αὐτῆς
Genesis 28:18 (NETS)	Genesis 28:18 (English Elpenor)
And Iakob rose in the morning, and he took the stone that he had put down there at his head and set it up for a stele and poured oil on top of it.	And Jacob rose up in the morning, and took the stone he [had] laid there by his head, and he set it up [as] a pillar, and poured oil on the top of it.

https://www.blueletterbible.org/lxx/gen/28/18/t_bibles_28018

ἔλαβεν – https://greekdoc.github.io/lexicon/ela.html#elabe

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

ἔλαβε – https://greekdoc.github.io/lexicon/ela.html#elabe

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp?pg=2

Genesis 28:19 (Tanakh)	Genesis 28:19 (KJV)	Genesis 28:19 (NET)
And he called the name of that place Beth-el, but the name of the city was Luz at the first.	And he called the name of that place Bethel: but the name of that city was called Luz at the first.	He called that place Bethel, although the former name of the town was Luz.

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V19

https://netbible.org/bible/Genesis+28:19

Genesis 28:19 (Septuagint BLB)	Genesis 28:19 (Septuagint Elpenor)
καὶ ἐκάλεσεν Ιακωβ τὸ ὄνομα τοῦ τόπου ἐκείνου Οἶκος θεοῦ καὶ Ουλαμλους ἦν ὄνομα τῇ πόλει τὸ πρότερον	καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου Οἶκος Θεοῦ· καὶ Οὐλαμλοὺζ ἦν ὄνομα τῇ πόλει τὸ πρότερον
Genesis 28:19 (NETS)	Genesis 28:19 (English Elpenor)
And Iakob called the name of that place Divine-house, and the city’s name was formerly Oulamlouz.	And he called the name of that place, the House of God; and the name of the city before was Ulam-luz.

https://www.blueletterbible.org/lxx/gen/28/19/t_bibles_28019

ἐκάλεσεν – https://greekdoc.github.io/lexicon/eka.html#ekalese

Ιακωβ – https://greekdoc.github.io/names/ia.html#iakwb

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

ἐκάλεσε – https://greekdoc.github.io/lexicon/eka.html#ekalese

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp?pg=2

Genesis 28:20 (Tanakh)	Genesis 28:20 (KJV)	Genesis 28:20 (NET)
And Jacob vowed a vow, saying: ‘If G-d will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,	And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,	Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food to eat and clothing to wear,

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V20

https://netbible.org/bible/Genesis+28:20

Genesis 28:20 (Septuagint BLB)	Genesis 28:20 (Septuagint Elpenor)
καὶ ηὔξατο Ιακωβ εὐχὴν λέγων ἐὰν ᾖ κύριος ὁ θεὸς μετ᾽ ἐμοῦ καὶ διαφυλάξῃ με ἐν τῇ ὁδῷ ταύτῃ ᾗ ἐγὼ πορεύομαι καὶ δῷ μοι ἄρτον φαγεῖν καὶ ἱμάτιον περιβαλέσθαι	καὶ ηὔξατο ᾿Ιακὼβ εὐχὴν λέγων· ἐὰν ᾖ Κύριος ὁ Θεὸς μετ᾿ ἐμοῦ καὶ διαφυλάξῃ με ἐν τῇ ὁδῷ ταύτῃ, ᾗ ἐγὼ πορεύομαι, καὶ δῷ μοι ἄρτον φαγεῖν καὶ ἱμάτιον περιβαλέσθαι
Genesis 28:20 (NETS)	Genesis 28:20 (English Elpenor)
And Iakob made a vow, saying, “If the Lord God should be with me and should carefully guard me in this way that I go and should give me bread to eat and clothing to put on	And Jacob vowed a vow, saying, If the Lord God will be with me, and guard me throughout on this journey, on which I am going, and give me bread to eat, and raiment to put on,

https://www.blueletterbible.org/lxx/gen/28/20/t_bibles_28020

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp?pg=2

Genesis 28:21 (Tanakh)	Genesis 28:21 (KJV)	Genesis 28:21 (NET)
so that I come back to my father’s house in peace, then shall HaShem be my G-d,	So that I come again to my father’s house in peace; then shall the LORD be my God:	and I return safely to my father’s home, then the Lord will become my God.

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V21

https://netbible.org/bible/Genesis+28:21

Genesis 28:21 (Septuagint BLB)	Genesis 28:21 (Septuagint Elpenor)
καὶ ἀποστρέψῃ με μετὰ σωτηρίας εἰς τὸν οἶκον τοῦ πατρός μου καὶ ἔσται μοι κύριος εἰς θεόν	καὶ ἀποστρέψῃ με μετὰ σωτηρίας εἰς τὸν οἶκον τοῦ πατρός μου, καὶ ἔσται Κύριός μοι εἰς Θεόν
Genesis 28:21 (NETS)	Genesis 28:21 (English Elpenor)
and should bring me back to my father’s house in safety, then the Lord shall become god to me,	and bring me back in safety to the house of my father, then shall the Lord be for a God to me.

https://www.blueletterbible.org/lxx/gen/28/21/t_bibles_28021

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp?pg=2

Genesis 28:22 (Tanakh)	Genesis 28:22 (KJV)	Genesis 28:22 (NET)
and this stone, which I have set up for a pillar, shall be G-d’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’	And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.	Then this stone that I have set up as a sacred stone will be the house of God, and I will surely give you back a tenth of everything you give me.”

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-28

https://www.hebrewoldtestament.com/B01C028.htm#V22

https://netbible.org/bible/Genesis+28:22

Genesis 28:22 (Septuagint BLB)	Genesis 28:22 (Septuagint Elpenor)
καὶ ὁ λίθος οὗτος ὃν ἔστησα στήλην ἔσται μοι οἶκος θεοῦ καὶ πάντων ὧν ἐάν μοι δῷς δεκάτην ἀποδεκατώσω αὐτά σοι	καὶ ὁ λίθος οὗτος, ὃν ἔστησα στήλην, ἔσται μοι οἶκος Θεοῦ, καὶ πάντων, ὧν ἐάν μοι δῷς, δεκάτην ἀποδεκατώσω αὐτά σοι
Genesis 28:22 (NETS)	Genesis 28:22 (English Elpenor)
and this stone, which I have set up for a stele, shall be a divine house to me, and of all things that you might give me, as a tithe I will tithe them to you.”	And this stone, which I have set up for a pillar, shall be to me a house of God; and of all whatsoever thou shalt give me, I will tithe a tenth for thee.

https://www.blueletterbible.org/lxx/gen/28/22/t_bibles_28022

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

https://www.ellopos.net/elpenor/physis/septuagint-genesis/28.asp?pg=2

Genesis 31:31 (Tanakh)	Genesis 31:31 (KJV)	Genesis 31:31 (NET)
And Jacob answered and said to Laban: ‘Because I was afraid; for I said: Lest thou shouldest take thy daughters from me by force.	And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me.	“I left secretly because I was afraid!” Jacob replied to Laban. “I thought you might take your daughters away from me by force.

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-31

https://www.hebrewoldtestament.com/B01C031.htm#V31

https://netbible.org/bible/Genesis+31:31

Genesis 31:31 (Septuagint BLB)	Genesis 31:31 (Septuagint Elpenor)
ἀποκριθεὶς δὲ Ιακωβ εἶπεν τῷ Λαβαν εἶπα γάρ μήποτε ἀφέλῃς τὰς θυγατέρας σου ἀπ᾽ ἐμοῦ καὶ πάντα τὰ ἐμά	ἀποκριθεὶς δὲ ᾿Ιακὼβ εἶπε τῷ Λάβαν· ὅτι ἐφοβήθην· εἶπα γάρ· μή ποτε ἀφέλῃς τὰς θυγατέρας σου ἀπ᾿ ἐμοῦ καὶ πάντα τὰ ἐμά
Genesis 31:31 (NETS)	Genesis 31:31 (English Elpenor)
And Iakob said to Laban in reply, “Because I said, ‘Lest perhaps you take away your daughters from me, and all that is mine’.	And Jacob answered and said to Laban, Because I was afraid; for I said, Lest at any time thou shouldest take away thy daughters from me, and all my possessions.

https://www.blueletterbible.org/lxx/gen/31/31/t_bibles_31031

εἶπεν – https://greekdoc.github.io/lexicon/eip.html#eipe

μήποτε – https://greekdoc.github.io/lexicon/mh.html#mhpote

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

εἶπε – https://greekdoc.github.io/lexicon/eip.html#eipe

ὅτι – https://greekdoc.github.io/lexicon/ot.html#oti

ἐφοβήθην – https://greekdoc.github.io/lexicon/ef.html#efobhqhn

μή ποτε – https://greekdoc.github.io/lexicon/mh.html#mhpote

https://www.ellopos.net/elpenor/physis/septuagint-genesis/31.asp?pg=4

Genesis 32:8 (Tanakh)	Genesis 32:7 (KJV)	Genesis 32:7 (NET)
Then Jacob was greatly afraid and was distressed. And he divided the people that was with him, and the flocks, and the herds, and the camels, into two camps.	Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;	Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels.

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-32

https://www.hebrewoldtestament.com/B01C032.htm#V7

https://netbible.org/bible/Genesis+32:7

Genesis 32:7 (Septuagint BLB)	Genesis 32:7 (Septuagint Elpenor)
ἐφοβήθη δὲ Ιακωβ σφόδρα καὶ ἠπορεῖτο καὶ διεῖλεν τὸν λαὸν τὸν μετ᾽ αὐτοῦ καὶ τοὺς βόας καὶ τὰ πρόβατα εἰς δύο παρεμβολάς	ἐφοβήθη δὲ ᾿Ιακὼβ σφόδρα, καὶ ἠπορεῖτο. καὶ διεῖλε τὸν λαὸν τὸν μεθ᾿ ἑαυτοῦ καὶ τοὺς βόας καὶ τὰς καμήλους καὶ τὰ πρόβατα εἰς δύο παρεμβολάς
Genesis 32:7 (NETS)	Genesis 32:7 (English Elpenor)
Then Iakob was greatly afraid and perplexed. And he divided the people that were with him and the cattle and the sheep into two companies,	And Jacob was greatly terrified, and was perplexed; and he divided the people that was with him, and the cows, and the camels, and the sheep, into two camps.

https://www.blueletterbible.org/lxx/gen/32/7/t_bibles_32007

διεῖλεν – https://greekdoc.github.io/lexicon/die.html#dieile

μετ᾽ – https://greekdoc.github.io/lexicon/met.html#met

αὐτοῦ – https://greekdoc.github.io/lexicon/aut.html#autou

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

διεῖλε – https://greekdoc.github.io/lexicon/die.html#dieile

μεθ᾿ – https://greekdoc.github.io/lexicon/meq.html#meq

ἑαυτοῦ – https://greekdoc.github.io/lexicon/ea.html#eautou

καὶ – https://greekdoc.github.io/lexicon/kai.html#kai

τὰς – https://greekdoc.github.io/lexicon/ta.html#tas

καμήλους – https://greekdoc.github.io/lexicon/kam.html#kamhlous

https://www.ellopos.net/elpenor/physis/septuagint-genesis/32.asp

Genesis 32:9 (Tanakh)	Genesis 32:8 (KJV)	Genesis 32:8 (NET)
And he said: ‘If Esau come to the one camp, and smite it, then the camp which is left shall escape.’	And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.	“If Esau attacks one camp,” he thought, “then the other camp will be able to escape.”

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-32

https://www.hebrewoldtestament.com/B01C032.htm#V8

https://netbible.org/bible/Genesis+32:8

Genesis 32:8 (Septuagint BLB)	Genesis 32:8 (Septuagint Elpenor)
καὶ εἶπεν Ιακωβ ἐὰν ἔλθῃ Ησαυ εἰς παρεμβολὴν μίαν καὶ ἐκκόψῃ αὐτήν ἔσται ἡ παρεμβολὴ ἡ δευτέρα εἰς τὸ σῴζεσθαι	καὶ εἶπεν ᾿Ιακώβ· ἐὰν ἔλθῃ ῾Ησαῦ εἰς παρεμβολὴν μίαν καὶ κόψῃ αὐτήν, ἔσται ἡ παρεμβολὴ ἡ δευτέρα εἰς τὸ σώζεσθαι
Genesis 32:8 (NETS)	Genesis 32:8 (English Elpenor)
and Iakob said, “If Esau should come to one company and eradicate it, then there will be the second company to save itself.”	And Jacob said, If Esau should come to one camp, and smite it, the other camp shall be in safety.

https://www.blueletterbible.org/lxx/gen/32/8/t_bibles_32008

ἐκκόψῃ – https://greekdoc.github.io/lexicon/die.html#dieile

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

κόψῃ – https://greekdoc.github.io/lexicon/die.html#dieile

https://www.ellopos.net/elpenor/physis/septuagint-genesis/32.asp

Genesis 32:10 (Tanakh)	Genesis 32:9 (KJV)	Genesis 32:9 (NET)
And Jacob said: ‘O G-d of my father Abraham, and G-d of my father Isaac, O HaShem, who saidst unto me: Return unto thy country, and to thy kindred, and I will do thee good;	And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:	Then Jacob prayed, “O God of my father Abraham, God of my father Isaac, O Lord, you said to me, ‘Return to your land and to your relatives and I will make you prosper.’

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-32

https://www.hebrewoldtestament.com/B01C032.htm#V9

https://netbible.org/bible/Genesis+32:9

Genesis 32:9 (Septuagint BLB)	Genesis 32:9 (Septuagint Elpenor)
εἶπεν δὲ Ιακωβ ὁ θεὸς τοῦ πατρός μου Αβρααμ καὶ ὁ θεὸς τοῦ πατρός μου Ισαακ κύριε ὁ εἴπας μοι ἀπότρεχε εἰς τὴν γῆν τῆς γενέσεώς σου καὶ εὖ σε ποιήσω	εἶπε δὲ ᾿Ιακώβ· ὁ Θεὸς τοῦ πατρός μου ῾Αβραὰμ καὶ ὁ Θεὸς τοῦ πατρός μου ᾿Ισαάκ, Κύριε σὺ ὁ εἰπών μοι, ἀπότρεχε εἰς τὴν γῆν τῆς γενέσεώς σου καὶ εὖ σε ποιήσω
Genesis 32:9 (NETS)	Genesis 32:9 (English Elpenor)
And Iakob said, “God of my father Abraam and of my father Isaak, O Lord who said to me, ‘Hurry off to the country of your origin, and I will do you good,’	And Jacob said, God of my father Abraam, and God of my father Isaac, O Lord, thou [art] he that said to me, Depart quickly to the land of thy birth, and I will do thee good.

https://www.blueletterbible.org/lxx/gen/32/9/t_bibles_32009

εἶπεν – https://greekdoc.github.io/lexicon/eip.html#eipe

εἴπας – https://greekdoc.github.io/lexicon/eip.html#eipas

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

εἶπε – https://greekdoc.github.io/lexicon/eip.html#eipe

σὺ – https://greekdoc.github.io/lexicon/su.html#su

εἰπών – https://greekdoc.github.io/lexicon/eip.html#eipwn

https://www.ellopos.net/elpenor/physis/septuagint-genesis/32.asp

Genesis 32:11 (Tanakh)	Genesis 32:10 (KJV)	Genesis 32:10 (NET)
I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant; for with my staff I passed over this Jordan; and now I am become two camps.	I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.	I am not worthy of all the faithful love you have shown your servant. With only my walking stick I crossed the Jordan, but now I have become two camps.

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-32

https://www.hebrewoldtestament.com/B01C032.htm#V10

https://netbible.org/bible/Genesis+32:10

Genesis 32:10 (Septuagint BLB)	Genesis 32:10 (Septuagint Elpenor)
ἱκανοῦταί μοι ἀπὸ πάσης δικαιοσύνης καὶ ἀπὸ πάσης ἀληθείας ἧς ἐποίησας τῷ παιδί σου ἐν γὰρ τῇ ῥάβδῳ μου διέβην τὸν Ιορδάνην τοῦτον νῦν δὲ γέγονα εἰς δύο παρεμβολάς	ἱκανούσθω μοι ἀπὸ πάσης δικαιοσύνης καὶ ἀπὸ πάσης ἀληθείας, ἧς ἐποίησας τῷ παιδί σου· ἐν γὰρ τῇ ῥάβδῳ μου ταύτῃ διέβην τὸν ᾿Ιορδάνην τοῦτον, νυνὶ δὲ γέγονα εἰς δύο παρεμβολάς
Genesis 32:10 (NETS)	Genesis 32:10 (English Elpenor)
it is sufficient for me because of all the righteousness and because of all the truth that you have brought about for your servant, for with my staff I crossed this Jordan, but now I have become two companies.	Let there be to me a sufficiency of all the justice and all the truth which thou hast wrought with thy servant; for with this my staff I passed over this Jordan, and now I am become two camps.

https://www.blueletterbible.org/lxx/gen/32/10/t_bibles_32010

ἱκανοῦταί – https://greekdoc.github.io/lexicon/ik.html#ikanoutai

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

ἱκανούσθω – https://greekdoc.github.io/lexicon/ik.html#ikanousqw

ταύτῃ – https://greekdoc.github.io/lexicon/ta.html#tauth

https://www.ellopos.net/elpenor/physis/septuagint-genesis/32.asp

Genesis 32:12 (Tanakh)	Genesis 32:11 (KJV)	Genesis 32:11 (NET)
Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children.	Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.	Rescue me, I pray, from the hand of my brother Esau, for I am afraid he will come and attack me, as well as the mothers with their children.

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-32

https://www.hebrewoldtestament.com/B01C032.htm#V11

https://netbible.org/bible/Genesis+32:11

Genesis 32:11 (Septuagint BLB)	Genesis 32:11 (Septuagint Elpenor)
ἐξελοῦ με ἐκ χειρὸς τοῦ ἀδελφοῦ μου Ησαυ ὅτι φοβοῦμαι ἐγὼ αὐτόν μήποτε ἐλθὼν πατάξῃ με καὶ μητέρα ἐπὶ τέκνοις	ἐξελοῦ με ἐκ χειρὸς τοῦ ἀδελφοῦ μου, ἐκ χειρὸς ῾Ησαῦ, ὅτι φοβοῦμαι ἐγὼ αὐτόν, μή ποτε ἐλθὼν πατάξῃ με καὶ μητέρα ἐπὶ τέκνοις
Genesis 32:11 (NETS)	Genesis 32:11 (English Elpenor)
Deliver me from the hand of my brother Esau—because I am afraid of him—that he not come smite me and mother with children.	Deliver me from the hand of my brother, from the hand of Esau, for I am afraid of him, lest haply he should come and smite me, and the mother upon the children.

https://www.blueletterbible.org/lxx/gen/32/11/t_bibles_32011

μήποτε – https://greekdoc.github.io/lexicon/mh.html#mhpote

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

ἐκ – https://greekdoc.github.io/lexicon/ek.html#ek

χειρὸς – https://greekdoc.github.io/lexicon/ce.html#ceiros

μή ποτε – https://greekdoc.github.io/lexicon/mh.html#mhpote

https://www.ellopos.net/elpenor/physis/septuagint-genesis/32.asp?pg=2

Genesis 32:13 (Tanakh)	Genesis 32:12 (KJV)	Genesis 32:12 (NET)
And Thou saidst: I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.’	And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.	But you said, ‘I will certainly make you prosper and will make your descendants like the sand on the seashore, too numerous to count.’”

https://www.jewishvirtuallibrary.org/bereishit-genesis-chapter-32

https://www.hebrewoldtestament.com/B01C032.htm#V12

https://netbible.org/bible/Genesis+32:12

Genesis 32:12 (Septuagint BLB)	Genesis 32:12 (Septuagint Elpenor)
σὺ δὲ εἶπας καλῶς εὖ σε ποιήσω καὶ θήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς θαλάσσης ἣ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους	σὺ δὲ εἶπας· εὖ σε ποιήσω καὶ θήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς θαλάσσης, ἣ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους
Genesis 32:12 (NETS)	Genesis 32:12 (English Elpenor)
Yet you said, ‘I will do you great good and make your offspring as the sand ‘f the sea, which shall not be counted for multitude’.”	But thou saidst, I will do thee good, and will make thy seed as the sand of the sea, which shall not be numbered for multitude.

https://www.blueletterbible.org/lxx/gen/32/12/t_bibles_32012

καλῶς – https://greekdoc.github.io/lexicon/kal.html#kalws

https://ccat.sas.upenn.edu/nets/edition/01-gen-nets.pdf

https://www.ellopos.net/elpenor/physis/septuagint-genesis/32.asp?pg=2

Deuteronomy 32:36 (Tanakh)	Deuteronomy 32:36 (KJV)	Deuteronomy 32:36 (NET)
For HaShem will judge His people, and repent Himself for His servants; when He seeth that their stay is gone, and there is none remaining, shut up or left at large.	For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left.	The Lord will judge his people, and will change his plans concerning his servants; when he sees that their power has disappeared, and that no one is left, whether confined or set free.

https://www.jewishvirtuallibrary.org/d-varim-deuteronomy-chapter-32

https://www.hebrewoldtestament.com/B05C032.htm#V36

https://netbible.org/bible/Deuteronomy+32:36

Deuteronomy 32:36 (Septuagint BLB)	Deuteronomy 32:36 (Septuagint Elpenor)
ὅτι κρινεῖ κύριος τὸν λαὸν αὐτοῦ καὶ ἐπὶ τοῖς δούλοις αὐτοῦ παρακληθήσεται εἶδεν γὰρ παραλελυμένους αὐτοὺς καὶ ἐκλελοιπότας ἐν ἐπαγωγῇ καὶ παρειμένους	ὅτι κρινεῖ Κύριος τὸν λαὸν αὐτοῦ καὶ ἐπὶ τοῖς δούλοις αὐτοῦ παρακληθήσεται· εἶδε γὰρ παραλελυμένους αὐτοὺς καὶ ἐκλελοιπότας ἐν ἐπαγωγῇ καὶ παρειμένους
Deuteronomy 32:36 (NETS)	Deuteronomy 32:36 (English Elpenor)
For the Lord will judge his people and be comforted over his slaves. For he saw them paralyzed, both failed under attack and enfeebled.	For the Lord shall judge his people, and shall be comforted over his servants; for he saw that they were utterly weakened, and failed in the hostile invasion, and were become feeble:

https://www.blueletterbible.org/lxx/deu/32/36/t_bibles_185036

εἶδεν – https://greekdoc.github.io/lexicon/eid.html#eide

https://ccat.sas.upenn.edu/nets/edition/05-deut-nets.pdf

εἶδε – https://greekdoc.github.io/lexicon/eid.html#eide

https://www.ellopos.net/elpenor/greek-texts/septuagint/chapter.asp?book=5&page=32

Exodus 19:12 (Tanakh)	Exodus 19:12 (KJV)	Exodus 19:12 (NET)
And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;	And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death:	You must set boundaries for the people all around, saying, ‘Take heed to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

https://www.jewishvirtuallibrary.org/shemot-exodus-chapter-19

https://www.hebrewoldtestament.com/B02C019.htm#V12

https://netbible.org/bible/Exodus+19:12

Exodus 19:12 (Septuagint BLB)	Exodus 19:12 (Septuagint Elpenor)
καὶ ἀφοριεῖς τὸν λαὸν κύκλῳ λέγων προσέχετε ἑαυτοῖς τοῦ ἀναβῆναι εἰς τὸ ὄρος καὶ θιγεῖν τι αὐτοῦ πᾶς ὁ ἁψάμενος τοῦ ὄρους θανάτῳ τελευτήσει	καὶ ἀφοριεῖς τὸν λαὸν κύκλῳ λέγων· προσέχετε ἑαυτοῖς τοῦ ἀναβῆναι εἰς τὸ ὄρος καὶ θίγειν τι αὐτοῦ· πᾶς ὁ ἁψάμενος τοῦ ὄρους θανάτῳ τελευτήσει
Exodus 19:12 (NETS)	Exodus 19:12 (English Elpenor)
And you shall set limits for the people round about, saying, ‘Be on your guard against going onto the mountain and grazing it at all. Everyone who touches the mountain shall die by death.	And thou shalt separate the people round about, saying, Take heed to yourselves that ye go not up into the mountain, nor touch any part of it: every one that touches the mountain shall surely die.

https://www.blueletterbible.org/lxx/exo/19/12/t_bibles_69012

https://ccat.sas.upenn.edu/nets/edition/02-exod-nets.pdf

https://www.ellopos.net/elpenor/greek-texts/septuagint/chapter.asp?book=2&page=19

Exodus 19:13 (Tanakh)	Exodus 19:13 (KJV)	Exodus 19:13 (NET)
no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’	There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.	No hand will touch him—but he will surely be stoned or shot through, whether a beast or a human being; he must not live.’ When the ram’s horn sounds a long blast they may go up on the mountain.”

https://www.jewishvirtuallibrary.org/shemot-exodus-chapter-19

https://www.hebrewoldtestament.com/B02C019.htm#V13

https://netbible.org/bible/Exodus+19:13

Exodus 19:13 (Septuagint BLB)	Exodus 19:13 (Septuagint Elpenor)
οὐχ ἅψεται αὐτοῦ χείρ ἐν γὰρ λίθοις λιθοβοληθήσεται ἢ βολίδι κατατοξευθήσεται ἐάν τε κτῆνος ἐάν τε ἄνθρωπος οὐ ζήσεται ὅταν αἱ φωναὶ καὶ αἱ σάλπιγγες καὶ ἡ νεφέλη ἀπέλθῃ ἀπὸ τοῦ ὄρους ἐκεῖνοι ἀναβήσονται ἐπὶ τὸ ὄρος	οὐχ ἅψετε αὐτοῦ χείρ· ἐν γὰρ λίθοις λιθοβοληθήσεται ἢ βολίδι κατατοξευθήσεται· ἐάν τε κτῆνος ἐάν τε ἄνθρωπος, οὐ ζήσεται. ὅταν αἱ φωναὶ καὶ αἱ σάλπιγγες καὶ ἡ νεφέλη ἀπέλθῃ ἀπὸ τοῦ ὄρους, ἐκεῖνοι ἀναβήσονται ἐπὶ τὸ ὄρος
Exodus 19:13 (NETS)	Exodus 19:13 (English Elpenor)
A hand shall not touch it. For he shall be stoned with stones or shot with an arrow. Whether animal or whether human, it shall not live.’ Whenever the sounds and the trumpets and the cloud leave the mountain, they shall come up on the mountain.”	A hand shall not touch it, for [every one that touches] shall be stoned with stones or shot through with a dart, whether beast or whether man, it shall not live: when the voices and trumpets and cloud depart from off the mountain, they shall come up on the mountain.

https://www.blueletterbible.org/lxx/exo/19/13/t_bibles_69013

ἅψεται – https://greekdoc.github.io/lexicon/ay.html#ayetai

https://ccat.sas.upenn.edu/nets/edition/02-exod-nets.pdf

ἅψετε –

https://www.ellopos.net/elpenor/greek-texts/septuagint/chapter.asp?book=2&page=19

Deuteronomy 9:19 (Tanakh)	Deuteronomy 9:19 (KJV)	Deuteronomy 9:19 (NET)
For I was in dread of the anger and hot displeasure, wherewith HaShem was wroth against you to destroy you. But HaShem hearkened unto me that time also.	For I was afraid of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me at that time also.	For I was terrified at the Lord’s intense anger that threatened to destroy you. But he listened to me this time as well.

https://www.jewishvirtuallibrary.org/d-varim-deuteronomy-chapter-9

https://www.hebrewoldtestament.com/B05C009.htm#V19

https://netbible.org/bible/Deuteronomy+9:19

Deuteronomy 9:19 (Septuagint BLB)	Deuteronomy 9:19 (Septuagint Elpenor)
καὶ ἔκφοβός εἰμι διὰ τὴν ὀργὴν καὶ τὸν θυμόν ὅτι παρωξύνθη κύριος ἐφ᾽ ὑμῖν ἐξολεθρεῦσαι ὑμᾶς καὶ εἰσήκουσεν κύριος ἐμοῦ καὶ ἐν τῷ καιρῷ τούτῳ	καὶ ἔκφοβός εἰμι διὰ τὸν θυμὸν καὶ τὴν ὀργήν, ὅτι παρωξύνθη Κύριος ἐφ᾿ ὑμῖν τοῦ ἐξολοθρεῦσαι ὑμᾶς καὶ εἰσήκουσε Κύριος ἐμοῦ καὶ ἐν τῷ καιρῷ τούτῳ
Deuteronomy 9:19 (NETS)	Deuteronomy 9:19 (English Elpenor)
And I was terrified on account of the wrath and anger, because the Lord had been provoked against you to destroy you utterly. And the Lord listened to me this time also.	And I was greatly terrified because of the wrath and anger, because the Lord was provoked with you utterly to destroy you; yet the Lord hearkened to me at this time also.

https://www.blueletterbible.org/lxx/deu/9/19/t_bibles_162019

ἐξολεθρεῦσαι – https://greekdoc.github.io/lexicon/exo.html#exoleqreusai

εἰσήκουσεν – https://greekdoc.github.io/lexicon/eis.html#eishkouse

https://ccat.sas.upenn.edu/nets/edition/05-deut-nets.pdf

τοῦ – https://greekdoc.github.io/lexicon/to.html#tou

ἐξολοθρεῦσαι – https://greekdoc.github.io/lexicon/exo.html#exoloqreusai

εἰσήκουσε – https://greekdoc.github.io/lexicon/eis.html#eishkouse

https://www.ellopos.net/elpenor/greek-texts/septuagint/chapter.asp?book=5&page=9

Luke 1:26-29 (NET)	Luke 1:26-29 (KJV)
In the sixth month of Elizabeth’s pregnancy, the angel Gabriel was sent by God to a town of Galilee called Nazareth,	And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

Luke 1:26 (NET Parallel Greek)	Luke 1:26 (Stephanus Textus Receptus)	Luke 1:26 (Byzantine Majority Text)
Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲθ	εν δε τω μηνι τω εκτω απεσταλη ο αγγελος γαβριηλ υπο του θεου εις πολιν της γαλιλαιας η ονομα ναζαρετ	εν δε τω μηνι τω εκτω απεσταλη ο αγγελος γαβριηλ υπο του θεου εις πολιν της γαλιλαιας η ονομα ναζαρετ

https://netbible.org/bible/Luke+1:26

ἀπὸ – https://greekdoc.github.io/lexicon/apo.html#apo

Ναζαρὲθ – https://greekdoc.github.io/names/na.html#nazareth

https://textusreceptusbibles.com/Stephanus/42/1

υπο – https://greekdoc.github.io/lexicon/upo.html#upo

ναζαρετ – https://greekdoc.github.io/names/na.html#nazaret

https://textusreceptusbibles.com/GBMT/42/1

to a virgin engaged to a man whose name was Joseph, a descendant of David, and the virgin’s name was Mary.

To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.

Luke 1:27 (NET Parallel Greek)	Luke 1:27 (Stephanus Textus Receptus)	Luke 1:27 (Byzantine Majority Text)
πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυὶδ καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ	προς παρθενον μεμνηστευμενην ανδρι ω ονομα ιωσηφ εξ οικου δαβιδ και το ονομα της παρθενου μαριαμ	προς παρθενον μεμνηστευμενην ανδρι ω ονομα ιωσηφ εξ οικου δαυιδ και το ονομα της παρθενου μαριαμ

https://netbible.org/bible/Luke+1:27

ἐμνηστευμένην – https://greekdoc.github.io/lexicon/emn.html#emnhsteumenhn

Δαυὶδ – https://greekdoc.github.io/names/da.html#dauid

https://textusreceptusbibles.com/Stephanus/42/1

μεμνηστευμενην – https://greekdoc.github.io/lexicon/mem.html#memnhsteumenhn

δαβιδ – https://greekdoc.github.io/names/da.html#dabid

https://textusreceptusbibles.com/GBMT/42/1

The angel came to her and said, “Greetings, favored one, the Lord is with you!”

And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.

Luke 1:28 (NET Parallel Greek)	Luke 1:28 (Stephanus Textus Receptus)	Luke 1:28 (Byzantine Majority Text)
καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν· χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ	και εισελθων ο αγγελος προς αυτην ειπεν χαιρε κεχαριτωμενη ο κυριος μετα σου ευλογημενη συ εν γυναιξιν	και εισελθων ο αγγελος προς αυτην ειπεν χαιρε κεχαριτωμενη ο κυριος μετα σου ευλογημενη συ εν γυναιξιν

https://netbible.org/bible/Luke+1:28

https://textusreceptusbibles.com/Stephanus/42/1

ο – https://greekdoc.github.io/lexicon/o.html#o

αγγελος – https://greekdoc.github.io/lexicon/agg.html#aggelos

ευλογημενη – https://greekdoc.github.io/lexicon/eul.html#euloghmenh

συ – https://greekdoc.github.io/lexicon/su.html#su

εν – https://greekdoc.github.io/lexicon/en.html#en

γυναιξιν – https://greekdoc.github.io/lexicon/gu.html#gunaixin

https://textusreceptusbibles.com/GBMT/42/1

But she was greatly troubled by his words and began to wonder about the meaning of this greeting.

And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

Luke 1:29 (NET Parallel Greek)	Luke 1:29 (Stephanus Textus Receptus)	Luke 1:29 (Byzantine Majority Text)
ἡ δὲ ἐπὶ τῷ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὗτος	η δε ιδουσα διεταραχθη επι τω λογω αυτου και διελογιζετο ποταπος ειη ο ασπασμος ουτος	η δε ιδουσα διεταραχθη επι τω λογω αυτου και διελογιζετο ποταπος ειη ο ασπασμος ουτος

https://netbible.org/bible/Luke+1:29

https://textusreceptusbibles.com/Stephanus/42/1

ιδουσα – https://greekdoc.github.io/lexicon/id.html#idousa

αυτου – https://greekdoc.github.io/lexicon/aut.html#autou

https://textusreceptusbibles.com/GBMT/42/1

Hebrews 12:18 (NET)	Hebrews 12:18 (KJV)
For you have not come to something that can be touched, to a burning fire and darkness and gloom and a whirlwind	For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

Hebrews 12:18 (NET Parallel Greek)	Hebrews 12:18 (Stephanus Textus Receptus)	Hebrews 12:18 (Byzantine Majority Text)
Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ καὶ κεκαυμένῳ πυρὶ καὶ γνόφῳ καὶ ζόφῳ καὶ θυέλλῃ	ου γαρ προσεληλυθατε ψηλαφωμενω ορει και κεκαυμενω πυρι και γνοφω και σκοτω και θυελλη	ου γαρ προσεληλυθατε ψηλαφωμενω ορει και κεκαυμενω πυρι και γνοφω και σκοτω και θυελλη

https://netbible.org/bible/Hebrews+12:18

ζόφῳ – https://greekdoc.github.io/lexicon/zo.html#zofw

https://textusreceptusbibles.com/Stephanus/58/12

ορει – https://greekdoc.github.io/lexicon/or.html#orei

σκοτω – https://greekdoc.github.io/lexicon/sk.html#skotw

https://textusreceptusbibles.com/GBMT/58/12

Hebrews 12:20, 21 (NET)	Hebrews 12:20, 21 (KJV)
For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.”	(For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

Hebrews 12:20 (NET Parallel Greek)	Hebrews 12:20 (Stephanus Textus Receptus)	Hebrews 12:20 (Byzantine Majority Text)
οὐκ ἔφερον γὰρ τὸ διαστελλόμενον· κὰν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται	ουκ εφερον γαρ το διαστελλομενον καν θηριον θιγη του ορους λιθοβοληθησεται η βολιδι κατατοξευθησεται	ουκ εφερον γαρ το διαστελλομενον καν θηριον θιγη του ορους λιθοβοληθησεται

https://netbible.org/bible/Hebrews+12:20

https://textusreceptusbibles.com/Stephanus/58/12

η – https://greekdoc.github.io/lexicon/h.html#h1

βολιδι – https://greekdoc.github.io/lexicon/bol.html#bolidi

κατατοξευθησεται – https://greekdoc.github.io/lexicon/katat.html#katatoxeuqhsetai

https://textusreceptusbibles.com/GBMT/58/12

In fact, the scene was so terrifying that Moses said, “I shudder with fear.”

And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

Hebrews 12:21 (NET Parallel Greek)	Hebrews 12:21 (Stephanus Textus Receptus)	Hebrews 12:21 (Byzantine Majority Text)
καί, οὕτω φοβερὸν ἦν τὸ φανταζόμενον, Μωϋσῆς εἶπεν· ἔκφοβος εἰμι καὶ ἔντρομος	και ουτως φοβερον ην το φανταζομενον μωσης ειπεν εκφοβος ειμι και εντρομος	και ουτως φοβερον ην το φανταζομενον μωυσης ειπεν εκφοβος ειμι και εντρομος

https://netbible.org/bible/Hebrews+12:21

οὕτω – https://greekdoc.github.io/lexicon/ou.html#outw

Μωϋσῆς – https://greekdoc.github.io/names/mw.html#mwushs

https://textusreceptusbibles.com/Stephanus/58/12

οὕτως – https://greekdoc.github.io/lexicon/ou.html#outws

μωσης – https://greekdoc.github.io/names/mw.html#mwshs

https://textusreceptusbibles.com/GBMT/58/12

Fear – Genesis, Part 4

Back to Fear – Genesis, Part 7

Back to Fear – Exodus, Part 2

¹ Genesis 26:1 (NET)

² Genesis 26:7 (NET)

³ Matthew 14:24-30a (NET)

⁴ Genesis 26:9 (NET)

⁵ Genesis 26:10 (NET)

⁶ Matthew 14:30, 31 (NET)

⁷ Genesis 26:24 (NET)

⁸ The NET parallel Greek text and NA²⁸ had ἀπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπο (KJV: from).

⁹ In the NET parallel Greek text and NA²⁸ Nazareth was spelled Ναζαρὲθ, and ναζαρετ in the Stephanus Textus Receptus and Byzantine Majority Text.

¹⁰ The NET parallel Greek text and NA²⁸ had ἐμνηστευμένην here, a participle of μνηστεύω, where the Stephanus Textus Receptus and Byzantine Majority Text had μεμνηστευμενην (KJV: espoused). These seem to be alternate spellings of the same part of speech.

¹¹ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

¹² The Stephanus Textus Receptus and Byzantine Majority Text had ο αγγελος here. The NET parallel Greek text and NA²⁸ did not.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had ευλογημενη συ εν γυναιξιν (KJV: blessed art thou among women) here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The Stephanus Textus Receptus and Byzantine Majority Text had ιδουσα (KJV: when she saw [him]) here. The NET parallel Greek text and NA²⁸ did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ Luke 1:26-30 (NET)

¹⁷ Genesis 26:25 (NET)

¹⁸ Luke 1:38 (NET)

¹⁹ Genesis 28:16, 17 (NET)

²⁰ John 19:8 (NET)

²¹ John 19:7 (NET) Table

²² John 19:9-11 (NET)

²³ John 19:12 (NET) Table

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had ορει (KJV: unto the mount) here. The NET parallel Greek text and NA²⁸ did not.

²⁵ The NET parallel Greek text and NA²⁸ had ζόφῳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had σκοτω (KJV: darkness).

²⁶ The Stephanus Textus Receptus had η βολιδι κατατοξευθησεται (KJV: or thrust through with a dart) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁷ The NET parallel Greek text had οὕτω here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had οὕτως.

²⁸ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

²⁹ Genesis 31:31 (NET)

³⁰ Genesis 32:7, 8 (NET)

³¹ Genesis 32:9 (NET)

³² Genesis 32:10, 11 (NET)

³³ Genesis 32:12 (NET)

³⁴ Acts 22:29 (NET)

Romans, Part 34

Posted on December 11, 2012 by admin

What then shall we say about these things? Paul continued. If God is for (ὑπὲρ) us, who can be against (καθ᾿, a form of κατά) us?¹ It would be a mistake to think that Paul implied that no one is, or would be, against us. Jesus said, “Do not think that I have come to bring peace to the earth. I have not come to bring peace but a sword. For I have come to set a man against (κατὰ) his father, a daughter against (κατὰ) her mother, and a daughter-in-law against (κατὰ) her mother-in-law, and a man’s enemies (ἐχθροὶ, a form of ἐχθρός) will be the members of his household” [Table].² The point of Paul’s rhetorical question is, who are they who would array themselves against us compared to God?

Though they do not measure up to God they are the enemies we love. But³ I say to you who are listening, Jesus said: Love your enemies (ἐχθροὺς, another form of ἐχθρός), do good to those who hate you, bless those who curse you, pray for those who mistreat you.”⁴ It is a mysterious blessing that we learn this love at home, with our families, in our own households.

Indeed, he who did not spare his own Son, Paul continued to elaborate how God is for (ὑπὲρ) us, but gave him up for (ὑπὲρ) us all – how will he not also, along with him, freely give us all things?⁵ Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift (δωρεὰν) of the Holy Spirit,⁶ Peter ended his first sermon on Pentecost. Paul indicated that those who trust in Jesus receive the abundance of grace and of the gift (δωρεᾶς, a form of form of δωρεά) of righteousness.⁷ I became a servant of this gospel, Paul wrote the Ephesians, according to the gift (δωρεὰν) of God’s grace that was given to me by the exercise of his power.⁸ When Paul enumerated the gifts of God’s grace for the Corinthians⁹ he went on to describe a way that is beyond (καθ᾿) comparison,¹⁰ the love¹¹ that fulfills the law, the gift of righteousness, the fruit of the Spirit, the essence of what it means to be led¹² by the gift of the Holy Spirit.

As Paul wrote the Ephesians, For by grace you are saved through faith, and this is not from yourselves, it is the gift (δῶρον) of God [Table]; it is not from works, so that no one can boast. For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.¹³

Who will bring any charge against God’s elect (ἐκλεκτῶν, a form of ἐκλεκτός)? Paul continued in Romans. Of course, many will presume, but who are they compared to God? It is God who justifies.¹⁴ And yet the elect are not smug masters of the universe (Colossians 3:12-17 NET):

Therefore, as the elect (ἐκλεκτοὶ, another form of ἐκλεκτός) of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness (χρηστότητα, a form of χρηστότης), humility, gentleness (πραΰτητα, a form of πραΰτης), and patience (μακροθυμίαν, a form of μακροθυμία), bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others [Table]. And to all these virtues¹⁵ add¹⁶ love (ἀγάπην, a form of ἀγάπη), which¹⁷ is the perfect bond. Let the peace (εἰρήνη) of Christ¹⁸ be in control in your heart (for you were in fact called as one body to this peace), and be thankful. Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns,¹⁹ and spiritual songs,²⁰ all with grace²¹ in your hearts²² to God. And whatever²³ you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God²⁴ the Father through him.

To clothe myself with a heart of mercy (σπλάγχνα οἰκτιρμοῦ) is an interesting word picture. I am to clothe myself with something internal, cover my naked ambition one might say with Christlikeness, the fruit of his Spirit (Galatians 5:13-16, 22-26).

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself” [Addendum 1/1/2025: Table comparing Paul’s Greek to the Septuagint]. However, if you continually bite and devour one another, beware that you are not consumed by one another [Table]. But I say, live by the Spirit and you will not carry out the desires of the flesh…the fruit of the Spirit is love (ἀγάπη), joy, peace (εἰρήνη), patience (μακροθυμία), kindness (χρηστότης), goodness, faithfulness, gentleness (πραΰτης), and self-control. Against such things there is no law [Table]. Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another.

Who is the one who will condemn? Paul continued. Again, many will condemn, but who are they by comparison? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.²⁵ Though many will try to bring a charge or condemn, who will actually prevail? Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered” [Table].²⁶

Paul quoted from Psalm 44. In the Psalm the experience of death was viewed in confusion, as an evil, a lament, a plea to, or a rebuke of, God (Psalm 44:20-24 NET):

If we had rejected our God, and spread out our hands in prayer to another god, would not God discover it, for he knows one’s thoughts? Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block (Table). Rouse yourself! Why do you sleep, O Lord? Wake up! Do not reject us forever! Why do you look the other way, and ignore the way we are oppressed and mistreated?

Paul’s attitude about death in the Gospel was entirely different (2 Corinthians 4:7-11 NET):

But we have this treasure in clay jars, so that the extraordinary power belongs to God and does not come from us. We are experiencing trouble on every side, but are not crushed; we are perplexed, but not driven to despair; we are persecuted, but not abandoned; we are knocked down, but not destroyed, always carrying around in our body the death of Jesus,²⁷ so that the life of Jesus may also be made visible in our body. For we who are alive are constantly being handed over to death for Jesus’ sake, so that the life of Jesus may also be made visible in our mortal body.

No, in all these things we have complete victory through him who loved us! Paul continued in Romans. For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.²⁸

Paul’s quotation is compared with the Septuagint below for completeness.

Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

For your sake we encounter death all day long; we were considered as sheep to be slaughtered.

Romans 8:36 (NET)

ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Psalm 44:22

ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Romans 8:36

Addendum: January 1, 2025
Tables comparing Psalm 44:20; 44:21; 44:23 and 44:24 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 44:20 (43:21); 44:21 (43:22); 44:23 (43:24) and 44:24 (43:25) in the Septuagint (BLB and Elpenor), and tables comparing Luke 6:27; Colossians 3:14-17 and 2 Corinthians 4:10 in the KJV and NET follow.

Psalm 44:20 (Tanakh)	Psalm 44:20 (KJV)	Psalm 44:20 (NET)
If we have forgotten the name of our God, or stretched out our hands to a strange god;	If we have forgotten the name of our God, or stretched out our hands to a strange god;	If we had rejected our God, and spread out our hands in prayer to another god,

Psalm 44:20 (Septuagint BLB)	Psalm 43:21 (Septuagint Elpenor)
εἰ ἐπελαθόμεθα τοῦ ὀνόματος τοῦ θεοῦ ἡμῶν καὶ εἰ διεπετάσαμεν χεῖρας ἡμῶν πρὸς θεὸν ἀλλότριον	εἰ ἐπελαθόμεθα τοῦ ὀνόματος τοῦ Θεοῦ ἡμῶν καὶ εἰ διεπετάσαμεν χεῖρας ἡμῶν πρὸς Θεὸν ἀλλότριον
Psalm 43:21 (NETS)	Psalm 43:21 (English Elpenor)
If we had forgotten the name of our God and if we had spread out our hands to a foreign god,	If we have forgotten the name of our God, and if we have spread out our hands to a strange god;

Psalm 44:21 (Tanakh)	Psalm 44:21 (KJV)	Psalm 44:21 (NET)
Shall not God search this out? for he knoweth the secrets of the heart.	Shall not God search this out? for he knoweth the secrets of the heart.	would not God discover it, for he knows a person’s secret thoughts?

Psalm 44:21 (Septuagint BLB)	Psalm 43:22 (Septuagint Elpenor)
οὐχὶ ὁ θεὸς ἐκζητήσει ταῦτα αὐτὸς γὰρ γινώσκει τὰ κρύφια τῆς καρδίας	οὐχὶ ὁ Θεὸς ἐκζητήσει ταῦτα; αὐτὸς γὰρ γινώσκει τὰ κρύφια τῆς καρδίας
Psalm 43:22 (NETS)	Psalm 43:22 (English Elpenor)
would not God search this out? For he it is that knows the secrets of the heart;	shall not God search these things out? for he knows the secrets of the heart.

Psalm 44:23 (Tanakh)	Psalm 44:23 (KJV)	Psalm 44:23 (NET)
Awake, why sleepest thou, O Lord? arise, cast us not off for ever.	Awake, why sleepest thou, O Lord? arise, cast us not off for ever.	Rouse yourself! Why do you sleep, O Lord? Wake up! Do not reject us forever.

Psalm 44:23 (Septuagint BLB)	Psalm 43:24 (Septuagint Elpenor)
ἐξεγέρθητι ἵνα τί ὑπνοῖς κύριε ἀνάστηθι καὶ μὴ ἀπώσῃ εἰς τέλος	ἐξεγέρθητι· ἱνατί ὑπνοῖς, Κύριε; ἀνάστηθι καὶ μὴ ἀπώσῃ εἰς τέλος
Psalm 43:24 (NETS)	Psalm 43:24 (English Elpenor)
Wake up! Why do you sleep, O Lord? Arise, and do not reject us totally!	Awake, wherefore sleepest thou, O Lord? arise, and do not cast [us] off for ever.

Psalm 44:24 (Tanakh)	Psalm 44:24 (KJV)	Psalm 44:24 (NET)
Wherefore hidest thou thy face, and forgettest our affliction and our oppression?	Wherefore hidest thou thy face, and forgettest our affliction and our oppression?	Why do you look the other way, and ignore the way we are oppressed and mistreated?

Psalm 44:24 (Septuagint BLB)	Psalm 43:25 (Septuagint Elpenor)
ἵνα τί τὸ πρόσωπόν σου ἀποστρέφεις ἐπιλανθάνῃ τῆς πτωχείας ἡμῶν καὶ τῆς θλίψεως ἡμῶν	ἱνατί τὸ πρόσωπόν σου ἀποστρέφεις; ἐπιλανθάνῃ τῆς πτωχείας ἡμῶν καὶ τῆς θλίψεως ἡμῶν
Psalm 43:25 (NETS)	Psalm 43:25 (English Elpenor)
Why do you turn away your face? Why do you forget our poverty and our affliction?	Wherefore turnest thou thy face away, [and] forgettest our poverty and our affliction?

Luke 6:27 (NET)	Luke 6:27 (KJV)
“But I say to you who are listening: Love your enemies, do good to those who hate you,	But I say unto you which hear, Love your enemies, do good to them which hate you,

Luke 6:27 (NET Parallel Greek)	Luke 6:27 (Stephanus Textus Receptus)	Luke 6:27 (Byzantine Majority Text)
Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς	αλλ υμιν λεγω τοις ακουουσιν αγαπατε τους εχθρους υμων καλως ποιειτε τοις μισουσιν υμας	αλλ υμιν λεγω τοις ακουουσιν αγαπατε τους εχθρους υμων καλως ποιειτε τοις μισουσιν υμας

Colossians 3:14-17 (NET)	Colossians 3:14-17 (KJV)
And to all these virtues add love, which is the perfect bond.	And above all these things put on charity, which is the bond of perfectness.

Colossians 3:14 (NET Parallel Greek)	Colossians 3:14 (Stephanus Textus Receptus)	Colossians 3:14 (Byzantine Majority Text)
ἐπὶ πᾶσιν δὲ τούτοις τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελειότητος	επι πασιν δε τουτοις την αγαπην ητις εστιν συνδεσμος της τελειοτητος	επι πασιν δε τουτοις την αγαπην ητις εστιν συνδεσμος της τελειοτητος

Let the peace of Christ be in control in your heart (for you were in fact called as one body to this peace), and be thankful.

And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

Colossians 3:15 (NET Parallel Greek)	Colossians 3:15 (Stephanus Textus Receptus)	Colossians 3:15 (Byzantine Majority Text)
καὶ ἡ εἰρήνη τοῦ Χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν \|ἑνὶ\| σώματι· καὶ εὐχάριστοι γίνεσθε	και η ειρηνη του θεου βραβευετω εν ταις καρδιαις υμων εις ην και εκληθητε εν ενι σωματι και ευχαριστοι γινεσθε	και η ειρηνη του θεου βραβευετω εν ταις καρδιαις υμων εις ην και εκληθητε εν ενι σωματι και ευχαριστοι γινεσθε

Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God.

Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

Colossians 3:16 (NET Parallel Greek)	Colossians 3:16 (Stephanus Textus Receptus)	Colossians 3:16 (Byzantine Majority Text)
Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς, ψαλμοῖς ὕμνοις ᾠδαῖς πνευματικαῖς ἐν [τῇ] χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ	ο λογος του χριστου ενοικειτω εν υμιν πλουσιως εν παση σοφια διδασκοντες και νουθετουντες εαυτους ψαλμοις και υμνοις και ωδαις πνευματικαις εν χαριτι αδοντες εν τη καρδια υμων τω κυριω	ο λογος του χριστου ενοικειτω εν υμιν πλουσιως εν παση σοφια διδασκοντες και νουθετουντες εαυτους ψαλμοις και υμνοις και ωδαις πνευματικαις εν χαριτι αδοντες εν τη καρδια υμων τω κυριω

And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

Colossians 3:17 (NET Parallel Greek)	Colossians 3:17 (Stephanus Textus Receptus)	Colossians 3:17 (Byzantine Majority Text)
καὶ πᾶν ὅ τι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ θεῷ πατρὶ δι᾿ αὐτοῦ	και παν ο τι αν ποιητε εν λογω η εν εργω παντα εν ονοματι κυριου ιησου ευχαριστουντες τω θεω και πατρι δι αυτου	και παν ο τι αν ποιητε εν λογω η εν εργω παντα εν ονοματι κυριου ιησου ευχαριστουντες τω θεω και πατρι δι αυτου

2 Corinthians 4:10 (NET)	2 Corinthians 4:10 (KJV)
always carrying around in our body the death of Jesus, so that the life of Jesus may also be made visible in our body.	Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

2 Corinthians 4:10 (NET Parallel Greek)	2 Corinthians 4:10 (Stephanus Textus Receptus)	2 Corinthians 4:10 (Byzantine Majority Text)
πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ	παντοτε την νεκρωσιν του κυριου ιησου εν τω σωματι περιφεροντες ινα και η ζωη του ιησου εν τω σωματι ημων φανερωθη	παντοτε την νεκρωσιν του κυριου ιησου εν τω σωματι περιφεροντες ινα και η ζωη του ιησου εν τω σωματι ημων φανερωθη

Romans, Part 35

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 5

Back to Romans, Part 40

¹ Romans 8:31 (NET)

² Matthew 10:34-36 (NET)

³ The NET parallel Greek text had Ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had Ἀλλ’.

⁴ Luke 6:27 (NET)

⁵ Romans 8:32 (NET) Table

⁶ Acts 2:38 (NET) Table

⁷ Romans 5:17 (NET)

⁸ Ephesians 3:7 (NET) Table

⁹ 1 Corinthians 12:28 (NET) Table

¹⁰ 1 Corinthians 12:31 (NET) Table

¹¹ 1 Corinthians 13 (NET)

¹² Galatians 5:13-26 (NET)

¹³ Ephesians 2:8-10 (NET)

¹⁴ Romans 8:33 (NET)

¹⁵ NET Note (14): The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.” See: Peter’s Way?

¹⁶ Net Note (15): The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.” See: Peter’s Way?

¹⁷ The NET parallel Greek text and NA²⁸ had ὅ here, a neuter form of ὅς, where the Stephanus Textus Receptus and Byzantine Majority Text had ητις, a feminine form of ὅστις.

¹⁸ The NET parallel Greek text and NA²⁸ had Χριστοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεου (KJV: God).

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: and) preceding hymns. The NET parallel Greek text and NA²⁸ did not.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: and) preceding spiritual songs. The NET parallel Greek text and NA²⁸ did not.

²¹ The NET parallel Greek text and NA²⁸ had the article [τῇ] preceding grace. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²² The NET parallel Greek text and NA²⁸ had the plural ταῖς καρδίαις here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular τη καρδια.

²³ The NET parallel Greek text and NA²⁸ had the conjunction ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the particle αν.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: and) following God. The NET parallel Greek text and NA²⁸ did not.

²⁵ Romans 8:34 (NET) Table

²⁶ Romans 8:35, 36 (NET)

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had κυριου (KJV: Lord) preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁸ Romans 8:37-39 (NET)

Fear – Genesis, Part 2

Posted on December 8, 2012 by admin

I’m studying fear in the Old Testament to better understand how fear has ended in Christ yet the concept of fearing God continued in the New Testament. Peter wrote, Honor all people, love the family of believers, fear (φοβεῖσθε, a form of φοβέω) God, honor the king.¹ And in Revelation an angel with an eternal gospel to proclaim to² those who live³ on the earth⁴ said, Fear (φοβήθητε, another form of φοβέω) God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!⁵

Abraham moved to Gerar and continued to pass off his beautiful wife Sarah as his sister. So Abimelech, king of Gerar, sent for Sarah and took her.⁶ But God appeared to Abimelech in a dream at night and said to him (Genesis 20:3-7 NET):

“You are as good as dead because of the woman you have taken, for she is someone else’s wife [Table].” Now Abimelech had not gone near her. He said, “Lord, would you really slaughter an innocent nation? [Table] Did Abraham not say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ I have done this with a clear conscience and with innocent hands!” [Table] Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. That is why I have kept you from sinning against me and why I did not allow you to touch her [Table]. But now give back the man’s wife. Indeed he is a prophet and he will pray for you; thus you will live. But if you don’t give her back, know that you will surely die along with all who belong to you” [Table].

Early in the morning Abimelech summoned all his servants. When he told them about all these things, they were terrified (yârêʼ, וַיִּֽירְא֥וּ).⁷ The rabbis who translated the Septuagint chose ἐφοβήθησαν (plus σφόδρα, very) here, the 3^rd person plural form of φοβέω. The first occurrence of this form in the New Testament is in Matthew’s account of the healing of the paralytic (Matthew 9:2-8 NET).

Just then some people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” Then some of the experts in the law said to themselves, “This man is blaspheming!” When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? Which is easier, to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? [Table] But so that you may know that the Son of Man has authority (ἐξουσίαν, a form of ἐξουσία) on earth to forgive sins” – then he said to the paralytic – “Stand up, take your stretcher, and go home.” And he stood up and went home. When the crowd saw this, they were afraid (ἐφοβήθησαν, another form of φοβέω) and honored (ἐδόξασαν, a form of δοξάζω) God who had given such authority (ἐξουσίαν, a form of ἐξουσία) to men [Table].

I have already written ⁸ that I think the repetition of ἐξουσίαν (a form of ἐξουσία) indicates that it was the authority to forgive sins that caused the crowd to fear and to honor God. The word translated honored above is the same glory that those under God’s wrath in Romans 1:21 withheld from God when they did not glorify him.⁹ And this connection of fear and honor gives me a clue to better understanding, especially when I return to Abimelech’s rebuke of Abraham (Genesis 20:9, 10 NET).

Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? You have done things to me that should not be done!” Then Abimelech asked Abraham, “What prompted you to do this thing?”

Abraham replied, “Because I thought, ‘Surely no one fears (yir’â, יִרְאַ֣ת) God in this place. They will kill me because of my wife.’”¹⁰ Here, the rabbis who translated the Septuagint chose a different word entirely, θεοσέβεια. It is a compound of θεός and σέβω. Negated as ἀσέβεια this is the ungodliness that prompted the revelation of God’s wrath.¹¹ In Abimelech and his people, then, I find a fear of punishment that led to obedience and more. Abimelech gave Sarah back to Abraham untouched. He also gave him sheep, cattle, and male and female servants [Table], and said, “Look, my land is before you; live wherever you please[Table].”¹²

Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. For the Lord had caused infertility to strike every woman in the household of Abimelech because he took Sarah, Abraham’s wife.¹³ And here I think I see the beginning of the fear of punishment that played such a major, albeit imperfect, role in the keeping of the law.

When Ishmael mocked Isaac, Sarah said to Abraham, “Banish that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”¹⁴ Abraham wasn’t happy about this at all, but complied when God said to him, “Do not be upset about the boy or your slave wife. Do all that Sarah is telling you because through Isaac your descendants will be counted [Table]. But I will also make the son of the slave wife into a great nation, for he is your descendant too.”¹⁵

Hagar and Ishmael wandered in the wilderness. When the water Abraham gave her was gone she shoved the child under one of the shrubs,¹⁶ his body apparently limp and lethargic from dehydration. She walked some distance away not wanting to watch her child die. But God heard the boy’s voice. The angel of God called to Hagar from heaven and asked her, “What is the matter, Hagar? Don’t be afraid (yārē’, תִּ֣ירְאִ֔י), for God has heard the boy’s voice right where he is crying.¹⁷ This was φοβοῦ (another form of φοβέω) in Greek in the Septuagint.

The second occurrence of this form in the New Testament was found in the story of Zechariah and the angelic announcement of his son’s birth, John the Baptist. Zechariah, a priest, was chosen by lot to enter the holy place of the Lord and burn incense.¹⁸

An angel of the Lord, standing on the right side of the altar of incense, appeared to him. And Zechariah, visibly shaken when he saw the angel, was seized with fear (φόβος). But the angel said to him, “Do not be afraid (φοβοῦ, another form of φοβέω), Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son; you will name him John. Joy and gladness will come to you, and many will rejoice at his birth,¹⁹ for he will be great in the sight of the Lord. He must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. He will turn many of the people of Israel to the Lord their God. And he will go as forerunner before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared for him.”²⁰

Zechariah didn’t believe the angel’s message and was struck mute. The text doesn’t say whether or not Hagar believed. But God was with the boy [Ishmael] as he grew,²¹ as surely as John was born to Zechariah and Elizabeth (Luke 1:57-64 NET):

Now the time came for Elizabeth to have her baby, and she gave birth to a son. Her neighbors and relatives heard that the Lord had shown great mercy to her, and they rejoiced with her. On the eighth day they came to circumcise the child, and they wanted to name him Zechariah after his father. But his mother replied, “No! He must be named John.” They said²² to her, “But none of²³ your relatives²⁴ bears this name.” So they made signs to the baby’s father, inquiring what he wanted to name his son.²⁵ He asked for a writing tablet and wrote, “His name²⁶ is John.” And they were all amazed. Immediately Zechariah’s mouth was opened and his tongue released, and he spoke, blessing God.

Then Zechariah was filled with the Holy Spirit and prophesied²⁷ (Luke 1:67-79 NET):

Blessed be the Lord God of Israel, because he has come to help and has redeemed his people. For he has raised up a horn of salvation for us in the²⁸ house of his servant David,²⁹ as he spoke through the mouth of his holy prophets from long ago, that we should be saved from our enemies, and from the hand of all who hate us. He has done this to show mercy to our ancestors, and to remember his holy covenant – the oath that he swore to our ancestor Abraham. This oath grants that we, being rescued from the hand of our³⁰ enemies, may serve him without fear (ἀφόβως), in holiness and righteousness before him for as long as we live.³¹ And you,³² child, will be called the prophet of the Most High. For you will go before³³ the Lord to prepare his ways, to give his people knowledge of salvation through the forgiveness of their sins. Because of our God’s tender mercy the dawn will break upon³⁴ us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.

Addendum: December 17, 2024
Tables comparing Genesis 20:8; 20:9; 20:10; 20:17; 20:18; 21:10; 21:13; 21:17 and 21:20 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 20:8; 20:9; 20:10; 20:17; 20:18; 21:10; 21:13; 21:17 and 21:20 in the Septuagint (BLB and Elpenor), and tables comparing Revelation 14:6, 7; Luke 1:14; 1:61-63; 1:67; 1:69; 1:74-76 and 1:78 in the KJV and NET follow.

Genesis 20:8 (Tanakh)	Genesis 20:8 (KJV)	Genesis 20:8 (NET)
And Abimelech rose early in the morning, and called all his servants, and told all these things in their ears; and the men were sore afraid.	Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.	Early in the morning Abimelech summoned all his servants. When he told them about all these things, they were terrified.

Genesis 20:8 (Septuagint BLB)	Genesis 20:8 (Septuagint Elpenor)
καὶ ὤρθρισεν Αβιμελεχ τὸ πρωὶ καὶ ἐκάλεσεν πάντας τοὺς παῖδας αὐτοῦ καὶ ἐλάλησεν πάντα τὰ ῥήματα ταῦτα εἰς τὰ ὦτα αὐτῶν ἐφοβήθησαν δὲ πάντες οἱ ἄνθρωποι σφόδρα	καὶ ὤρθρισεν ᾿Αβιμέλεχ τῷ πρωῒ καὶ ἐκάλεσε πάντας τοὺς παῖδας αὐτοῦ καὶ ἐλάλησε πάντα τὰ ρήματα ταῦτα εἰς τὰ ὦτα αὐτῶν, ἐφοβήθησαν δὲ πάντες οἱ ἄνθρωποι σφόδρα
Genesis 20:8 (NETS)	Genesis 20:8 (English Elpenor)
And Abimelech rose early in the morning and called all his servants and spoke of all these matters in their hearing; then all the men were very much afraid.	And Abimelech rose early in the morning, and called all his servants, and he spoke all these words in their ears, and all the men feared exceedingly.

Genesis 20:9 (Tanakh)	Genesis 20:9 (KJV)	Genesis 20:9 (NET)
Then Abimelech called Abraham, and said unto him: ‘What hast thou done unto us? and wherein have I sinned against thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.’	Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.	Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? You have done things to me that should not be done!”

Genesis 20:9 (Septuagint BLB)	Genesis 20:9 (Septuagint Elpenor)
καὶ ἐκάλεσεν Αβιμελεχ τὸν Αβρααμ καὶ εἶπεν αὐτῷ τί τοῦτο ἐποίησας ἡμῖν μή τι ἡμάρτομεν εἰς σέ ὅτι ἐπήγαγες ἐπ᾽ ἐμὲ καὶ ἐπὶ τὴν βασιλείαν μου ἁμαρτίαν μεγάλην ἔργον ὃ οὐδεὶς ποιήσει πεποίηκάς μοι	καὶ ἐκάλεσεν ᾿Αβιμέλεχ τὸν ῾Αβραάμ, καὶ εἶπεν αὐτῷ· τί τοῦτο ἐποίησας ἡμῖν; μήτι ἡμάρτομεν εἰς σέ, ὅτι ἐπήγαγες ἐπ᾿ ἐμὲ καὶ ἐπὶ τὴν βασιλείαν μου ἁμαρτίαν μεγάλην; ἔργον, ὃ οὐδεὶς ποιήσει, πεποίηκάς μοι
Genesis 20:9 (NETS)	Genesis 20:9 (English Elpenor)
And Abimelech called Abraam and said to him, “What is this you have done to us? Surely we have not committed some sin in regard to you that you have brought great sin on me and on my kingdom? You have done a deed to me that no one shall do.”	And Abimelech called Abraam and said to him, What is this that thou hast done to us? Have we sinned against thee, that thou hast brought upon me and upon my kingdom a great sin? Thou hast done to me a deed, which no one ought to do.

Genesis 20:10 (Tanakh)	Genesis 20:10 (KJV)	Genesis 20:10 (NET)
And Abimelech said unto Abraham: ‘What sawest thou, that thou hast done this thing?’	And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?	Then Abimelech asked Abraham, “What prompted you to do this thing?”

Genesis 20:10 (Septuagint BLB)	Genesis 20:10 (Septuagint Elpenor)
εἶπεν δὲ Αβιμελεχ τῷ Αβρααμ τί ἐνιδὼν ἐποίησας τοῦτο	εἶπε δὲ ᾿Αβιμέλεχ τῷ ῾Αβραάμ· τί ἐνιδὼν ἐποίησας τοῦτο
Genesis 20:10 (NETS)	Genesis 20:10 (English Elpenor)
And Abimelech said to Abraam, “What did you observe that you did this?”	And Abimelech said to Abraam, What hast thou seen in [me] that thou hast done this?

Genesis 20:17 (Tanakh)	Genesis 20:17 (KJV)	Genesis 20:17 (NET)
And Abraham prayed unto G-d; and G-d healed Abimelech, and his wife, and his maid-servants; and they bore children.	So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.	Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Genesis 20:17 (Septuagint BLB)	Genesis 20:17 (Septuagint Elpenor)
προσηύξατο δὲ Αβρααμ πρὸς τὸν θεόν καὶ ἰάσατο ὁ θεὸς τὸν Αβιμελεχ καὶ τὴν γυναῖκα αὐτοῦ καὶ τὰς παιδίσκας αὐτοῦ καὶ ἔτεκον	προσηύξατο δὲ ῾Αβραὰμ πρὸς τὸν Θεόν, καὶ ἰάσατο ὁ Θεὸς τὸν ᾿Αβιμέλεχ καὶ τὴν γυναῖκα αὐτοῦ καὶ τὰς παιδίσκας αὐτοῦ, καὶ ἔτεκον
Genesis 20:17 (NETS)	Genesis 20:17 (English Elpenor)
Then Abraam prayed to God, and God healed Abimelech and his wife and his female slaves, and they gave birth.	And Abraam prayed to God, and God healed Abimelech, and his wife, and his women servants, and they bore children.

Genesis 20:18 (Tanakh)	Genesis 20:18 (KJV)	Genesis 20:18 (NET)
For HaShem had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.	For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.	For the Lord had caused infertility to strike every woman in the household of Abimelech because he took Sarah, Abraham’s wife.

Genesis 20:18 (Septuagint BLB)	Genesis 20:18 (Septuagint Elpenor)
ὅτι συγκλείων συνέκλεισεν κύριος ἔξωθεν πᾶσαν μήτραν ἐν τῷ οἴκῳ τοῦ Αβιμελεχ ἕνεκεν Σαρρας τῆς γυναικὸς Αβρααμ	ὅτι συγκλείων συνέκλεισε Κύριος ἔξωθεν πᾶσαν μήτραν ἐν τῷ οἴκῳ ᾿Αβιμέλεχ, ἕνεκεν Σάρρας τῆς γυναικὸς ῾Αβραάμ
Genesis 20:18 (NETS)	Genesis 20:18 (English Elpenor)
For the Lord had, in shutting off, shut off from the outside every womb in the house of Abimelech because of Sarra, Abraam’s wife.	Because the Lord had fast closed from without every womb in the house of Abimelech, because of Sarrha Abraam’s wife.

Genesis 21:10 (Tanakh)	Genesis 21:10 (KJV)	Genesis 21:10 (NET)
Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’	Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.	So she said to Abraham, “Banish that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

Genesis 21:10 (Septuagint BLB)	Genesis 21:10 (Septuagint Elpenor)
καὶ εἶπεν τῷ Αβρααμ ἔκβαλε τὴν παιδίσκην ταύτην καὶ τὸν υἱὸν αὐτῆς οὐ γὰρ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου Ισαακ	καὶ εἶπε τῷ ῾Αβραάμ· ἔκβαλε τὴν παιδίσκην ταύτην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου ᾿Ισαάκ
Genesis 21:10 (NETS)	Genesis 21:10 (English Elpenor)
then she said to Abraam, “Cast out this slave-girl and her son; for the son of this slave-girl shall not inherit together with my son Isaak.”	then she said to Abraam, Cast out this bondwoman and her son, for the son of this bondwoman shall not inherit with my son Isaac.

Genesis 21:13 (Tanakh)	Genesis 21:13 (KJV)	Genesis 21:13 (NET)
And also of the son of the bondwoman will I make a nation, because he is thy seed.’	And also of the son of the bondwoman will I make a nation, because he is thy seed.	But I will also make the son of the slave wife into a great nation, for he is your descendant too.”

Genesis 21:13 (Septuagint BLB)	Genesis 21:13 (Septuagint Elpenor)
καὶ τὸν υἱὸν δὲ τῆς παιδίσκης ταύτης εἰς ἔθνος μέγα ποιήσω αὐτόν ὅτι σπέρμα σόν ἐστιν	καὶ τὸν υἱὸν δὲ τῆς παιδίσκης ταύτης εἰς ἔθνος μέγα ποιήσω αὐτόν, ὅτι σπέρμα σόν ἐστιν
Genesis 21:13 (NETS)	Genesis 21:13 (English Elpenor)
And as for the son of the slave-girl, I will make him also into a great nation, because he is your offspring.”	And moreover I will make the son of this bondwoman a great nation, because he is thy seed.

Genesis 21:17 (Tanakh)	Genesis 21:17 (KJV)	Genesis 21:17 (NET)
And G-d heard the voice of the lad; and the angel of G-d called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for G-d hath heard the voice of the lad where he is.	And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.	But God heard the boy’s voice. The angel of God called to Hagar from heaven and asked her, “What is the matter, Hagar? Don’t be afraid, for God has heard the boy’s voice right where he is crying.

Genesis 21:17 (Septuagint BLB)	Genesis 21:17 (Septuagint Elpenor)
εἰσήκουσεν δὲ ὁ θεὸς τῆς φωνῆς τοῦ παιδίου ἐκ τοῦ τόπου οὗ ἦν καὶ ἐκάλεσεν ἄγγελος τοῦ θεοῦ τὴν Αγαρ ἐκ τοῦ οὐρανοῦ καὶ εἶπεν αὐτῇ τί ἐστιν Αγαρ μὴ φοβοῦ ἐπακήκοεν γὰρ ὁ θεὸς τῆς φωνῆς τοῦ παιδίου σου ἐκ τοῦ τόπου οὗ ἐστιν	εἰσήκουσε δὲ ὁ Θεὸς τῆς φωνῆς τοῦ παιδίου ἐκ τοῦ τόπου, οὗ ἦν, καὶ ἐκάλεσεν ἄγγελος Θεοῦ τὴν ῎Αγαρ ἐκ τοῦ οὐρανοῦ καὶ εἶπεν αὐτῇ· τί ἐστιν ῎Αγαρ; μὴ φοβοῦ· ἐπακήκοε γὰρ ὁ Θεὸς τῆς φωνῆς τοῦ παιδίου ἐκ τοῦ τόπου, οὗ ἐστιν
Genesis 21:17 (NETS)	Genesis 21:17 (English Elpenor)
And God listened to the voice of the child from the place where he was, and God’s angel called Hagar from the sky and said to her, “what is it, Hagar? Do not be afraid, for God has given ear to the voice of your child from the place where he is.	And God heard the voice of the child from the place where he was, and an angel of God called Agar out of heaven, and said to her, What is it, Agar? fear not, for God has heard the voice of the child from the place where he is.

Genesis 21:20 (Tanakh)	Genesis 21:20 (KJV)	Genesis 21:20 (NET)
And G-d was with the lad, and he grew; and he dwelt in the wilderness, and became an archer.	And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.	God was with the boy as he grew. He lived in the wilderness and became an archer.

Genesis 21:20 (Septuagint BLB)	Genesis 21:20 (Septuagint Elpenor)
καὶ ἦν ὁ θεὸς μετὰ τοῦ παιδίου καὶ ηὐξήθη καὶ κατῴκησεν ἐν τῇ ἐρήμῳ ἐγένετο δὲ τοξότης	καὶ ἦν ὁ Θεὸς μετὰ τοῦ παιδίου, καὶ ηὐξήθη. καὶ κατῴκησεν ἐν τῇ ἐρήμῳ, ἐγένετο δὲ τοξότης
Genesis 21:20 (NETS)	Genesis 21:20 (English Elpenor)
And God was with the child, and he grew up. And he dwelt in the wilderness and became an archer.	And God was with the child, and he grew and dwelt in the wilderness, and became an archer.

Revelation 14:6, 7 (NET)	Revelation 14:6, 7 (KJV)
Then I saw another angel flying directly overhead, and he had an eternal gospel to proclaim to those who live on the earth—to every nation, tribe, language, and people.	And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,

Revelation 14:6 (NET Parallel Greek)	Revelation 14:6 (Stephanus Textus Receptus)	Revelation 14:6 (Byzantine Majority Text)
Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν	και ειδον αλλον αγγελον πετωμενον εν μεσουρανηματι εχοντα ευαγγελιον αιωνιον ευαγγελισαι τους κατοικουντας επι της γης και παν εθνος και φυλην και γλωσσαν και λαον	και ειδον αγγελον πετομενον εν μεσουρανηματι εχοντα ευαγγελιον αιωνιον ευαγγελισαι τους καθημενους επι της γης και επι παν εθνος και φυλην και γλωσσαν και λαον

He declared in a loud voice: “Fear God and give him glory because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

Revelation 14:7 (NET Parallel Greek)	Revelation 14:7 (Stephanus Textus Receptus)	Revelation 14:7 (Byzantine Majority Text)
λέγων ἐν φωνῇ μεγάλῃ· φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατε τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσαν καὶ πηγὰς ὑδάτων	λεγοντα εν φωνη μεγαλη φοβηθητε τον θεον και δοτε αυτω δοξαν οτι ηλθεν η ωρα της κρισεως αυτου και προσκυνησατε τω ποιησαντι τον ουρανον και την γην και θαλασσαν και πηγας υδατων	λεγων εν φωνη μεγαλη φοβηθητε τον θεον και δοτε αυτω δοξαν οτι ηλθεν η ωρα της κρισεως αυτου και προσκυνησατε τω ποιησαντι τον ουρανον και την γην και την θαλασσαν και πηγας υδατων

Luke 1:14 (NET)	Luke 1:14 (KJV)
Joy and gladness will come to you, and many will rejoice at his birth,	And thou shalt have joy and gladness; and many shall rejoice at his birth.

Luke 1:14 (NET Parallel Greek)	Luke 1:14 (Stephanus Textus Receptus)	Luke 1:14 (Byzantine Majority Text)
καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις καὶ πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται	και εσται χαρα σοι και αγαλλιασις και πολλοι επι τη γεννησει αυτου χαρησονται	και εσται χαρα σοι και αγαλλιασις και πολλοι επι τη γεννησει αυτου χαρησονται

Luke 1:61-63 (NET)	Luke 1:61-63 (KJV)
They said to her, “But none of your relatives bears this name.”	And they said unto her, There is none of thy kindred that is called by this name.

Luke 1:61 (NET Parallel Greek)	Luke 1:61 (Stephanus Textus Receptus)	Luke 1:61 (Byzantine Majority Text)
καὶ εἶπαν πρὸς αὐτὴν ὅτι οὐδείς ἐστιν ἐκ τῆς συγγενείας σου ὃς καλεῖται τῷ ὀνόματι τούτῳ	και ειπον προς αυτην οτι ουδεις εστιν εν τη συγγενεια σου ος καλειται τω ονοματι τουτω	και ειπον προς αυτην οτι ουδεις εστιν εν τη συγγενεια σου ος καλειται τω ονοματι τουτω

So they made signs to the baby’s father, inquiring what he wanted to name his son.

And they made signs to his father, how he would have him called.

Luke 1:62 (NET Parallel Greek)	Luke 1:62 (Stephanus Textus Receptus)	Luke 1:62 (Byzantine Majority Text)
ἐνένευον δὲ τῷ πατρὶ αὐτοῦ τὸ τί ἂν θέλοι καλεῖσθαι αὐτό	ενενευον δε τω πατρι αυτου το τι αν θελοι καλεισθαι αυτον	ενενευον δε τω πατρι αυτου το τι αν θελοι καλεισθαι αυτον

He asked for a writing tablet and wrote, “His name is John.” And they were all amazed.

And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.

Luke 1:63 (NET Parallel Greek)	Luke 1:63 (Stephanus Textus Receptus)	Luke 1:63 (Byzantine Majority Text)
καὶ αἰτήσας πινακίδιον ἔγραψεν λέγων· Ἰωάννης ἐστὶν ὄνομα αὐτοῦ. καὶ ἐθαύμασαν πάντες	και αιτησας πινακιδιον εγραψεν λεγων ιωαννης εστιν το ονομα αυτου και εθαυμασαν παντες	και αιτησας πινακιδιον εγραψεν λεγων ιωαννης εστιν το ονομα αυτου και εθαυμασαν παντες

Luke 1:67 (NET)	Luke 1:67 (KJV)
Then his father Zechariah was filled with the Holy Spirit and prophesied,	And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,

Luke 1:67 (NET Parallel Greek)	Luke 1:67 (Stephanus Textus Receptus)	Luke 1:67 (Byzantine Majority Text)
Καὶ Ζαχαρίας ὁ πατὴρ αὐτοῦ ἐπλήσθη πνεύματος ἁγίου καὶ ἐπροφήτευσεν λέγων	και ζαχαριας ο πατηρ αυτου επλησθη πνευματος αγιου και προεφητευσεν λεγων	και ζαχαριας ο πατηρ αυτου επλησθη πνευματος αγιου και προεφητευσεν λεγων

Luke 1:69 (NET)	Luke 1:69 (KJV)
For he has raised up a horn of salvation for us in the house of his servant David,	And hath raised up an horn of salvation for us in the house of his servant David;

Luke 1:69 (NET Parallel Greek)	Luke 1:69 (Stephanus Textus Receptus)	Luke 1:69 (Byzantine Majority Text)
καὶ ἤγειρεν κέρας σωτηρίας ἡμῖν ἐν οἴκῳ Δαυὶδ παιδὸς αὐτοῦ,	και ηγειρεν κερας σωτηριας ημιν εν τω οικω δαβιδ του παιδος αυτου	και ηγειρεν κερας σωτηριας ημιν εν τω οικω δαυιδ του παιδος αυτου

Luke 1:74-76 (NET)	Luke 1:74-76 (KJV)
that we, being rescued from the hand of our enemies, may serve him without fear,	That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,

Luke 1:74 (NET Parallel Greek)	Luke 1:74 (Stephanus Textus Receptus)	Luke 1:74 (Byzantine Majority Text)
ἀφόβως ἐκ χειρὸς ἐχθρῶν ρυσθέντας λατρεύειν αὐτῷ	αφοβως εκ χειρος των εχθρων ημων ρυσθεντας λατρευειν αυτω	αφοβως εκ χειρος των εχθρων ημων ρυσθεντας λατρευειν αυτω

in holiness and righteousness before him for as long as we live.

In holiness and righteousness before him, all the days of our life.

Luke 1:75 (NET Parallel Greek)	Luke 1:75 (Stephanus Textus Receptus)	Luke 1:75 (Byzantine Majority Text)
ἐν ὁσιότητι καὶ δικαιοσύνῃ ἐνώπιον αὐτοῦ πάσαις ταῖς ἡμέραις ἡμῶν	εν οσιοτητι και δικαιοσυνη ενωπιον αυτου πασας τας ημερας της ζωης ημων	εν οσιοτητι και δικαιοσυνη ενωπιον αυτου πασας τας ημερας της ζωης ημων

And you, child, will be called the prophet of the Most High. For you will go before the Lord to prepare his ways,

And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;

Luke 1:76 (NET Parallel Greek)	Luke 1:76 (Stephanus Textus Receptus)	Luke 1:76 (Byzantine Majority Text)
Καὶ σὺ δέ, παιδίον, προφήτης ὑψίστου κληθήσῃ· προπορεύσῃ γὰρ ἐνώπιον κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ	και συ παιδιον προφητης υψιστου κληθηση προπορευση γαρ προ προσωπου κυριου ετοιμασαι οδους αυτου	και συ παιδιον προφητης υψιστου κληθηση προπορευση γαρ προ προσωπου κυριου ετοιμασαι οδους αυτου

Luke 1:78 (NET)	Luke 1:78 (KJV)
Because of our God’s tender mercy, the dawn will break upon us from on high	Through the tender mercy of our God; whereby the dayspring from on high hath visited us,

Luke 1:78 (NET Parallel Greek)	Luke 1:78 (Stephanus Textus Receptus)	Luke 1:78 (Byzantine Majority Text)
διὰ σπλάγχνα ἐλέους θεοῦ ἡμῶν, ἐν οἷς ἐπισκέψεται ἡμᾶς ἀνατολὴ ἐξ ὕψους	δια σπλαγχνα ελεους θεου ημων εν οις επεσκεψατο ημας ανατολη εξ υψους	δια σπλαγχνα ελεους θεου ημων εν οις επεσκεψατο ημας ανατολη εξ υψους

Fear – Genesis, Part 3

¹ 1 Peter 2:17 (NET) Table

² The NET parallel Greek text and NA²⁸ had ἐπὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had καθημένους here, a form of κάθημαι, where the Stephanus Textus Receptus had κατοικουντας (KJV: that dwell), a form of κατοικέω.

⁴ Revelation 14:6 (NET)

⁵ Revelation 14:7 (NET)

⁶ Genesis 20:2b (NET) Table

⁷ Genesis 20:8 (NET)

⁸ Solomon’s Wealth, Part 5

⁹ Romans, Part 2

¹⁰ Genesis 20:11 (NET) Table

¹¹ Romans, Part 2

¹² Genesis 20:14, 15 (NET)

¹³ Genesis 20:17, 18 (NET)

¹⁴ Genesis 21:10 (NET)

¹⁵ Genesis 21:12, 13 (NET)

¹⁶ Genesis 21:15 (NET) Table

¹⁷ Genesis 21:17 (NET)

¹⁸ Luke 1:9 (NET) Table

¹⁹ The NET parallel Greek text and NA²⁸ had γενέσει here, a form of γένεσις, where the Stephanus Textus Receptus and Byzantine Majority Text had γεννησει, a form of γέννησις.

²⁰ Luke 1:11-17 (NET)

²¹ Genesis 21:20a (NET)

²² The NET parallel Greek text and NA²⁸ had εἶπαν here, a form of λέγω, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

²³ The NET parallel Greek text and NA²⁸ had ἐκ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν.

²⁴ The NET parallel Greek text and NA²⁸ had τῆς συγγενείας here in the genitive case, where the Stephanus Textus Receptus and Byzantine Majority Text had the dative τη συγγενεια (KJV: kindred).

²⁵ The NET parallel Greek text and NA²⁸ had αὐτό here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτον (KJV: him).

²⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding name. The NET parallel Greek text and NA²⁸ did not.

²⁷ The NET parallel Greek text and NA²⁸ had ἐπροφήτευσεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had προεφητευσεν. These seem to be alternate spellings of the same part of speech.

²⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding house. The NET parallel Greek text and NA²⁸ did not.

²⁹ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had the personal pronoun ημων here. The NET parallel Greek text and NA²⁸ did not.

³¹ The NET parallel Greek text and NA²⁸ had πάσαις ταῖς ἡμέραις here, where the Stephanus Textus Receptus and Byzantine Majority Text had πασας τας ημερας της ζωης (KJV: all the days of…life).

³² The NET parallel Greek text and NA²⁸ had δέ following you. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³³ The NET parallel Greek text and NA²⁸ had ἐνώπιον here, where the Stephanus Textus Receptus and Byzantine Majority Text had προ προσωπου (KJV: before the face).

³⁴ The NET parallel Greek text and NA²⁸ had ἐπισκέψεται here, a form of ἐπισκέπτομαι in the future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had επεσκεψατο (KJV: hath visited) in the aorist tense.

Romans, Part 33

Posted on December 7, 2012 by admin

In the same way, Paul continued, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groaning (στεναγμοῖς, a form of στεναγμός).¹ I think in the same way above referred back to 1) the groaning of creation, the whole creation groans (συστενάζει, a form of συστενάζω) and suffers together until now;² and 2) we ourselves also, who have the firstfruits of the Spirit, groan (στενάζομεν, a form of στενάζω) inwardly as we eagerly await our adoption, the redemption of our bodies.³ In the same way…the Spirit himself intercedes for us with inexpressible groaning (στεναγμοῖς, a form of στεναγμός). Why? The Spirit helps us in our weakness, for we do not know how we should pray.

To the Holy Spirit’s intercession with inexpressible groaning I can only say amen and thank you. But I want to linger awhile over the insight we do not know how we should pray.

If I think of people at all when I think of church, I think of a small clique relative to all who believe, or have believed, or will believe in Jesus Christ for salvation. If I’m honest the word church conjures up the by-laws and functions of a property owning not-for-profit corporation where we strive to keep the doors open, lights on, heat and air conditioning functioning so we can attract more people to help keep the doors open, lights on, heat and air conditioning functioning so we can attract more people…

In 1 Corinthians Paul effectively equated church with the body of Christ: Now you are Christ’s body (σῶμα Χριστοῦ), and each of you is a member of it. And God has placed in the church (ἐκκλησίᾳ) first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues [Table].⁴ And again to the Ephesians Paul wrote, It was [Jesus] who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ (σώματος τοῦ Χριστοῦ), until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.⁵

The body of Christ, as opposed to church, gives me a whole new vision of my ignorance regarding how I should pray. Here is my analogy: I have decided that the body of Dan will extend its right arm parallel to the floor. If I could imbue each muscle cell in that arm with sight and speech and reason, it is not too hard to imagine what some might say. As they tired, as they began to think about why they were so tired, they would realize that the muscle cells across from them were pulling against them, in the opposite direction.

“Stop, you’re pulling the wrong way!” they would say.

The muscle cells on the other side of my arm would say, “You stop, we are pulling the way the spirit of Dan’s nervous system is telling us to pull.”

The others would counter, “No, you stop, we are pulling the way the spirit of Dan’s nervous system is telling us to pull. You must be mistaken.”

“We know what the Spirit of Dan’s nervous system is telling us.”

“That’s impossible! We know Dan. He is very rational. You are asserting that he would act irrationally.”

“We know the spirit of Dan’s nervous system.”

“You must be deceived by some form of evil masquerading as the spirit of Dan’s nervous system.”

On and on they argue from their limited perspectives. How could they pray intelligently? And if I decided that the body of Dan would wave its arm back and forth, first one side would receive the signal to relax as the other side continued pulling.

“Finally, you see the light,” the pulling side would exclaim. And they would encourage each other with words like, “We’re winning! The truth prevails!”

Then as the direction changed and that side was given the signal to relax and the other side to pull, the relaxed muscle cells would lament, “Oh, no! Evil rules!”

Obviously, If I had imbued my muscle cells with any kind of self-will they would fight me to satisfy their own egos, if I imbued them with egos, that is.

It is easy now to see why the Spirit himself intercedes for us with inexpressible groaning, but what about those times I pray with my mind? I still meditate on Scripture, and I still ramble on and on about my confusions, frustrations and concerns, but when I ask for things in prayer I have become very dependent on the Lord’s Prayer, not as a model prayer, but word for word from Matthew 6:9-14 (NET):

Our Father in heaven… I am particularly mindful then that I pray for all who call on our Father, or have called, or will call, on Him. My prayer is no longer limited geographically or temporally. It is as expansive and all-encompassing as Almighty Eternal God chooses to hear it.

…may your name be honored… Here is the raison d’etre for all who call on our Father.

…may your kingdom come… Here is the mission amplified by the next line, may your will be done (or, become) on earth as it is in heaven [Table]. I have no idea how God’s will is done in heaven, but I assume it is not by police forces but by something more akin to being led by the Holy Spirit.

Give us today our daily bread… Like Jesus’ disciples⁶ before me I thought He was talking about bread, food. After I studied life (ζωή) I realized He meant bread of life.⁷ I pray for that daily infusion of Christ Himself, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control (ἐγκράτεια) [Table].⁸ And I pray this not for myself alone but for all who call on our Father, or have called, or will call, on Him.

…and forgive us our debts, as we ourselves have forgiven our debtors [Table]. Oh, how I used to labor here, wondering, doubting, could it be enough? The Lord knows my weakness, my need for penance. What could be better than to preoccupy myself and my mind with forgiving others? But again, I pray not for myself alone but for all who call on our Father, or have called, or will call, on Him.

And do not lead us into temptation (πειρασμόν), but deliver us from the evil one [Table]. Though James⁹ had a singularly macho attitude toward temptation (πειρασμοῖς and πειρασμόν are forms of πειρασμός), I am more than content to side with Jesus here, and pray not for myself alone but for all who call on our Father, or have called, or will call, on Him.

And he who searches¹⁰ our hearts knows the mind of the Spirit, Paul continued in Romans, because the Spirit intercedes on behalf of the saints according to God’s will. And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.¹¹

He is worthy of our trust.

Addendum: November 28, 2024
A table comparing Romans 8:27 in the NET and KJV follows.

Romans 8:27 (NET)	Romans 8:27 (KJV)
And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will.	And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

Romans 8:27 (NET Parallel Greek)	Romans 8:27 (Stephanus Textus Receptus)	Romans 8:27 (Byzantine Majority Text)
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων	ο δε ερευνων τας καρδιας οιδεν τι το φρονημα του πνευματος οτι κατα θεον εντυγχανει υπερ αγιων	ο δε ερευνων τας καρδιας οιδεν τι το φρονημα του πνευματος οτι κατα θεον εντυγχανει υπερ αγιων