{"id":10451,"date":"2018-09-13T20:35:59","date_gmt":"2018-09-13T14:35:59","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=10451"},"modified":"2025-11-23T14:34:32","modified_gmt":"2025-11-23T20:34:32","slug":"atonement-part-6","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=10451","title":{"rendered":"Atonement, Part 6"},"content":{"rendered":"

This is a continuation<\/a> of the previous essay which was a continuation<\/a> of a consideration of ye<\/sup>h\u00f4v\u00e2h\u2019s\u00a0<\/em>(\u05d9\u05d4\u05d5\u05d4<\/a>) instruction to Moses: They<\/em>[1]<\/sup><\/a> are to eat those things by which atonement <\/em>(k\u00e2phar<\/em>, \u05db\u05e4\u05e8<\/a>; Septuagint<\/a>: \u1f21\u03b3\u03b9\u03ac\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd, a form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9<\/a>) was made to consecrate and to set them apart, but no one else may eat them, for they are holy<\/em>.[2]<\/sup><\/a>\u00a0 I\u2019ll begin with a review:<\/p>\n\n\n\n\n\n\n\n\n\n\n
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Atonement, Part 2<\/a><\/em><\/p>\n<\/td>\n<\/tr>\n

Now this is what you are to do for them to consecrate<\/em> (q\u00e2dash<\/em>, \u05dc\u05e7\u05d3\u05e9<\/a>; Septuagint<\/a>: \u1f01\u03b3\u03b9\u03ac\u03c3\u03b1\u03b9, another form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9) them so that they may minister as my priests<\/em>.[3]<\/sup><\/a>\u00a0 This same word \u05dc\u05e7\u05d3\u05e9 (q\u00e2dash<\/em>) was translated to set them apart <\/em>in Exodus 29:33 (NET) above, and \u1f01\u03b3\u03b9\u03ac\u03c3\u03b1\u03b9 in the Septuagint<\/a>.\u00a0 In 1 Thessalonians 5:23<\/a> \u1f01\u03b3\u03b9\u03ac\u03c3\u03b1\u03b9 was translated make<\/em>\u2026holy <\/em>(NET) or sanctify <\/em>(KJV).\u00a0 There is an overview<\/a> of what was required for this consecration, to set Aaron and his sons apart (Exodus 29:1b-3<\/a>).<\/td>\n<\/tr>\n
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Atonement, Part 3<\/a><\/em><\/p>\n<\/td>\n<\/tr>\n

The Hebrew word translated to consecrate<\/em> in Exodus 29:33 above was \u05dc\u05de\u05dc\u05d0<\/a> (m\u00e2l\u00ea\u02bc<\/em>).\u00a0 In the Septuagint<\/a> \u05dc\u05de\u05dc\u05d0 (m\u00e2l\u00ea\u02bc<\/em>) was translated \u03c4\u03b5\u03bb\u03b5\u03b9\u1ff6\u03c3\u03b1\u03b9 \u03c4\u1f70\u03c2 \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2, \u201cvalidate their hands\u201d in an English translation of the Septuagint (NETS<\/a>).\u00a0 And \u03c4\u03b5\u03bb\u03b5\u03b9\u1ff6\u03c3\u03b1\u03b9 (a form of \u03c4\u03b5\u03bb\u03b5\u03b9\u03cc\u03c9<\/a>) was translated to perfect<\/em> in: For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship<\/em>.[4]<\/sup><\/a>\u00a0 Thus you are to consecrate<\/em> (m\u00e2l\u00ea\u02bc<\/em>, \u05d5\u05de\u05dc\u05d0\u05ea; Septuagint<\/a>: \u03c4\u03b5\u03bb\u03b5\u03b9\u03ce\u03c3\u03b5\u03b9\u03c2 \u03c4\u1f70\u03c2 \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2; NETS: \u201cvalidate their hands\u201d) Aaron and his sons<\/em>,[5]<\/sup><\/a> ye<\/sup>h\u00f4v\u00e2h <\/em>told Moses.\u00a0 The ritual is recounted in a table<\/a> of Exodus 29:4-9<\/a> and Leviticus 8:6-13<\/a>.<\/td>\n<\/tr>\n
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Atonement, Part 4<\/a><\/em><\/p>\n<\/td>\n<\/tr>\n

The ritual of the sin offering<\/em> (cha\u1e6d\u1e6d\u00e2\u02bc\u00e2h<\/em>, \u05d4\u05d7\u05d8\u05d0\u05ea<\/a>; Septuagint<\/a>: \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2, a form of \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1<\/a>) bull <\/em>is recounted in a table<\/a> of Exodus 29:10-14<\/a> and Leviticus 8:14-17<\/a>.\u00a0 The sin offering bull<\/em> was eaten by no one.\u00a0 The Hebrew word translated holy <\/em>in for they are holy<\/em> in Exodus 29:33 above was \u05e7\u05d3\u05e9<\/a> (q\u00f4desh<\/em>).\u00a0 In the Septuagint<\/a> \u05e7\u05d3\u05e9 (q\u00f4desh<\/em>) was translated \u1f05\u03b3\u03b9\u03b1 (a form of \u1f05\u03b3\u03b9\u03bf\u03c2<\/a>).\u00a0 Tracking \u1f05\u03b3\u03b9\u03b1<\/a> into the New Testament led to the sin offering accomplished in heaven by Jesus the Christ, the high priest <\/em>of the new covenant: Hebrews 9:11, 12<\/a>, 24-28<\/a>.<\/td>\n<\/tr>\n
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Atonement, Part 5<\/a><\/em><\/p>\n<\/td>\n<\/tr>\n

The ritual of the burnt offering<\/em> (\u02bd\u00f4l\u00e2h<\/em>, \u05d4\u05e2\u05dc\u05d4<\/a>; Septuagint<\/a>: \u1f41\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1<\/a>) ram <\/em>is recounted in a table<\/a> of Exodus 29:15-18<\/a> and Leviticus 8:18-21<\/a>.\u00a0 The burnt offering ram<\/em> was eaten by no one.\u00a0 This led to a discussion between Jesus and one of the experts in the law<\/em> (\u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03ad\u03c9\u03bd, a form of \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03cd\u03c2<\/a>) on the relative merits of burnt offerings (\u1f41\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03c9\u03bc\u03ac\u03c4\u03c9\u03bd, a form of \u1f41\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1), recounted in a table<\/a> of Mark 12:28-34a<\/a>.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

<\/a>The other occurrences of a form<\/a> of \u1f41\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1 in the New Testament are found in Hebrews 10:4-9<\/a> (NET):<\/p>\n

For the blood of bulls and goats cannot take away sins. \u00a0So when he came into the world, he said,<\/p>\n

\u201cSacrifice and offering you did not desire<\/em><\/strong>, but a body you prepared for me<\/strong>.<\/em><\/p>\n

\u201cWhole burnt offerings <\/em><\/strong>(\u1f41\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03ce\u03bc\u03b1\u03c4\u03b1, another form of \u1f41\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1)<\/em> and sin-offerings you took no delight in<\/em><\/strong>.<\/em><\/p>\n

\u201cThen I said<\/em><\/strong>, <\/em>\u2018Here I am:<\/em><\/strong> I have come \u2013 it is written of me in the scroll of the book \u2013 to do your will<\/strong>, O God<\/strong>.<\/em>\u2019\u201d<\/p>\n

When he says above, \u201cSacrifices<\/em><\/strong>[6]<\/sup><\/a><\/em> and offerings<\/em><\/strong>[7]<\/sup><\/a><\/em> and whole burnt offerings <\/em><\/strong>(\u1f41\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03ce\u03bc\u03b1\u03c4\u03b1, another form of \u1f41\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1)<\/em> and sin-offerings<\/em><\/strong> you did not desire nor did you take delight<\/em><\/strong> in them\u201d (which are offered according to the law), then he says, \u201cHere I am:<\/em><\/strong> I have come to do your will<\/em><\/strong>.\u201d[8]<\/sup><\/a>\u00a0<\/em> He does away with the first to establish the second.<\/p><\/blockquote>\n

The words highlighted in boldface were a quotation from, or an allusion to, Psalm 40:6-8.\u00a0 Below are three examples of Psalm 40:6-8 translated from contemporary Hebrew.<\/p>\n\n\n\n\n\n\n
Psalm 40:6-8 (Tanakh)<\/a><\/td>\nPsalm 40:6-8 (KJV)<\/a><\/td>\n\n

Psalm 40:6-8 (NET)<\/a><\/p>\n<\/td>\n<\/tr>\n

Sacrifice and offering thou didst not desire; mine ears hast thou opened (k\u00e2r\u00e2h<\/em>, \u05db\u05e8\u05d9\u05ea<\/a>): burnt offering and sin offering hast thou not required.<\/td>\nSacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.<\/td>\nReceiving sacrifices and offerings are not your primary concern. \u00a0You make that quite clear to me! \u00a0You do not ask for burnt sacrifices and sin offerings.<\/td>\n<\/tr>\n
Then said I, Lo, I come: in the volume of the book it is written of me,<\/td>\nThen said I, Lo, I come: in the volume of the book it is written of me,<\/td>\nThen I say, \u201cLook! \u00a0I come! \u00a0What is written in the scroll pertains to me.<\/td>\n<\/tr>\n
I delight to do thy will, O my God: yea, thy law is within my heart.<\/td>\nI delight to do thy will, O my God: yea, thy law is within my heart.<\/td>\nI want to do what pleases you, my God. Your law dominates my thoughts.\u201d<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

<\/a>Since the oldest extant Hebrew manuscript of the Old Testament dates from 920 \u2013 930<\/a> and the oldest extant manuscript of the book of Hebrews in Greek dates from 175 \u2013 225<\/a>, it seems obvious that the Masoretes[9]<\/sup><\/a> transformed a prophecy about a body prepared for Christ into a clever insult about digging wax out of David\u2019s ears.\u00a0 The problem with that, however, is the Septuagint.\u00a0 Well, it doesn\u2019t have to be a problem, I suppose, not if I switch versions.<\/p>\n\n\n\n\n\n\n\n
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Hebrews 10:5b-7 (NET Parallel Greek)<\/a><\/p>\n<\/td>\n

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Psalm 39:7-9a (Septuagint Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03b8\u03c5\u03c3\u03af\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1f70\u03bd \u03bf\u1f50\u03ba \u1f20\u03b8\u03ad\u03bb\u03b7\u03c3\u03b1\u03c2, \u03c3\u1ff6\u03bc\u03b1 \u03b4\u1f72 \u03ba\u03b1\u03c4\u03b7\u03c1\u03c4\u03af\u03c3\u03c9 \u03bc\u03bf\u03b9<\/td>\n\u03b8\u03c5\u03c3\u03af\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1f70\u03bd \u03bf\u1f50\u03ba \u1f20\u03b8\u03ad\u03bb\u03b7\u03c3\u03b1\u03c2, \u03c3\u1ff6\u03bc\u03b1 \u03b4\u1f72 \u03ba\u03b1\u03c4\u03b7\u03c1\u03c4\u03af\u03c3\u03c9 \u03bc\u03bf\u03b9\u00b7 \u1f41\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03ce\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 \u03bf\u1f50\u03ba \u1f10\u03b6\u03ae\u03c4\u03b7\u03c3\u03b1\u03c2<\/a><\/strong><\/td>\n<\/tr>\n
\u1f41\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03ce\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 \u03bf\u1f50\u03ba \u03b5\u1f50\u03b4\u03cc\u03ba\u03b7\u03c3\u03b1\u03c2<\/a><\/strong><\/td>\n<\/tr>\n
\u03c4\u03cc\u03c4\u03b5 \u03b5\u1f36\u03c0\u03bf\u03bd \u1f30\u03b4\u03bf\u1f7a \u1f25\u03ba\u03c9, \u1f10\u03bd \u03ba\u03b5\u03c6\u03b1\u03bb\u03af\u03b4\u03b9 \u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03c5 \u03b3\u03ad\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 \u03c0\u03b5\u03c1\u1f76 \u1f10\u03bc\u03bf\u1fe6, \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03c4\u1f78 \u03b8\u03ad\u03bb\u03b7\u03bc\u03b1 \u03c3\u03bf\u03c5<\/td>\n\u03c4\u03cc\u03c4\u03b5 \u03b5\u1f36\u03c0\u03bf\u03bd\u00b7 \u1f30\u03b4\u03bf\u1f7a \u1f25\u03ba\u03c9, \u1f10\u03bd \u03ba\u03b5\u03c6\u03b1\u03bb\u03af\u03b4\u03b9 \u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03c5 \u03b3\u03ad\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 \u03c0\u03b5\u03c1\u1f76 \u1f10\u03bc\u03bf\u1fe6<\/td>\n<\/tr>\n
\u03c4\u03bf\u1fe6 \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u03c4\u1f78 \u03b8\u03ad\u03bb\u03b7\u03bc\u03ac \u03c3\u03bf\u03c5, \u1f41 \u0398\u03b5\u03cc\u03c2 \u03bc\u03bf\u03c5<\/a><\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Here, both the NET parallel Greek and the Septuagint agree on the word \u03c3\u1ff6\u03bc\u03b1<\/a> (body<\/em>).\u00a0 But the oldest extant manuscripts of the Septuagint<\/a> date from 350 \u2013 450.\u00a0 So, did the rabbis read a Hebrew word and translate it \u03c3\u1ff6\u03bc\u03b1 or did believers prefer \u03c3\u1ff6\u03bc\u03b1 and substitute it?\u00a0 In one sense I have no objection to preferring the book of Hebrews and by faith, as it were, assuming \u03c3\u1ff6\u03bc\u03b1.\u00a0 But that is exactly what I\u2019ve accused the Masoretes of doing to the Hebrew text:[10]<\/sup><\/a><\/p>\n

\u2026raised from infancy with the belief that Jesus was not, could not possibly be, the promised Messiah, and with no knowledge of deliberate textual corruptions, the Masoretes could have done this[11]<\/sup><\/a> [i.e., added vowel points] in good conscience.<\/em><\/p><\/blockquote>\n

The Blue Letter Bible version of the Septuagint I have been using (which agrees here with the Academic Bible<\/a> [See Table1<\/a> below]) compares to the NET parallel Greek as follows:<\/p>\n\n\n\n\n\n\n\n
\n

Hebrews 10:5b-7 (NET Parallel Greek)<\/a><\/p>\n<\/td>\n

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Psalm 40:6<\/a>, 7<\/a>, 8a (Septuagint BLB)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03b8\u03c5\u03c3\u03af\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1f70\u03bd \u03bf\u1f50\u03ba \u1f20\u03b8\u03ad\u03bb\u03b7\u03c3\u03b1\u03c2, \u03c3\u1ff6\u03bc\u03b1<\/a> <\/strong>\u03b4\u1f72 \u03ba\u03b1\u03c4\u03b7\u03c1\u03c4\u03af\u03c3\u03c9 \u03bc\u03bf\u03b9<\/td>\n\u03b8\u03c5\u03c3\u03af\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1f70\u03bd \u03bf\u1f50\u03ba \u1f20\u03b8\u03ad\u03bb\u03b7\u03c3\u03b1\u03c2 \u1f60\u03c4\u03af\u03b1<\/a> <\/strong>\u03b4\u1f72 \u03ba\u03b1\u03c4\u03b7\u03c1\u03c4\u03af\u03c3\u03c9 \u03bc\u03bf\u03b9 \u1f41\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1<\/a> <\/strong>\u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 \u03bf\u1f50\u03ba \u1f94\u03c4\u03b7\u03c3\u03b1\u03c2<\/a><\/strong><\/td>\n<\/tr>\n
\u1f41\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03ce\u03bc\u03b1\u03c4\u03b1<\/a> <\/strong>\u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 \u03bf\u1f50\u03ba \u03b5\u1f50\u03b4\u03cc\u03ba\u03b7\u03c3\u03b1\u03c2<\/a><\/strong><\/td>\n<\/tr>\n
\u03c4\u03cc\u03c4\u03b5 \u03b5\u1f36\u03c0\u03bf\u03bd \u1f30\u03b4\u03bf\u1f7a \u1f25\u03ba\u03c9, \u1f10\u03bd \u03ba\u03b5\u03c6\u03b1\u03bb\u03af\u03b4\u03b9 \u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03c5 \u03b3\u03ad\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 \u03c0\u03b5\u03c1\u1f76 \u1f10\u03bc\u03bf\u1fe6, \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03c4\u1f78 \u03b8\u03ad\u03bb\u03b7\u03bc\u03b1 \u03c3\u03bf\u03c5<\/td>\n\u03c4\u03cc\u03c4\u03b5 \u03b5\u1f36\u03c0\u03bf\u03bd \u1f30\u03b4\u03bf\u1f7a \u1f25\u03ba\u03c9 \u1f10\u03bd \u03ba\u03b5\u03c6\u03b1\u03bb\u03af\u03b4\u03b9 \u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03c5 \u03b3\u03ad\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 \u03c0\u03b5\u03c1\u1f76 \u1f10\u03bc\u03bf\u1fe6<\/td>\n<\/tr>\n
\u03c4\u03bf\u1fe6 \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u03c4\u1f78 \u03b8\u03ad\u03bb\u03b7\u03bc\u03ac \u03c3\u03bf\u03c5 \u1f41 \u03b8\u03b5\u03cc\u03c2 \u03bc\u03bf\u03c5<\/a><\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

In this version the ears <\/em>(\u1f60\u03c4\u03af\u03b1) were there already but the \u201cdigging\u201d (k\u00e2r\u00e2h<\/em>, \u05db\u05e8\u05d9\u05ea) had become \u03ba\u03b1\u03c4\u03b7\u03c1\u03c4\u03af\u03c3\u03c9 (you prepared<\/em>).\u00a0 I found an alternative explanation online at Michael S. Heiser.com<\/a> in an article titled \u201cThe Function of Paronomasia in Hebrews 10:5\u20137<\/a>\u201d by Karen H. Jobes<\/a>.<\/p>\n

At first the philosophical bent of my mind clashed with her poetic soul.\u00a0 Her idea that some anonymous author changed \u1f60\u03c4\u03af\u03b1<\/a> (ears<\/em>) to \u03c3\u1ff6\u03bc\u03b1<\/a> (body<\/em>) because it sounded better to first century ears was appalling.\u00a0 But I softened some as she explained the meaning of this rhetorical technique in this particular context.<\/p>\n

The most striking feature of this quotation from Psalm 40 is that it is attributed (improperly some would say) to the incarnate Jesus Christ: \u201cTherefore, when Christ came into the world, he said \u2026 \u201d \u00a0It is as if Psalm 40 had never previously existed; as if these words originated<\/a> in Christ\u2019s mouth and not in the psalmist\u2019s, some thousand years before.<\/em><\/p>\n

The belief that all scripture is unified by divine inspiration could be used to explain this attribution. \u00a0For whatever David said in Psalms was really being said by God. \u00a0And because of the triune relationship of the God-head, whatever God says, Christ says.[12]<\/sup><\/a><\/em><\/p><\/blockquote>\n

<\/a>My own working hypothesis is that ye<\/sup>h\u00f4v\u00e2h became Jesus:<\/em> Now <\/em>[ye<\/sup>h\u00f4v\u00e2h<\/em>] became flesh and took up residence among us.\u00a0 We saw his glory \u2013 the glory of the one and only, full of grace and truth, who came from the Father<\/em>.[13]<\/sup><\/a>\u00a0 No one has ever seen God<\/em> (e.g., the Father<\/em>).[14]<\/sup><\/a>\u00a0 And HaShem<\/em> (ye<\/sup>h\u00f4v\u00e2h<\/em>, \u05d9\u05d4\u05d5\u05d4) came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth<\/em> (Numbers 12:5-8 Tanakh).<\/p>\n

And He said: ‘Hear now My words: if there be a prophet among you, I HaShem (<\/em>ye<\/sup>h\u00f4v\u00e2h, \u05d9\u05d4\u05d5\u05d4)<\/em> do make Myself known unto him in a vision (<\/em>mar\u02bc\u00e2h, \u05d1\u05de\u05e8\u05d0\u05d4<\/a>; Septuagint<\/a>: \u1f41\u03c1\u03ac\u03bc\u03b1\u03c4\u03b9, a form of \u1f45\u03c1\u03b1\u03bc\u03b1<\/a>)<\/em>, I do speak with him in a dream (<\/em>ch\u0103l\u00f4m, \u05d1\u05d7\u05dc\u05d5\u05dd<\/a>; Septuagint: \u1f55\u03c0\u03bd\u1ff3, a form of \u1f55\u03c0\u03bd\u03bf\u03c2<\/a>)<\/em>.\u00a0 My servant Moses is not so; he is trusted in all My house; with him do I speak mouth to mouth, even manifestly (<\/em>mar\u02bceh, \u05d5\u05de\u05e8\u05d0\u05d4<\/a>; Septuagint<\/a>: \u03b5\u1f34\u03b4\u03b5\u03b9, a form of \u03b5\u1f36\u03b4\u03bf\u03c2<\/a>)<\/em>, and not in dark speeches; and the similitude (<\/em>te<\/sup>m\u00fbn\u00e2h, \u05d5\u05ea\u05de\u05e0\u05ea<\/a>; Septuagint: \u03b4\u03cc\u03be\u03b1\u03bd, a form of \u03b4\u03cc\u03be\u03b1<\/a>)<\/em> of HaShem (<\/em>ye<\/sup>h\u00f4v\u00e2h, \u05d9\u05d4\u05d5\u05d4)<\/em> doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’<\/p><\/blockquote>\n

The only one,<\/em>[15]<\/sup><\/a> himself God,<\/em>[16]<\/sup><\/a> who is in closest fellowship with the Father, has made God known<\/em>[17]<\/sup><\/a> (e.g., in both Old and New Testaments).\u00a0 He <\/em>[ye<\/sup>h\u00f4v\u00e2h<\/em>] came to what was his own, but his own people did not receive him<\/em>.[18]<\/sup><\/a>\u00a0 For if their rejection is the reconciliation of the world, what will their acceptance<\/em>[19]<\/sup><\/a> be but life from the dead? \u00a0If the first portion of the dough offered is holy<\/em> (\u1f01\u03b3\u03af\u03b1, a form of \u1f05\u03b3\u03b9\u03bf\u03c2<\/a>), then the whole batch is holy, and if the root is holy <\/em>(\u1f01\u03b3\u03af\u03b1, a form of \u1f05\u03b3\u03b9\u03bf\u03c2), so too are the branches<\/em>.[20]<\/sup><\/a>\u00a0 Ms. Jobes continued:<\/p>\n

In Hebrews 10, then, the author\u2019s lexical choice in substituting \u03b5\u1f50\u03b4\u03cc\u03ba\u03b7\u03c3\u03b1\u03c2 for \u1f94\u03c4\u03b7\u03c3\u03b1\u03c2 not only achieves phonetic assonance, but also fits well with the argument made in that chapter. \u00a0Sacrifice and offering were not God\u2019s will, burnt offering and sin offering were not God\u2019s good pleasure. \u00a0Though God had commanded them when in the past he \u201cspoke to our forefathers through the prophets,\u201d these were not the means through which God would redeem his people from sin. \u00a0The past-speaking of the old sacrificial system is superseded when God\u2019s redemptive plan is revealed in Christ.<\/em><\/p>\n

The clause containing substitutions of \u03c3\u03c9\u0302\u03bc\u03b1 for \u1f60\u03c4\u03af\u03b1 and the plural \u1f41\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03ce\u03bc\u03b1\u03c4\u03b1 for the singular form is sandwiched between the inclusio formed by \u1f20\u03b8\u03ad\u03bb\u03b7\u03c3\u03b1\u03c2 and \u03b5\u1f50\u03b4\u03cc\u03ba\u03b7\u03c3\u03b1\u03c2 in an a-b-b\u2019-a\u2019 pattern…<\/em><\/p>\n

What is the point of these contrasted clauses? \u00a0According to the MT, David had \u201cears\u201d to hear the word of the Lord. \u00a0The midrash of Ps 40:7 understands this verse in light of 1 Sam 15:22, \u201cHath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord?\u201d (the verb is \u05e9\u05c1\u05de\u05e2<\/a>, \u201chearing\u201d). \u00a0The reference to David\u2019s ears, which heard the voice of the Lord, is therefore to be understood as referring to David\u2019s obedience to God.<\/em><\/p>\n

W. C. Kaiser<\/a> follows this midrashic understanding and also construes this idiom as referring to David\u2019s\u2014somewhat faltering\u2014obedience.\u00a0 Kaiser sees the substitution of \u03c3\u03c9\u0302\u03bc\u03b1 for \u1f60\u03c4\u03af\u03b1 as simply the whole being substituted for the part by the Greek translator in order to produce a culturally dynamic equivalent.\u00a0 This would then mean that David and Christ were saying essentially the same thing. \u00a0But Christ\u2019s obedience to God that abolished the old cultic sacrifices was not the same as David\u2019s obedience to God as theocratic king. \u00a0It was not that Jesus lived his life in perfect obedience to God, but more specifically, it was the obedient sacrifice of his body in death that brought an end to animal sacrifice. \u00a0As the king of Israel, David could only imperfectly obey God, and his body could never be the once-for-all sacrifice for sin. \u00a0Therefore, it was uniquely appropriate for the author of Hebrews to substitute \u03c3\u03c9\u0302\u03bc\u03b1 for \u1f60\u03c4\u03af\u03b1 when he also put the words of Ps 40:6\u20138 in Christ\u2019s mouth.<\/em><\/p><\/blockquote>\n

<\/a>So when he came into the world, he said<\/em>\u2026 may not be mystic poetry but straightforward reportage.\u00a0 My own working hypothesis is that Hebrews was Jesus\u2019 teaching between his resurrection and ascension, the teaching that caused Cleopas and his companion to exclaim, \u201cDidn\u2019t our hearts burn within us<\/em>[21]<\/sup><\/a> while he was speaking with us on the road,<\/em>[22]<\/sup><\/a> while he was explaining the scriptures to us?\u201d<\/em>[23]<\/sup><\/a>\u00a0 I think it is entirely possible<\/a> that the writer\u2019s informants<\/a> heard the resurrected Jesus explain this prophecy in exactly this way, and that his teaching was written down some time before Stephen was killed<\/a>.\u00a0 Ms. Jobes continued:<\/p>\n

The displeasure of God with cultic offerings is contrasted with, \u201cBut a body you prepared for me.\u201d \u00a0The argument of Hebrews 10 is that it was Jesus Christ\u2019s body which was the sacrifice well-pleasing to God, not the many animal sacrifices endlessly repeated. \u00a0The lexical choice of \u03c3\u03c9\u0302\u03bc\u03b1 \u03b4\u03ad concurrently with the substitution of the plural form of \u1f41\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03ce\u03bc\u03b1\u03c4\u03b1 achieves phonetic assonance and by this marked prominence the one body of Christ is contrasted with the many burnt offerings with which God was not pleased. \u00a0The rhetorical construction of paronomasia therefore reinforces the point of the argument made in Hebrews 10.<\/em><\/p><\/blockquote>\n

Regarding Hebrews as the teaching of the resurrected Christ, it matters less to me whether He quoted a lost manuscript of Psalm 40 or changed \u1f60\u03c4\u03af\u03b1<\/a> (ears<\/em>) to \u03c3\u1ff6\u03bc\u03b1<\/a> (body<\/em>) for his own teaching purposes.\u00a0 Either way He has my attention focused on \u03c3\u1ff6\u03bc\u03b1.\u00a0 Paul equated our old<\/em> [human] (\u1f41 \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03c2 \u1f21\u03bc\u1ff6\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2) with the body of sin<\/em> (\u03c4\u1f78 \u03c3\u1ff6\u03bc\u03b1 \u03c4\u1fc6\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2): We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin<\/em>.[24]<\/sup><\/a><\/p>\n

And you were at one time strangers and enemies in your minds as expressed through your evil deeds<\/em>, Paul wrote believers in Colossae, but now he has reconciled you by his physical body<\/em> (\u1f10\u03bd \u03c4\u1ff7 \u03c3\u03ce\u03bc\u03b1\u03c4\u03b9 \u03c4\u1fc6\u03c2 \u03c3\u03b1\u03c1\u03ba\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6; literally, \u201cin the body of his flesh\u201d) through death to present you holy, without blemish, and blameless before him \u2013 if indeed you remain in the faith, established and firm, without shifting from the hope of the gospel that you heard<\/em>.[25]<\/sup><\/a><\/p>\n

But if Christ is in you, your body is dead because of<\/em>[26]<\/sup><\/a> sin, but the Spirit is your life because of righteousness. \u00a0Moreover if the Spirit of the one who raised Jesus<\/em>[27]<\/sup><\/a> from the dead lives in you, the one who raised Christ<\/em>[28]<\/sup><\/a> from the dead will also make your mortal bodies alive through his Spirit<\/em>[29]<\/sup><\/a> who lives<\/em>[30]<\/sup><\/a> in you<\/em>.[31]<\/sup><\/a><\/p>\n

The body <\/em>of the old human does not exhaust the meaning of the body <\/em>God the Father prepared for Jesus the Christ (Philippians 3:20, 21; 1 Corinthians 15:50-53; Ephesians 1:23 NET):<\/p>\n

But our citizenship (\u03c0\u03bf\u03bb\u03af\u03c4\u03b5\u03c5\u03bc\u03b1<\/a>)<\/em> is in heaven \u2013 and we also await a savior from there, the Lord Jesus Christ, who will transform these humble (\u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u03ce\u03c3\u03b5\u03c9\u03c2, a form of \u03c4\u03b1\u03c0\u03b5\u03af\u03bd\u03c9\u03c3\u03b9\u03c2<\/a>)<\/em> bodies (\u03c3\u1ff6\u03bc\u03b1)<\/em> of ours[32]<\/sup><\/a><\/em> into the likeness of his glorious body (\u03c3\u03ce\u03bc\u03b1\u03c4\u03b9, a form of \u03c3\u1ff6\u03bc\u03b1)<\/em> by means of that power by which he is able to subject all things to himself.[33]<\/sup><\/a><\/em><\/p>\n

Now this is what I am saying, brothers and sisters: Flesh and blood cannot[34]<\/sup><\/sup><\/a><\/em> inherit the kingdom of God, nor does the perishable inherit the imperishable. \u00a0Listen, I will tell you a mystery: We[35]<\/sup><\/sup><\/a><\/em> will not all sleep, but we will all be changed \u2013 in a moment, in the blinking of an eye, at the last trumpet. \u00a0For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. \u00a0For this perishable body must put on the imperishable, and this mortal body must put on immortality.<\/p>\n

Now the church[36]<\/sup><\/a><\/em> is his body (\u03c3\u1ff6\u03bc\u03b1)<\/em>, the fullness of him who fills all[37]<\/sup><\/a> <\/em>in all.<\/p><\/blockquote>\n

This mystery (Ephesians 5:31, 32<\/a>), though well worth exploring, must wait for another essay.\u00a0 A table comparing Psalm 40:6-8 in the Blue Letter Bible version and Academic Bible version of the Septuagint follows.\u00a0 That is followed by tables of John 1:18<\/a>; Romans 11:15<\/a>; Luke 24:32<\/a>; Romans 8:10, 11<\/a>; Philippians 3:21<\/a>; 1 Corinthians 15:50, 51<\/a> and Ephesians 1:23<\/a>.<\/p>\n\n\n\n\n\n\n
<\/a>Psalm 40:6<\/a>, 7<\/a>, 8a (Septuagint BLB)<\/a><\/td>\nPsalm 39:7-9a (Septuagint Academic)<\/a><\/td>\n<\/tr>\n
\u03b8\u03c5\u03c3\u03af\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1f70\u03bd \u03bf\u1f50\u03ba \u1f20\u03b8\u03ad\u03bb\u03b7\u03c3\u03b1\u03c2 \u1f60\u03c4\u03af\u03b1 \u03b4\u1f72 \u03ba\u03b1\u03c4\u03b7\u03c1\u03c4\u03af\u03c3\u03c9 \u03bc\u03bf\u03b9 \u1f41\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 \u03bf\u1f50\u03ba \u1f94\u03c4\u03b7\u03c3\u03b1\u03c2<\/td>\n\u03b8\u03c5\u03c3\u03af\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1f70\u03bd \u03bf\u1f50\u03ba \u1f20\u03b8\u03ad\u03bb\u03b7\u03c3\u03b1\u03c2, \u1f60\u03c4\u03af\u03b1 \u03b4\u1f72 \u03ba\u03b1\u03c4\u03b7\u03c1\u03c4\u03af\u03c3\u03c9 \u03bc\u03bf\u03b9\u00b7 \u1f41\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 \u03bf\u1f50\u03ba \u1f94\u03c4\u03b7\u03c3\u03b1\u03c2<\/td>\n<\/tr>\n
\u03c4\u03cc\u03c4\u03b5 \u03b5\u1f36\u03c0\u03bf\u03bd \u1f30\u03b4\u03bf\u1f7a \u1f25\u03ba\u03c9 \u1f10\u03bd \u03ba\u03b5\u03c6\u03b1\u03bb\u03af\u03b4\u03b9 \u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03c5 \u03b3\u03ad\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 \u03c0\u03b5\u03c1\u1f76 \u1f10\u03bc\u03bf\u1fe6<\/td>\n\u03c4\u03cc\u03c4\u03b5 \u03b5\u1f36\u03c0\u03bf\u03bd \u1fbf\u0399\u03b4\u03bf\u1f7a \u1f25\u03ba\u03c9, \u1f10\u03bd \u03ba\u03b5\u03c6\u03b1\u03bb\u03af\u03b4\u03b9 \u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03c5 \u03b3\u03ad\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 \u03c0\u03b5\u03c1\u1f76 \u1f10\u03bc\u03bf\u1fe6\u00b7<\/td>\n<\/tr>\n
\u03c4\u03bf\u1fe6 \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u03c4\u1f78 \u03b8\u03ad\u03bb\u03b7\u03bc\u03ac \u03c3\u03bf\u03c5 \u1f41 \u03b8\u03b5\u03cc\u03c2 \u03bc\u03bf\u03c5<\/td>\n\u03c4\u03bf\u1fe6 \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u03c4\u1f78 \u03b8\u03ad\u03bb\u03b7\u03bc\u03ac \u03c3\u03bf\u03c5, \u1f41 \u03b8\u03b5\u03cc\u03c2 \u03bc\u03bf\u03c5<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
<\/a>John 1:18 (NET)<\/td>\nJohn 1:18 (KJV)<\/td>\n<\/tr>\n
No one has ever seen God. \u00a0The only one, himself God, who is in closest fellowship with the Father, has made God known.<\/td>\nNo man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
NET Parallel Greek<\/a><\/td>\nStephanus Textus Receptus<\/a><\/td>\nByzantine Majority Text<\/a><\/td>\n<\/tr>\n
\u0398\u03b5\u1f78\u03bd \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u1f11\u03ce\u03c1\u03b1\u03ba\u03b5\u03bd \u03c0\u03ce\u03c0\u03bf\u03c4\u03b5\u00b7 \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1f74\u03c2 \u03b8\u03b5\u1f78\u03c2<\/strong>[38]<\/sup><\/a> \u1f41 \u1f62\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03ba\u03cc\u03bb\u03c0\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u1f78\u03c2 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 \u1f10\u03be\u03b7\u03b3\u03ae\u03c3\u03b1\u03c4\u03bf<\/td>\n\u03b8\u03b5\u03bf\u03bd \u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b5\u03c9\u03c1\u03b1\u03ba\u03b5\u03bd \u03c0\u03c9\u03c0\u03bf\u03c4\u03b5 \u03bf<\/a> <\/strong>\u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u03b7\u03c2 \u03c5\u03b9\u03bf\u03c2<\/a> \u03bf \u03c9\u03bd \u03b5\u03b9\u03c2 \u03c4\u03bf\u03bd \u03ba\u03bf\u03bb\u03c0\u03bf\u03bd \u03c4\u03bf\u03c5 \u03c0\u03b1\u03c4\u03c1\u03bf\u03c2 \u03b5\u03ba\u03b5\u03b9\u03bd\u03bf\u03c2 \u03b5\u03be\u03b7\u03b3\u03b7\u03c3\u03b1\u03c4\u03bf<\/td>\n\u03b8\u03b5\u03bf\u03bd \u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b5\u03c9\u03c1\u03b1\u03ba\u03b5\u03bd \u03c0\u03c9\u03c0\u03bf\u03c4\u03b5 \u03bf <\/strong>\u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u03b7\u03c2 \u03c5\u03b9\u03bf\u03c2 \u03bf \u03c9\u03bd \u03b5\u03b9\u03c2 \u03c4\u03bf\u03bd \u03ba\u03bf\u03bb\u03c0\u03bf\u03bd \u03c4\u03bf\u03c5 \u03c0\u03b1\u03c4\u03c1\u03bf\u03c2 \u03b5\u03ba\u03b5\u03b9\u03bd\u03bf\u03c2 \u03b5\u03be\u03b7\u03b3\u03b7\u03c3\u03b1\u03c4\u03bf<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
<\/a>Romans 11:15 (NET)<\/td>\nRomans 11:15 (KJV)<\/td>\n<\/tr>\n
For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?<\/td>\nFor if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
NET Parallel Greek<\/a><\/td>\nStephanus Textus Receptus<\/a><\/td>\nByzantine Majority Text<\/a><\/td>\n<\/tr>\n
\u03b5\u1f30 \u03b3\u1f70\u03c1 \u1f21 \u1f00\u03c0\u03bf\u03b2\u03bf\u03bb\u1f74 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03ba\u03b1\u03c4\u03b1\u03bb\u03bb\u03b1\u03b3\u1f74 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5, \u03c4\u03af\u03c2 \u1f21 \u03c0\u03c1\u03cc\u03c3\u03bb\u03b7\u03bc\u03c8\u03b9\u03c2<\/a> <\/strong>\u03b5\u1f30 \u03bc\u1f74 \u03b6\u03c9\u1f74 \u1f10\u03ba \u03bd\u03b5\u03ba\u03c1\u1ff6\u03bd<\/td>\n\u03b5\u03b9 \u03b3\u03b1\u03c1 \u03b7 \u03b1\u03c0\u03bf\u03b2\u03bf\u03bb\u03b7 \u03b1\u03c5\u03c4\u03c9\u03bd \u03ba\u03b1\u03c4\u03b1\u03bb\u03bb\u03b1\u03b3\u03b7 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c5 \u03c4\u03b9\u03c2 \u03b7 \u03c0\u03c1\u03bf\u03c3\u03bb\u03b7\u03c8\u03b9\u03c2<\/a> \u03b5\u03b9 \u03bc\u03b7 \u03b6\u03c9\u03b7 \u03b5\u03ba \u03bd\u03b5\u03ba\u03c1\u03c9\u03bd<\/td>\n\u03b5\u03b9 \u03b3\u03b1\u03c1 \u03b7 \u03b1\u03c0\u03bf\u03b2\u03bf\u03bb\u03b7 \u03b1\u03c5\u03c4\u03c9\u03bd \u03ba\u03b1\u03c4\u03b1\u03bb\u03bb\u03b1\u03b3\u03b7 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c5 \u03c4\u03b9\u03c2 \u03b7 \u03c0\u03c1\u03bf\u03c3\u03bb\u03b7\u03c8\u03b9\u03c2 \u03b5\u03b9 \u03bc\u03b7 \u03b6\u03c9\u03b7 \u03b5\u03ba \u03bd\u03b5\u03ba\u03c1\u03c9\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
<\/a>Luke 24:32 (NET)<\/td>\nLuke 24:32 (KJV)<\/td>\n<\/tr>\n
They said to each other, \u201cDidn\u2019t our hearts burn within us<\/strong> while he was speaking with us on the road, while he was explaining the scriptures to us?\u201d<\/td>\nAnd they said one to another, Did not our heart burn within us<\/strong>, while he talked with us by the way, and <\/strong>while he opened to us the scriptures?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
NET Parallel Greek<\/a><\/td>\nStephanus Textus Receptus<\/a><\/td>\nByzantine Majority Text<\/a><\/td>\n<\/tr>\n
\u03ba\u03b1\u1f76 \u03b5\u1f36\u03c0\u03b1\u03bd<\/a> <\/strong>\u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03bb\u03ae\u03bb\u03bf\u03c5\u03c2\u00b7 \u03bf\u1f50\u03c7\u1f76 \u1f21 \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 \u1f21\u03bc\u1ff6\u03bd \u03ba\u03b1\u03b9\u03bf\u03bc\u03ad\u03bd\u03b7 \u1f26\u03bd\u00a0 \u1f61\u03c2 \u1f10\u03bb\u03ac\u03bb\u03b5\u03b9 \u1f21\u03bc\u1fd6\u03bd \u1f10\u03bd \u03c4\u1fc7 \u1f41\u03b4\u1ff7, \u1f61\u03c2 \u03b4\u03b9\u03ae\u03bd\u03bf\u03b9\u03b3\u03b5\u03bd \u1f21\u03bc\u1fd6\u03bd \u03c4\u1f70\u03c2 \u03b3\u03c1\u03b1\u03c6\u03ac\u03c2<\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03bf\u03bd<\/a> \u03c0\u03c1\u03bf\u03c2 \u03b1\u03bb\u03bb\u03b7\u03bb\u03bf\u03c5\u03c2 \u03bf\u03c5\u03c7\u03b9 \u03b7 \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1 \u03b7\u03bc\u03c9\u03bd \u03ba\u03b1\u03b9\u03bf\u03bc\u03b5\u03bd\u03b7 \u03b7\u03bd \u03b5\u03bd \u03b7\u03bc\u03b9\u03bd<\/a><\/strong> \u03c9\u03c2 \u03b5\u03bb\u03b1\u03bb\u03b5\u03b9 \u03b7\u03bc\u03b9\u03bd \u03b5\u03bd \u03c4\u03b7 \u03bf\u03b4\u03c9 \u03ba\u03b1\u03b9<\/a> <\/strong>\u03c9\u03c2 \u03b4\u03b9\u03b7\u03bd\u03bf\u03b9\u03b3\u03b5\u03bd \u03b7\u03bc\u03b9\u03bd \u03c4\u03b1\u03c2 \u03b3\u03c1\u03b1\u03c6\u03b1\u03c2<\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03bf\u03bd \u03c0\u03c1\u03bf\u03c2 \u03b1\u03bb\u03bb\u03b7\u03bb\u03bf\u03c5\u03c2 \u03bf\u03c5\u03c7\u03b9 \u03b7 \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1 \u03b7\u03bc\u03c9\u03bd \u03ba\u03b1\u03b9\u03bf\u03bc\u03b5\u03bd\u03b7 \u03b7\u03bd \u03b5\u03bd \u03b7\u03bc\u03b9\u03bd<\/strong> \u03c9\u03c2 \u03b5\u03bb\u03b1\u03bb\u03b5\u03b9 \u03b7\u03bc\u03b9\u03bd \u03b5\u03bd \u03c4\u03b7 \u03bf\u03b4\u03c9 \u03ba\u03b1\u03b9 <\/strong>\u03c9\u03c2 \u03b4\u03b9\u03b7\u03bd\u03bf\u03b9\u03b3\u03b5\u03bd \u03b7\u03bc\u03b9\u03bd \u03c4\u03b1\u03c2 \u03b3\u03c1\u03b1\u03c6\u03b1\u03c2<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
<\/a>Romans 8:10, 11 (NET)<\/td>\nRomans 8:10, 11 (KJV)<\/td>\n<\/tr>\n
But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.<\/td>\nAnd if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
NET Parallel Greek<\/a><\/td>\nStephanus Textus Receptus<\/a><\/td>\nByzantine Majority Text<\/a><\/td>\n<\/tr>\n
\u03b5\u1f30 \u03b4\u1f72 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u1f10\u03bd \u1f51\u03bc\u1fd6\u03bd, \u03c4\u1f78 \u03bc\u1f72\u03bd \u03c3\u1ff6\u03bc\u03b1 \u03bd\u03b5\u03ba\u03c1\u1f78\u03bd \u03b4\u03b9\u1f70 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03bd \u03c4\u1f78 \u03b4\u1f72 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03b6\u03c9\u1f74 \u03b4\u03b9\u1f70 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03bd<\/td>\n\u03b5\u03b9 \u03b4\u03b5 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2 \u03b5\u03bd \u03c5\u03bc\u03b9\u03bd \u03c4\u03bf \u03bc\u03b5\u03bd \u03c3\u03c9\u03bc\u03b1 \u03bd\u03b5\u03ba\u03c1\u03bf\u03bd \u03b4\u03b9<\/a> <\/strong>\u03b1\u03bc\u03b1\u03c1\u03c4\u03b9\u03b1\u03bd \u03c4\u03bf \u03b4\u03b5 \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03b6\u03c9\u03b7 \u03b4\u03b9\u03b1 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03c5\u03bd\u03b7\u03bd<\/td>\n\u03b5\u03b9 \u03b4\u03b5 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2 \u03b5\u03bd \u03c5\u03bc\u03b9\u03bd \u03c4\u03bf \u03bc\u03b5\u03bd \u03c3\u03c9\u03bc\u03b1 \u03bd\u03b5\u03ba\u03c1\u03bf\u03bd \u03b4\u03b9\u03b1 \u03b1\u03bc\u03b1\u03c1\u03c4\u03b9\u03b1\u03bd \u03c4\u03bf \u03b4\u03b5 \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03b6\u03c9\u03b7 \u03b4\u03b9\u03b1 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03c5\u03bd\u03b7\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you.<\/td>\nBut if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
NET Parallel Greek<\/a><\/td>\nStephanus Textus Receptus<\/a><\/td>\nByzantine Majority Text<\/a><\/td>\n<\/tr>\n
\u03b5\u1f30 \u03b4\u1f72 \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u1f10\u03b3\u03b5\u03af\u03c1\u03b1\u03bd\u03c4\u03bf\u03c2 \u03c4\u1f78\u03bd<\/a> <\/strong>\u1f38\u03b7\u03c3\u03bf\u1fe6\u03bd \u1f10\u03ba \u03bd\u03b5\u03ba\u03c1\u1ff6\u03bd \u03bf\u1f30\u03ba\u03b5\u1fd6 \u1f10\u03bd \u1f51\u03bc\u1fd6\u03bd, \u1f41 \u1f10\u03b3\u03b5\u03af\u03c1\u03b1\u03c2 |\u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03bd| \u1f10\u03ba \u03bd\u03b5\u03ba\u03c1\u1ff6\u03bd\u00a0 \u03b6\u1ff3\u03bf\u03c0\u03bf\u03b9\u03ae\u03c3\u03b5\u03b9 |\u03ba\u03b1\u1f76| \u03c4\u1f70 \u03b8\u03bd\u03b7\u03c4\u1f70 \u03c3\u03ce\u03bc\u03b1\u03c4\u03b1 \u1f51\u03bc\u1ff6\u03bd \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u1f10\u03bd\u03bf\u03b9\u03ba\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2<\/a> <\/strong>\u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2<\/a> <\/strong>\u1f10\u03bd \u1f51\u03bc\u1fd6\u03bd<\/td>\n\u03b5\u03b9 \u03b4\u03b5 \u03c4\u03bf \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03c4\u03bf\u03c5 \u03b5\u03b3\u03b5\u03b9\u03c1\u03b1\u03bd\u03c4\u03bf\u03c2 \u03b9\u03b7\u03c3\u03bf\u03c5\u03bd \u03b5\u03ba \u03bd\u03b5\u03ba\u03c1\u03c9\u03bd \u03bf\u03b9\u03ba\u03b5\u03b9 \u03b5\u03bd \u03c5\u03bc\u03b9\u03bd \u03bf \u03b5\u03b3\u03b5\u03b9\u03c1\u03b1\u03c2 \u03c4\u03bf\u03bd <\/strong>\u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd \u03b5\u03ba \u03bd\u03b5\u03ba\u03c1\u03c9\u03bd \u03b6\u03c9\u03bf\u03c0\u03bf\u03b9\u03b7\u03c3\u03b5\u03b9 \u03ba\u03b1\u03b9 \u03c4\u03b1 \u03b8\u03bd\u03b7\u03c4\u03b1 \u03c3\u03c9\u03bc\u03b1\u03c4\u03b1 \u03c5\u03bc\u03c9\u03bd \u03b4\u03b9\u03b1 \u03c4\u03bf \u03b5\u03bd\u03bf\u03b9\u03ba\u03bf\u03c5\u03bd<\/a> \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1<\/a> \u03b5\u03bd \u03c5\u03bc\u03b9\u03bd<\/td>\n\u03b5\u03b9 \u03b4\u03b5 \u03c4\u03bf \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03c4\u03bf\u03c5 \u03b5\u03b3\u03b5\u03b9\u03c1\u03b1\u03bd\u03c4\u03bf\u03c2 \u03b9\u03b7\u03c3\u03bf\u03c5\u03bd \u03b5\u03ba \u03bd\u03b5\u03ba\u03c1\u03c9\u03bd \u03bf\u03b9\u03ba\u03b5\u03b9 \u03b5\u03bd \u03c5\u03bc\u03b9\u03bd \u03bf \u03b5\u03b3\u03b5\u03b9\u03c1\u03b1\u03c2 \u03c4\u03bf\u03bd <\/strong>\u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd \u03b5\u03ba \u03bd\u03b5\u03ba\u03c1\u03c9\u03bd \u03b6\u03c9\u03bf\u03c0\u03bf\u03b9\u03b7\u03c3\u03b5\u03b9 \u03ba\u03b1\u03b9 \u03c4\u03b1 \u03b8\u03bd\u03b7\u03c4\u03b1 \u03c3\u03c9\u03bc\u03b1\u03c4\u03b1 \u03c5\u03bc\u03c9\u03bd \u03b4\u03b9\u03b1 \u03c4\u03bf \u03b5\u03bd\u03bf\u03b9\u03ba\u03bf\u03c5\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03b5\u03bd \u03c5\u03bc\u03b9\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
<\/a>Philippians 3:21 (NET)<\/td>\nPhilippians 3:21 (KJV)<\/td>\n<\/tr>\n
who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.<\/td>\nWho shall change our vile body, that it may be fashioned<\/strong> like unto <\/strong>his glorious body, according to the working whereby he is able even to subdue all things unto himself.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
NET Parallel Greek<\/a><\/td>\nStephanus Textus Receptus<\/a><\/td>\nByzantine Majority Text<\/a><\/td>\n<\/tr>\n
\u1f43\u03c2 \u03bc\u03b5\u03c4\u03b1\u03c3\u03c7\u03b7\u03bc\u03b1\u03c4\u03af\u03c3\u03b5\u03b9 \u03c4\u1f78 \u03c3\u1ff6\u03bc\u03b1 \u03c4\u1fc6\u03c2 \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u03ce\u03c3\u03b5\u03c9\u03c2 \u1f21\u03bc\u1ff6\u03bd \u03c3\u03cd\u03bc\u03bc\u03bf\u03c1\u03c6\u03bf\u03bd \u03c4\u1ff7 \u03c3\u03ce\u03bc\u03b1\u03c4\u03b9 \u03c4\u1fc6\u03c2 \u03b4\u03cc\u03be\u03b7\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f74\u03bd \u1f10\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1\u03bd \u03c4\u03bf\u1fe6 \u03b4\u03cd\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9 \u03b1\u1f50\u03c4\u1f78\u03bd \u03ba\u03b1\u1f76 \u1f51\u03c0\u03bf\u03c4\u03ac\u03be\u03b1\u03b9 \u03b1\u1f50\u03c4\u1ff7<\/a> <\/strong>\u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1.<\/td>\n\u03bf\u03c2 \u03bc\u03b5\u03c4\u03b1\u03c3\u03c7\u03b7\u03bc\u03b1\u03c4\u03b9\u03c3\u03b5\u03b9 \u03c4\u03bf \u03c3\u03c9\u03bc\u03b1 \u03c4\u03b7\u03c2 \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u03c9\u03c3\u03b5\u03c9\u03c2 \u03b7\u03bc\u03c9\u03bd \u03b5\u03b9\u03c2 \u03c4\u03bf \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf <\/strong>\u03c3\u03c5\u03bc\u03bc\u03bf\u03c1\u03c6\u03bf\u03bd \u03c4\u03c9 \u03c3\u03c9\u03bc\u03b1\u03c4\u03b9 \u03c4\u03b7\u03c2 \u03b4\u03bf\u03be\u03b7\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b7\u03bd \u03b5\u03bd\u03b5\u03c1\u03b3\u03b5\u03b9\u03b1\u03bd \u03c4\u03bf\u03c5 \u03b4\u03c5\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf\u03bd \u03ba\u03b1\u03b9 \u03c5\u03c0\u03bf\u03c4\u03b1\u03be\u03b1\u03b9 \u03b5\u03b1\u03c5\u03c4\u03c9<\/a> \u03c4\u03b1 \u03c0\u03b1\u03bd\u03c4\u03b1<\/td>\n\u03bf\u03c2 \u03bc\u03b5\u03c4\u03b1\u03c3\u03c7\u03b7\u03bc\u03b1\u03c4\u03b9\u03c3\u03b5\u03b9 \u03c4\u03bf \u03c3\u03c9\u03bc\u03b1 \u03c4\u03b7\u03c2 \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u03c9\u03c3\u03b5\u03c9\u03c2 \u03b7\u03bc\u03c9\u03bd \u03b5\u03b9\u03c2 \u03c4\u03bf \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf<\/strong> \u03c3\u03c5\u03bc\u03bc\u03bf\u03c1\u03c6\u03bf\u03bd \u03c4\u03c9 \u03c3\u03c9\u03bc\u03b1\u03c4\u03b9 \u03c4\u03b7\u03c2 \u03b4\u03bf\u03be\u03b7\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b7\u03bd \u03b5\u03bd\u03b5\u03c1\u03b3\u03b5\u03b9\u03b1\u03bd \u03c4\u03bf\u03c5 \u03b4\u03c5\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf\u03bd \u03ba\u03b1\u03b9 \u03c5\u03c0\u03bf\u03c4\u03b1\u03be\u03b1\u03b9 \u03b5\u03b1\u03c5\u03c4\u03c9 \u03c4\u03b1 \u03c0\u03b1\u03bd\u03c4\u03b1<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
<\/a>1 Corinthians 15:50, 51 (NET)<\/td>\n1 Corinthians 15:50, 51 (KJV)<\/td>\n<\/tr>\n
Now this is what I am saying, brothers and sisters: Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.<\/td>\nNow this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
NET Parallel Greek<\/a><\/td>\nStephanus Textus Receptus<\/a><\/td>\nByzantine Majority Text<\/a><\/td>\n<\/tr>\n
\u03a4\u03bf\u1fe6\u03c4\u03bf \u03b4\u03ad \u03c6\u03b7\u03bc\u03b9, \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af, \u1f45\u03c4\u03b9 \u03c3\u1f70\u03c1\u03be \u03ba\u03b1\u1f76 \u03b1\u1f37\u03bc\u03b1 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1\u03bd \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u1fc6\u03c3\u03b1\u03b9 \u03bf\u1f50 \u03b4\u03cd\u03bd\u03b1\u03c4\u03b1\u03b9<\/a> <\/strong>\u03bf\u1f50\u03b4\u1f72 \u1f21 \u03c6\u03b8\u03bf\u03c1\u1f70 \u03c4\u1f74\u03bd \u1f00\u03c6\u03b8\u03b1\u03c1\u03c3\u03af\u03b1\u03bd \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u03b5\u1fd6<\/td>\n\u03c4\u03bf\u03c5\u03c4\u03bf \u03b4\u03b5 \u03c6\u03b7\u03bc\u03b9 \u03b1\u03b4\u03b5\u03bb\u03c6\u03bf\u03b9 \u03bf\u03c4\u03b9 \u03c3\u03b1\u03c1\u03be \u03ba\u03b1\u03b9 \u03b1\u03b9\u03bc\u03b1 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b9\u03b1\u03bd \u03b8\u03b5\u03bf\u03c5 \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u03b7\u03c3\u03b1\u03b9 \u03bf\u03c5 \u03b4\u03c5\u03bd\u03b1\u03bd\u03c4\u03b1\u03b9<\/a> \u03bf\u03c5\u03b4\u03b5 \u03b7 \u03c6\u03b8\u03bf\u03c1\u03b1 \u03c4\u03b7\u03bd \u03b1\u03c6\u03b8\u03b1\u03c1\u03c3\u03b9\u03b1\u03bd \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u03b5\u03b9<\/td>\n\u03c4\u03bf\u03c5\u03c4\u03bf \u03b4\u03b5 \u03c6\u03b7\u03bc\u03b9 \u03b1\u03b4\u03b5\u03bb\u03c6\u03bf\u03b9 \u03bf\u03c4\u03b9 \u03c3\u03b1\u03c1\u03be \u03ba\u03b1\u03b9 \u03b1\u03b9\u03bc\u03b1 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b9\u03b1\u03bd \u03b8\u03b5\u03bf\u03c5 \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u03b7\u03c3\u03b1\u03b9 \u03bf\u03c5 \u03b4\u03c5\u03bd\u03b1\u03bd\u03c4\u03b1\u03b9 \u03bf\u03c5\u03b4\u03b5 \u03b7 \u03c6\u03b8\u03bf\u03c1\u03b1 \u03c4\u03b7\u03bd \u03b1\u03c6\u03b8\u03b1\u03c1\u03c3\u03b9\u03b1\u03bd \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u03b5\u03b9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
Listen, I will tell you a mystery: We will not all sleep, but we will all be changed \u2013<\/td>\nBehold, I show you a mystery; We shall not all sleep, but we shall all be changed,<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
NET Parallel Greek<\/a><\/td>\nStephanus Textus Receptus<\/a><\/td>\nByzantine Majority Text<\/a><\/td>\n<\/tr>\n
\u1f30\u03b4\u03bf\u1f7a \u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd \u1f51\u03bc\u1fd6\u03bd \u03bb\u03ad\u03b3\u03c9\u00b7 \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f50 \u03ba\u03bf\u03b9\u03bc\u03b7\u03b8\u03b7\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1, \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03b4\u1f72 \u1f00\u03bb\u03bb\u03b1\u03b3\u03b7\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1<\/td>\n\u03b9\u03b4\u03bf\u03c5 \u03bc\u03c5\u03c3\u03c4\u03b7\u03c1\u03b9\u03bf\u03bd \u03c5\u03bc\u03b9\u03bd \u03bb\u03b5\u03b3\u03c9 \u03c0\u03b1\u03bd\u03c4\u03b5\u03c2 \u03bc\u03b5\u03bd<\/a> <\/strong>\u03bf\u03c5 \u03ba\u03bf\u03b9\u03bc\u03b7\u03b8\u03b7\u03c3\u03bf\u03bc\u03b5\u03b8\u03b1 \u03c0\u03b1\u03bd\u03c4\u03b5\u03c2 \u03b4\u03b5 \u03b1\u03bb\u03bb\u03b1\u03b3\u03b7\u03c3\u03bf\u03bc\u03b5\u03b8\u03b1<\/td>\n\u03b9\u03b4\u03bf\u03c5 \u03bc\u03c5\u03c3\u03c4\u03b7\u03c1\u03b9\u03bf\u03bd \u03c5\u03bc\u03b9\u03bd \u03bb\u03b5\u03b3\u03c9 \u03c0\u03b1\u03bd\u03c4\u03b5\u03c2 \u03bc\u03b5\u03bd <\/strong>\u03bf\u03c5 \u03ba\u03bf\u03b9\u03bc\u03b7\u03b8\u03b7\u03c3\u03bf\u03bc\u03b5\u03b8\u03b1 \u03c0\u03b1\u03bd\u03c4\u03b5\u03c2 \u03b4\u03b5 \u03b1\u03bb\u03bb\u03b1\u03b3\u03b7\u03c3\u03bf\u03bc\u03b5\u03b8\u03b1<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
<\/a>Ephesians 1:23 (NET)<\/td>\nEphesians 1:23 (KJV)<\/td>\n<\/tr>\n
Now the church is his body, the fullness of him who fills all in all.<\/td>\nWhich is his body, the fulness of him that filleth all in all.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
NET Parallel Greek<\/a><\/td>\nStephanus Textus Receptus<\/a><\/td>\nByzantine Majority Text<\/a><\/td>\n<\/tr>\n
\u1f25\u03c4\u03b9\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u03c4\u1f78 \u03c3\u1ff6\u03bc\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6, \u03c4\u1f78 \u03c0\u03bb\u03ae\u03c1\u03c9\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03c4\u1f70<\/a> <\/strong>\u03c0\u03ac\u03bd\u03c4\u03b1 \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9\u03bd \u03c0\u03bb\u03b7\u03c1\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03c5<\/td>\n\u03b7\u03c4\u03b9\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03c4\u03bf \u03c3\u03c9\u03bc\u03b1 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03bf \u03c0\u03bb\u03b7\u03c1\u03c9\u03bc\u03b1 \u03c4\u03bf\u03c5 \u03c0\u03b1\u03bd\u03c4\u03b1 \u03b5\u03bd \u03c0\u03b1\u03c3\u03b9\u03bd \u03c0\u03bb\u03b7\u03c1\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c5<\/td>\n\u03b7\u03c4\u03b9\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03c4\u03bf \u03c3\u03c9\u03bc\u03b1 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03bf \u03c0\u03bb\u03b7\u03c1\u03c9\u03bc\u03b1 \u03c4\u03bf\u03c5 \u03c4\u03b1 <\/strong>\u03c0\u03b1\u03bd\u03c4\u03b1 \u03b5\u03bd \u03c0\u03b1\u03c3\u03b9\u03bd \u03c0\u03bb\u03b7\u03c1\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c5<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Atonement, Part 7<\/em><\/a><\/div>\n
Back to Atonement, Part 8<\/em><\/a><\/div>\n
Back to Atonement, Part 9<\/em><\/a><\/div>\n
Back to A Monotonous Cycle Revisited, Part 1<\/em><\/a><\/div>\n
Back to A Monotonous Cycle Revisited, Part 2<\/em><\/a><\/div>\n
Back to Hannah’s Prayer, Part 4<\/em><\/a><\/div>\n
Back to He Takes Away, Part 2<\/em><\/a><\/div>\n
Back to A Monotonous Cycle Revisited, Part 4<\/em><\/a><\/div>\n
Back to The Lost Son of Perdition, Part 4<\/em><\/a><\/div>\n
Back to A Monotonous Cycle Revisited, Part 6<\/em><\/a><\/div>\n
Back to Peter’s Second Gospel Proclamation, Part 3<\/em><\/a><\/div>\n
Back to The Book of Life, Part 3<\/em><\/a><\/div>\n
Back to Christianity, Part 7<\/em><\/a><\/div>\n
Back to Who Am I? Part 14<\/em><\/a><\/div>\n
Back to The Day of the Lord, Part 7<\/em><\/a><\/div>\n
Back to Keep Yourselves from Idols, Part 1<\/em><\/a><\/div>\n
Back to Who Am I? Part 16<\/em><\/a><\/div>\n
Back to Christ-Centered Preaching, Chapter 3<\/em><\/a><\/div>\n
Back to Exploration, Part 2<\/em><\/a><\/div>\n
Back to Exploration, Part 13<\/em><\/a><\/div>\n
Back to Exploration, Part 14<\/em><\/a><\/div>\n
Back to 3 John, Part 6<\/em><\/a><\/div>\n
Back to 3 John, Part 8<\/em><\/a><\/div>\n
<\/div>\n
\n

<\/a>[1]<\/sup> Aaron and his sons<\/em> (Exodus 28:43 NET<\/a>)<\/p>\n

<\/a>[2]<\/sup> Exodus 29:33 (NET)<\/p>\n

<\/a>[3]<\/sup> Exodus 29:1 a (NET)<\/p>\n

<\/a>[4]<\/sup> Hebrews 10:1<\/a> (NET)<\/p>\n

<\/a>[5]<\/sup> Exodus 29:9 (NET)<\/p>\n

<\/a>[6]<\/sup> The NET parallel Greek<\/a> text had \u03b8\u03c5\u03c3\u03af\u03b1\u03c2, the plural form, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b8\u03c5\u03c3\u03b9\u03b1\u03bd, the singular form of \u03b8\u03c5\u03c3\u03af\u03b1<\/a>.<\/p>\n

<\/a>[7]<\/sup> The NET parallel Greek<\/a> text had \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1f70\u03c2, the plural form, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03b1\u03bd, the singular form of \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03ac<\/a>.<\/p>\n

<\/a>[8]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf \u03b8\u03b5\u03bf\u03c2 (KJV: O God<\/em>) here.\u00a0 The NET parallel Greek<\/a> text did not.<\/p>\n

<\/a>[9]<\/sup> Study: Luke 4:18-19<\/a><\/em>; Condemnation or Judgment? \u2013 Part 14<\/a><\/em>; Forgiven or Passed Over? \u2013 Part 4<\/a><\/em><\/p>\n

<\/a>[10]<\/sup> Study: Luke 4:18-19<\/a><\/em><\/p>\n

<\/a>[11]<\/sup> Joseph Gleason<\/a>, \u201cMasoretic Text vs. Original Hebrew<\/a>,\u201d The Orthodox Life<\/a>.\u00a0 Here<\/a> is an alternative Orthodox opinion to Mr. Gleason\u2019s view of Russia since his 2017 emigration there from Illinois.<\/p>\n

<\/a>[12]<\/sup> Karen H. Jobes<\/a>, \u201cThe Function of Paronomasia in Hebrews 10:5\u20137<\/a>\u201d<\/p>\n

<\/a>[13]<\/sup> John 1:14 (NET)<\/p>\n

<\/a>[14]<\/sup> John 1:18a (NET)<\/p>\n

<\/a>[15]<\/sup> The Stephanas Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf<\/a> preceding this, the NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[16]<\/sup> The Stephanas Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c5\u03b9\u03bf\u03c2<\/a> here, where the NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b8\u03b5\u1f78\u03c2<\/a>.\u00a0\u00a0See NET note 45<\/a>.<\/p>\n

<\/a>[17]<\/sup> John 1:18b (NET)<\/p>\n

<\/a>[18]<\/sup> John 1:11 (NET)<\/p>\n

<\/a>[19]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c0\u03c1\u03cc\u03c3\u03bb\u03b7\u03bc\u03c8\u03b9\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c0\u03c1\u03bf\u03c3\u03bb\u03b7\u03c8\u03b9\u03c2<\/a>.\u00a0 Both are nominative singular feminine forms of \u03c0\u03c1\u03cc\u03c3\u03bb\u03b7\u03c8\u03b9\u03c2<\/a>.<\/p>\n

<\/a>[20]<\/sup> Romans 11:15, 16 (NET)<\/p>\n

<\/a>[21]<\/sup> The NET parallel Greek<\/a> text did not include \u03b5\u03bd \u03b7\u03bc\u03b9\u03bd (within us<\/em>) here but added the English words \u201cfor clarity\u201d anyway, as explained in note 88: \u201cNA27<\/sup>\u00a0[Nestle-Aland Novum Testamentum Graece] includes the words in brackets, indicating doubts as to their authenticity.\u201d\u00a0 NA28<\/sup><\/a> still contains the words \u03b5\u03bd \u03b7\u03bc\u03b9\u03bd in brackets.<\/p>\n

<\/a>[22]<\/sup> The Stephanas Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the conjunction \u03ba\u03b1\u03b9<\/a> here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[23]<\/sup> Luke 24:32 (NET)<\/p>\n

<\/a>[24]<\/sup> Romans 6:6 (NET)<\/p>\n

<\/a>[25]<\/sup> Colossians 1:21-23a (NET)<\/p>\n

<\/a>[26]<\/sup> The Stephanus Textus Receptus<\/a> had \u03b4\u03b9<\/a> here, where the NET parallel Greek<\/a> text, Byzantine Majority Text<\/a> and NA28<\/sup><\/a> had \u03b4\u03b9\u1f70<\/a>.<\/p>\n

<\/a>[27]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had the article \u03c4\u1f78\u03bd<\/a> preceding Jesus<\/em>.\u00a0 The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n

<\/a>[28]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the article \u03c4\u1f78\u03bd<\/a> preceding Christ<\/em>.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[29]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2, a genitive singular neuter form<\/a> of \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1, the nominative \/ accusative singular neuter form.<\/p>\n

<\/a>[30]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f10\u03bd\u03bf\u03b9\u03ba\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2, a present active participle genitive active singular neuter form<\/a> of \u1f10\u03bd\u03bf\u03b9\u03ba\u03ad\u03c9<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03bd\u03bf\u03b9\u03ba\u03bf\u03c5\u03bd, the present active participle accusative singular neuter form.<\/p>\n

<\/a>[31]<\/sup> Romans 8:10, 11 (NET)<\/p>\n

<\/a>[32]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03b9\u03c2<\/a> \u03c4\u03bf<\/a> \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9<\/a> \u03b1\u03c5\u03c4\u03bf<\/a> \u03c3\u03c5\u03bc\u03bc\u03bf\u03c1\u03c6\u03bf\u03bd<\/a> (KJV: that it may be fashioned like unto<\/em>) here, where the NET parallel Greek<\/a> text and NA28<\/sup><\/a> had simply \u03c3\u03cd\u03bc\u03bc\u03bf\u03c1\u03c6\u03bf\u03bd<\/a> (a form of \u03c3\u03c5\u03bc\u03bc\u03bf\u03c1\u03c6\u03cc\u03c2<\/a>).<\/p>\n

<\/a>[33]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b1\u1f50\u03c4\u1ff7<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03b1\u03c5\u03c4\u03c9<\/a>.<\/p>\n

<\/a>[34]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bf\u1f50<\/a> \u03b4\u03cd\u03bd\u03b1\u03c4\u03b1\u03b9<\/a> here, a present middle \/ passive indicative 3rd person singular form of \u03b4\u03cd\u03bd\u03b1\u03bc\u03b1\u03b9<\/a>.\u00a0 The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf\u03c5<\/a> \u03b4\u03c5\u03bd\u03b1\u03bd\u03c4\u03b1\u03b9<\/a>, the present middle \/ passive indicative 3rd person plural form<\/a>.<\/p>\n

<\/a>[35]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bc\u03b5\u03bd<\/a> at the beginning of this clause.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[36]<\/sup> This is \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u1fb3<\/a> in Greek, found actually at the end of verse 22.<\/p>\n

<\/a>[37]<\/sup> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had the article \u03c4\u1f70<\/a> preceding the first all<\/em>.\u00a0 The Stephanas Textus Receptus<\/a> did not.<\/p>\n

<\/a>[38]<\/sup> See NET note 45<\/a>.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

This is a continuation of the previous essay which was a continuation of a consideration of yeh\u00f4v\u00e2h\u2019s\u00a0(\u05d9\u05d4\u05d5\u05d4) instruction to Moses: They[1] are to eat those things by which atonement (k\u00e2phar, \u05db\u05e4\u05e8; Septuagint: \u1f21\u03b3\u03b9\u03ac\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd, a form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9) was made to … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4425,3833,3834],"tags":[4408,2330,4409,4246,4384,3875,2727,889,4405,4386,4407,4385,4387,778,4406],"class_list":["post-10451","post","type-post","status-publish","format-standard","hentry","category-atonement","category-section-four","category-to-make-holy","tag-1-corinthians-1550-53","tag-colossians-121-23","tag-ephesians-123","tag-exodus-2933","tag-hebrews-104-9","tag-john-111","tag-john-114","tag-john-118","tag-luke-2432","tag-numbers-125-8","tag-philippians-320-21","tag-psalm-406-8","tag-romans-1115-16","tag-romans-66","tag-romans-810-11"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/10451","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10451"}],"version-history":[{"count":6,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/10451\/revisions"}],"predecessor-version":[{"id":28301,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/10451\/revisions\/28301"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10451"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10451"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10451"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}