{"id":14886,"date":"2020-06-04T19:57:47","date_gmt":"2020-06-04T13:57:47","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=14886"},"modified":"2026-06-26T13:29:51","modified_gmt":"2026-06-26T18:29:51","slug":"psalm-22-part-1","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=14886","title":{"rendered":"Psalm 22, Part 1"},"content":{"rendered":"

Rather than add an extremely lengthy addendum to another essay<\/a>, I chose to begin a series of essays on Psalm 22 in the Septuagint.\u00a0 Here is a Gospel harmony of Jesus\u2019 words.<\/p>\n\n\n\n\n\n\n
\n

Matthew 27:45, 46 (NET)<\/p>\n<\/td>\n

Mark 15:33, 34 (NET)<\/td>\n\n

Luke 23:44, 45a (NET)<\/p>\n<\/td>\n<\/tr>\n

Now from noon until three<\/a>, darkness came over all the land [Table<\/a>].<\/td>\nNow<\/a> when it was noon, darkness came over the whole land until three<\/a> in the afternoon [Table<\/a>].<\/td>\nIt<\/a> was now<\/a> about noon, and darkness came over the whole land until three<\/a> in the afternoon,<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nbecause<\/a> the sun\u2019s light<\/a> failed<\/a> [Table<\/a>].<\/td>\n<\/tr>\n
At about three<\/a> o\u2019clock Jesus shouted with a loud voice, \u201cEli, Eli, lema<\/a> sabachthani?\u201d that is, \u201cMy God, my God, why have you forsaken me?\u201d [Table<\/a>]<\/td>\nAround three o\u2019clock[1]<\/sup><\/a> Jesus cried out with a loud voice,[2]<\/sup><\/a> \u201cEloi, Eloi, lema[3]<\/sup><\/a> sabachthani?\u201d which means, \u201cMy God, my God, why have you forsaken me?\u201d<\/td>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Chaim & Laura<\/a> wrote a very moving essay on Chaim BenTorah<\/a> online about ELI ELI LAMA SABACHTHANI<\/a>.\u00a0 It got me thinking about the possibility that the New Testament, especially the Gospel narratives, might be Greek translations of an original Hebrew or Aramaic text.\u00a0 I imagined comparing it to the Greek text.<\/p>\n

What if it lacked which means, \u201cMy God, my God, why have you forsaken me?\u201d<\/em>\u00a0 How would I react?\u00a0 Would I assume that it was the original? \u00a0Or would I assume that the translators of a Hebrew or Aramaic text had regarded it as redundant?<\/p>\n

To get to the beautiful end of their essay Chaim & Laura made an assumption that discomforted me.\u00a0 I resorted to giving my account<\/a> face-to-face with Jesus.\u00a0 So I considered believing that the Holy Spirit wanted me to know \u1f45 \u1f10\u03c3\u03c4\u03b9\u03bd \u03bc\u03b5\u03b8\u03b5\u03c1\u03bc\u03b7\u03bd\u03b5\u03c5\u1f79\u03bc\u03b5\u03bd\u03bf\u03bd\u0387 \u1f41 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5 |\u1f41 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5|, \u03b5\u1f30\u03c2 \u03c4\u1f77 \u1f10\u03b3\u03ba\u03b1\u03c4\u1f73\u03bb\u03b9\u03c0\u03b5\u03c2 \u03bc\u03b5 (NET: which means, \u201cMy God, my God, why have you forsaken me\u201d<\/em>).\u00a0 Then Jesus looks at me and says, \u201cNo, Dan, Chaim & Laura were right\u201d:<\/p>\n

the scribes added the footnote <\/em>which being interpreted means\u2026. This is in accordance with the Eastern Church which teaches that the scribes who wrote this out in Greek really did not understand what the phrase really meant, so they merely transliterated it into the Greek rather than translate it and then put in a short commentary or their own opinion and indicated this by the words <\/em>that is to say\u2026 In other words they were not sure they had correctly quoted Jesus so they assumed he was speaking Psalms 22:1 and put in a little commentary to offer their opinion as to what he really said.[4]<\/sup><\/a><\/em><\/p><\/blockquote>\n

Then I can respond, \u201cI\u2019m sorry, I took it literally.\u201d\u00a0 The alternative, to believe Chaim & Laura (something they have not <\/em>asked me to do, by the way), leaves me without excuse if Jesus asks me, \u201cWhat does the Scripture say, Dan?\u201d<\/p>\n

\u201cDon\u2019t be so lazy,\u201d I chided myself for rejecting their insight in a thought experiment.\u00a0 Comparing a Hebrew or Aramaic Gospel to the Greek might be interesting and informative.\u00a0 So I looked online but I found no Hebrew[5]<\/sup><\/a> or Aramaic[6]<\/sup><\/a> Gospel.\u00a0 Instead, I found an essay by David N. Bivin<\/a>, \u201cHas a Gospel in Hebrew Been Found?<\/a>,\u201d on Jerusalem Perspective<\/a>. \u00a0Mr. Bivin wrote on October 31, 1987:<\/p>\n

From time to time, one hears reports of the discovery of a portion of the New Testament written in Hebrew or Aramaic. To date, such reports have proven false. There is not a single extant Hebrew-language or Aramaic-language manuscript from the early Christian era of any of the New Testament books. [Addendum: March 29, 2024, Rev. Glenn David Bauscher<\/a> might dispute that claim<\/a>. Without a concordance I will still be unable to study it.]<\/em><\/p><\/blockquote>\n

Under a heading, \u201cMy Assumptions,\u201d Mr. Bivin continued:<\/p>\n

I have arrived at two conclusions that serve as working hypotheses for my research:<\/em><\/p>\n

An account of Jesus\u2019 life was written in Hebrew, probably by one of Jesus\u2019 original disciples.<\/em><\/p>\n

One (or more) of the sources used by the writers of the Synoptic Gospels is derived from a Greek translation of that Hebrew account.<\/em><\/p><\/blockquote>\n

After this I returned to the essay by Chaim & Laura:<\/p>\n

As I have said, Jesus spoke a Northern dialect of Aramaic…<\/em><\/p>\n

This now brings us to the word <\/em>Eli. In the Southern dialect this would mean <\/em>my God.\u00a0 However, in the Northern dialect, which is more colloquial, the word <\/em>el would be used for more than just the word <\/em>god, it was sometimes used in a descriptive sense.\u00a0 A god is someone or something that has control over you. People are, for instance, controlled by their hearts desires. Thus Jesus could have been saying, <\/em>\u201cmy heart.\u201d In the Semitic languages when a word is repeated twice it is done to show emphasis.\u00a0 Hence in the Old Galilean when Jesus said <\/em>Eli Eli he could have been saying <\/em>\u201clisten to my heart.\u201d\u00a0 The word <\/em>lama (Hebrew) or <\/em>lema (Aramaic) generally is used as an interrogative, but this is not necessarily set in stone.\u00a0 To use <\/em>lema as a question, <\/em>why am I forsaken or <\/em>why have I been kept suggest that Jesus did not understand what was happening to Him. That is not my Jesus, He is God, and He is all knowing. In that context we could properly and linguistically render this not as a question but as a declaration, <\/em>this is why.\u00a0 In the Old Galilean <\/em>lema Sabachthani means, <\/em>this is why I have been kept or <\/em>this is my destiny. In fact scholars have discovered this phrase still in use in that tribe that still uses the Old Galilean. They use it in the context of this is my destiny.\u00a0 In other words Jesus was not speaking to God but to the people who were mourning his death, those who could understand his dialect and in His last breath what He could have been saying is, <\/em>\u201cListen to my heart, this is my destiny.\u201d Jesus was telling those who were in sorrow over his death, <\/em>\u201cListen to my heart, this is why I came to earth in the first place, this is my purpose, to die for you.\u201d<\/p><\/blockquote>\n

This time it occurred to me to ask, if an ancient language like Aramaic was so divergent over so small a geographical area almost two thousand years ago, why should I believe that its current usage among a contemporary tribe corrects an \u201cerror\u201d in the Bible?\u00a0 If Aramaic was that diverse in Jesus\u2019 day, it would only make sense to address large mixed gatherings in a newer, more universal, common language used over a larger geographical area, like Koine Greek.\u00a0 With all due respect to the research and assumptions of Mr. Bivin and Chaim & Laura, I\u2019ll continue to explore Psalm 22 as the melody[7]<\/sup><\/a> in Jesus\u2019 heart as He endured the cross.<\/p>\n\n\n\n\n\n\n
\n

<\/a>Masoretic Text<\/p>\n<\/td>\n

Septuagint<\/td>\n<\/tr>\n
Psalm 22:1 (Tanakh)<\/td>\nPsalm 22:1 (NET)<\/td>\nPsalm 21:1, 2 (NETS)<\/td>\n\n

Psalm 21:1, 2 (Elpenor English)<\/p>\n<\/td>\n<\/tr>\n

<\/td>\nFor the music director, according to the tune \u201cMorning Doe\u201d; a psalm of David.<\/p>\n

My God, my God, why have you abandoned me?\u00a0 I groan (she<\/sup>\u02bc\u00e2g\u00e2h<\/em>, \u05e9\u05d0\u05d2\u05ea\u05d9<\/a>) in prayer, but help seems far away.<\/td>\n

Regarding completion. \u00a0Over the support at dawn. \u00a0A Psalm. \u00a0Pertaining to Dauid.<\/td>\n[For the end, concerning the morning aid, a Psalm of David.]<\/td>\n<\/tr>\n
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring (\u05e9\u05c1\u05b7\u05bd\u05d0\u05b2\u05d2\u05b8\u05ea\u05b4\u05bd\u05d9<\/a>)?<\/td>\nGod, my God, attend to me; why did you forsake me? \u00a0Far away from my deliverance are the words of my transgressions (\u03c0\u03b1\u03c1\u03b1\u03c0\u03c4\u03c9\u03bc\u1f71\u03c4\u03c9\u03bd<\/a>).<\/td>\nO God, my God, attend to me: why hast thou forsaken me? the account of my transgressions (\u03c0\u03b1\u03c1\u03b1\u03c0\u03c4\u03c9\u03bc\u1f71\u03c4\u03c9\u03bd<\/a>) is far from my salvation.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

<\/a>The rabbis translated \u05e9\u05c1\u05b7\u05bd\u05d0\u05b2\u05d2\u05b8\u05ea\u05b4\u05bd<\/a> (she<\/sup>\u02bc\u00e2g\u00e2h<\/em>; Tanakh: roaring<\/em>) \u03c4\u1ff6\u03bd<\/a> \u03c0\u03b1\u03c1\u03b1\u03c0\u03c4\u03c9\u03bc\u1f71\u03c4\u03c9\u03bd<\/a> \u03bc\u03bf\u03c5<\/a> (my transgressions<\/em>) in the Septuagint (Table2<\/a> below).\u00a0 I can see why Jesus may have preferred to meditate on the Hebrew or Aramaic text rather than the Greek.\u00a0 Morfix<\/a>, which I assume is intended more for contemporary Hebrew to English translation than ancient, yields \u201croar, shout\u201d when I enter \u05e9\u05c1\u05b7\u05bd\u05d0\u05b2\u05d2\u05b8\u05ea\u05b4\u05bd (she<\/sup>\u02bc\u00e2g\u00e2h<\/em>).\u00a0 Gesenius’ Hebrew-Chaldee Lexicon<\/a> on the BLB entry for Strong’s Concordance number H7581<\/a> mentions \u201ccry<\/em> of a wretched person, wrung forth by grief.\u201d\u00a0 Only the NET dictionary mentions \u201cthe wicked\u201d in its definition of \u05e9\u05d0\u05d2\u05ea\u05d9 (she<\/sup>\u02bc\u00e2g\u00e2h<\/em>): \u201c1) roaring 1a) of lion, the wicked, distress cry.\u201d\u00a0 But even in the words, the account of my transgressions is far from my salvation<\/em>, I hear the echo of, God<\/em>[8]<\/sup><\/a> made the one who did not know sin to be sin for us<\/em>.[9]<\/sup><\/a> \u00a0\u00a0And yet no follower of Nietzsche can claim that Jesus affirmed that \u201cHe died for his own sins.\u201d[10]<\/sup><\/a><\/p>\n

Chaim & Laura wrote<\/a> about sabachthani<\/em>:<\/p>\n

As for the word Sabachthani well, we are not sure, it appears to be from the Aramaic word <\/em>sbq which means to <\/em>forsake or <\/em>abandon for a purpose.\u00a0 The Aramaic word for just simply to abandon to forsake because it is unwanted is <\/em>taatani. However, it can be argued that the root word is really <\/em>shwaq which means to be <\/em>kept, <\/em>spared or <\/em>allowed or <\/em>to fulfill an end. If Jesus had really meant that God had abandoned Him or forgot Him He would have used the word <\/em>taatani (forsake) or <\/em>nashatani (forget).<\/em><\/p>\n

Something even more curious is that the passage suggests that Jesus is quoting Psalms 22:1 yet in Hebrew that phrase is <\/em>eli, eli lama \u2018azabethni not <\/em>sabachthani. However the Jewish Targum (Aramaic translation of the Hebrew Bible) does use the Aramaic word <\/em>sbq in Psalms 22:1, which is probably why the scribes added the footnote <\/em>which being interpreted means\u2026.<\/p><\/blockquote>\n

It is certainly true that the Masoretic[11]<\/sup><\/a> text has \u05e2\u05b2\u05d6\u05b7\u05d1\u05b0\u05ea\u05bc\u05b8\u0591\u05e0\u05b4\u05d9<\/a> (a form of \u02bd\u00e2zab<\/em>) here.<\/p>\n

Chaim & Laura continued:<\/p>\n

Indeed Jesus could have been misquoted from scribes or witnesses at the crucifixion if they were from Judea, for the Judeans spoke a Southern dialect of Aramaic but Jesus and his disciples were from the Northern part of Israel, Galilee, where they spoke a Northern dialect of Aramaic\u2026My belief that all Scripture is the inspired Word of God makes me a little uncomfortable suggesting that the Bible misquoted Jesus.\u00a0 If the Bible teaches Jesus said <\/em>Sabachthani, then that is what He said, no misquotation.<\/em><\/p>\n

As I have said, Jesus spoke a Northern dialect of Aramaic.\u00a0 My studies have been in the middle dialect of Aramaic, more commonly known as the Jewish Babylonian Aramaic or Talmudic Aramaic\u2026So I claim no expertise on the Old Galilean or Northern dialect of Aramaic. However, from my research into the Old Galilean I find that the study of the Old Galilean is a relatively new discovery.\u00a0 It was felt that the Northern dialect of Aramaic or the Old Galilean dialect was a dead language, however, linguist have found a tribe in Northern Iraq that still speaks this dialect and scholars from Oxford have descended upon these people to learn some of the finer points of this dialect.<\/em><\/p><\/blockquote>\n

I am as moved emotionally by this\u2014the idea that a contemporary tribe, since Jesus\u2019 resurrection, uses lema Sabachthani<\/em> (in difficult circumstances, I assume) to mean this is my destiny<\/em>\u2014as I was moved by Chaim\u2019s & Laura\u2019s use of this contemporary meaning of Sabachthani<\/em> to translate Jesus\u2019 words.\u00a0 It\u2019s a wash[12]<\/sup><\/a> for me emotionally.\u00a0 But if I will receive \u1f45 \u1f10\u03c3\u03c4\u03b9\u03bd \u03bc\u03b5\u03b8\u03b5\u03c1\u03bc\u03b7\u03bd\u03b5\u03c5\u1f79\u03bc\u03b5\u03bd\u03bf\u03bd\u0387 \u1f41 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5 |\u1f41 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5|, \u03b5\u1f30\u03c2 \u03c4\u1f77 \u1f10\u03b3\u03ba\u03b1\u03c4\u1f73\u03bb\u03b9\u03c0\u03b5\u03c2 \u03bc\u03b5 (NET: which means, \u201cMy God, my God, why have you forsaken me\u201d<\/em>) as words inspired by the Spirit of God rather than the words of ignorant scribes I can know that Sabachthani <\/em>meant \u1f10\u03b3\u03ba\u03b1\u03c4\u1f73\u03bb\u03b9\u03c0\u03b5\u03c2<\/a> (a form of \u1f10\u03b3\u03ba\u03b1\u03c4\u03b1\u03bb\u03b5\u03af\u03c0\u03c9<\/a>) when Jesus said it, as the rabbis translated it in the Septuagint (Table2<\/a> below).\u00a0 And Chaim\u2019s & Laura\u2019s essay has placed an asterisk in my mind beside one of the meanings of \u1f10\u03b3\u03ba\u03b1\u03c4\u03b1\u03bb\u03b5\u03af\u03c0\u03c9: \u201cto leave for future benefit.\u201d<\/p>\n

One more thing before I move on.\u00a0 The Septuagint had \u03c0\u03c1\u1f79\u03c3\u03c7\u03b5\u03c2<\/a> \u03bc\u03bf\u03b9<\/a> (attend to me<\/em>) between My God, my God<\/em> and why hast thou forsaken me<\/em>.\u00a0 That Jesus did not say anything like attend to me <\/em>would ordinarily tip me toward the idea that the rabbis added it to the original Hebrew rather than that the Masoretes deleted it from the original.\u00a0 In this particular case the content itself leaves me wondering if Jesus might have skipped it because he was too short of breath to add: I knew that you always<\/em> (\u03c0\u1f71\u03bd\u03c4\u03bf\u03c4\u03b5<\/a>) listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me<\/em>.[13]<\/sup><\/a><\/p>\n\n\n\n\n\n
\n

Masoretic Text<\/p>\n<\/td>\n

Septuagint<\/td>\n<\/tr>\n
Psalm 22:2 (Tanakh)<\/td>\nPsalm 22:2 (NET)<\/td>\nPsalm 21:3 (NETS)<\/td>\n\n

Psalm 21:3 (Elpenor English)<\/p>\n<\/td>\n<\/tr>\n

O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent (\u05d3\u05bd\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05a5\u05d4<\/a>).<\/td>\nMy God, I cry out during the day, but you do not answer, and during the night my prayers do not let up (d\u00fbm\u0131\u0302y\u00e2h<\/em>, \u05d3\u05d5\u05de\u05d9\u05d4<\/a>).<\/td>\nO my God, I will cry by day, and you will not listen, and by night, and it becomes no folly (\u1f04\u03bd\u03bf\u03b9\u03b1\u03bd<\/a>) for me.<\/td>\nO my God, I will cry to thee by day, but thou wilt not hear: and by night, and [it shall] not [be accounted] for folly (\u1f04\u03bd\u03bf\u03b9\u03b1\u03bd<\/a>) to me.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Though the Masoretic text was translated into English in the present tense, but thou hearest not<\/em> (Tanakh) or but you do not answer<\/em> (NET), the rabbis chose \u03b5\u1f30\u03c3\u03b1\u03ba\u03bf\u1f7b\u03c3\u1fc3<\/a> (a form of \u03b5\u1f30\u03c3\u03b1\u03ba\u03bf\u03cd\u03c9<\/a>).\u00a0 An English translator can be reasonably certain they didn\u2019t intend \u03b5\u1f30\u03c3\u03b1\u03ba\u03bf\u1f7b\u03c3\u1fc3 as a 3rd<\/sup> person singular verb here (he did not listen or hear).\u00a0 But there are two choices for the 2nd<\/sup> person singular: a future tense<\/a> in the indicative mood<\/a> or an aorist tense<\/a> in the subjunctive mood<\/a>.\u00a0 I assume it was the negation \u03bf\u1f50\u03ba<\/a> (Table4<\/a> below) that tipped them to the future tense: and you will not listen<\/em> (NETS) or but thou wilt not hear<\/em> (English Elpenor).<\/p>\n

It is interesting to think<\/a> of the Septuagint here as more faithful to the original text, even as I consider that original text as Jesus\u2019 prayer to his Father from the cross.\u00a0 He knew He would not be saved from death.\u00a0 But it\u2019s fair to wonder whether I would have been sensitive enough to recognize this subtle difference if I hadn\u2019t been primed by Chaim\u2019s & Laura\u2019s concern: \u201cTo use lema <\/em>as a question, why am I forsaken<\/em> or why have I been kept<\/em> suggest that Jesus did not understand what was happening to Him.\u201d<\/p>\n

Where the Masoretic text had \u05d3\u05bd\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05a5\u05d4<\/a> (d\u00fbm\u0131\u0302y\u00e2h<\/em>), the Septuagint had \u1f04\u03bd\u03bf\u03b9\u03b1\u03bd<\/a> (a form of \u1f04\u03bd\u03bf\u03b9\u03b1<\/a>).\u00a0 The English translations of the Masoretic text, and am not silent <\/em>(Tanakh) or my prayers do not let up<\/em> (NET), are considerably different from those of the Septuagint, and it becomes no folly for me<\/em> (NETS) or and <\/em>[it shall] not <\/em>[be accounted] for folly to me<\/em> (English Elpenor).\u00a0 So I ran \u05d3\u05bd\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05a5\u05d4<\/a> and \u05d3\u05d5\u05de\u05d9\u05d4<\/a> through Morfix<\/a>.<\/p>\n\n\n\n\n\n\n\n
\u05d3\u05bd\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05a5\u05d4<\/a><\/td>\n<\/tr>\n
Hebrew<\/td>\nTanakh<\/td>\nForms<\/td>\nEnglish Definitions<\/td>\n<\/tr>\n
\u05d3\u05bd\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05a5\u05d4<\/td>\nsilent<\/td>\n\u05d3\u05bc\u05b9\u05de\u05b4\u05d9<\/td>\n(flowery) silence, stillness<\/td>\n<\/tr>\n
\u05d3\u05bc\u05d5\u05b9\u05de\u05b6\u05d4<\/td>\nresembles, similar to; similar; in the same way as; \u05d3\u05d5\u05de\u05d9\u05dd – (geometry) equivalent<\/td>\n<\/tr>\n
\u05d3\u05bc\u05b8\u05de\u05b7\u05dd<\/td>\n(literary) to silence, to quieten; (literary) to cease moving, to stand still<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\u05d3\u05d5\u05de\u05d9\u05d4<\/a><\/td>\n<\/tr>\n
Hebrew<\/td>\nNET<\/td>\nForms<\/td>\nEnglish Definitions<\/td>\n<\/tr>\n
\u05d3\u05d5\u05de\u05d9\u05d4<\/td>\ndo\u2026let up<\/td>\n\u05d3\u05bc\u05d5\u05bc\u05de\u05b4\u05d9\u05bc\u05b8\u05d4<\/td>\nabsolute silence, hush<\/td>\n<\/tr>\n
\u05d3\u05bc\u05d5\u05b9\u05de\u05b6\u05d4<\/td>\net cetera, and the like, and similar<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

I don\u2019t see how to get the one from the other.\u00a0 But if I assume that the Septuagint is closer to the original Hebrew, even as I consider it as Jesus\u2019 prayer, I hear his persistence and faith: O my God, I will cry to thee by day, but thou wilt not hear: and by night, and<\/em> [it shall] not <\/em>[be accounted] for folly to me<\/em>.<\/p>\n

After Peter recognized Jesus as the Christ<\/a>, Jesus began to teach<\/em> [his disciples] that the Son of Man must suffer many things and be rejected by<\/em>[14]<\/sup><\/a> the elders, chief priests, and experts in the law,<\/em>[15]<\/sup><\/a> and be killed, and after three days rise again<\/em>.[16]<\/sup><\/a>\u00a0 Jesus\u2019 prayer day and night was not folly<\/em>.\u00a0 I\u2019ll let what follows stand as a testament to his faith without comment from me.<\/p>\n\n\n\n\n\n\n\n
\n

Masoretic Text<\/p>\n<\/td>\n

Septuagint<\/td>\n<\/tr>\n
Psalm 22:3-5 (Tanakh)<\/td>\nPsalm 22:3-5 (NET)<\/td>\nPsalm 21:4-6 (NETS)<\/td>\n\n

Psalm 21:4-6 (Elpenor English)<\/p>\n<\/td>\n<\/tr>\n

But thou art holy, O thou that inhabitest the praises of Israel.<\/td>\nYou are holy; you sit as king receiving the praises of Israel.<\/td>\nBut you, the commendation of Israel, reside in a holy place.<\/td>\nBut thou, the praise of Israel, dwellest in a sanctuary.<\/td>\n<\/tr>\n
Our fathers trusted in thee: they trusted, and thou didst deliver them.<\/td>\nIn you our ancestors trusted; they trusted in you and you rescued them.<\/td>\nIn you our fathers hoped; they hoped, and you rescued them.<\/td>\nOur fathers hoped in thee; they hoped, and thou didst deliver them.<\/td>\n<\/tr>\n
They cried unto thee, and were delivered: they trusted in thee, and were not confounded.<\/td>\nTo you they cried out, and they were saved; in you they trusted and they were not disappointed.<\/td>\nTo you they cried and were saved; in you they hoped and were not put to shame.<\/td>\nThey cried to thee, and were saved: they hoped in thee, and were not ashamed.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

I\u2019ll continue this in another essay.<\/p>\n

Tables comparing Psalm 22:1<\/a>; 22:2<\/a>; 22:3<\/a>; 22:4<\/a> and 22:5<\/a> in the Tanakh, KJV and NET, and Psalm 22:1 (22:1, 2)<\/a>; 22:2 (21:3)<\/a>; 22:3 (21:4)<\/a>; 22:4 (21:5)<\/a> and 22:5 (22:6)<\/a> in the Septuagint (BLB and Elpenor) follow.\u00a0 Tables comparing Mark 15:34<\/a>; Ephesians 5:19<\/a>; 2 Corinthians 5:21<\/a> and Mark 8:31<\/a> in the NET and KJV follow those.<\/p>\n\n\n\n\n
\n

<\/a>Psalm 22:1 (Tanakh)<\/a><\/p>\n<\/td>\n

Psalm 22:1 (KJV)<\/a><\/td>\n\n

Psalm 22:1 (NET)<\/a><\/p>\n<\/td>\n<\/tr>\n

My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?<\/td>\nMy God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?<\/td>\nFor the music director, according to the tune \u201cMorning Doe\u201d; a psalm of David.\u00a0 My God, my God, why have you abandoned me?\u00a0 I groan in prayer, but help seems far away.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Psalm 22:1 (Septuagint BLB)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:1, 2 (Septuagint Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c4\u1f73\u03bb\u03bf\u03c2 \u1f51\u03c0\u1f72\u03c1 \u03c4\u1fc6\u03c2 \u1f00\u03bd\u03c4\u03b9\u03bb\u1f75\u03bc\u03c8\u03b5\u03c9\u03c2<\/a> <\/strong>\u03c4\u1fc6\u03c2 \u1f11\u03c9\u03b8\u03b9\u03bd\u1fc6\u03c2 \u03c8\u03b1\u03bb\u03bc\u1f78\u03c2 \u03c4\u1ff7 \u0394\u03b1\u03c5\u03b9\u03b4 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5 \u03c0\u03c1\u1f79\u03c3\u03c7\u03b5\u03c2 \u03bc\u03bf\u03b9 \u1f35\u03bd\u03b1 \u03c4\u1f77 \u1f10\u03b3\u03ba\u03b1\u03c4\u1f73\u03bb\u03b9\u03c0\u1f73\u03c2 \u03bc\u03b5 \u03bc\u03b1\u03ba\u03c1\u1f70\u03bd \u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03c3\u03c9\u03c4\u03b7\u03c1\u1f77\u03b1\u03c2 \u03bc\u03bf\u03c5 \u03bf\u1f31 \u03bb\u1f79\u03b3\u03bf\u03b9 \u03c4\u1ff6\u03bd \u03c0\u03b1\u03c1\u03b1\u03c0\u03c4\u03c9\u03bc\u1f71\u03c4\u03c9\u03bd \u03bc\u03bf\u03c5<\/td>\n\u0395\u1f30\u03c2 \u03c4\u1f78 \u03c4\u1f73\u03bb\u03bf\u03c2, \u1f51\u03c0\u1f72\u03c1 \u03c4\u1fc6\u03c2 \u1f00\u03bd\u03c4\u03b9\u03bb\u1f75\u03c8\u03b5\u03c9\u03c2<\/a> <\/strong>\u03c4\u1fc6\u03c2 \u1f11\u03c9\u03b8\u03b9\u03bd\u1fc6\u03c2\u0387 \u03c8\u03b1\u03bb\u03bc\u1f78\u03c2 \u03c4\u1ff7 \u0394\u03b1\u03c5\u1fd3\u03b4.\u00a0 \u039f \u0398\u0395\u039f\u03a3, \u1f41 \u0398\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5, \u03c0\u03c1\u1f79\u03c3\u03c7\u03b5\u03c2 \u03bc\u03bf\u03b9\u0387 \u1f35\u03bd\u03b1 \u03c4\u1f77 \u1f10\u03b3\u03ba\u03b1\u03c4\u1f73\u03bb\u03b9\u03c0\u1f73\u03c2 \u03bc\u03b5; \u03bc\u03b1\u03ba\u03c1\u1f70\u03bd \u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03c3\u03c9\u03c4\u03b7\u03c1\u1f77\u03b1\u03c2 \u03bc\u03bf\u03c5 \u03bf\u1f31 \u03bb\u1f79\u03b3\u03bf\u03b9 \u03c4\u1ff6\u03bd \u03c0\u03b1\u03c1\u03b1\u03c0\u03c4\u03c9\u03bc\u1f71\u03c4\u03c9\u03bd \u03bc\u03bf\u03c5<\/td>\n<\/tr>\n
\n

Psalm 21:1, 2 (NETS)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:1, 2 (English Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

Regarding completion. \u00a0Over the support at dawn. \u00a0A Psalm. \u00a0Pertaining to Dauid. \u00a0God, my God, attend to me; why did you forsake me? \u00a0Far away from my deliverance are the words of my transgressions.<\/td>\n[For the end, concerning the morning aid, a Psalm of David.]\u00a0 O God, my God, attend to me: why hast thou forsaken me? the account of my transgressions is far from my salvation.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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<\/a>Psalm 22:2 (Tanakh)<\/a><\/p>\n<\/td>\n

Psalm 22:2 (KJV)<\/a><\/td>\n\n

Psalm 22:2 (NET)<\/a><\/p>\n<\/td>\n<\/tr>\n

O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.<\/td>\nO my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.<\/td>\nMy God, I cry out during the day, but you do not answer, and during the night my prayers do not let up.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Psalm 22:2 (Septuagint BLB)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:3 (Septuagint Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f41 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b5\u03ba\u03c1\u1f71\u03be\u03bf\u03bc\u03b1\u03b9 \u1f21\u03bc\u1f73\u03c1\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03ba \u03b5\u1f30\u03c3\u03b1\u03ba\u03bf\u1f7b\u03c3\u1fc3 \u03ba\u03b1\u1f76 \u03bd\u03c5\u03ba\u03c4\u1f79\u03c2 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03ba \u03b5\u1f30\u03c2 \u1f04\u03bd\u03bf\u03b9\u03b1\u03bd \u1f10\u03bc\u03bf\u1f77<\/td>\n\u1f41 \u0398\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5, \u03ba\u03b5\u03ba\u03c1\u1f71\u03be\u03bf\u03bc\u03b1\u03b9 \u1f21\u03bc\u1f73\u03c1\u03b1\u03c2, \u03ba\u03b1\u1f76 \u03bf\u1f50\u03ba \u03b5\u1f30\u03c3\u03b1\u03ba\u03bf\u1f7b\u03c3\u1fc3, \u03ba\u03b1\u1f76 \u03bd\u03c5\u03ba\u03c4\u1f79\u03c2, \u03ba\u03b1\u1f76 \u03bf\u1f50\u03ba \u03b5\u1f30\u03c2 \u1f04\u03bd\u03bf\u03b9\u03b1\u03bd \u1f10\u03bc\u03bf\u1f77<\/td>\n<\/tr>\n
\n

Psalm 21:3 (NETS)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:3 (English Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

O my God, I will cry by day, and you will not listen, and by night, and it becomes no folly for me.<\/td>\nO my God, I will cry to thee by day, but thou wilt not hear: and by night, and [it shall] not [be accounted] for folly to me.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Psalm 22:3 (Tanakh)<\/a><\/p>\n<\/td>\n

Psalm 22:3 (KJV)<\/a><\/td>\n\n

Psalm 22:3 (NET)<\/a><\/p>\n<\/td>\n<\/tr>\n

But thou art holy, O thou that inhabitest the praises of Israel.<\/td>\nBut thou art holy, O thou that inhabitest the praises of Israel.<\/td>\nYou are holy; you sit as king receiving the praises of Israel.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Psalm 22:3 (Septuagint BLB)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:4 (Septuagint Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03c3\u1f7a \u03b4\u1f72 \u1f10\u03bd \u1f01\u03b3\u1f77\u03bf\u03b9\u03c2<\/a> <\/strong>\u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03b5\u1fd7\u03c2 \u1f41 \u1f14\u03c0\u03b1\u03b9\u03bd\u03bf\u03c2 \u0399\u03c3\u03c1\u03b1\u03b7\u03bb<\/td>\n\u03c3\u1f7a \u03b4\u1f72 \u1f10\u03bd \u1f01\u03b3\u1f77\u1ff3<\/a> <\/strong>\u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03b5\u1fd6\u03c2, \u1f41 \u1f14\u03c0\u03b1\u03b9\u03bd\u03bf\u03c2 \u03c4\u03bf\u1fe6<\/a> <\/strong>\u1fbf\u0399\u03c3\u03c1\u03b1\u1f75\u03bb<\/td>\n<\/tr>\n
\n

Psalm 21:4 (NETS)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:4 (English Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

But you, the commendation of Israel, reside in a holy place.<\/td>\nBut thou, the praise of Israel, dwellest in a sanctuary.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Psalm 22:4 (Tanakh)<\/a><\/p>\n<\/td>\n

Psalm 22:4 (KJV)<\/a><\/td>\n\n

Psalm 22:4 (NET)<\/a><\/p>\n<\/td>\n<\/tr>\n

Our fathers trusted in thee: they trusted, and thou didst deliver them.<\/td>\nOur fathers trusted in thee: they trusted, and thou didst deliver them.<\/td>\nIn you our ancestors trusted; they trusted in you and you rescued them.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Psalm 22:4 (Septuagint BLB)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:5 (Septuagint Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f10\u03c0\u1f76 \u03c3\u03bf\u1f76 \u1f24\u03bb\u03c0\u03b9\u03c3\u03b1\u03bd \u03bf\u1f31 \u03c0\u03b1\u03c4\u1f73\u03c1\u03b5\u03c2 \u1f21\u03bc\u1ff6\u03bd \u1f24\u03bb\u03c0\u03b9\u03c3\u03b1\u03bd \u03ba\u03b1\u1f76 \u1f10\u03c1\u03c1\u1f7b\u03c3\u03c9 \u03b1\u1f50\u03c4\u03bf\u1f7b\u03c2<\/td>\n\u1f10\u03c0\u1f76 \u03c3\u03bf\u1f76 \u1f24\u03bb\u03c0\u03b9\u03c3\u03b1\u03bd \u03bf\u1f31 \u03c0\u03b1\u03c4\u1f73\u03c1\u03b5\u03c2 \u1f21\u03bc\u1ff6\u03bd, \u1f24\u03bb\u03c0\u03b9\u03c3\u03b1\u03bd, \u03ba\u03b1\u1f76 \u1f10\u1fe4\u1fe5\u1f7b\u03c3\u03c9 \u03b1\u1f50\u03c4\u03bf\u1f7b\u03c2<\/td>\n<\/tr>\n
\n

Psalm 21:5 (NETS)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:5 (English Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

In you our fathers hoped; they hoped, and you rescued them.<\/td>\nOur fathers hoped in thee; they hoped, and thou didst deliver them.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Psalm 22:5 (Tanakh)<\/a><\/p>\n<\/td>\n

Psalm 22:5 (KJV)<\/a><\/td>\n\n

Psalm 22:5 (NET)<\/a><\/p>\n<\/td>\n<\/tr>\n

They cried unto thee, and were delivered: they trusted in thee, and were not confounded.<\/td>\nThey cried unto thee, and were delivered: they trusted in thee, and were not confounded.<\/td>\nTo you they cried out, and they were saved; in you they trusted and they were not disappointed.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Psalm 22:5 (Septuagint BLB)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:6 (Septuagint Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03c0\u03c1\u1f78\u03c2 \u03c3\u1f72 \u1f10\u03ba\u1f73\u03ba\u03c1\u03b1\u03be\u03b1\u03bd \u03ba\u03b1\u1f76 \u1f10\u03c3\u1f7d\u03b8\u03b7\u03c3\u03b1\u03bd \u1f10\u03c0\u1f76 \u03c3\u03bf\u1f76 \u1f24\u03bb\u03c0\u03b9\u03c3\u03b1\u03bd \u03ba\u03b1\u1f76 \u03bf\u1f50 \u03ba\u03b1\u03c4\u1fc3\u03c3\u03c7\u1f7b\u03bd\u03b8\u03b7\u03c3\u03b1\u03bd<\/td>\n\u03c0\u03c1\u1f78\u03c2 \u03c3\u1f72 \u1f10\u03ba\u1f73\u03ba\u03c1\u03b1\u03be\u03b1\u03bd \u03ba\u03b1\u1f76 \u1f10\u03c3\u1f7d\u03b8\u03b7\u03c3\u03b1\u03bd, \u1f10\u03c0\u1f76 \u03c3\u03bf\u1f76 \u1f24\u03bb\u03c0\u03b9\u03c3\u03b1\u03bd \u03ba\u03b1\u1f76 \u03bf\u1f50 \u03ba\u03b1\u03c4\u1fc3\u03c3\u03c7\u1f7b\u03bd\u03b8\u03b7\u03c3\u03b1\u03bd<\/td>\n<\/tr>\n
\n

Psalm 21:6 (NETS)<\/a><\/p>\n<\/td>\n

\n

Psalm 21:6 (English Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

To you they cried and were saved; in you they hoped and were not put to shame.<\/td>\nThey cried to thee, and were saved: they hoped in thee, and were not ashamed.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Mark 15:34 (NET)<\/p>\n<\/td>\n

\n

Mark 15:34 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Around three o\u2019clock Jesus cried out with a loud voice, \u201cEloi, Eloi, lema sabachthani?\u201d which means, \u201cMy God, my God, why have you forsaken me?\u201d<\/td>\nAnd at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03ba\u03b1\u1f76 \u03c4\u1fc7 \u1f10\u03bd\u1f71\u03c4\u1fc3<\/a> \u1f65\u03c1\u1fb3 \u1f10\u03b2\u1f79\u03b7\u03c3\u03b5\u03bd \u1f41 \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03c6\u03c9\u03bd\u1fc7 \u03bc\u03b5\u03b3\u1f71\u03bb\u1fc3\u0387 \u1f10\u03bb\u03c9\u03b9 \u1f10\u03bb\u03c9\u03b9 |\u03bb\u03b5\u03bc\u03b1<\/a><\/strong>| \u03c3\u03b1\u03b2\u03b1\u03c7\u03b8\u03b1\u03bd\u03b9\u037e \u1f45 \u1f10\u03c3\u03c4\u03b9\u03bd \u03bc\u03b5\u03b8\u03b5\u03c1\u03bc\u03b7\u03bd\u03b5\u03c5\u1f79\u03bc\u03b5\u03bd\u03bf\u03bd\u0387 \u1f41 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5 |\u1f41 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5|, \u03b5\u1f30\u03c2 \u03c4\u1f77 \u1f10\u03b3\u03ba\u03b1\u03c4\u1f73\u03bb\u03b9\u03c0\u03b5\u03c2 \u03bc\u03b5<\/td>\n\u03ba\u03b1\u03b9 \u03c4\u03b7<\/a> <\/strong>\u03c9\u03c1\u03b1 \u03c4\u03b7 \u03b5\u03bd\u03bd\u03b1\u03c4\u03b7<\/a> <\/strong>\u03b5\u03b2\u03bf\u03b7\u03c3\u03b5\u03bd \u03bf \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03c6\u03c9\u03bd\u03b7 \u03bc\u03b5\u03b3\u03b1\u03bb\u03b7 \u03bb\u03b5\u03b3\u03c9\u03bd<\/a> <\/strong>\u03b5\u03bb\u03c9\u03b9 \u03b5\u03bb\u03c9\u03b9 \u03bb\u03b1\u03bc\u03bc\u03b1<\/a> <\/strong>\u03c3\u03b1\u03b2\u03b1\u03c7\u03b8\u03b1\u03bd\u03b9 \u03bf \u03b5\u03c3\u03c4\u03b9\u03bd \u03bc\u03b5\u03b8\u03b5\u03c1\u03bc\u03b7\u03bd\u03b5\u03c5\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf \u03b8\u03b5\u03bf\u03c2 \u03bc\u03bf\u03c5 \u03bf \u03b8\u03b5\u03bf\u03c2 \u03bc\u03bf\u03c5 \u03b5\u03b9\u03c2 \u03c4\u03b9 \u03bc\u03b5 \u03b5\u03b3\u03ba\u03b1\u03c4\u03b5\u03bb\u03b9\u03c0\u03b5\u03c2<\/td>\n\u03ba\u03b1\u03b9 \u03c4\u03b7 <\/strong>\u03c9\u03c1\u03b1 \u03c4\u03b7 \u03b5\u03bd\u03b1\u03c4\u03b7 \u03b5\u03b2\u03bf\u03b7\u03c3\u03b5\u03bd \u03bf \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03c6\u03c9\u03bd\u03b7 \u03bc\u03b5\u03b3\u03b1\u03bb\u03b7 \u03bb\u03b5\u03b3\u03c9\u03bd <\/strong>\u03b5\u03bb\u03c9\u03b9 \u03b5\u03bb\u03c9\u03b9 \u03bb\u03b9\u03bc\u03b1<\/a> <\/strong>\u03c3\u03b1\u03b2\u03b1\u03c7\u03b8\u03b1\u03bd\u03b9 \u03bf \u03b5\u03c3\u03c4\u03b9\u03bd \u03bc\u03b5\u03b8\u03b5\u03c1\u03bc\u03b7\u03bd\u03b5\u03c5\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf \u03b8\u03b5\u03bf\u03c2 \u03bc\u03bf\u03c5 \u03bf \u03b8\u03b5\u03bf\u03c2 \u03bc\u03bf\u03c5 \u03b5\u03b9\u03c2 \u03c4\u03b9 \u03bc\u03b5 \u03b5\u03b3\u03ba\u03b1\u03c4\u03b5\u03bb\u03b9\u03c0\u03b5\u03c2<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Ephesians 5:19 (NET)<\/p>\n<\/td>\n

\n

Ephesians 5:19 (KJV)<\/p>\n<\/td>\n<\/tr>\n

speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord,<\/td>\nSpeaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03bb\u03b1\u03bb\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u1f11\u03b1\u03c5\u03c4\u03bf\u1fd6\u03c2 [\u1f10\u03bd<\/a><\/strong>] \u03c8\u03b1\u03bb\u03bc\u03bf\u1fd6\u03c2 \u03ba\u03b1\u1f76 \u1f55\u03bc\u03bd\u03bf\u03b9\u03c2 \u03ba\u03b1\u1f76 \u1fa0\u03b4\u03b1\u1fd6\u03c2 \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u03b1\u1fd6\u03c2, \u1f84\u03b4\u03bf\u03bd\u03c4\u03b5\u03c2 \u03ba\u03b1\u1f76 \u03c8\u1f71\u03bb\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c4\u1fc7 \u03ba\u03b1\u03c1\u03b4\u1f77\u1fb3 \u1f51\u03bc\u1ff6\u03bd \u03c4\u1ff7 \u03ba\u03c5\u03c1\u1f77\u1ff3,<\/td>\n\u03bb\u03b1\u03bb\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2 \u03b5\u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03c8\u03b1\u03bb\u03bc\u03bf\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03c5\u03bc\u03bd\u03bf\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03c9\u03b4\u03b1\u03b9\u03c2 \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u03b1\u03b9\u03c2 \u03b1\u03b4\u03bf\u03bd\u03c4\u03b5\u03c2 \u03ba\u03b1\u03b9 \u03c8\u03b1\u03bb\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2 \u03b5\u03bd \u03c4\u03b7 \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1 \u03c5\u03bc\u03c9\u03bd \u03c4\u03c9 \u03ba\u03c5\u03c1\u03b9\u03c9<\/td>\n\u03bb\u03b1\u03bb\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2 \u03b5\u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03c8\u03b1\u03bb\u03bc\u03bf\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03c5\u03bc\u03bd\u03bf\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03c9\u03b4\u03b1\u03b9\u03c2 \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u03b1\u03b9\u03c2 \u03b1\u03b4\u03bf\u03bd\u03c4\u03b5\u03c2 \u03ba\u03b1\u03b9 \u03c8\u03b1\u03bb\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2 \u03b5\u03bd \u03c4\u03b7 \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1 \u03c5\u03bc\u03c9\u03bd \u03c4\u03c9 \u03ba\u03c5\u03c1\u03b9\u03c9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>2 Corinthians 5:21 (NET)<\/p>\n<\/td>\n

\n

2 Corinthians 5:21 (KJV)<\/p>\n<\/td>\n<\/tr>\n

God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.<\/td>\nFor he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03c4\u1f78\u03bd \u03bc\u1f74 \u03b3\u03bd\u1f79\u03bd\u03c4\u03b1 \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03bd \u1f51\u03c0\u1f72\u03c1 \u1f21\u03bc\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03bd \u1f10\u03c0\u03bf\u1f77\u03b7\u03c3\u03b5\u03bd, \u1f35\u03bd\u03b1 \u1f21\u03bc\u03b5\u1fd6\u03c2 \u03b3\u03b5\u03bd\u1f7d\u03bc\u03b5\u03b8\u03b1<\/a> \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u1f7b\u03bd\u03b7 \u03b8\u03b5\u03bf\u1fe6 \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff7<\/td>\n\u03c4\u03bf\u03bd \u03b3\u03b1\u03c1<\/a> <\/strong>\u03bc\u03b7 \u03b3\u03bd\u03bf\u03bd\u03c4\u03b1 \u03b1\u03bc\u03b1\u03c1\u03c4\u03b9\u03b1\u03bd \u03c5\u03c0\u03b5\u03c1 \u03b7\u03bc\u03c9\u03bd \u03b1\u03bc\u03b1\u03c1\u03c4\u03b9\u03b1\u03bd \u03b5\u03c0\u03bf\u03b9\u03b7\u03c3\u03b5\u03bd \u03b9\u03bd\u03b1 \u03b7\u03bc\u03b5\u03b9\u03c2 \u03b3\u03b9\u03bd\u03c9\u03bc\u03b5\u03b8\u03b1<\/a> <\/strong>\u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03c5\u03bd\u03b7 \u03b8\u03b5\u03bf\u03c5 \u03b5\u03bd \u03b1\u03c5\u03c4\u03c9<\/td>\n\u03c4\u03bf\u03bd \u03b3\u03b1\u03c1 <\/strong>\u03bc\u03b7 \u03b3\u03bd\u03bf\u03bd\u03c4\u03b1 \u03b1\u03bc\u03b1\u03c1\u03c4\u03b9\u03b1\u03bd \u03c5\u03c0\u03b5\u03c1 \u03b7\u03bc\u03c9\u03bd \u03b1\u03bc\u03b1\u03c1\u03c4\u03b9\u03b1\u03bd \u03b5\u03c0\u03bf\u03b9\u03b7\u03c3\u03b5\u03bd \u03b9\u03bd\u03b1 \u03b7\u03bc\u03b5\u03b9\u03c2 \u03b3\u03b5\u03bd\u03c9\u03bc\u03b5\u03b8\u03b1 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03c5\u03bd\u03b7 \u03b8\u03b5\u03bf\u03c5 \u03b5\u03bd \u03b1\u03c5\u03c4\u03c9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Mark 8:31 (NET)<\/p>\n<\/td>\n

\n

Mark 8:31 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Then Jesus began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and after three days rise again.<\/td>\nAnd he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u039a\u03b1\u1f76 \u1f24\u03c1\u03be\u03b1\u03c4\u03bf \u03b4\u03b9\u03b4\u1f71\u03c3\u03ba\u03b5\u03b9\u03bd \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u1f45\u03c4\u03b9 \u03b4\u03b5\u1fd6 \u03c4\u1f78\u03bd \u03c5\u1f31\u1f78\u03bd \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 \u03c0\u03bf\u03bb\u03bb\u1f70 \u03c0\u03b1\u03b8\u03b5\u1fd6\u03bd \u03ba\u03b1\u1f76 \u1f00\u03c0\u03bf\u03b4\u03bf\u03ba\u03b9\u03bc\u03b1\u03c3\u03b8\u1fc6\u03bd\u03b1\u03b9 \u1f51\u03c0\u1f78<\/a> <\/strong>\u03c4\u1ff6\u03bd \u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u1f73\u03c1\u03c9\u03bd \u03ba\u03b1\u1f76 \u03c4\u1ff6\u03bd \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u1f73\u03c9\u03bd \u03ba\u03b1\u1f76 \u03c4\u1ff6\u03bd<\/a> <\/strong>\u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u1f73\u03c9\u03bd \u03ba\u03b1\u1f76 \u1f00\u03c0\u03bf\u03ba\u03c4\u03b1\u03bd\u03b8\u1fc6\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03bc\u03b5\u03c4\u1f70 \u03c4\u03c1\u03b5\u1fd6\u03c2 \u1f21\u03bc\u1f73\u03c1\u03b1\u03c2 \u1f00\u03bd\u03b1\u03c3\u03c4\u1fc6\u03bd\u03b1\u03b9\u0387<\/td>\n\u03ba\u03b1\u03b9 \u03b7\u03c1\u03be\u03b1\u03c4\u03bf \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b5\u03b9\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03bf\u03c4\u03b9 \u03b4\u03b5\u03b9 \u03c4\u03bf\u03bd \u03c5\u03b9\u03bf\u03bd \u03c4\u03bf\u03c5 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c5 \u03c0\u03bf\u03bb\u03bb\u03b1 \u03c0\u03b1\u03b8\u03b5\u03b9\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c0\u03bf\u03b4\u03bf\u03ba\u03b9\u03bc\u03b1\u03c3\u03b8\u03b7\u03bd\u03b1\u03b9 \u03b1\u03c0\u03bf<\/a> \u03c4\u03c9\u03bd \u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03b5\u03c1\u03c9\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c1\u03c7\u03b9\u03b5\u03c1\u03b5\u03c9\u03bd \u03ba\u03b1\u03b9 \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03c9\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c0\u03bf\u03ba\u03c4\u03b1\u03bd\u03b8\u03b7\u03bd\u03b1\u03b9 \u03ba\u03b1\u03b9 \u03bc\u03b5\u03c4\u03b1 \u03c4\u03c1\u03b5\u03b9\u03c2 \u03b7\u03bc\u03b5\u03c1\u03b1\u03c2 \u03b1\u03bd\u03b1\u03c3\u03c4\u03b7\u03bd\u03b1\u03b9<\/td>\n\u03ba\u03b1\u03b9 \u03b7\u03c1\u03be\u03b1\u03c4\u03bf \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b5\u03b9\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03bf\u03c4\u03b9 \u03b4\u03b5\u03b9 \u03c4\u03bf\u03bd \u03c5\u03b9\u03bf\u03bd \u03c4\u03bf\u03c5 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c5 \u03c0\u03bf\u03bb\u03bb\u03b1 \u03c0\u03b1\u03b8\u03b5\u03b9\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c0\u03bf\u03b4\u03bf\u03ba\u03b9\u03bc\u03b1\u03c3\u03b8\u03b7\u03bd\u03b1\u03b9 \u03b1\u03c0\u03bf \u03c4\u03c9\u03bd \u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03b5\u03c1\u03c9\u03bd \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03b1\u03c1\u03c7\u03b9\u03b5\u03c1\u03b5\u03c9\u03bd \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd <\/strong>\u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03c9\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c0\u03bf\u03ba\u03c4\u03b1\u03bd\u03b8\u03b7\u03bd\u03b1\u03b9 \u03ba\u03b1\u03b9 \u03bc\u03b5\u03c4\u03b1 \u03c4\u03c1\u03b5\u03b9\u03c2 \u03b7\u03bc\u03b5\u03c1\u03b1\u03c2 \u03b1\u03bd\u03b1\u03c3\u03c4\u03b7\u03bd\u03b1\u03b9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Psalm 22, Part 2<\/em><\/a><\/div>\n
Back to Forgiveness and My Religious Mind<\/em><\/a><\/div>\n
Back to Psalm 22, Part 7<\/em><\/a><\/div>\n
Back to Psalm 22, Part 8<\/em><\/a><\/div>\n
Back to Peter’s Second Gospel Proclamation, Part 3<\/em><\/a><\/div>\n
Back to Funeral, Part 2<\/em><\/a><\/div>\n
Back to Westworld, Part 1<\/em><\/a><\/div>\n
Back to Psalm 22, Part 11<\/em><\/a><\/div>\n
Back to The New Covenant, Part 2<\/em><\/a><\/div>\n
Back to Christianity, Part 10<\/em><\/a><\/div>\n
Back to The Day of the Lord, Part 6<\/em><\/a><\/div>\n
Back to \u03b1\u1f50\u03c4\u03bf\u1fe6 and \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6, Part 1<\/em><\/a><\/div>\n
Back to Nothing True, Part 6<\/em><\/a><\/div>\n
Back to Introduction-Section Seven<\/em><\/a><\/div>\n
Back to Exploration, Part 10<\/em><\/a><\/div>\n
Back to Who is a Christian? Part 1<\/em><\/a><\/div>\n
<\/div>\n
\n

<\/a>[1]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c4\u1fc7<\/a> \u1f10\u03bd\u1f71\u03c4\u1fc3<\/a> \u1f65\u03c1\u1fb3<\/a> here, where the Stephanus Textus Receptus<\/a> had \u03c4\u03b7 \u03c9\u03c1\u03b1 \u03c4\u03b7 \u03b5\u03bd\u03bd\u03b1\u03c4\u03b7<\/a> (KJV: at the ninth hour<\/em>) and the Byzantine Majority Text<\/a> had \u03c4\u03b7 \u03c9\u03c1\u03b1 \u03c4\u03b7 \u03b5\u03bd\u03b1\u03c4\u03b7.<\/p>\n

<\/a>[2]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bb\u03b5\u03b3\u03c9\u03bd<\/a> (KJV: saying<\/em>) here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[3]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bb\u03b5\u03bc\u03b1<\/a> here, where the Stephanus Textus Receptus<\/a> had \u03bb\u03b1\u03bc\u03bc\u03b1<\/a> (KJV: lama<\/em>) and the Byzantine Majority Text<\/a> had \u03bb\u03b9\u03bc\u03b1<\/a>.<\/p>\n

<\/a>[4]<\/sup> WORD STUDY \u2013 ELI ELI LAMA SABACHTHANI PART I<\/a><\/p>\n

<\/a>[5]<\/sup> Shem Tob’s Hebrew Gospel of Matthew<\/a>: \u201cis the oldest extant Hebrew version of the Gospel of Matthew. It was included in the 14th-century work Eben Bo\u1e25an (The Touchstone) by the Spanish Jewish Rabbi Shem-Tov ben Isaac ben Shaprut. George Howard<\/a> has argued that Shem Tov’s Matthew comes from a much earlier Hebrew text that was later translated into Greek and other languages…Shem-Tob ben Isaac Ibn Shaprut was the author of an anti-Christian religious treatise, The Touchstone, completed in 1380 and revised in 1385 and 1400. Often referred to as “The Logic of Shem Tob”, it argues against the belief that Jesus is God.\u201d<\/p>\n

<\/a>[6]<\/sup> Hebrew Gospel hypothesis<\/a>: \u201c(or proto-Gospel hypothesis or Aramaic Matthew hypothesis) is a group of theories based on the proposition that a lost gospel in Hebrew or Aramaic lies behind the four canonical gospels. It is based upon an early Christian tradition, deriving from the 2nd-century bishop Papias of Hierapolis, that the apostle Matthew composed such a gospel. Papias appeared to say that this Hebrew or Aramaic gospel was subsequently translated into the canonical gospel of Matthew, but modern studies have shown this to be untenable.\u201d<\/p>\n

<\/a>[7]<\/sup> Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord<\/em> (Ephesians 5:19 KJV)<\/p>\n

<\/a>[8]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b3\u03b1\u03c1<\/a> (KJV: For<\/em>) here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[9]<\/sup> 2 Corinthians 5:21a (NET)<\/p>\n

<\/a>[10]<\/sup> The Antichrist<\/a><\/em> (book), \u201cRevolt against Jewish priesthood\u201d: \u201cThis saintly anarchist, who aroused the people of the abyss, the outcasts and \u201csinners,\u201d the Chandala of Judaism, to rise in revolt against the established order of things\u2026this man was certainly a political criminal.\u2026 This is what brought him to the cross.\u2026 He died for his own sins\u2026\u201d<\/p>\n

<\/a>[11]<\/sup> The Masoretic Text: The traditional–sometimes imperfect–Jewish version of the Torah text<\/em>.<\/a>; Jewish Concepts: Masoretic Text<\/a><\/p>\n

<\/a>[12]<\/sup> Google Dictionary<\/a>: 8. INFORMAL\u2022NORTH AMERICAN – a situation or result that is of no benefit to either of two opposing sides. “the plan’s impact on jobs would be a wash, creating as many as it costs”<\/p>\n

<\/a>[13]<\/sup> John 11:42 (NET)<\/p>\n

<\/a>[14]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f51\u03c0\u1f78<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b1\u03c0\u03bf<\/a> (KJV: of<\/em>).<\/p>\n

<\/a>[15]<\/sup> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u03c4\u1ff6\u03bd<\/a> preceding experts in the law<\/em>.\u00a0 The Stephanus Textus Receptus<\/a> did not.<\/p>\n

<\/a>[16]<\/sup> Mark 8:31 (NET)<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Rather than add an extremely lengthy addendum to another essay, I chose to begin a series of essays on Psalm 22 in the Septuagint.\u00a0 Here is a Gospel harmony of Jesus\u2019 words. Matthew 27:45, 46 (NET) Mark 15:33, 34 (NET) … 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":[4960,4534],"tags":[2198,4946,4778,4945,4948,1723,4016,4947,4949],"class_list":["post-14886","post","type-post","status-publish","format-standard","hentry","category-psalm-22","category-section-five","tag-2-corinthians-521","tag-john-1142","tag-luke-2344-45","tag-mark-1533-34","tag-mark-831","tag-matthew-2745-46","tag-psalm-221","tag-psalm-222","tag-psalm-223-5"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14886","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=14886"}],"version-history":[{"count":6,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14886\/revisions"}],"predecessor-version":[{"id":30254,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14886\/revisions\/30254"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=14886"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=14886"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=14886"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}