{"id":15315,"date":"2020-08-30T18:58:30","date_gmt":"2020-08-30T12:58:30","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=15315"},"modified":"2026-01-29T16:38:14","modified_gmt":"2026-01-29T22:38:14","slug":"isaiah-5310-12-part-1","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=15315","title":{"rendered":"Isaiah 53:10-12, Part 1"},"content":{"rendered":"

This study originated in another essay<\/a>: \u201cI plan to look at all the differences between the Masoretic text and the Septuagint here.\u201d\u00a0 (My take on Isaiah 53:10a can be found there<\/a>.)\u00a0 I decided to give Isaiah 53:10-12 its own thread when I felt rushed and unwilling to spend the time it deserved as an aside in another thread.<\/p>\n\n\n\n\n\n
\n

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

Septuagint<\/td>\n<\/tr>\n
Isaiah 53:10b (Tanakh) Table<\/a><\/td>\nIsaiah 53:10b (NET)<\/td>\nIsaiah 53:10b (NETS)<\/td>\n\n

Isaiah 53:10b (Elpenor English)<\/p>\n<\/td>\n<\/tr>\n

when thou shalt make his soul an offering for sin,<\/td>\nonce restitution is made,<\/td>\nIf you offer for sin,<\/td>\nIf ye can give an offering for sin,<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

A note (28<\/a>) in the NET after the line\u2014once restitution is made<\/em>\u2014reads:<\/p>\n

<\/a>The meaning of this line is uncertain. It reads literally, \u201cif you\/she makes, a reparation offering, his life.\u201d The verb \u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u05d9\u05dd (tasim) could be second masculine singular, in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, \u201cif he [literally, \u201chis life\u201d] makes a reparation offering.\u201d<\/em><\/p><\/blockquote>\n

\u201cFurthermore, the idea of God himself making a reparation offering is odd,\u201d practically leapt off the page at me.\u00a0 Assuming the NET translators considered \u05d5\u05b7\u05bd\u05d9\u05d4\u05b9\u05d5\u05b8\u059e\u05d4<\/a> (ye<\/sup>h\u00f4v\u00e2h<\/em>) here[1]<\/sup><\/a> as the Father<\/em> and taking Jesus literally\u2014The Father and I are one<\/em>[2]<\/sup><\/a>\u2014I ask, who but \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 (ye<\/sup>h\u00f4v\u00e2h<\/em>) could make a meaningful \u201creparation offering\u201d?\u00a0 For it is impossible for the blood of bulls and goats to take away sins<\/em>.[3]<\/sup><\/a>\u00a0 The writer of Hebrews explained (Hebrews 9:22-26 NET):<\/p>\n

Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. \u00a0So it was necessary for the sketches<\/a> of the things in heaven to be purified with these sacrifices, but the heavenly things themselves required better sacrifices than these. \u00a0For Christ[4]<\/sup><\/a><\/em> did not enter a sanctuary made with hands\u2014the representation of the true sanctuary\u2014but into heaven itself, and he appears now in God\u2019s presence for us [Table<\/a>]<\/em>. \u00a0And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, for then he would have had to suffer again and again since the foundation of the world. \u00a0But now[5]<\/sup><\/a><\/em> he has appeared once for all at the consummation of the ages to put away sin[6]<\/sup><\/a><\/em> by his sacrifice [Table<\/a>]<\/em>.<\/p><\/blockquote>\n

Who wrote<\/a> the letter to the Hebrews?\u00a0 It seems important now to explain what I\u2019m thinking since I can\u2019t calculate how much affect that speculation has on my interpretation.<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
Matthew 22:34-40 (NET)<\/td>\nMark 12:28-31 (NET)<\/td>\n<\/tr>\n
<\/td>\nNow one of the experts in the law came and heard them debating.<\/td>\n<\/tr>\n
Now when the Pharisees heard that [Jesus] had silenced the Sadducees, they assembled together.<\/td>\n<\/td>\n<\/tr>\n
<\/td>\nWhen he saw<\/a> that Jesus answered them well,<\/td>\n<\/tr>\n
And one of them, an expert in religious law, asked him a question to test him:[7]<\/sup><\/a><\/td>\nhe asked him,<\/td>\n<\/tr>\n
\u201cTeacher, which commandment in the law is the greatest?\u201d<\/td>\n\u201cWhich commandment is the most important of all<\/a>?\u201d<\/td>\n<\/tr>\n
Jesus said[8]<\/sup><\/a> to him,<\/td>\nJesus<\/a> answered<\/a>,<\/td>\n<\/tr>\n
<\/td>\n\u201cThe most important<\/a> is<\/a>: \u2018Listen, Israel, the Lord our God, the Lord is one [Table<\/a>].<\/td>\n<\/tr>\n
\u201c\u2018Love the Lord your God with all your heart<\/a>, with all your soul<\/a>, and with all your mind.\u2019<\/td>\nLove the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength<\/a>\u2019 [Table<\/a>].<\/td>\n<\/tr>\n
This is the first and greatest<\/a> commandment [Table<\/a>].<\/td>\n<\/td>\n<\/tr>\n
The second is like it: \u2018Love your neighbor as yourself.\u2019<\/td>\nThe<\/a> second is<\/a>: \u2018Love your neighbor as yourself.\u2019<\/td>\n<\/tr>\n
All the law and the prophets depend<\/a> on these two commandments\u201d [Table<\/a>].<\/td>\n<\/td>\n<\/tr>\n
<\/td>\nThere is no other commandment greater than these\u201d [Table<\/a>].<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

If I had read Matthew\u2019s account only I would have thought this unnamed Pharisee tried to entrap Jesus in his words.\u00a0 Mark pointed out that he saw that Jesus answered<\/em> [the Sadducees] well<\/em>.\u00a0 This insight makes me suspect that the unnamed Pharisee became known to Mark or Peter<\/a> at some later time.\u00a0 At that particular moment he may have hoped his brother Pharisees perceived his question as a test <\/em>(\u03c0\u03b5\u03b9\u03c1\u1f71\u03b6\u03c9\u03bd<\/a>, a form of \u03c0\u03b5\u03b9\u03c1\u03ac\u03b6\u03c9<\/a>) but I wonder if, secretly, it was more like what John described: Dear friends, do not believe every spirit, but test<\/em> (\u03b4\u03bf\u03ba\u03b9\u03bc\u1f71\u03b6\u03b5\u03c4\u03b5<\/a>, a form of \u03b4\u03bf\u03ba\u03b9\u03bc\u03ac\u03b6\u03c9<\/a>) the spirits to determine if they are from God, because many false prophets have gone out into the world<\/em>.[9]<\/sup><\/a><\/p>\n

Mark\u2019s Gospel narrative continued (Mark 12:32-34a NET):<\/p>\n

The expert in the law said to him, \u201cThat is true, Teacher; you are right to say<\/a> that he<\/a> is one, and there is no one else besides him. \u00a0And to love him with all your heart, with all your mind<\/a>, and with all your strength and to love your neighbor as yourself is more important<\/a> than all burnt offerings and sacrifices\u201d[10]<\/sup><\/a> [Table<\/a>]<\/em>. \u00a0When Jesus saw that he had answered thoughtfully, he said to him, \u201cYou are not far from the kingdom of God.\u201d<\/p><\/blockquote>\n

Jesus\u2019 affirmation along with this unnamed Pharisee\u2019s desire for a love <\/em>[that] is the fulfillment of the law<\/em>[11]<\/sup><\/a> causes me to think he stood in the background among the other disciples as Jesus, after his resurrection, taught them what became the content of the letter to the Hebrews.\u00a0 Though I quoted Paul, I don\u2019t think this unnamed Pharisee was Saul.\u00a0 The Pharisee who became the Apostle Paul was off doing his own thing, advancing in Judaism beyond many of<\/em> [his] contemporaries in<\/em> [his] nation, and was extremely zealous for the traditions of <\/em>[his] ancestors<\/em>.[12]<\/sup><\/a><\/p>\n

I think the Eleven plus Matthias (Acts 1:15-26<\/a>) struggled mentally to force Jesus\u2019 death and resurrection into their hypothesis of a political revolutionary<\/a> who would free Israel from Roman domination<\/a>.\u00a0 Jesus\u2019 teaching washed over them, virtually unheard and unheeded.\u00a0 It was too technical, too religious, perhaps even too \u201cheretical\u201d to fully sink in.<\/p>\n

This is not to say that the unnamed Pharisee was untroubled by Jesus\u2019 teaching.\u00a0 But I think that he was not a zealot in any sense of the word.\u00a0 He was more patient, more thoughtful, more attuned to these particular technicalities and more willing to entertain Jesus\u2019 notions, though he, too, would need time and the indwelling Holy Spirit to fully embrace them.<\/p>\n

Sometime prior to the stoning of Stephen (Acts 7:54-8:3<\/a>) this unnamed Pharisee recalled Jesus\u2019 teaching as a solution to signs of defection he witnessed among his brothers, and he wrote it down.\u00a0 I don\u2019t know if he showed it to anyone or not.\u00a0 To the apostles in Jerusalem, seeing themselves primarily as a Jewish reform movement (Acts 21:18-24<\/a>), it may have seemed too radical, like pouring fuel on a smoldering fire (Acts 21:26-31<\/a>).<\/p>\n

I imagine this unnamed Pharisee standing again in the background at the Jerusalem Council.\u00a0 He sensed a kindred spirit in Paul and handed him a copy, perhaps his only copy, of the manuscript of the letter to the Hebrews.\u00a0 John could have confirmed its contents as Jesus\u2019 teaching if Paul had asked.\u00a0 I don\u2019t know how Paul might have reacted.<\/p>\n

He seemed content with the results of the Jerusalem Council initially: As <\/em>[he and Timothy] went through the towns, they passed on<\/a> the decrees that had been decided on by the apostles and elders<\/a> in Jerusalem<\/a> for the Gentile believers to obey<\/em>.[13]<\/sup><\/a><\/p>\n

After Paul journeyed through Athens<\/a> and Corinth<\/a>, however, perhaps during the affliction that happened to <\/em>[him] in the province of Asia<\/em>,[14]<\/sup><\/a> I think Jesus\u2019 teaching in the unnamed Pharisee\u2019s writing known as Hebrews <\/em>percolated, along with his recent experience and the Holy Spirit\u2019s answers to the things that had troubled him (Romans 9-11<\/a>), into that masterful Gospel commentary known today as Paul\u2019s Letter to the Romans<\/a><\/em>.\u00a0 That unnamed Pharisee\u2019s account of Jesus\u2019 teaching had a much better opportunity for widespread circulation in Paul\u2019s traveling library of scrolls <\/em>and parchments<\/em><\/a>.<\/p>\n

This is all conjecture on my part, more like a screenwriter or an actor developing a backstory<\/a>.\u00a0 I share it here because I promised<\/a> I would and because it may have some influence on my interpretation of Hebrews.<\/p>\n

I searched all the occurrences of \u05d0\u05b8\u05e9\u05c1\u05b8\u05dd\u0599<\/a> (\u02bc\u00e2sh\u00e2m<\/em>), translated offering for sin<\/em> (Tanakh, KJV) and restitution <\/em>(NET), and made the following table of those with identical consonants (no prefixes or suffixes) to see how the rabbis translated each of them in the Septuagint.<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
Reference<\/td>\nHebrew \u2013 Chabad.org<\/td>\nTanakh<\/td>\nNET<\/td>\nSeptuagint BLB<\/td>\nSeptuagint Elpenor<\/td>\n<\/tr>\n
Isaiah 53:10<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u05dd\u0599<\/td>\nan offering for sin<\/td>\nrestitution<\/td>\n\u03c0\u03b5\u03c1\u1f76<\/a> \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03c2<\/a><\/td>\n\u03c0\u03b5\u03c1\u1f76<\/a> \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03c2<\/a><\/td>\n<\/tr>\n
Genesis 26:10<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u05bd\u05dd<\/td>\nguiltiness<\/td>\nguilt<\/td>\n\u1f04\u03b3\u03bd\u03bf\u03b9\u03b1\u03bd<\/a>, a form of \u1f04\u03b3\u03bd\u03bf\u03b9\u03b1<\/a><\/td>\n\u1f04\u03b3\u03bd\u03bf\u03b9\u03b1\u03bd<\/a>, a form of \u1f04\u03b3\u03bd\u03bf\u03b9\u03b1<\/a><\/td>\n<\/tr>\n
Leviticus 5:19<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u0596\u05dd<\/td>\na guilt-offering<\/td>\na guilt offering<\/td>\nn\/a<\/td>\nn\/a<\/td>\n<\/tr>\n
Leviticus 7:5<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u0596\u05dd<\/td>\na guilt-offering<\/td>\na guilt offering<\/td>\n\u03c0\u03bb\u03b7\u03bc\u03bc\u03b5\u03bb\u03b5\u1f77\u03b1\u03c2<\/a>, a form of \u03c0\u03bb\u03b7\u03bc\u03bc\u03ad\u03bb\u03b5\u03b9\u03b1<\/a><\/td>\n\u03c0\u03bb\u03b7\u03bc\u03bc\u03b5\u03bb\u03b5\u1f77\u03b1\u03c2<\/a>, a form of \u03c0\u03bb\u03b7\u03bc\u03bc\u03ad\u03bb\u03b5\u03b9\u03b1<\/a><\/td>\n<\/tr>\n
Leviticus 14:21<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u059b\u05dd<\/td>\na guilt-offering<\/td>\na guilt offering<\/td>\n\u1f10\u03c0\u03bb\u03b7\u03bc\u03bc\u1f73\u03bb\u03b7\u03c3\u03b5\u03bd<\/a>, a form of \u03c0\u03bb\u03b7\u03bc\u03bc\u03b5\u03bb\u03ad\u03c9<\/a><\/td>\n\u1f10\u03c0\u03bb\u03b7\u03bc\u03bc\u1f73\u03bb\u03b7\u03c3\u03b5\u03bd<\/a>, a form of \u03c0\u03bb\u03b7\u03bc\u03bc\u03b5\u03bb\u03ad\u03c9<\/a><\/td>\n<\/tr>\n
Leviticus 19:21<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u05bd\u05dd<\/td>\na guilt-offering<\/td>\na guilt-offering<\/td>\n\u03c0\u03bb\u03b7\u03bc\u03bc\u03b5\u03bb\u03b5\u1f77\u03b1\u03c2, a form of \u03c0\u03bb\u03b7\u03bc\u03bc\u03ad\u03bb\u03b5\u03b9\u03b1<\/td>\n\u03c0\u03bb\u03b7\u03bc\u03bc\u03b5\u03bb\u03b5\u1f77\u03b1\u03c2, a form of \u03c0\u03bb\u03b7\u03bc\u03bc\u03ad\u03bb\u03b5\u03b9\u03b1<\/td>\n<\/tr>\n
1 Samuel (Kings) 6:3<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u0591\u05dd<\/td>\na guilt-offering<\/td>\na guilt offering<\/td>\n\u1f00\u03c0\u03bf\u03b4\u03b9\u03b4\u1f79\u03bd\u03c4\u03b5\u03c2<\/a> a form of \u1f00\u03c0\u03bf\u03b4\u03af\u03b4\u03c9\u03bc\u03b9<\/a><\/td>\n\u1f00\u03c0\u03bf\u03b4\u03b9\u03b4\u1f79\u03bd\u03c4\u03b5\u03c2<\/a> a form of \u1f00\u03c0\u03bf\u03b4\u03af\u03b4\u03c9\u03bc\u03b9<\/a><\/td>\n<\/tr>\n
1 Samuel (Kings) 6:8<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u0594\u05dd<\/td>\na guilt-offering<\/td>\na guilt offering<\/td>\n\u1f00\u03c0\u03bf\u03b4\u1f7d\u03c3\u03b5\u03c4\u03b5<\/a>\u2026\u03c4\u1fc6\u03c2<\/a> \u03b2\u03b1\u03c3\u1f71\u03bd\u03bf\u03c5<\/a><\/td>\n\u1f00\u03c0\u03bf\u03b4\u1f7d\u03c3\u03b5\u03c4\u03b5<\/a>\u2026\u03c4\u1fc6\u03c2<\/a> \u03b2\u03b1\u03c3\u1f71\u03bd\u03bf\u03c5<\/a><\/td>\n<\/tr>\n
1 Samuel (Kings) 6:17<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u0596\u05dd<\/td>\na guilt-offering<\/td>\na guilt offering<\/td>\n\u1f00\u03c0\u1f73\u03b4\u03c9\u03ba\u03b1\u03bd<\/a>…\u03c4\u1fc6\u03c2 \u03b2\u03b1\u03c3\u1f71\u03bd\u03bf\u03c5<\/td>\n\u1f00\u03c0\u1f73\u03b4\u03c9\u03ba\u03b1\u03bd<\/a>…\u03c4\u1fc6\u03c2 \u03b2\u03b1\u03c3\u1f71\u03bd\u03bf\u03c5<\/td>\n<\/tr>\n
2 Kings 12:16 (4 Kings 12:17)<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u05dd\u0599<\/td>\nforfeit<\/td>\nreparation offerings<\/td>\n\u03c0\u03b5\u03c1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03c2<\/td>\n\u03c0\u03b5\u03c1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03c2<\/td>\n<\/tr>\n
Proverbs 14:9<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u0591\u05dd<\/td>\nsin<\/td>\nreparation<\/td>\n\u1f40\u03c6\u03b5\u03b9\u03bb\u1f75\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd<\/a>\u00a0\u03ba\u03b1\u03b8\u03b1\u03c1\u03b9\u03c3\u03bc\u1f79\u03bd<\/a><\/td>\n\u1f40\u03c6\u03b5\u03b9\u03bb\u1f75\u03c3\u03bf\u03c5\u03c3\u03b9<\/a>\u00a0\u03ba\u03b1\u03b8\u03b1\u03c1\u03b9\u03c3\u03bc\u1f79\u03bd<\/a><\/td>\n<\/tr>\n
Jeremiah 51:5 (28:5)<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b8\u0594\u05dd<\/td>\nsin<\/td>\nguilt<\/td>\n\u1f00\u03b4\u03b9\u03ba\u1f77\u03b1\u03c2<\/a>, a form of \u1f00\u03b4\u03b9\u03ba\u03af\u03b1<\/a><\/td>\n\u1f00\u03b4\u03b9\u03ba\u1f77\u03b1\u03c2<\/a>, a form of \u1f00\u03b4\u03b9\u03ba\u03af\u03b1<\/a><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Only 2 Kings 12:16 (4 Kings 12:17) matched the vowel points with the occurrence in Isaiah 53:10.\u00a0 Both were translated \u03c0\u03b5\u03c1\u1f76<\/a> \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03c2<\/a> (for sin<\/em>).\u00a0 A table of the homograph \u05d0\u05b8\u05e9\u05c1\u05b7\u05a5\u05dd<\/a> (\u02bc\u00e2sham<\/em>) yielded no additional vowel point matches.<\/p>\n\n\n\n\n\n\n
Reference<\/td>\nHebrew \u2013 Chabad.org<\/td>\nTanakh<\/td>\nNET<\/td>\nSeptuagint BLB<\/td>\nSeptuagint Elpenor<\/td>\n<\/tr>\n
Leviticus 5:19<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05a5\u05b9\u05dd<\/td>\nis certainly<\/td>\nwas surely<\/td>\n\u1f10\u03c0\u03bb\u03b7\u03bc\u03bc\u1f73\u03bb\u03b7\u03c3\u03b5\u03bd<\/a><\/td>\n\u1f10\u03c0\u03bb\u03b7\u03bc\u03bc\u1f73\u03bb\u03b7\u03c3\u03b5<\/a><\/td>\n<\/tr>\n
\u05d0\u05b8\u05e9\u05c1\u05b7\u0596\u05dd<\/td>\nguilty<\/td>\nguilty<\/td>\n\u03c0\u03bb\u03b7\u03bc\u03bc\u1f73\u03bb\u03b7\u03c3\u03b9\u03bd<\/a><\/td>\n\u03c0\u03bb\u03b7\u03bc\u03bc\u03b5\u03bb\u03b5\u1f77\u1fb3<\/a><\/td>\n<\/tr>\n
Numbers 5:7<\/td>\n\u05d0\u05b8\u05e9\u05c1\u05b7\u05a5\u05dd<\/td>\nhe hath been guilty<\/td>\nhe wronged<\/td>\n\u1f10\u03c0\u03bb\u03b7\u03bc\u03bc\u1f73\u03bb\u03b7\u03c3\u03b5\u03bd<\/td>\n\u1f10\u03c0\u03bb\u03b7\u03bc\u03bc\u1f73\u03bb\u03b7\u03c3\u03b5\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The exercise persuaded me that \u05d0\u05b8\u05e9\u05c1\u05b8\u05dd\u0599 (\u02bc\u00e2sh\u00e2m<\/em>) was the Hebrew word the rabbis intended to understand and translate in the Septuagint.\u00a0 Then I searched all occurrences of \u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u059a\u05d9\u05dd<\/a> (suwm<\/em>), translated thou shalt make<\/em> (Tanakh, KJV) and is made <\/em>(NET), and made the following table of those with identical consonants (no prefixes or suffixes).<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
Reference<\/td>\nHebrew \u2013 Chabad.org<\/td>\nTanakh<\/td>\nNET<\/td>\nSeptuagint BLB<\/td>\nSeptuagint Elpenor<\/td>\n<\/tr>\n
Isaiah 53:10<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u059a\u05d9\u05dd<\/td>\nthou shalt make<\/td>\nis made<\/td>\n\u03b4\u1ff6\u03c4\u03b5<\/a>, a (2nd<\/sup> person plural) form of \u03b4\u03af\u03b4\u03c9\u03bc\u03b9<\/a><\/td>\n\u03b4\u1ff6\u03c4\u03b5<\/a>, a (2nd<\/sup> person plural) form of \u03b4\u03af\u03b4\u03c9\u03bc\u03b9<\/a><\/td>\n<\/tr>\n
Genesis 6:16<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u0591\u05d9\u05dd<\/td>\nshalt thou set<\/td>\nPut<\/td>\n\u03c0\u03bf\u03b9\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03c0\u03bf\u03b9\u03ad\u03c9<\/a><\/td>\n\u03c0\u03bf\u03b9\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03c0\u03bf\u03b9\u03ad\u03c9<\/a><\/td>\n<\/tr>\n
Genesis 44:2<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u05d9\u05dd\u0599<\/td>\nput<\/td>\nput<\/td>\n\u1f10\u03bc\u03b2\u1f71\u03bb\u03b1\u03c4\u03b5<\/a>, a (2nd<\/sup> person plural) form of \u1f10\u03bc\u03b2\u03ac\u03bb\u03bb\u03c9<\/a><\/td>\n\u1f10\u03bc\u03b2\u1f71\u03bb\u03b5\u03c4\u03b5<\/a>, a (2nd<\/sup> person plural) form of \u1f10\u03bc\u03b2\u03ac\u03bb\u03bb\u03c9<\/a><\/td>\n<\/tr>\n
Exodus 21:1<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u0596\u05d9\u05dd<\/td>\nthou shalt set<\/td>\nyou will set<\/td>\n\u03c0\u03b1\u03c1\u03b1\u03b8\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03c0\u03b1\u03c1\u03b1\u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a><\/td>\n\u03c0\u03b1\u03c1\u03b1\u03b8\u1f75\u03c3\u1fc3<\/a>, a (2nd<\/sup> person singular) form of \u03c0\u03b1\u03c1\u03b1\u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a><\/td>\n<\/tr>\n
Deuteronomy 17:15<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u05a4\u05d9\u05dd<\/td>\nthou shalt…set<\/td>\nyou must select<\/td>\n\u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03ba\u03b1\u03b8\u03af\u03c3\u03c4\u03b7\u03bc\u03b9<\/a><\/td>\n\u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03ba\u03b1\u03b8\u03af\u03c3\u03c4\u03b7\u03bc\u03b9<\/a><\/td>\n<\/tr>\n
\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u05a4\u05d9\u05dd<\/td>\nshalt thou set<\/td>\nyou must appoint<\/td>\n\u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u1f75\u03c3\u03b5\u03b9\u03c2<\/td>\n\u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u1f75\u03c3\u03b5\u03b9\u03c2<\/td>\n<\/tr>\n
Deuteronomy 22:8<\/td>\n\u05ea\u05b8\u05e9\u05c2\u05b4\u05a4\u05d9\u05dd<\/td>\nthou bring<\/td>\nbeing<\/td>\n\u03c0\u03bf\u03b9\u1f75\u03c3\u03b5\u03b9\u03c2<\/td>\n\u03c0\u03bf\u03b9\u1f75\u03c3\u03b5\u03b9\u03c2<\/td>\n<\/tr>\n
1 Samuel (Kings) 10:19<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05b4\u05a3\u05b9\u05d9\u05dd<\/td>\nset<\/td>\nAppoint<\/td>\n\u03c3\u03c4\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u1f35\u03c3\u03c4\u03b7\u03bc\u03b9<\/a><\/td>\n\u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u1f75\u03c3\u03b5\u03b9\u03c2<\/td>\n<\/tr>\n
1 Kings 20:34 (3 Kings 21:34)<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05b4\u05a8\u05b9\u05d9\u05dd<\/td>\nthou shalt make<\/td>\nYou may set up<\/td>\n\u03b8\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a><\/td>\n\u03b8\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a><\/td>\n<\/tr>\n
Job 7:12<\/td>\n\u05ea\u05b8\u05e9\u05c2\u05b4\u0596\u05d9\u05dd<\/td>\nthou settest<\/td>\nyou must put<\/td>\n\u03ba\u03b1\u03c4\u1f73\u03c4\u03b1\u03be\u03b1\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03ba\u03b1\u03c4\u03b1\u03c4\u03ac\u03c3\u03c3\u03c9<\/a><\/td>\n\u03ba\u03b1\u03c4\u1f73\u03c4\u03b1\u03be\u03b1\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03ba\u03b1\u03c4\u03b1\u03c4\u03ac\u03c3\u03c3\u03c9<\/a><\/td>\n<\/tr>\n
Job 38:33<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u0596\u05d9\u05dd<\/td>\nthou set<\/td>\nyou set up<\/td>\nn\/a<\/td>\nn\/a<\/td>\n<\/tr>\n
Isaiah 41:15<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u05bd\u05d9\u05dd<\/td>\nand shalt make<\/td>\nyou will make<\/td>\n\u03b8\u1f75\u03c3\u03b5\u03b9\u03c2<\/td>\n\u03b8\u1f75\u03c3\u03b5\u03b9\u03c2<\/td>\n<\/tr>\n
Ezekiel 21:20 (21:25)<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u0594\u05d9\u05dd<\/td>\nAppoint<\/td>\nMark out<\/td>\nn\/a<\/td>\nn\/a<\/td>\n<\/tr>\n
Ezekiel 24:17<\/td>\n\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u05a3\u05d9\u05dd<\/td>\nand put on<\/td>\nand put<\/td>\nn\/a<\/td>\nn\/a<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

None of the other occurrences of \u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u059a\u05d9\u05dd (suwm<\/em>) matched the vowel points exactly.\u00a0 All were translated into Greek as 2nd<\/sup> person verbs, most were singular.\u00a0 The plural exceptions were Isaiah 53:10 [Table<\/a>] and Genesis 44:2.<\/p>\n\n\n\n\n\n
Masoretic Text<\/td>\nSeptuagint<\/td>\n<\/tr>\n
Genesis 44:2 (Tanakh)<\/td>\nGenesis 44:2 (NET)<\/td>\nGenesis 44:2 (NETS)<\/td>\nGenesis 44:2 (Elpenor English)<\/td>\n<\/tr>\n
And put (\u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u05d9\u05dd\u0599<\/a>) my goblet, the silver goblet, in the sack’s mouth of the youngest, and his corn money.’ \u00a0And he did according to the word that Joseph had spoken.<\/td>\nThen put (suwm<\/em>, \u05ea\u05e9\u05c1\u05d9\u05dd<\/a>) my cup\u2014the silver cup\u2014in the mouth of the youngest one\u2019s sack, along with the money for his grain.\u201d \u00a0He did as Joseph instructed.<\/td>\nand put (\u1f10\u03bc\u03b2\u1f71\u03bb\u03b1\u03c4\u03b5<\/a>) my silver cup into the bag of the younger one, with the price of his grain.\u201d \u00a0And it happened according to the word of Joseph, just as he said.<\/td>\nAnd put (\u1f10\u03bc\u03b2\u1f71\u03bb\u03b5\u03c4\u03b5<\/a>) my silver cup into the sack of the youngest, and the price of his corn. \u00a0And it was done according to the word of Joseph, as he said.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

I don\u2019t see any reason for a plural verb here but its existence gives me pause to consider the similar occurrence in Isaiah 53:10 as the translators\u2019 interpretive choice.\u00a0 Since \u201cthird [person] feminine singular\u201d was another option cited in the NET note above<\/a> I made a table of those occurrences as well.<\/p>\n\n\n\n\n\n\n\n\n\n\n
Reference<\/td>\nHebrew \u2013 Chabad.org<\/td>\nTanakh<\/td>\nNET<\/td>\nSeptuagint BLB<\/td>\nSeptuagint Elpenor<\/td>\n<\/tr>\n
Exodus 2:3<\/td>\n\u05d5\u05b7\u05ea\u05bc\u05b8\u05a4\u05e9\u05c2\u05b6\u05dd<\/td>\nput<\/td>\nput<\/td>\n\u1f10\u03bd\u1f73\u03b2\u03b1\u03bb\u03b5\u03bd<\/a>, a (3rd<\/sup> person singular) form of \u1f10\u03bc\u03b2\u03ac\u03bb\u03bb\u03c9<\/a><\/td>\n\u1f10\u03bd\u1f73\u03b2\u03b1\u03bb\u03b5<\/a>, a (3rd<\/sup> person singular) form of \u1f10\u03bc\u03b2\u03ac\u03bb\u03bb\u03c9<\/a><\/td>\n<\/tr>\n
\u05d5\u05b7\u05ea\u05bc\u05b8\u05a5\u05e9\u05c2\u05b6\u05dd<\/td>\nlaid<\/td>\nset<\/td>\n\u1f14\u03b8\u03b7\u03ba\u03b5\u03bd<\/a>, a (3rd<\/sup> person singular) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a><\/td>\n\u1f14\u03b8\u03b7\u03ba\u03b5\u03bd<\/a>, a (3rd<\/sup> person singular) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a><\/td>\n<\/tr>\n
1 Samuel (Kings) 25:18<\/td>\n\u05d5\u05b7\u05ea\u05bc\u05b8\u0596\u05e9\u05c2\u05b6\u05dd<\/td>\nand laid<\/td>\nShe loaded<\/td>\n\u1f14\u03b8\u03b5\u03c4\u03bf<\/a>, a (3rd<\/sup> person singular) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/td>\n\u1f14\u03b8\u03b5\u03c4\u03bf<\/a>, a (3rd<\/sup> person singular) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/td>\n<\/tr>\n
2 Samuel (Kings) 13:19<\/td>\n\u05d5\u05b7\u05ea\u05bc\u05b8\u059a\u05e9\u05c2\u05b6\u05dd<\/td>\nand she laid<\/td>\nShe put<\/td>\n\u1f10\u03c0\u1f73\u03b8\u03b7\u03ba\u03b5\u03bd<\/a>, a (3rd<\/sup> person singular) form of \u1f10\u03c0\u03b9\u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a><\/td>\n\u1f10\u03c0\u1f73\u03b8\u03b7\u03ba\u03b5<\/a>, a (3rd<\/sup> person singular) form of \u1f10\u03c0\u03b9\u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a><\/td>\n<\/tr>\n
2 Kings (4 Kings) 9:30<\/td>\n\u05d5\u05b7\u05ea\u05bc\u05b8\u05a8\u05e9\u05c2\u05b6\u05dd<\/td>\nand she painted<\/td>\nshe put on<\/td>\n\u1f10\u03c3\u03c4\u03b9\u03bc\u1f77\u03c3\u03b1\u03c4\u03bf<\/a>, a (3rd<\/sup> person singular) form of \u03c3\u03c4\u03b9\u03bc\u03af\u03b6\u03c9<\/a><\/td>\n\u1f10\u03c3\u03c4\u03b9\u03bc\u1f77\u03c3\u03b1\u03c4\u03bf<\/a>, a (3rd<\/sup> person singular) form of \u03c3\u03c4\u03b9\u03bc\u03af\u03b6\u03c9<\/a><\/td>\n<\/tr>\n
Esther 8:2<\/td>\n\u05d5\u05b7\u05ea\u05bc\u05b8\u05a7\u05e9\u05c2\u05b6\u05dd<\/td>\nAnd\u2026set<\/td>\nAnd\u2026designated<\/td>\n\u03ba\u03b1\u03c4\u1f73\u03c3\u03c4\u03b7\u03c3\u03b5\u03bd<\/a>, a (3rd<\/sup> person singular) form of \u03ba\u03b1\u03b8\u03af\u03c3\u03c4\u03b7\u03bc\u03b9<\/a><\/td>\n\u03ba\u03b1\u03c4\u1f73\u03c3\u03c4\u03b7\u03c3\u03b5\u03bd<\/a>, a (3rd<\/sup> person singular) form of \u03ba\u03b1\u03b8\u03af\u03c3\u03c4\u03b7\u03bc\u03b9<\/a><\/td>\n<\/tr>\n
Job 13:27<\/td>\n\u05d5\u05b0\u05ea\u05b8\u0598\u05e9\u05c2\u05b5\u059a\u05dd<\/td>\nThou puttest<\/td>\nAnd you put<\/td>\n\u1f14\u03b8\u03bf\u03c5<\/a>, a (2nd<\/sup> person singular) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a><\/td>\n\u1f14\u03b8\u03bf\u03c5<\/a>, a (2nd<\/sup> person singular) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The final occurrence (Job 13:27), though its consonants were identical to the others, was clearly \u201csecond [person] masculine singular.\u201d\u00a0 And none of these was an exact match for the occurrence in Isaiah 53:10.\u00a0 I noted one other form which was translated as forms of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a> in the Septuagint.<\/p>\n\n\n\n\n\n\n\n\n
Reference<\/td>\nHebrew \u2013 Chabad.org<\/td>\nTanakh<\/td>\nNET<\/td>\nSeptuagint BLB<\/td>\nSeptuagint Elpenor<\/td>\n<\/tr>\n
1 Samuel (Kings) 9:20<\/td>\n\u05ea\u05bc\u05b8\u05a7\u05e9\u05c2\u05b6\u05dd<\/td>\nset<\/td>\nbe<\/td>\n\u03b8\u1fc7\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/td>\n\u03b8\u1fc7\u03c2<\/a>, a (2nd<\/sup> person singular) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/td>\n<\/tr>\n
Psalm 66:9 (65:9)<\/td>\n\u05d4\u05b7\u05e9\u05bc\u05c2\u05b8\u05a3\u05dd<\/td>\nWhich holdeth<\/td>\nHe preserves<\/td>\n\u03b8\u03b5\u03bc\u1f73\u03bd\u03bf\u03c5<\/a>, a (singular participle) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/td>\n\u03b8\u03b5\u03bc\u1f73\u03bd\u03bf\u03c5<\/a>, a (singular participle) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/td>\n<\/tr>\n
Psalm 104:3 (103:3)<\/td>\n\u05d4\u05b7\u05e9\u05bc\u05c2\u05b8\u05bd\u05dd<\/td>\nwho maketh<\/td>\nHe makes<\/td>\n\u03c4\u03b9\u03b8\u03b5\u1f76\u03c2<\/a>, a (singular participle) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/td>\n\u03c4\u03b9\u03b8\u03b5\u1f76\u03c2<\/a>, a (singular participle) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/td>\n<\/tr>\n
Psalm 147:14 (147:3)<\/td>\n\u05d4\u05b7\u05e9\u05bc\u05c2\u05b8\u05a3\u05dd<\/td>\nHe maketh<\/td>\nHe brings<\/td>\n\u03c4\u03b9\u03b8\u03b5\u1f76\u03c2<\/td>\n\u03c4\u03b9\u03b8\u03b5\u1f76\u03c2<\/td>\n<\/tr>\n
Isaiah 63:11<\/td>\n\u05d4\u05b7\u05e9\u05bc\u05c2\u05b8\u05a5\u05dd<\/td>\nhe that put<\/td>\nwho placed<\/td>\n\u03b8\u03b5\u1f76\u03c2<\/a>, a (singular participle) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/td>\n\u03b8\u03b5\u1f76\u03c2<\/a>, a (singular participle) form of \u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

This exercise made me willing to consider that \u05ea\u05bc\u05b8\u05e9\u05c2\u05b4\u059a\u05d9\u05dd<\/a> (suwm<\/em>) might be original to Isaiah 53:10, the Hebrew word the rabbis intended to understand and translate in the Septuagint. \u00a0Paul, in his greeting to believers in Galatia, had also used a (singular) form of \u03b4\u03af\u03b4\u03c9\u03bc\u03b9 \u00a0(Galatians 1:3-5 NET):<\/p>\n

Grace and peace to you from God the Father and our Lord Jesus Christ, who gave (\u03b4\u1f79\u03bd\u03c4\u03bf\u03c2<\/a>, another form of \u03b4\u03af\u03b4\u03c9\u03bc\u03b9)<\/em> himself for<\/a> our sins to rescue us from this present evil age<\/a> according to the will of our God and Father [Table<\/a>]<\/em>, to whom be glory forever and ever! \u00a0Amen.<\/p><\/blockquote>\n

Though I still need to consider \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u0594\u05d5\u05b9<\/a> (nephesh<\/em>), translated his soul <\/em>(Tannakh, KJV), I began to consider: if this\u2014when thou shalt make his soul an offering for sin<\/em>\u2014is the more legitimate understanding of this clause, how did God make his soul an offering for sin<\/em>?<\/p>\n

What follows is a fictional explanation from The Lion, the Witch and the Wardrobe<\/a> by C.S. Lewis<\/a>, offered as the intellectual equivalent of an appetizer, to get the mind warmed up to the taste and smell of this issue:<\/p>\n

\u201cIt means,\u201d said Aslan, \u201cthat though the Witch knew the Deep Magic, there is a magic deeper still which she did not know. Her knowledge goes back only to the dawn of time. But if she could have looked a little further back, into the stillness and the darkness before Time dawned, she would have read there a different incantation. She would have known that when a willing victim who had committed no treachery was killed in a traitor’s stead, the Table would crack and Death itself would start working backward.\u201d[15]<\/sup><\/a><\/em><\/p><\/blockquote>\n

The understanding that was part of my own socialization is perhaps best exemplified by an excerpt from \u201cThe Death of Christ<\/a>,\u201d a sermon delivered by Charles Haddon Spurgeon<\/a> on January 24, 1858:<\/p>\n

Understand, then, the sense in which Christ was made a sacrifice for sin. But here lies the glory of this matter. It was as a substitute for sin that he did actually and literally suffer punishment for the sin of all his elect. When I say this, I am not to be understood as using any figure whatever, but as saying actually what I mean. Man for his sin was condemned to eternal fire; when God took Christ to be the substitute, it is true, he did not send Christ into eternal fire, but he poured upon him grief so desperate, that it was a valid payment for even an eternity of fire. Man was condemned to live forever in hell. God did not send Christ forever into hell; but he put on Christ, punishment that was equivalent for that. Although he did not give Christ to drink the actual hells of believers, yet he gave him a quid pro quo\u2014something that was equivalent thereunto. He took the cup of Christ’s agony, and he put in there, suffering, misery, and anguish such as only God can imagine or dream of, that was the exact equivalent for all the suffering, all the woe, and all the eternal tortures of every one that shall at last stand in heaven, bought with the blood of Christ.<\/em><\/p><\/blockquote>\n

Both of these explanations share a common theme: God made Christ \u201ca sacrifice for sin\u201d by conforming to something presumed to be innate to the created cosmos.\u00a0 In C.S. Lewis\u2019 fiction He conformed to the \u201cdeeper magic\u201d and in Charles Spurgeon\u2019s sermon He conformed to some idea of judicial or commercial equivalence: \u00a0\u201csomething that was equivalent\u201d to \u201ca valid payment for even an eternity of fire\u201d since \u201cMan was condemned to live forever in hell.\u201d<\/p>\n

I think God made Christ \u201ca sacrifice for sin\u201d by the truth<\/a>, power<\/a> and authority<\/a> of his word.<\/p>\n

God said, Let Christ be the<\/a><\/em> offering for sin.\u00a0 And God made Christ the offering for sin, and it was so (John 3:16 NET Table<\/a>):<\/p>\n

For this is the way God loved the world: He gave his<\/a> one and only Son, so that everyone who believes in him will not perish but have eternal life.<\/p><\/blockquote>\n

God said, Let Christ be the<\/em> offering for sin.\u00a0 And it was so (John 11:49-53 NET):<\/p>\n

Then one of them, Caiaphas, who was high priest that year, said, \u201cYou know nothing at all! \u00a0You do not realize that it is more to your<\/a> advantage to have one man die for the people than for the whole nation to perish.\u201d \u00a0(Now he did not say this on his own, but because he was high priest that year, he prophesied<\/a> that Jesus<\/a> was going to die for the Jewish nation [Table<\/a>]<\/em>, and not for the Jewish nation only, but to gather together into one the children of God who are scattered.) \u00a0So from that day they planned together<\/a> to kill him [Table<\/a>].<\/em><\/p><\/blockquote>\n

God said, Let Christ be the<\/em> offering for sin.\u00a0 And it was so.\u00a0 The Christ obeyed God his Father (John 10:17, 18 NET).<\/p>\n

This is why the Father loves me\u2014because I lay down my life, so that I may take it back again. \u00a0No one takes it away from me, but I lay it down of my own free will.\u00a0 I have the authority to lay it down, and I have the authority to take it back again.\u00a0 This commandment I received from my Father.\u201d<\/p><\/blockquote>\n

Tables comparing Genesis 44:2<\/a> in the Tanakh, KJV and NET, and comparing Genesis 44:2<\/a> in the Septuagint (BLB and Elpenor), and a table comparing Matthew 22:35<\/a> in the NET and KJV follow.<\/p>\n\n\n\n\n
<\/a>Genesis 44:2 (Tanakh)<\/a><\/td>\nGenesis 44:2 (KJV)<\/a><\/td>\nGenesis 44:2 (NET)<\/a><\/td>\n<\/tr>\n
And put my goblet, the silver goblet, in the sack’s mouth of the youngest, and his corn money.’ \u00a0And he did according to the word that Joseph had spoken.<\/td>\nAnd put my cup, the silver cup, in the sack’s mouth of the youngest, and his corn money. \u00a0And he did according to the word that Joseph had spoken.<\/td>\nThen put my cup\u2014the silver cup\u2014in the mouth of the youngest one\u2019s sack, along with the money for his grain.\u201d \u00a0He did as Joseph instructed.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
<\/a>Genesis 44:2 (Septuagint BLB)<\/a><\/td>\nGenesis 44:2 (Septuagint Elpenor)<\/a><\/td>\n<\/tr>\n
\u03ba\u03b1\u1f76 \u03c4\u1f78 \u03ba\u1f79\u03bd\u03b4\u03c5 \u03bc\u03bf\u03c5 \u03c4\u1f78 \u1f00\u03c1\u03b3\u03c5\u03c1\u03bf\u1fe6\u03bd \u1f10\u03bc\u03b2\u1f71\u03bb\u03b1\u03c4\u03b5 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03bc\u1f71\u03c1\u03c3\u03b9\u03c0\u03c0\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03bd\u03b5\u03c9\u03c4\u1f73\u03c1\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03c4\u03b9\u03bc\u1f74\u03bd \u03c4\u03bf\u1fe6 \u03c3\u1f77\u03c4\u03bf\u03c5 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f10\u03b3\u03b5\u03bd\u1f75\u03b8\u03b7 \u03b4\u1f72 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78 \u1fe5\u1fc6\u03bc\u03b1 \u0399\u03c9\u03c3\u03b7\u03c6 \u03ba\u03b1\u03b8\u1f7c\u03c2 \u03b5\u1f36\u03c0\u03b5\u03bd<\/a><\/strong><\/td>\n\u03ba\u03b1\u1f76 \u03c4\u1f78 \u03ba\u1f79\u03bd\u03b4\u03c5 \u03bc\u03bf\u03c5 \u03c4\u1f78 \u1f00\u03c1\u03b3\u03c5\u03c1\u03bf\u1fe6\u03bd \u1f10\u03bc\u03b2\u1f71\u03bb\u03b5\u03c4\u03b5 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03bc\u1f71\u03c1\u03c3\u03b9\u03c0\u03c0\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03bd\u03b5\u03c9\u03c4\u1f73\u03c1\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03c4\u03b9\u03bc\u1f74\u03bd \u03c4\u03bf\u1fe6 \u03c3\u1f77\u03c4\u03bf\u03c5 \u03b1\u1f50\u03c4\u03bf\u1fe6. \u1f10\u03b3\u03b5\u03bd\u1f75\u03b8\u03b7 \u03b4\u1f72 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78 \u03c1\u1fc6\u03bc\u03b1 \u1fbf\u0399\u03c9\u03c3\u1f75\u03c6, \u03ba\u03b1\u03b8\u1f7c\u03c2 \u03b5\u1f36\u03c0\u03b5<\/a><\/strong><\/td>\n<\/tr>\n
Genesis 44:2 (NETS)<\/a><\/td>\nGenesis 44:2 (English Elpenor)<\/a><\/td>\n<\/tr>\n
and put my silver cup into the bag of the younger one, with the price of his grain.\u201d \u00a0And it happened according to the word of Joseph, just as he said.<\/td>\nAnd put my silver cup into the sack of the youngest, and the price of his corn. \u00a0And it was done according to the word of Joseph, as he said.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
<\/a>Matthew 22:35 (NET)<\/td>\nMatthew 22:35 (KJV)<\/td>\n<\/tr>\n
And one of them, an expert in religious law, asked him a question to test him:<\/td>\nThen one of them, which was a lawyer, asked him a question, tempting him, and saying<\/strong>,<\/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 \u1f10\u03c0\u03b7\u03c1\u1f7d\u03c4\u03b7\u03c3\u03b5\u03bd \u03b5\u1f37\u03c2 \u1f10\u03be \u03b1\u1f50\u03c4\u1ff6\u03bd [\u03bd\u03bf\u03bc\u03b9\u03ba\u1f78\u03c2] \u03c0\u03b5\u03b9\u03c1\u1f71\u03b6\u03c9\u03bd \u03b1\u1f50\u03c4\u1f79\u03bd<\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03c0\u03b7\u03c1\u03c9\u03c4\u03b7\u03c3\u03b5\u03bd \u03b5\u03b9\u03c2 \u03b5\u03be \u03b1\u03c5\u03c4\u03c9\u03bd \u03bd\u03bf\u03bc\u03b9\u03ba\u03bf\u03c2 \u03c0\u03b5\u03b9\u03c1\u03b1\u03b6\u03c9\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd \u03ba\u03b1\u03b9<\/a> \u03bb\u03b5\u03b3\u03c9\u03bd<\/a><\/strong><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03c0\u03b7\u03c1\u03c9\u03c4\u03b7\u03c3\u03b5\u03bd \u03b5\u03b9\u03c2 \u03b5\u03be \u03b1\u03c5\u03c4\u03c9\u03bd \u03bd\u03bf\u03bc\u03b9\u03ba\u03bf\u03c2 \u03c0\u03b5\u03b9\u03c1\u03b1\u03b6\u03c9\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd \u03ba\u03b1\u03b9 \u03bb\u03b5\u03b3\u03c9\u03bd<\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Isaiah 53:10-12, Part 2<\/em><\/a><\/div>\n
Back to A Shadow of the Good Things, Part 7<\/em><\/a><\/div>\n
Back to Christ-Centered Preaching, Chapter 4, Part 3<\/em><\/a><\/div>\n
Back to Exploration, Part 7<\/em><\/a><\/div>\n
Back to Exploration, Part 17<\/em><\/a><\/div>\n
<\/div>\n
\n

<\/a>[1]<\/sup> Isaiah 53:10a<\/a><\/p>\n

<\/a>[2]<\/sup> John 10:30 (NET)<\/p>\n

<\/a>[3]<\/sup> Hebrews 10:4 (NET)<\/p>\n

<\/a>[4]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the article \u03bf<\/a> preceding Christ<\/em>.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[5]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bd\u03c5\u03bd\u1f76<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bd\u03c5\u03bd<\/a>.<\/p>\n

<\/a>[6]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had the article \u03c4\u1fc6\u03c2<\/a> preceding sin<\/em>.\u00a0 The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n

<\/a>[7]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03ba\u03b1\u03b9<\/a> \u03bb\u03b5\u03b3\u03c9\u03bd<\/a> (KJV: and saying<\/em>) here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[8]<\/sup> The Stephanus Textus Receptus<\/a> had \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2<\/a> \u03b5\u03b9\u03c0\u03b5\u03bd<\/a> here.\u00a0 The Byzantine Majority Text<\/a> had \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03b5\u03c6\u03b7<\/a>.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had simply \u1f14\u03c6\u03b7.<\/p>\n

<\/a>[9]<\/sup> 1 John 4:1 (NET)<\/p>\n

<\/a>[10]<\/sup> The Stephanus Textus Receptus<\/a> had the article \u03c4\u03c9\u03bd<\/a> preceding sacrifices<\/em>.\u00a0 The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n

<\/a>[11]<\/sup> Romans 13:10b (NET)<\/p>\n

<\/a>[12]<\/sup> Galatians 1:14 (NET)<\/p>\n

<\/a>[13]<\/sup> Acts 16:4 (NET) Table<\/a><\/p>\n

<\/a>[14]<\/sup> 2 Corinthians 1:8a (NET)<\/p>\n

<\/a>[15]<\/sup> The Lion, The Witch, and The Wardrobe, Spark Notes<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

This study originated in another essay: \u201cI plan to look at all the differences between the Masoretic text and the Septuagint here.\u201d\u00a0 (My take on Isaiah 53:10a can be found there.)\u00a0 I decided to give Isaiah 53:10-12 its own thread … 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":[5034,4960,4534],"tags":[1880,315,739,5012,5011,5007,3649,1164,4944,1565,1449,5009,5010,5008,1046],"class_list":["post-15315","post","type-post","status-publish","format-standard","hentry","category-isaiah-5310-12","category-psalm-22","category-section-five","tag-1-john-41","tag-2-corinthians-18","tag-acts-164","tag-galatians-13-5","tag-genesis-442","tag-hebrews-922-26","tag-isaiah-5310","tag-john-1017-18","tag-john-1030","tag-john-1149-53","tag-john-316","tag-mark-1228-31","tag-mark-1232-34","tag-matthew-2234-40","tag-romans-1310"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/15315","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=15315"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/15315\/revisions"}],"predecessor-version":[{"id":28815,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/15315\/revisions\/28815"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=15315"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=15315"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=15315"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}