{"id":29368,"date":"2026-04-04T08:51:38","date_gmt":"2026-04-04T13:51:38","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=29368"},"modified":"2026-06-26T13:44:28","modified_gmt":"2026-06-26T18:44:28","slug":"justice-and-mercy-revisited-part-4","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=29368","title":{"rendered":"Justice and Mercy Revisited, Part 4"},"content":{"rendered":"

This is a continuation of a consideration of \u201cMatthew\u2019s and the Holy Spirit\u2019s word choices\u201d1<\/sup><\/a> in Matthew 12:18-21. I’ll continue with the comparison and contrast of Behold, my servant whom I have chosen, my beloved<\/i>2<\/sup><\/a> to Behold my servant, whom I uphold, my chosen<\/i>.3<\/sup><\/a> The former refers explicitly to Jesus<\/a>. The latter was made explicit to Jacob\/Israel in the Septuagint<\/a>. And in this comparison and contrast I gain some insight into the new human (\u03c4\u1f78\u03bd<\/a> \u03ba\u03b1\u03b9\u03bd\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>)\u2014the new self, created after the likeness of God in true righteousness and holiness<\/i>4<\/sup><\/a>\u2014and the old human (\u03c4\u1f78\u03bd<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>)\u2014your old self, which belongs to your former manner of life and is corrupt through deceitful desires.<\/i>5<\/sup><\/a> <\/span><\/p>\n\n\n\n\n\n\n
\n

<\/a>Jesus (Matthew 12:15 ESV<\/a>)<\/span><\/span><\/p>\n<\/td>\n

\n

Jacob\/Israel (Isaiah 42:1 English Elpenor<\/a>)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

The One New Man (Luke 1:34-35<\/a>; Ephesians 2:15b ESV<\/a>)<\/span><\/span><\/p>\n<\/td>\n

\n

The one born of the flesh (Genesis 25:24-26 ESV<\/a>), chosen by God (Genesis 28:13-15 ESV<\/a>)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Matthew 12:18a ESV<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 42:1a ESV<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

Behold, my servant whom I have chosen, my beloved<\/span><\/span><\/td>\nBehold my servant, whom I uphold, my chosen<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Isaiah 42:1 is still the most fruitful starting point for locating the words of Isaiah that the Lord Jesus fulfilled. <\/span><\/p>\n\n\n\n\n\n
\n

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

\n

Septuagint<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Isaiah 42:1a (Tanakh\/KJV) Table<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 42:1a (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 42:1a (NETS) Table<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 42:1a (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

Behold my servant, whom I uphold; mine elect, in whom my soul (\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u0591\u05d9<\/a>) delighteth (\u05e8\u05b8\u05bd\u05e6\u05b0\u05ea\u05b8\u05a3\u05d4<\/a>);<\/span><\/span><\/td>\n\u201cHere is my servant whom I support, my chosen one in whom I (nep\u0304e\u0161<\/i>, \u05e0\u05e4\u05e9\u05d9<\/a>) take pleasure (r\u0101\u1e63\u00e2<\/i>, \u05e8\u05e6\u05ea\u05d4<\/a>).<\/span><\/span><\/td>\nIakob is my servant; I will lay hold of him; Israel is my chosen; my soul (\u1f21<\/a> \u03c8\u03c5\u03c7\u1f75<\/a> \u03bc\u03bf\u03c5<\/a>) has accepted him (\u03c0\u03c1\u03bf\u03c3\u03b5\u03b4\u1f73\u03be\u03b1\u03c4\u03bf<\/a> \u03b1\u1f50\u03c4\u1f78\u03bd<\/a>);<\/span><\/span><\/td>\nJacob is my servant, I will help him: Israel is my chosen, my soul (\u1f21<\/a> \u03c8\u03c5\u03c7\u1f75<\/a> \u03bc\u03bf\u03c5<\/a>) has accepted him (\u03c0\u03c1\u03bf\u03c3\u03b5\u03b4\u1f73\u03be\u03b1\u03c4\u03bf<\/a> \u03b1\u1f50\u03c4\u1f78\u03bd<\/a>);<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Here, \u05e8\u05b8\u05bd\u05e6\u05b0\u05ea\u05b8\u05a3\u05d4, a form of \u05e8\u05b8\u05e6\u05b8\u05d4<\/a> (r\u0101\u1e63\u00e2<\/i>), [in whom<\/i>] delighteth<\/i> (Tanakh, KJV), [in whom<\/i>] take pleasure<\/i> (NET), was translated \u03c0\u03c1\u03bf\u03c3\u03b5\u03b4\u1f73\u03be\u03b1\u03c4\u03bf<\/a> \u03b1\u1f50\u03c4\u1f78\u03bd<\/a>, has accepted him<\/i> (NETS, English Elpenor), in the Septuagint. The Greek verb \u03c0\u03c1\u03bf\u03c3\u03b5\u03b4\u1f73\u03be\u03b1\u03c4\u03bf<\/a>, a 3rd<\/sup> person singular form of \u03c0\u03c1\u03bf\u03c3\u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9<\/a>, is practically a one word synopsis of God’s patience with the old human (\u03c4\u1f78\u03bd<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>): \u201cto take up, receive, receive hospitably, welcome; to pardon; to accept, admit; to assent; to agree, consent; to bear with, endure, pardon; to undertake, attempt; to look forward to; to expect, wait for, await, anticipate.\u201d It is also a very good translation of the Qal<\/a> perfect 3rd<\/sup> person feminine singular verb \u05e8\u05b8\u05bd\u05e6\u05b0\u05ea\u05b8\u05a3\u05d4, a form of \u05e8\u05b8\u05e6\u05b8\u05d4<\/a> (r\u0101\u1e63\u00e2<\/i>).<\/span><\/p>\n

<\/a>Another form of \u05e8\u05b8\u05e6\u05b8\u05d4<\/a> (r\u0101\u1e63\u00e2<\/i>) is found in the legal instructions to the Levites (Leviticus 1:1-4 ESV):<\/span><\/p>\n

The Lord called Moses and spoke to him from the tent of meeting, saying [Table<\/a>]<\/em>, \u201cSpeak to the people of Israel and say to them, When any one of you brings an offering to the Lord, you shall bring your offering of livestock from the herd or from the flock [Table<\/a>]<\/em>.<\/span><\/span><\/p>\n

\u201cIf his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall bring it to the entrance of the tent of meeting, that he may be accepted before the Lord [Table<\/a>]<\/em>. He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him [Table<\/a>]<\/em>. <\/span><\/span><\/p><\/blockquote>\n

<\/a>The Hebrew verb translated and it shall be accepted<\/i> is \u05d5\u05b0\u05e0\u05b4\u05e8\u05b0\u05e6\u05b8\u05a5\u05d4, a Niphal<\/a> form of \u05e8\u05b8\u05e6\u05b8\u05d4<\/a> (r\u0101\u1e63\u00e2<\/i>), understood here as the passive voice: \u201cThe Niphal often functions as the passive counterpart to the Qal stem, describing actions performed on the subject.\u201d6<\/sup><\/a> It was translated \u03b4\u03b5\u03ba\u03c4\u1f78\u03bd<\/a>, a thing acceptable<\/i> (NETS), as a thing acceptable<\/i> (English Elpenor), in the Septuagint. The adjective \u03b4\u03b5\u03ba\u03c4\u1f78\u03bd<\/a> is a form of \u03b4\u03b5\u03ba\u03c4\u03cc\u03c2<\/a>: \u201cacceptable, favourable, convenient; appropriate, convenient; received, accepted, welcomed, approved.\u201d It complements \u03c0\u03c1\u03bf\u03c3\u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9<\/a>, as a one word synopsis of God’s patience with the old human (\u03c4\u1f78\u03bd<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>).<\/span><\/p>\n

A comparison of the Greek of Matthew 12:18a to that of Isaiah 42:1a in the Septuagint follows:<\/span><\/p>\n\n\n\n\n\n\n
\n

Matthew 12:18 (NET Parallel Greek)<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 42:1 (Septuagint BLB) <\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 42:1 (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

|\u03b5\u1f30\u03c2<\/a><\/b>| \u1f43\u03bd<\/a> \u03b5\u1f50\u03b4\u1f79\u03ba\u03b7\u03c3\u03b5\u03bd<\/a><\/b> \u1f21 \u03c8\u03c5\u03c7\u1f75 \u03bc\u03bf\u03c5<\/span><\/span><\/td>\n\u03c0\u03c1\u03bf\u03c3\u03b5\u03b4\u1f73\u03be\u03b1\u03c4\u03bf<\/a> \u03b1\u1f50\u03c4\u1f78\u03bd<\/a><\/b> \u1f21 \u03c8\u03c5\u03c7\u1f75 \u03bc\u03bf\u03c5<\/span><\/span><\/td>\n\u03c0\u03c1\u03bf\u03c3\u03b5\u03b4\u1f73\u03be\u03b1\u03c4\u03bf<\/a> \u03b1\u1f50\u03c4\u1f78\u03bd<\/a><\/b> \u1f21 \u03c8\u03c5\u03c7\u1f75 \u03bc\u03bf\u03c5<\/span><\/span><\/td>\n<\/tr>\n
\n

Matthew 12:18 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 42:1 (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 42:1 (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

in whom I take great delight<\/span><\/span><\/td>\nmy soul has accepted him<\/span><\/span><\/td>\nmy soul has accepted him<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The Greek verb \u03b5\u1f50\u03b4\u1f79\u03ba\u03b7\u03c3\u03b5\u03bd<\/a> is a 3rd<\/sup> person singular form of \u03b5\u1f50\u03b4\u03bf\u03ba\u03ad\u03c9<\/a> (e.g.<\/i>, \u201ctoward whom my soul takes great delight\u201d) in the indicative mood<\/a> (a statement of fact) and the active voice<\/a>: \u201cto be well pleased, take delight; to consider good, consent, determine, resolve; to like, delight in, approve; to be willing gladly; to be favourably disposed, pleased; to be satisfied, happy; to accept favourably, accept approvingly.\u201d Matthew’s and the Holy Spirit’s word choice seems appropriate for Jesus, the One new human (\u1f15\u03bd\u03b1<\/a> \u03ba\u03b1\u03b9\u03bd\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>)\u2014Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased<\/i>7<\/sup><\/a>\u2014and for the new self<\/em> (\u03c4\u1f78\u03bd<\/a> \u03ba\u03b1\u03b9\u03bd\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>), created after the likeness of God in true righteousness and holiness<\/i>8<\/sup><\/a> as well.<\/span><\/p>\n

Though I found no forms of \u03b5\u1f50\u03b4\u03bf\u03ba\u03ad\u03c9<\/a> in the Greek translation of Isaiah in the Septuagint, one is found in the very first occurrence of another Qal stem (e.g.<\/i>, the active voice) form of \u05e8\u05b8\u05e6\u05b8\u05d4<\/a> (r\u0101\u1e63\u00e2<\/i>). Jacob was returning to the promised land with his family and possessions (Genesis 32:3-5 ESV):<\/span><\/p>\n

And Jacob sent messengers (\u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05db\u05b4\u05d9\u05dd, a form of \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0<\/a>, <\/em>mal’\u0101\u1e35; Septuagint: \u1f00\u03b3\u03b3\u1f73\u03bb\u03bf\u03c5\u03c2<\/a>, a form of \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2<\/a>) before him to Esau his brother<\/a> in the land of Seir, the country of Edom, instructing them, \u201cThus you shall say to my lord Esau: Thus says your servant Jacob, \u2018I have sojourned with Laban and stayed until now. I have oxen, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.\u2019\u201d<\/em><\/em><\/span><\/span><\/p><\/blockquote>\n

Jesus, the One new human prior to his death and resurrection<\/a>, asked somewhat rhetorically: Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet<\/a> him who comes against him with twenty thousand? And if not<\/a>, while the other is yet a great way off, he sends a delegation and asks for terms of peace<\/i>.9<\/sup><\/a> He also said: Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge<\/a> to the guard, and you be put in prison<\/i> [Table<\/a>]. Truly, I say to you, you will never get out until you have paid the last penny<\/i>.10<\/sup><\/a><\/p>\n

Both allude to this story of Jacob’s encounter with Esau, which begs the question: Where did Jacob acquire such wisdom? And this even prior to the return of his messengers, saying, \u201cWe came to your brother Esau, and he is coming to meet you, and there are four hundred men with him.\u201d<\/i>11<\/sup><\/a> The most general answer is that Jacob, an old human, spent his adult life living in the Lord’s favor as his chosen one. But the opening verses of this chapter reveal an even more specific example of the very tactic he employed with Esau (Genesis 32:1, 2 ESV):<\/span><\/p>\n

Jacob went on his way, and the angels (\u05de\u05b7\u05dc\u05b0\u05d0\u05b2\u05db\u05b5\u05d9, another form of \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0<\/a>, <\/em>mal’\u0101\u1e35; Septuagint: \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03b9<\/a>, another form of \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2<\/a>)<\/em> of God met him. And when Jacob saw them he said, \u201cThis is God\u2019s camp!\u201d So he called the name of that place Mahanaim.<\/span><\/span><\/p><\/blockquote>\n

The divergence here between the Masoretic text and Septuagint deserves the following table:<\/span><\/p>\n\n\n\n\n\n\n
\n

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

\n

Septuagint<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Genesis 32:2, 3 (Tanakh)<\/span><\/span><\/p>\n<\/td>\n

\n

Genesis 32:1, 2 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Genesis 32:1, 2 (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Genesis 32:1, 2 (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

And Jacob went on his way, and the angels of G-d met him.<\/span><\/span><\/td>\nSo Jacob went on his way and the angels of God met him.<\/span><\/span><\/td>\nAnd Iakob departed on his own way. And looking up he saw a divine camp encamped, and the angels of God met him.<\/span><\/span><\/td>\nAND Jacob departed for his journey; and having looked up, he saw the host of God encamped; and the angels of God met him.<\/span><\/span><\/td>\n<\/tr>\n
And Jacob said when he saw them: ‘This is G-d’s camp (\u05de\u05b7\u05bd\u05d7\u05b2\u05e0\u05b5\u05a5\u05d4<\/a>).’ And he called the name of that place Mahanaim (\u05de\u05b7\u05bd\u05d7\u05b2\u05e0\u05b8\u05bd\u05d9\u05b4\u05dd<\/a>).<\/span><\/span><\/td>\nWhen Jacob saw them, he exclaimed, \u201cThis is the camp (ma\u1e25\u0103n\u00ea<\/i>, \u05de\u05d7\u05e0\u05d4<\/a>) of God!\u201d So he named that place Mahanaim (ma\u1e25\u0103nayim<\/i>, \u05de\u05d7\u05e0\u05d9\u05dd<\/a>).<\/span><\/span><\/td>\nNow Iakob, when he saw them, said, \u201cThis is a divine camp (\u03a0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f74<\/a>)!\u201d And he called the name of that place Camps (\u03a0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u03b1\u1f77<\/a>).<\/span><\/span><\/td>\nAnd Jacob said, when he saw them, This is the Camp (\u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f74<\/a>) of God; and he called the name of that place, Encampments (\u03a0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u03b1\u1f77<\/a>).<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

In other words, Jacob sent messengers to Esau, much like the Camp of God<\/i> sent messengers to him. Rashi’s<\/a> commentary in The Complete Jewish Bible<\/a> reads:<\/span><\/p>\n

and angels of God met him<\/b>. Angels of Israel came to greet him to escort him to the land.<\/span><\/span><\/em>
\nMahanaim<\/b>. Two camps, [one of the angels] outside the land, who came with him up to here, and [one of the angels] of Israel, who came to greet him. \u2014 [from Tanchuma Vayishlach 3]<\/span><\/span><\/em>
\nJacob sent angels<\/b>. Heb. \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05db\u05b4\u05d9\u05dd, literally angels (Gen. Rabbah 75:4).<\/span><\/span><\/em><\/p><\/blockquote>\n

After his messengers (or angels) reported that there are four hundred men with <\/i>Esau (Genesis 32:7, 8 ESV):<\/span><\/p>\n

Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocks and herds and camels, into two camps [Table<\/a>]<\/em>, thinking, \u201cIf Esau comes to the one camp and attacks it, then the camp that is left will escape\u201d [Table<\/a>].<\/em><\/span><\/span><\/p><\/blockquote>\n

Rashi considered this Jacob’s preparation for war with Esau<\/a>, and I see no good reason to dispute him. Then, Jacob prayed (Genesis 32:9-12 ESV):<\/span><\/p>\n

\u201cO God of my father Abraham and God of my father Isaac, O Lord who said to me, \u2018Return to your country and to your kindred, that I may do you good\u2019 [Table<\/a>]<\/em>, I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant<\/a>, for with only my staff I crossed this Jordan, and now I have become two (\u05dc\u05b4\u05e9\u05c1\u05b0\u05e0\u05b5\u05d9<\/a>, <\/em>\u0161\u1d4anayim; Septuagint: \u03b4\u1f7b\u03bf<\/a>)<\/em> camps (\u05de\u05b7\u05d7\u05b2\u05e0\u05d5\u05b9\u05ea<\/a>, <\/em>ma\u1e25\u0103n\u00ea; Septuagint: \u03c0\u03b1\u03c1\u03b5\u03bc\u03b2\u03bf\u03bb\u1f71\u03c2<\/a>) [Table<\/a>]<\/em>. Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children [Table<\/a>]<\/em>. But you said, \u2018I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude\u2019\u201d [Table<\/a>].<\/em><\/span><\/span><\/p><\/blockquote>\n

And then, Jacob prepared a present (e.g.<\/i>, select herds of animals<\/a>) for Esau. For he thought, \u201cI may appease him with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.\u201d<\/i>12<\/sup><\/a> The Hebrew word translated I may appease<\/i> is \u05d0\u05b2\u05db\u05b7\u05e4\u05bc\u05b0\u05e8\u05b8\u05d4, a Piel form of \u05db\u05bc\u05b8\u05e4\u05b7\u05e8<\/a> (k\u0101p\u0304ar<\/i>).<\/span><\/p>\n

<\/a>The Piel<\/b> stem is one of the most expressive and nuanced verb forms in Biblical Hebrew. It is often associated with intensive, factitive, or causative actions, making it a critical component for understanding the depth and richness of the Hebrew Bible (Tanakh).13<\/sup><\/a><\/span><\/span><\/em>
\nThe Piel often contrasts with the Qal, Hiphil, and other stems in how it expresses an action:<\/span><\/span><\/em><\/p>\n