To Make Holy, Part 8

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The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  Jesus prayer continued (John 17:14, 15 NET):

I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world.  I am not asking you to take them out of the world, but that you keep them safe from the evil one.

The Greek words translated your word were τὸν λόγον σου.  Jesus had spoken to a Samaritan woman (John 4:39-42 NET):

Now many Samaritans[2] from that town believed in him because of the report of the woman who testified, “He told me everything I ever[3] did.”  So when the Samaritans[4] came to him, they began asking him to stay with them.  He stayed there two days, and because of his word many more believed.  They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.”[5]

The Greek words translated the report of the woman were τὸν λόγον τῆς γυναικὸς.  So I have the word of the woman to contrast with the word of Jesus’ father: Come, see a man who told me everything I ever did, the woman told her friends.  Surely he can’t be the Messiah (ὁ χριστός), can he?[6]  Her friends believed her enough to obey her: So[7] they left the town and began coming to him.[8]  I should back up to point out that the woman’s word which her friends obeyed was a relatively tentative presentation of Jesus’ word (John 4:25, 26 NET):

The woman said to [Jesus], “I know that Messiah[9] is coming” (the one called Christ); “whenever he comes, he will tell us everything.”[10]  Jesus said to her, “I, the one speaking to you, am he.”

The woman’s friends also demonstrated their faith in her word, a relatively tentative presentation of Jesus’ word, by asking Jesus to stay with them.  The Greek word translated to stay was μεῖναι (a form of μένω).  Other forms of μένω occur in Jesus’ teaching to his disciples (John 15:4 NET):

Remain (μείνατε, another form of μένω) in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains[11] (μένῃ, another form of μένω) in the vine, so neither can you unless you remain[12] (μένητε, another form of μένω) in me.

Jesus stayed (ἔμεινεν, another form of μένω) there two days, and because of his word (τὸν λόγον αὐτοῦ) many more believed.  After two days these Samaritans had acquired two important concepts: 1) They had learned to value Jesus’ word above that of the woman.  This is my daily prayer: “Please let any who read these essays hear your voice instead of mine.”  And, 2) they knew Jesus as the Savior of the world (ο σωτηρ του κοσμου).

These Samaritans didn’t know Jesus as a conqueror who would overthrow the Romans and bring the whole world into submission to the descendants of Israel.  They knew Him as the Savior of the world at a time when his own hand-picked disciples were chomping at the bit for Him to get down to the serious messianic business of overthrowing the Romans and restoring the kingdom to Israel.  And lest I suppose that these were just ignorant Samaritans, their knowledge agreed with the the word of God through Jesus and a much more spiritually mature John, one of the original twelve disciples: For God did not send his Son into the world to condemn the world, but that the world should be saved through him (σωθῇ ὁ κόσμος δι᾿ αὐτοῦ).[13]

Here is the next occurrence of λόγον in John’s Gospel narrative (John 5:24-30 NET):

“I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned (κρίσιν, a form of κρίσις), but has crossed over from death to life.  I tell you the solemn truth, a time is coming—and is now here—when the dead will hear[14] the voice of the Son of God, and those who hear will live.  For just as the Father has life in himself, thus he has granted the Son to have life in himself, and he has granted the Son authority to execute judgment (κρίσιν, a form of κρίσις), because he is the Son of Man.

“Do not be amazed at this, because a time is coming when all who are in the tombs will hear[15] his voice and will come out—the ones who have done what is good (ἀγαθὰ, a form of ἀγαθός) to the resurrection resulting in life, and the ones who have done what is evil (φαῦλα, a form of φαῦλος) to the resurrection resulting in condemnation (κρίσεως, another form of κρίσις).  I can do nothing on my own initiative.  Just as I hear, I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one[16] who sent me.

The Greek words translated my message were τὸν λόγον μου.  I assume that the dead, in the dead (νεκροὶ, a form of νεκρός) will hear the voice of the Son of God, referred to something more like what Paul meant when he wrote to believers in Ephesus: you were dead (νεκροὺς, another form of νεκρός) in your offenses and sins[17] (Ephesians 2:1-10).  And all who are in the tombs will hear his voice seems fairly obvious in its reference to something more like Matthew’s Gospel account (Matthew 27:50-53).  The implication is consistent that to hear Jesus’ word is a divinely facilitated activity: So then faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing (ἀκοὴ) by the word (ρήματος, a form of ῥῆμα) of God.[18]

The human part in hearing is to sit and listen, or read and study as the case may be, rather than to hold one’s ears and flee in terror.  And if one is as slow and stupid as I have been, hearing may take longer relative to another less prone to argument.  One of my best teachers in college had been a mediocre student.  It made him very aware as a teacher of the information that had confused him as a student.

The dead will hear the voice of the Son of God who has been granted authority to execute judgment, because he is the Son of Man.  I can do nothing on my own initiative, the Judge proclaimed.  Just as I hear (ἀκούω), I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one who sent me…not…to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through [me].  The words are important.

The Judge whom God sent that the world should be saved through him continued (John 5:36-40 NET):

I have a testimony greater than that from John (John 5:33-35; 1:6-8; 1:19-37; 3:22-36).  For the deeds that the Father has assigned me to complete—the deeds I[19] am now doing—testify about me that the Father has sent me.  And the Father who sent me has himself[20] testified about me.  You people have never heard (ἀκηκόατε, a form of ἀκούω) his voice nor seen his form at any time, nor do you have his word residing in you, because you do not believe the one whom he sent.  You study[21] the scriptures thoroughly because you think in them you possess eternal life (ζωὴν αἰώνιον), and it is these same scriptures that testify about me, but you are not willing to come to me so that you may have life.

The Greek words translated his word were τὸν λόγον αὐτοῦ, and residing was μενοντα (another form of μένω).  When I studied the Bible searching for rules to obey I wasn’t consciously seeking to know…the only true God, and Jesus Christ, whom [He] sent,[22] ἡ αἰώνιος ζωὴ, eternal life according to Jesus in prayer to his Father.   So despite my best efforts to curry favor with God by finding more and more rules to (dis-)obey, I did begin to know Him.  And it was a little frustrating to me that He showed mercy far too often rather than meting out the punishment the law required.

Why don’t you understand what I am saying? Jesus continued (John 8:43-47 NET):

It is because you cannot accept (ἀκούειν, another form of ἀκούω) my teaching.  You people are from your father the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him.  Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies [Table].  But because I am telling you the truth, you do not believe me.  Who among you can prove me guilty of any sin?  If[23] I am telling you the truth, why don’t you believe me?  The one who belongs to God listens and responds to (ἀκούει, another form of ἀκούω) God’s words (ρήματα, another form of ῥῆμα).  You don’t listen and respond (ἀκούετε, another form of ἀκούω), because you don’t belong to God.”

The Greek words translated my teaching were τὸν λόγον τὸν ἐμόν.  Jesus spoke to those Judeans who had believed him, but this truth applies to all human beings not yet born from above.  And I would encourage those born from above to take it to heart as well.  I’ve heard some claim freedom from all residue of sin and the old nature, but it’s not my experience.  I agree with Paul that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me.[24]  Evil doesn’t always win out, in the sense that it is what comes out of me, yet it is always an option but for the grace of God, the fruit of his Holy Spirit (Galatians 5:16-23).

I am not trying to get (ζητῶ, a form of ζητέω) praise for myself, Jesus continued (John 8:50-56 NET).

There is one who demands (ζητῶν, another form of ζητέω) it, and he also judges (κρίνων, a form of κρίνω).  I tell you the solemn truth, if anyone obeys (τηρήσῃ, a form of τηρέω) my teaching,[25] he will never see death.”[26]

Then[27] the Judeans responded, “Now we know you’re possessed by a demon!  Both Abraham and the prophets died, and yet you say, ‘If anyone obeys (τηρήσῃ, a form of τηρέω) my teaching, he will never experience death.’[28]  You aren’t greater than our father Abraham who died, are you?  And the prophets died too!  Who do you claim to be?” [Table]  Jesus replied, “If I glorify myself, my glory is worthless.  The one who glorifies[29] me is my Father, about whom you people say, ‘He is our[30] God.’  Yet you do not know him, but I know him.  If[31] I were to say that I do not know him, I would be a liar like you.[32]  But[33] I do know him, and I obey (τηρῶ, another form of τηρέω) his teaching.  Your father Abraham was overjoyed to see my day, and he saw it and was glad.”

The Greek words translated my teaching were τὸν ἐμὸν λόγον and τὸν λόγον μου respectively, and his teaching was τὸν λόγον αὐτοῦ.  Jesus continued (John 14:23-26 NET):

“If anyone loves me, he will obey (τηρήσει, another form of τηρέω) my word, and my Father will love him, and we will come to him and take up residence with him [Table].  The person who does not love me does not obey (τηρεῖ, another form of τηρέω) my words.  And the word you hear (ἀκούετε, another form of ἀκούω) is not mine, but the Father’s who sent me.

“I have spoken these things while staying (μένων, another form of μένω) with you.  But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you [Table].

The Greek words translated my word were τὸν λόγον μου and my words were τοὺς λόγους μου.  When Jesus speaks, however, the word (ὁ λόγος) you hear is not mine (οὐκ ἔστιν ἐμὸς), but the Father’s who sent me.  He continued (John 15:1-4 NET):

I am the true vine and my Father is the gardener.  He takes away every branch that does not bear fruit in me.  He prunes every branch that bears fruit so that it will bear more fruit.  You are clean already because of the word that I have spoken to you.  Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me.

I think it’s prudent here to highlight all of the meanings of the Greek word translated takes away (αἴρει, a form of αἴρω): “to lift up, take up, pick up; to look up (in prayer); to move upward, raise vertically; to raise to a higher level; to take up and carry along; to lift up and carry away, remove; to take away, remove (no suggestion of lifting up); to bear with, endure; to carry, transport; to bear and uphold; to be dressed as an office-bearer; to cause to emerge.”  If one fears punishment for a failure to do good works then takes away may be an appropriate understanding of αἴρει.  And I have accepted this understanding uncritically until this very moment.

I plan to do a thorough word study of forms of αἴρω in another essay.  Here I’ll propose that if one has begun to know the love of God through Jesus Christ, There is no fear in love, but perfect love drives out fear, because fear has to do with punishment (κόλασιν, a form of κόλασις).[34]  In that light I’m willing to consider some of the other meanings of αἴρει that may describe the Father’s activity in my life better: “to lift up, take up, pick up; to move upward, raise vertically; to raise to a higher level; to take up and carry along; to bear with, endure; to carry, transport; to bear and uphold; to cause to emerge.”

The Greek words translated the word were τὸν λόγον.  The Greek word translated He prunes was καθαίρει (a form of καθαίρω), which means: “to make clean, purge, cleanse; to remove impurities and things undesirable; to sift, winnow (grain).”  It is essentially the verb form of the noun translated clean (καθαροί, a form of καθαρός), which means: “clear; pure, containing no foreign mixture (e.g., pure gold); morally pure, religiously pure; clean, free from dirt; released from the power of (an oath); free from guilt, innocent.”

Remember what I told you, Jesus continued, ‘A slave is not greater than his master.’  If they persecuted me, they will also persecute you.  If they obeyed (ἐτήρησαν, another form of τηρέω) my word, they will obey (τηρήσουσιν, another form of τηρέω) yours too.[35]  The Greek words translated my word were τὸν λόγον μου.

And finally Jesus prayed (John 17:6-8 NET):

I have revealed your name to the men you gave me out of the world.  They belonged to you, and you gave them to me, and they have obeyed (τετήρηκαν, another form of τηρέω) your word [Table].  Now they understand that everything you have given me comes[36] from you, because I have given them the words you have given[37] me.  They accepted them and really understand that I came from you, and they believed that you sent me.

The Greek words translated your word were τὸν λόγον σου.  And with this I’ve completed a fairly thorough examination of what Jesus meant by I have given them your word[38] (ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου) according to John’s Gospel narrative.  I want to return to examine other words in John 17:14 and 15 in more detail in other essays.

Tables comparing John 4:39, 40; 4:42; 4:30; 4:25; 15:4; 5:25; 5:28; 5:30; 5:36, 37; 8:46; 8:51, 52; 8:54, 55 and 17:7, 8 in the NET and KJV follow.

John 4:39, 40 (NET) John 4:39, 40 (KJV)
Now many Samaritans from that town believed in him because of the report of the woman who testified, “He told me everything I ever did.” And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαριτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι εἶπεν μοι πάντα ἃ ἐποίησα εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα
So when the Samaritans came to him, they began asking him to stay with them.  He stayed there two days, So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ᾿ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας
John 4:42 (NET) John 4:42 (KJV)
They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.” And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τῇ τε γυναικὶ ἔλεγον |ὅτι| οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτος ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος
John 4:30 (NET) John 4:30 (KJV)
So they left the town and began coming to him. Then they went out of the city, and came unto him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν εξηλθον ουν εκ της πολεως και ηρχοντο προς αυτον εξηλθον εκ της πολεως και ηρχοντο προς αυτον
John 4:25 (NET) John 4:25 (KJV)
The woman said to him, “I know that Messiah is coming” (the one called Christ); “whenever he comes, he will tell us everything.” The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγει αὐτῷ ἡ γυνή· οἶδα ὅτι Μεσσίας ἔρχεται (ὁ λεγόμενος χριστός)· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα λεγει αυτω η γυνη οιδα οτι μεσσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα λεγει αυτω η γυνη οιδα οτι μεσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα
John 15:4 (NET) John 15:4 (KJV)
Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me. Abide in me, and I in you.  As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μείνατε ἐν ἐμοί, καγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ᾿ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε
John 5:25 (NET) John 5:25 (KJV)
I tell you the solemn truth, a time is coming—and is now here—when the dead will hear the voice of the Son of God, and those who hear will live. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται
John 5:28 (NET) John 5:28 (KJV)
“Do not be amazed at this, because a time is coming when all who are in the tombs will hear his voice Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου
John 5:30 (NET) John 5:30 (KJV)
I can do nothing on my own initiative.  Just as I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of the one who sent me. I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾿ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντος με ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος
John 5:36, 37 (NET) John 5:36, 37 (KJV)
I have a testimony greater than that from John.  For the deeds that the Father has assigned me to complete—the deeds I am now doing—testify about me that the Father has sent me. But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάννου· τὰ γὰρ ἔργα ἃ δέδωκεν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν
And the Father who sent me has himself testified about me.  You people have never heard his voice nor seen his form at any time, And the Father himself, which hath sent me, hath borne witness of me.  Ye have neither heard his voice at any time, nor seen his shape.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε
John 8:46 (NET) John 8:46 (KJV)
Who among you can prove me guilty of any sin?  If I am telling you the truth, why don’t you believe me? Which of you convinceth me of sin?  And if I say the truth, why do ye not believe me?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετε μοι τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι
John 8:51, 52 (NET) John 8:51, 52 (KJV)
I tell you the solemn truth, if anyone obeys my teaching, he will never see death.” Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα
Then the Judeans responded, “Now we know you’re possessed by a demon!  Both Abraham and the prophets died, and yet you say, ‘If anyone obeys my teaching, he will never experience death.’ Then said the Jews unto him, Now we know that thou hast a devil.  Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπον αὐτῷ οἱ Ἰουδαῖοι· νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις· ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσεται θανατου εις τον αιωνα ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσηται θανατου εις τον αιωνα
John 8:54, 55 (NET) John 8:54, 55 (KJV)
Jesus replied, “If I glorify myself, my glory is worthless.  The one who glorifies me is my Father, about whom you people say, ‘He is our God.’ Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς· ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς |ἡμῶν| ἐστιν απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος υμων εστιν απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος ημων εστιν
Yet you do not know him, but I know him.  If I were to say that I do not know him, I would be a liar like you.  But I do know him, and I obey his teaching. Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν. κὰν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω
John 17:7, 8 (NET) John 17:7, 8 (KJV)
Now they understand that everything you have given me comes from you, Now they have known that all things whatsoever thou hast given me are of thee.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
νῦν ἔγνωκαν ὅτι πάντα ὅσα |δέδωκας| μοι παρὰ σοῦ εἰσιν νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν
because I have given them the words you have given me.  They accepted them and really understand that I came from you, and they believed that you sent me. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι τὰ ρήματα ἃ ἔδωκας μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας

[1] John 17:17 (NET)

[2] In the NET parallel Greek text and NA28 Samaritans was spelled Σαμαριτῶν, and σαμαρειτων in the Stephanus Textus Receptus and Byzantine Majority Text.

[3] The NET parallel Greek text and NA28 had ἃ, where the Stephanus Textus Receptus and Byzantine Majority Text had οσα (KJV: that ever).

[4] In the NET parallel Greek text and NA28 Samaritans was spelled Σαμαρῖται, and σαμαρειται in the Stephanus Textus Receptus and Byzantine Majority Text.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ο χριστος (KJV: the Christ) following world.  The NET parallel Greek text and NA28 did not.

[6] John 4:29 (NET)

[7] The Stephanus Textus Receptus had ουν (KJV: Then) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[8] John 4:30 (NET)

[9] In the NET parallel Greek text, NA28 and Stephanus Textus Receptus Messiah was spelled Μεσσίας, and μεσιας in the Byzantine Majority Text.

[10] The NET parallel Greek text and NA28 had ἅπαντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all things).

[11] The NET parallel Greek text and NA28 had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

[12] The NET parallel Greek text and NA28 had μένητε here, where the the Stephanus Textus Receptus and Byzantine Majority Text had μεινητε (KJV: abide).

[13] John 3:17 (NET) Table

[14] The NET parallel Greek text and NA28 had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear).  “THE MIDDLE VOICE IN THE NEW TESTAMENT,” by George J. Cline, Grace Theological Seminary, 1983

[15] The NET parallel Greek text and NA28 had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear).

[16] The Stephanus Textus Receptus and Byzantine Majority Text had πατρος (KJV: Father) here.  The NET parallel Greek text and NA28 did not.

[17] Ephesians 2:1 (NET) Table

[18] Romans 10:17 (NKJV) Table

[19] The Stephanus Textus Receptus and Byzantine Majority Text had εγω here.  The NET parallel Greek text and NA28 did not.

[20] The NET parallel Greek text and NA28 had ἐκεῖνος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος.

[21] Though the NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text all had ἐραυνᾶτε here, the KJV translators treated it like the imperative ἐρευνήσατε (KJV: Search the scriptures), transforming Jesus’ observation into a command, a rule to obey.  A sign of the Protestant times circa 1611 or an early example of product placement advertising?  Addendum: July 14, 2020 – Somehow I missed that the Stephanus Textus Receptus and Byzantine Majority Text had ερευνατε here.

[22] John 17:3b (NET)

[23] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And) here.  The NET parallel Greek text and NA28 did not.

[24] Romans 7:21 (NET)

[25] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding teaching and my.  The NET parallel Greek text and NA28 had τον preceding my only.

[26] The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here.  A note (134) in the NET translated it forever (2 Corinthians 5:1-10).

[27] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ουν here.  The NET parallel Greek text did not.

[28] The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here.  A note (143) in the NET translated it forever (2 Corinthians 5:1-10).

[29] The NET parallel Greek text and NA28 had δοξάσω here, where the Stephanus Textus Receptus and Byzantine Majority Text had δοξαζων (KJV: honoureth).

[30] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἡμῶν here, where the Stephanus Textus Receptus had υμων (KJV: your).

[31] The NET parallel Greek text and NA28 had κὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν (KJV: and if).

[32] The NET parallel Greek text and NA28 had ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: unto you).

[33] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.

[34] 1 John 4:18 (NET)

[35] John 15:20 (NET)

[36] The NET parallel Greek text and NA28 had εἰσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: are).

[37] The NET parallel Greek text and NA28 had ἔδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεδωκας (KJV: thou gavest).

[38] John 17:14a (NET)

Fear – Deuteronomy, Part 15

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I am disgruntled every time I must go out to accomplish anything during this pandemic.  Still, I sense the Holy Spirit pumping God’s love, joy, peace, patience, kindness and goodness into me like a racing heart.  And my God will supply your every need, Paul wrote believers in Philippi, according to his glorious riches in Christ Jesus.[1]  As I look around me, waiting in line, it’s hard to imagine that others aren’t feeling something of the same frustration inwardly, yet outwardly they are as placid and pleasant as I am.

I’ve been considering yehôvâh’s (יהוה) fearful pronouncement: I punish (pâqad, פקד) the sons, grandsons, and great-grandsons for the sin of the fathers who reject me…[2]  There is a fairly succinct review in another essay.  I hope to wrap up this side excursion with what seems to me like the single most irrelevant law in Leviticus.

Masoretic Text

 Septuagint
Leviticus 20:19, 20 (Tanakh) Leviticus 20:19, 20 (NET) Leviticus 20:19, 20 (NETS)

Leviticus 20:19, 20 (Elpenor English)
And thou shalt not uncover the nakedness (וְעֶרְוַ֨ת) of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear (יִשָּֽׂאוּ) their iniquity (עֲו‍ֹנָ֥ם). You must not expose the nakedness (ʽervâh, וערות) of your mother’s sister or your father’s sister, for such a person has exposed his own close relative.  They must bear (nâśâʼ, ישׁאו) their punishment for iniquity (ʽâvôn, עונם). And you shall not uncover the shame (ἀσχημοσύνην) of your father’s sister or of your mother’s sister, for one has laid bare one’s own blood family; they shall carry (ἀποίσονται) guilt (ἁμαρτίαν). And thou shalt not uncover the nakedness (ἀσχημοσύνην) of thy father’s sister, or of the sister of thy mother; for that man has uncovered the nakedness of one near akin: they shall bear (ἀποίσονται) their iniquity (ἁμαρτίαν).
And if a man shall lie with his uncle’s wife—he hath uncovered his uncle’s nakedness (עֶרְוַ֥ת)—they shall bear (יִשָּׂ֖אוּ) their sin;[3] they shall die childless. If a man goes to bed with his aunt, he has exposed his uncle’s nakedness (ʽervâh, ערות); they must bear (nâśâʼ, ישׁאו) responsibility for their sin, they will die childless. He who lies with one who is his relative—he has uncovered the shame (ἀσχημοσύνην) of his kinship; they shall die childless. Whosoever shall lie with his near kinswoman, has uncovered the nakedness (ἀσχημοσύνην) of one near akin to him: they shall die childless.

For all of my ἀσέβειαν (ἀσεβείας? NET: ungodliness) and all my many sins it never entered my mind to even want to see any of my aunts naked, much less to uncover their nakedness, have sex with them or children by them.  Granted, none of my ten uncles or three great uncles had married women anywhere near my age.  If they had, well, who knows?

The Hebrew words translated nakedness were וְעֶרְוַ֨ת (ʽervâh) and עֶרְוַ֥ת (ʽervâh).  The rabbis chose ἀσχημοσύνην (a form of ἀσχημοσύνη).  This is not the naked of Genesis.

Masoretic Text

 Septuagint
Genesis 2:25 (Tanakh) Genesis 2:25 (NET) Genesis 2:25 (NETS)

Genesis 2:25 (Elpenor English)
And they were both naked (עֲרוּמִּ֔ים), the man and his wife, and were not ashamed. The man and his wife were both naked (ʽârôm, ערומים), but they were not ashamed. And the two were naked (γυμνοί), both Adam and his wife, and were not ashamed. And the two were naked (γυμνοί), both Adam and his wife, and were not ashamed.

There is a table below listing all occurrences of forms of עָרוֹם (ʽârôm) in the Old Testament along with their translations in the Septuagint (all forms of γυμνὸς).   Here is the first occurrence of עֶרְוַ֣ת (ʽervâh) in the Masoretic text.

Masoretic Text

 Septuagint
Genesis 9:22, 23 (Tanakh) Genesis 9:22, 23 (NET) Genesis 9:22, 23 (NETS)

Genesis 9:22, 23 (Elpenor English)
And Ham, the father of Canaan, saw the nakedness (עֶרְוַ֣ת) of his father, and told his two brethren without. Ham, the father of Canaan, saw his father’s nakedness (ʽervâh, ערות) and told his two brothers who were outside. And Cham, the father of Channan, saw the nakedness (γύμνωσιν) of his father, and after he had gone out he told his two brothers outside. And Cham the father of Chanaan saw the nakedness (γύμνωσιν) of his father, and he went out and told his two brothers without.
And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness (עֶרְוַ֣ת) of their father; and their faces were backward, and they saw not their father’s nakedness (וְעֶרְוַ֥ת). Shem and Japheth took the garment and placed it on their shoulders.  Then they walked in backwards and covered up their father’s nakedness (ʽervâh, ערות).  Their faces were turned the other way so they did not see their father’s nakedness (ʽervâh, וערות). And Sem and Iapheth, when they had taken the garment, laid it on their two backs and walked backward and covered the nakedness (γύμνωσιν) of their father, and their face was looking backward, and they did not see their father’s nakedness (γύμνωσιν). And Sem and Japheth having taken a garment, put it on both their backs and went backwards, and covered the nakedness (γύμνωσιν) of their father; and their face [was] backward, and they saw not the nakedness (γύμνωσιν) of their father.

The rabbis who translated the Septuagint chose γύμνωσιν (a form of γύμνωσις).  They didn’t begin to use forms of ἀσχημοσύνη until Exodus (Table below).  Christopher Fisher in his essay “was Canaan the child of Ham and Noah’s wife” quoted Leviticus 20:11 to make his point.

Masoretic Text

 Septuagint
Leviticus 20:11 (Tanakh) Leviticus 20:11 (NET) Table Leviticus 20:11 (NETS)

Leviticus 20:11 (Elpenor English)
And the man that lieth with his father’s wife–he hath uncovered (גִּלָּ֑ה) his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them. If a man goes to bed with his father’s wife, he has exposed (galah, גלה) his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves. And if anyone lies with his father’s wife, he has uncovered (ἀπεκάλυψεν) his father’s shame; let both of them by death be put to death; they are liable. And if any one should lie with his father’s wife, he has uncovered (ἀπεκάλυψε) his father’s nakedness: let them both die the death, they are guilty.

By equating Ham…saw (râʼâh, וַיַּ֗רְא; Septuagint: εἶδε(ν), a form of ὁράω) the nakedness of his father with he hath uncovered (galah, גִּלָּ֑ה; Septuagint: ἀπεκάλυψε(ν), a form of ἀποκαλύπτω) his father’s nakedness, Mr. Fisher argued that the former was a euphemism for Ham’s seduction/rape of his mother.

Gen 9:22 Ham (father of Canaan is highlighted) seeing that his father is incapacitated makes advances on his mother. After all, sex is pleasurable, men tend to desire multiple partners, not many women are available after a global flood, and his mother is probably still attractive due to pre-flood aging conditions. He gloats of his conquest to his brothers.
Gen 9:23 The brothers try damage control. They cover up their mother (is she drunk also?). The Bible tends to omit relevant facts about woman in Genesis (what was her name?).[4]

If I wanted to convict Ham anachronistically of violating Leviticus 20:11, I would say that he uncovered or exposed his father’s nakedness when he told his brothers about it rather than simply covering his father and going on about his day.

Dr. Rabbi David Frankel in his essay “Noah, Ham and the Curse of Canaan: Who Did What to Whom in the Tent? A new solution to why Canaan (not Ham) was cursed” argued that “Leviticus 20:17 shows that ‘seeing nakedness’ is a euphemism for sex.”

Masoretic Text

 Septuagint
Leviticus 20:17 (Tanakh) Leviticus 20:17 (NET) Table Leviticus 20:17 (NETS)

Leviticus 20:17 (Elpenor English)
And if a man shall take (יִקַּ֣ח) his sister, his father’s daughter, or his mother’s daughter, and see (וְרָאָ֨ה) her nakedness, and she see (תִרְאֶ֤ה) his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. If a man has marital relations (lâqach, יקח) with his sister, whether the daughter of his father or of his mother, so that he sees (râʼâh, וראה) her nakedness and she sees (râʼâh, תראה) his nakedness, it is a disgrace.  They must be cut off in the sight of the children of their people.  He has exposed his sister’s nakedness; he will bear his punishment for iniquity. He who takes (λάβῃ) his sister, from his father or from his mother, and sees (ἴδῃ) her shame, and she sees (ἴδῃ) his shame; it is a disgrace; they shall be exterminated before the sons of their race; he has uncovered his sister’s shame; he shall bear guilt. Whosoever shall take (λάβῃ) his sister by his father or by his mother, and shall see (ἴδῃ) her nakedness, and she see (ἴδῃ) his nakedness, it is a reproach: they shall be destroyed before the children of their family; he has uncovered his sister’s nakedness, they shall bear their sin.

I agree with the NET translators here that יִקַּ֣ח (lâqach; Tanakh: shall take) is the “euphemism for sex.”  More to the point marital relations is a possible meaning for both יִקַּ֣ח (lâqach) and λάβῃ (a form of λαμβάνω).  The clauses—and see her nakedness, and she see his nakedness—clarified which meaning of shall take God intended.  Without any indication that Ham “took” Noah, Dr. Frankel imagined “an earlier version” of the story:

As already anticipated by the Rabbis,[1] and suggested by some modern scholars, an earlier version of our story probably related a much more severe crime – the homosexual rape of his father when he was inebriated. This indeed is the kind of offense that would most naturally provoke the severe reaction depicted in the text.[5]

Why is it so difficult for us (for I’ve done it, too) to acknowledge the obvious truth that seeing his father’s nakedness and telling his brothers about it does not merit Noah’s angry curse?  Not for Ham, certainly not for Canaan.  I want to approach an answer a little differently this time (Ezekiel 33:10-20 NET).

“And you, son of man, say to the house of Israel, ‘This is what you have said: “Our rebellious acts and our sins have caught up with us, and we are wasting away because of them.  How then can we live? [Table]”’  Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior and live.  Turn back, turn back from your evil deeds!  Why should you die, O house of Israel? [Table]’
“And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels.  As for the wicked, his wickedness will not make him stumble if he turns from it.  The righteous will not be able to live by his righteousness if he sins [Table].’  Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity.  None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.  Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.  He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity.  He will certainly live—he will not die.  None of the sins he has committed will be counted against him.  He has done what is just and right; he will certainly live.
“Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right.  When a righteous man turns from his godliness and commits iniquity, he will die for it.  When the wicked turns from his sin and does what is just and right, he will live because of it.  Yet you say, ‘The behavior of the Lord is not right.’  House of Israel, I will judge each of you according to his behavior.”

This is God’s own description of his criteria for judgment after the law was given, and before Christ died for our sins according to the scriptures.[6]  The Hebrew word translated righteous in, Suppose I tell the righteous that he will certainly live, was לַצַּדִּיק֙ (tsaddı̂yq).  The rabbis chose δικαίῳ, a form of δίκαιος in the Septuagint.  Moses described Noah as follows:

Masoretic Text

 Septuagint
Genesis 6:9 (Tanakh) Genesis 6:9 (NET) Table Genesis 6:9 (NETS)

Genesis 6:9 (Elpenor English)
These are the generations of Noah.  Noah was in his generations a man righteous (צַדִּ֛יק) and wholehearted; Noah walked with G-d. This is the account of Noah.  Noah was a godly (tsaddı̂yq, צדיק) man; he was blameless among his contemporaries.  He walked with God. Now these are the generations of Noe.   Noe was a righteous (δίκαιος) man, being perfect in his era; Noe was well-pleasing to God. And these [are] the generations of Noe.  Noe was a just (δίκαιος) man; being perfect in his generation, Noe was well-pleasing to God.

Before I fear too much for his soul I’m reminded of Paul’s description of Noah’s time: for before the law was given, sin was in the world, but there is no accounting for sin when there is no law.[7]  Noah had a bad morning after a drunken night.  The effect over time of his angry outburst was so horrific we want to blame it on God rather than sin.  We’re not told how Canaan reacted to Noah’s curse, only how the Canaanites turned out vis-à-vis Noah’s God (Leviticus 20:22, 23).

Masoretic Text

 Septuagint
Leviticus 20:22, 23 (Tanakh) Leviticus 20:22, 23 (NET) Leviticus 20:22, 23 (NETS)

Leviticus 20:22, 23 (Elpenor English)
Ye shall therefore keep (וּשְׁמַרְתֶּ֤ם) all My statutes, and all Mine ordinances, and do (וַֽעֲשִׂיתֶ֖ם) them, that the land, whither I bring you to dwell therein, vomit you not out. “‘You must be sure (shâmar, ושמרתם) to obey (ʽâśâh, ועשׁיתם) all my statutes and regulations, so that the land to which I am about to bring you to take up residence does not vomit you out. And you shall keep (φυλάξασθε) all my ordinances and all my judgments and do (ποιήσετε) them, and the land to which I bring you there to settle in it will never be angry with you. And keep (φυλάξασθε) ye all my ordinances, and my judgments; and ye shall do (ποιήσετε) them, and the land shall not be aggrieved with you, into which I bring you to dwell upon it.
And ye shall not walk in the customs of the nation, which I am casting out before you; for they did (עָשׂ֔וּ) all these things, and therefore I abhorred them. You must not walk in the statutes of the nations which I am about to drive out before you, because they have done (ʽâśâh, עשׁו) all these things and I am filled with disgust against them. And you shall not walk by the precepts of the nations that I am sending out away from you.  Because they did (ἐποίησαν) all these things, I also abhorred them. And walk ye not in the customs of the nations which I drive out from before you; for they have done (ἐποίησαν) all these things, and I have abhorred them:

Though Jesus said, I have not come to call the righteous (δικαίους, another form of δίκαιος), but sinners to repentance,[8] Noah’s bad example highlights the same take home message for the righteous as it does for sinners: Do not be amazed that I said to you, ‘You must all be born from above.’[9]  So what does this have to do with I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me?

Meditating on a law I’ve never thought to break seems clearer somehow than those that tempt me.  This is law; they shall die childless is a penalty for violating a law, a punishment.  I thought that God’s raison d’etre was to punish me for sin.[10]  Mr. Fisher was offended by “literalists.”  Dr. Frankel must understand the Old Testament without Jesus’ confidence or guidance.  We’ve all come to the Bible and to God with personal issues to work through and erroneous beliefs in need of correction.

There was a time when I regarded children as God’s punishment[11] for sex.  What if I had meditated on Leviticus 20:19 and 20 fifty years ago?  Would I have discovered the errors in my thinking?  Or would I have found my aunts a whole lot sexier?

Banging my head against a wall hurts and causes bruises, bumps and bleeding.  Given my history, thinking of pain, bruises, bumps and bleeding as God’s punishment for banging my head against a wall seems too much like serving under the old written code rather than in the new life of the Spirit.[12]  Of course, God could have made me in such a way that banging my head against a wall didn’t cause me any pain, bruises, bumps or bleeding.  So I suppose some may think of pain, bruises, bumps or bleeding as punishment.  The point—whether I think of it as punishment or not—is to stop banging my head against a wall.

A table of occurrences of all the forms of עָרוֹם (ʽârôm) and their translations in two versions of the Septuagint follows.

Reference Tanakh (Chabad.org)  NET Parallel Greek BLB Septuagint Elpenor Septuagint
Genesis 2:25 עֲרוּמִּ֔ים ʽârôm, ערומים γυμνοί γυμνοί
1 Samuel (1 Kings) 19:24 עָרֹ֔ם ʽârôm, ערם γυμνὸς γυμνὸς
Job 1:21 עָרֹ֨ם ʽârôm, ערם γυμνὸς γυμνὸς
וְעָרֹם֙ ʽârôm, וערם γυμνὸς γυμνὸς
Job 22:6 עֲרוּמִּ֣ים ʽârôm, ערומים γυμνῶν γυμνῶν
Job 24:7 עָר֣וֹם ʽârôm, ערום γυμνοὺς γυμνοὺς
Job 24:10 עָר֣וֹם ʽârôm, ערום γυμνοὺς γυμνοὺς
Job 26:6 עָר֣וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Ecclesiastes 5:15 (5:14) עָר֛וֹם ʽârôm, ערום γυμνός γυμνός
Isaiah 20:2 עָר֥וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Isaiah 20:3 עָר֣וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Isaiah 20:4 עָר֣וֹם ʽârôm, ערום γυμνοὺς γυμνοὺς
Isaiah 58:7[13] עָרֹם֙ ʽârôm, ערם γυμνόν γυμνόν
Hosea 2:3 (2:5) עֲרֻמָּ֔ה ʽârôm, ערמה γυμνὴν γυμνὴν
Amos 2:16 עָר֛וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Micah 1:8 וְעָר֑וֹם ʽârôm, וערום γυμνή γυμνή

A table of occurrences of forms of עֶרְוָה (ʽervâh) in Genesis through Leviticus and their translations in two versions of the Septuagint follows.

Reference Tanakh (Chabad.org)  NET Parallel Greek BLB Septuagint Elpenor Septuagint
Genesis 9:22 עֶרְוַ֣ת ʽervâh, ערות γύμνωσιν γύμνωσιν
Genesis 9:23 עֶרְוַ֣ת ʽervâh, ערות γύμνωσιν γύμνωσιν
וְעֶרְוַ֥ת ʽervâh, וערות γύμνωσιν γύμνωσιν
Genesis 42:9 עֶרְוַ֥ת ʽervâh, ערות ἴχνη ἴχνη
Genesis 42:12 עֶרְוַ֥ת ʽervâh, ערות ἴχνη ἴχνη
Exodus 20:26 (20:23) עֶרְוָֽתְךָ֖ ʽervâh, ערותך ἀσχημοσύνην ἀσχημοσύνην
Exodus 28:42 (28:38) עֶרְוָ֑ה ʽervâh, ערוה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:6 עֶרְוָ֑ה ʽervâh, ערוה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:7 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
וְעֶרְוַ֥ת ʽervâh, וערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:8 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνη ἀσχημοσύνη
Leviticus 18:9 עֶרְוַ֨ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽן ʽervâh, ערותן ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:10 עֶרְוַ֤ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָ֑ן ʽervâh, ערותן ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָֽתְךָ֖ ʽervâh, ערותך ἀσχημοσύνη ἀσχημοσύνη
Leviticus 18:11 עֶרְוַ֨ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:12 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:13 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:14 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:15 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:16 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνη ἀσχημοσύνη
Leviticus 18:17 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָ֔הּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:18 עֶרְוָתָ֛הּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:19 עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:11 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Levitiscus 20:17 עֶרְוָתָ֜הּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתוֹ֙ ʽervâh, ערותו ἀσχημοσύνην ἀσχημοσύνην
עֶרְוַ֧ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:18 עֶרְוָתָהּ֙ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:19 וְעֶרְוַ֨ת ʽervâh, וערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:20 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:21 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην

Tables comparing Leviticus 20:19; 20:20; Genesis 2:25; 9:22; 9:23; Leviticus 20:11; 20:17; Ezekiel 33:13; 33:14; 33:15; 33:16; 33:17; 33:18; 33:19; 33:20; Genesis 6:9; Leviticus 20:22 and 20:23 in the Tanakh, KJV and NET, and tables comparing Leviticus 20:19; 20:20; Genesis 2:25; 9:22; 9:23; Leviticus 20:11; 20:17; Ezekiel 33:13; 33:14; 33:15; 33:16; 33:17; 33:18; 33:19; 33:20; Genesis 6:9; Leviticus 20:22 and 20:23 in the Septuagint (BLB and Elpenor) follow.

Leviticus 20:19 (Tanakh)

 Leviticus 20:19 (KJV)

Leviticus 20:19 (NET)
And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity. And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister: for he uncovereth his near kin: they shall bear their iniquity. You must not expose the nakedness of your mother’s sister or your father’s sister, for such a person has exposed his own close relative.  They must bear their punishment for iniquity.

Leviticus 20:19 (Septuagint BLB)

Leviticus 20:19 (Septuagint Elpenor)
καὶ ἀσχημοσύνην ἀδελφῆς πατρός σου καὶ ἀδελφῆς μητρός σου οὐκ ἀποκαλύψεις τὴν γὰρ οἰκειότητα ἀπεκάλυψεν ἁμαρτίαν ἀποίσονται καὶ ἀσχημοσύνην ἀδελφῆς πατρός σου καὶ ἀδελφῆς μητρός σου οὐκ ἀποκαλύψεις· τὴν γὰρ οἰκειότητα ἀπεκάλυψεν, ἁμαρτίαν ἀποίσονται

Leviticus 20:19 (NETS)

Leviticus 20:19 (English Elpenor)
And you shall not uncover the shame of your father’s sister or of your mother’s sister, for one has laid bare one’s own blood family; they shall carry guilt. And thou shalt not uncover the nakedness of thy father’s sister, or of the sister of thy mother; for that man has uncovered the nakedness of one near akin: they shall bear their iniquity.

Leviticus 20:20 (Tanakh)

 Leviticus 20:20 (KJV)

Leviticus 20:20 (NET)
And if a man shall lie with his uncle’s wife–he hath uncovered his uncle’s nakedness–they shall bear their sin; they shall die childless. And if a man shall lie with his uncle’s wife, he hath uncovered his uncle’s nakedness: they shall bear their sin; they shall die childless. If a man goes to bed with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless.

Leviticus 20:20 (Septuagint BLB)

Leviticus 20:20 (Septuagint Elpenor)
ὃς ἂν κοιμηθῇ μετὰ τῆς συγγενοῦς αὐτοῦ ἀσχημοσύνην τῆς συγγενείας αὐτοῦ ἀπεκάλυψεν ἄτεκνοι ἀποθανοῦνται ὃς ἂν κοιμηθῇ μετὰ τῆς συγγενοῦς αὐτοῦ, ἀσχημοσύνην τῆς συγγενείας αὐτοῦ ἀπεκάλυψεν, ἄτεκνοι ἀποθανοῦνται

Leviticus 20:20 (NETS)

Leviticus 20:20 (English Elpenor)
He who lies with one who is his relative—he has uncovered the shame of his kinship; they shall die childless. Whosoever shall lie with his near kinswoman, has uncovered the nakedness of one near akin to him: they shall die childless.

Genesis 2:25 (Tanakh)

 Genesis 2:25 (KJV)

Genesis 2:25 (NET)
And they were both naked, the man and his wife, and were not ashamed. And they were both naked, the man and his wife, and were not ashamed. The man and his wife were both naked, but they were not ashamed.

Genesis 2:25 (Septuagint BLB)

Genesis 2:25 (Septuagint Elpenor)
καὶ ἦσαν οἱ δύο γυμνοί ὅ τε Αδαμ καὶ ἡ γυνὴ αὐτοῦ καὶ οὐκ ᾐσχύνοντο καὶ ἦσαν οἱ δύο γυμνοί, ὅ τε ᾿Αδὰμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο

Genesis 2:25 (NETS)

Genesis 2:25 (English Elpenor)
And the two were naked, both Adam and his wife, and were not ashamed. And the two were naked, both Adam and his wife, and were not ashamed.

Genesis 9:22 (Tanakh)

 Genesis 9:22 (KJV)

Genesis 9:22 (NET)
And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. Ham, the father of Canaan, saw his father’s nakedness and told his two brothers who were outside.

Genesis 9:22 (Septuagint BLB)

Genesis 9:22 (Septuagint Elpenor)
καὶ εἶδεν Χαμ ὁ πατὴρ Χανααν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ καὶ ἐξελθὼν ἀνήγγειλεν τοῗς δυσὶν ἀδελφοῗς αὐτοῦ ἔξω καὶ εἶδε Χὰμ ὁ πατὴρ Χαναὰν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ καὶ ἐξελθὼν ἀνήγγειλε τοῖς δυσὶν ἀδελφοῖς αὐτοῦ ἔξω

Genesis 9:22 (NETS)

Genesis 9:22 (English Elpenor)
And Cham, the father of Channan, saw the nakedness of his father, and after he had gone out he told his two brothers outside. And Cham the father of Chanaan saw the nakedness of his father, and he went out and told his two brothers without.

Genesis 9:23 (Tanakh)

 Genesis 9:23 (KJV)

Genesis 9:23 (NET)
And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. Shem and Japheth took the garment and placed it on their shoulders.  Then they walked in backwards and covered up their father’s nakedness.  Their faces were turned the other way so they did not see their father’s nakedness.

Genesis 9:23 (Septuagint BLB)

Genesis 9:23 (Septuagint Elpenor)
καὶ λαβόντες Σημ καὶ Ιαφεθ τὸ ἱμάτιον ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν καὶ ἐπορεύθησαν ὀπισθοφανῶς καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανές καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον καὶ λαβόντες Σὴμ καὶ ᾿Ιάφεθ τὸ ἱμάτιον ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν καὶ ἐπορεύθησαν ὀπισθοφανῶς καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν, καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανῶς, καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον

Genesis 9:23 (NETS)

Genesis 9:23 (English Elpenor)
And Sem and Iapheth, when they had taken the garment, laid it on their two backs and walked backward and covered the nakedness of their father, and their face was looking backward, and they did not see their father’s nakedness. And Sem and Japheth having taken a garment, put it on both their backs and went backwards, and covered the nakedness of their father; and their face [was] backward, and they saw not the nakedness of their father.

Leviticus 20:11 (Tanakh)

 Leviticus 20:11 (KJV)

Leviticus 20:11 (NET)
And the man that lieth with his father’s wife–he hath uncovered his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them. And the man that lieth with his father’s wife hath uncovered his father’s nakedness: both of them shall surely be put to death; their blood shall be upon them. If a man goes to bed with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves.

Leviticus 20:11 (Septuagint BLB)

Leviticus 20:11 (Septuagint Elpenor)
ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψεν θανάτῳ θανατούσθωσαν ἀμφότεροι ἔνοχοί εἰσιν καὶ ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ, ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψε, θανάτῳ θανατούσθωσαν, ἀμφότεροι ἔνοχοί εἰσι

Leviticus 20:11 (NETS)

Leviticus 20:11 (English Elpenor)
And if anyone lies with his father’s wife, he has uncovered his father’s shame; let both of them by death be put to death; they are liable. And if any one should lie with his father’s wife, he has uncovered his father’s nakedness: let them both die the death, they are guilty.

Leviticus 20:17 (Tanakh)

 Leviticus 20:17 (KJV)

Leviticus 20:17 (NET)
And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. If a man has marital relations with his sister, whether the daughter of his father or of his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace.  They must be cut off in the sight of the children of their people.  He has exposed his sister’s nakedness; he will bear his punishment for iniquity.

Leviticus 20:17 (Septuagint BLB)

Leviticus 20:17 (Septuagint Elpenor)
ὃς ἐὰν λάβῃ τὴν ἀδελφὴν αὐτοῦ ἐκ πατρὸς αὐτοῦ ἢ ἐκ μητρὸς αὐτοῦ καὶ ἴδῃ τὴν ἀσχημοσύνην αὐτῆς καὶ αὕτη ἴδῃ τὴν ἀσχημοσύνην αὐτοῦ ὄνειδός ἐστιν ἐξολεθρευθήσονται ἐνώπιον υἱῶν γένους αὐτῶν ἀσχημοσύνην ἀδελφῆς αὐτοῦ ἀπεκάλυψεν ἁμαρτίαν κομιοῦνται ὃς ἂν λάβῃ τὴν ἀδελφὴν αὐτοῦ ἐκ πατρὸς αὐτοῦ ἢ ἐκ μητρὸς αὐτοῦ καὶ ἴδῃ τὴν ἀσχημοσύνην αὐτῆς καὶ αὕτη ἴδῃ τὴν ἀσχημοσύνην αὐτοῦ, ὄνειδός ἐστιν, ἐξολοθρευθήσονται ἐνώπιον υἱῶν γένους αὐτῶν· ἀσχημοσύνην ἀδελφῆς αὐτοῦ ἀπεκάλυψεν, ἁμαρτίαν κομιοῦνται

Leviticus 20:17 (NETS)

Leviticus 20:17 (English Elpenor)
He who takes his sister, from his father or from his mother, and sees her shame, and she sees his shame; it is a disgrace; they shall be exterminated before the sons of their race; he has uncovered his sister’s shame; he shall bear guilt. Whosoever shall take his sister by his father or by his mother, and shall see her nakedness, and she see his nakedness, it is a reproach: they shall be destroyed before the children of their family; he has uncovered his sister’s nakedness, they shall bear their sin.

Ezekiel 33:13 (Tanakh)

 Ezekiel 33:13 (KJV)

Ezekiel 33:13 (NET)
When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity.  None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.

Ezekiel 33:13 (Septuagint BLB)

Ezekiel 33:13 (Septuagint Elpenor)
ἐν τῷ εἶπαί με τῷ δικαίῳ οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὐτοῦ καὶ ποιήσῃ ἀνομίαν πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ ἀναμνησθῶσιν ἐν τῇ ἀδικίᾳ αὐτοῦ ᾗ ἐποίησεν ἐν αὐτῇ ἀποθανεῗται ἐν τῷ εἰπεῖν με τῷ δικαίῳ· οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὐτοῦ, καὶ ποιήσει ἀνομίαν, πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ ἀναμνησθῶσιν· ἐν τῇ ἀδικίᾳ αὐτοῦ, ᾗ ἐποίησεν, ἐν αὐτῇ ἀποθανεῖται

Ezekiel 33:13 (NETS)

Ezekiel 33:13 (English Elpenor)
When I say to the righteous, “He trusts in his righteousness,” and should he commit lawlessness, none of his righteous acts shall be recalled in his injustice that he has committed; in it he shall die. When I say to the righteous, [Thou shalt live; and] he trusts in his righteousness, and shall commit iniquity, none of his righteousnesses shall be remembered; in his unrighteousness which he has wrought, in it shall he die.

Ezekiel 33:14 (Tanakh)

 Ezekiel 33:14 (KJV)

Ezekiel 33:14 (NET)
Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.

Ezekiel 33:14 (Septuagint BLB)

Ezekiel 33:14 (Septuagint Elpenor)
καὶ ἐν τῷ εἶπαί με τῷ ἀσεβεῗ θανάτῳ θανατωθήσῃ καὶ ἀποστρέψῃ ἀπὸ τῆς ἁμαρτίας αὐτοῦ καὶ ποιήσῃ κρίμα καὶ δικαιοσύνην καὶ ἐν τῷ εἰπεῖν με τῷ ἀσεβεῖ· θανάτῳ θανατωθήσῃ, καὶ ἀποστρέψει ἀπὸ τῆς ἁμαρτίας αὐτοῦ καὶ ποιήσει κρίμα καὶ δικαιοσύνην

Ezekiel 33:14 (NETS)

Ezekiel 33:14 (English Elpenor)
And when I say to the impious, “By death you shall be put to death, and you shall turn back from your sin,” and should he perform judgment and righteousness And when I say to the ungodly, Thou shalt surely die; and he shall turn from his sin, and do judgment and justice,

Ezekiel 33:15 (Tanakh)

 Ezekiel 33:15 (KJV)

Ezekiel 33:15 (NET)
If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity.  He will certainly live—he will not die.

Ezekiel 33:15 (Septuagint BLB)

Ezekiel 33:15 (Septuagint Elpenor)
καὶ ἐνεχύρασμα ἀποδῷ καὶ ἅρπαγμα ἀποτείσῃ ἐν προστάγμασιν ζωῆς διαπορεύηται τοῦ μὴ ποιῆσαι ἄδικον ζωῇ ζήσεται καὶ οὐ μὴ ἀποθάνῃ καὶ ἐνεχύρασμα ἀποδῷ καὶ ἅρπαγμα ἀποτίσει, ἐν προστάγμασι ζωῆς διαπορεύηται τοῦ μὴ ποιῆσαι ἄδικον, ζωῇ ζήσεται καὶ οὐ μὴ ἀποθάνῃ

Ezekiel 33:15 (NETS)

Ezekiel 33:15 (English Elpenor)
and restore a pledge and give back robbery, walk in the ordinances of life so as not to do what is wrong, by life he shall live, and he shall not die; and return the pledge, and repay that which he has robbed, [and] walk in the ordinances of life, so as to do no wrong; he shall surely live, and shall not die.

Ezekiel 33:16 (Tanakh)

 Ezekiel 33:16 (KJV)

Ezekiel 33:16 (NET)
None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. None of the sins he has committed will be counted against him.  He has done what is just and right; he will certainly live.

Ezekiel 33:16 (Septuagint BLB)

Ezekiel 33:16 (Septuagint Elpenor)
πᾶσαι αἱ ἁμαρτίαι αὐτοῦ ἃς ἥμαρτεν οὐ μὴ ἀναμνησθῶσιν ὅτι κρίμα καὶ δικαιοσύνην ἐποίησεν ἐν αὐτοῗς ζήσεται πᾶσαι αἱ ἁμαρτίαι αὐτοῦ, ἃς ἥμαρτεν, οὐ μὴ ἀναμνησθῶσιν, ὅτι κρίμα καὶ δικαιοσύνην ἐποίησεν, ἐν αὐτοῖς ζήσεται

Ezekiel 33:16 (NETS)

Ezekiel 33:16 (English Elpenor)
none of his sins that he has committed shall be recalled, for he has performed judgment and righteousness; in them he shall live. None of his sins which he has committed shall be remembered: because he has wrought judgment and righteousness; by them shall he live.

Ezekiel 33:17 (Tanakh)

 Ezekiel 33:17 (KJV)

Ezekiel 33:17 (NET)
Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. “Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right.

Ezekiel 33:17 (Septuagint BLB)

Ezekiel 33:17 (Septuagint Elpenor)
καὶ ἐροῦσιν οἱ υἱοὶ τοῦ λαοῦ σου οὐκ εὐθεῗα ἡ ὁδὸς τοῦ κυρίου καὶ αὕτη ἡ ὁδὸς αὐτῶν οὐκ εὐθεῗα καὶ ἐροῦσιν οἱ υἱοὶ τοῦ λαοῦ σου· οὐκ εὐθεῖα ἡ ὁδὸς τοῦ Κυρίου· καὶ αὕτη ἡ ὁδὸς αὐτῶν οὐκ εὐθεῖα

Ezekiel 33:17 (NETS)

Ezekiel 33:17 (English Elpenor)
And the sons of your people shall say, “The way of the Lord is not right,” and this way of theirs is not right. Yet the children of thy people will say, The way of the Lord is not straight: whereas this their way is not straight.

Ezekiel 33:18 (Tanakh)

 Ezekiel 33:18 (KJV)

Ezekiel 33:18 (NET)
When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. When a righteous man turns from his godliness and commits iniquity, he will die for it.

Ezekiel 33:18 (Septuagint BLB)

Ezekiel 33:18 (Septuagint Elpenor)
ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ καὶ ποιήσῃ ἀνομίας καὶ ἀποθανεῗται ἐν αὐταῗς ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ καὶ ποιήσει ἀνομίας, καὶ ἀποθανεῖται ἐν αὐταῖς

Ezekiel 33:18 (NETS)

Ezekiel 33:18 (English Elpenor)
When a righteous one has turned back from his righteousness and should he commit acts of lawlessness, he shall die in them. When the righteous turns away from his righteousness, and shall commit iniquities, then shall he die in them.

Ezekiel 33:19 (Tanakh)

 Ezekiel 33:19 (KJV)

Ezekiel 33:19 (NET)
But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. When the wicked turns from his sin and does what is just and right, he will live because of it.

Ezekiel 33:19 (Septuagint BLB)

Ezekiel 33:19 (Septuagint Elpenor)
καὶ ἐν τῷ ἀποστρέψαι τὸν ἁμαρτωλὸν ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ ποιήσῃ κρίμα καὶ δικαιοσύνην ἐν αὐτοῗς αὐτὸς ζήσεται καὶ ἐν τῷ ἀποστρέψαι τὸν ἁμαρτωλὸν ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ ποιήσει κρίμα καὶ δικαιοσύνην, ἐν αὐτοῖς αὐτὸς ζήσεται

Ezekiel 33:19 (NETS)

Ezekiel 33:19 (English Elpenor)
And when the sinner turns back from his lawlessness and performs judgment and righteousness, in them he shall live. And when the sinner turns from his iniquity, and shall do judgment and righteousness, he shall live by them.

Ezekiel 33:20 (Tanakh)

 Ezekiel 33:20 (KJV)

Ezekiel 33:20 (NET)
Yet ye say, The way of the Lord is not equal.  O ye house of Israel, I will judge you every one after his ways. Yet ye say, The way of the Lord is not equal.  O ye house of Israel, I will judge you every one after his ways. Yet you say, ‘The behavior of the Lord is not right.’  House of Israel, I will judge each of you according to his behavior.”

Ezekiel 33:20 (Septuagint BLB)

Ezekiel 33:20 (Septuagint Elpenor)
καὶ τοῦτό ἐστιν ὃ εἴπατε οὐκ εὐθεῗα ἡ ὁδὸς κυρίου ἕκαστον ἐν ταῗς ὁδοῗς αὐτοῦ κρινῶ ὑμᾶς οἶκος Ισραηλ καὶ τοῦτό ἐστιν, ὃ εἴπατε· οὐκ εὐθεῖα ἡ ὁδὸς Κυρίου· ἕκαστον ἐν ταῖς ὁδοῖς αὐτοῦ κρινῶ ὑμᾶς, οἶκος ᾿Ισραήλ

Ezekiel 33:20 (NETS)

Ezekiel 33:20 (English Elpenor)
And this is what you said, “The way of the Lord is not right”; I will judge each of you by his ways, O house of Israel. And this is that which ye said, The way of the Lord is [not] straight.  I will judge you, O house of Israel, every one for his ways.

Genesis 6:9 (Tanakh)

 Genesis 6:9 (KJV)

Genesis 6:9 (NET)
These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with G-d. These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. This is the account of Noah.  Noah was a godly man; he was blameless among his contemporaries.  He walked with God.

Genesis 6:9 (Septuagint BLB)

Genesis 6:9 (Septuagint Elpenor)
αὗται δὲ αἱ γενέσεις Νωε Νωε ἄνθρωπος δίκαιος τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ τῷ θεῷ εὐηρέστησεν Νωε Αὗται δὲ αἱ γενέσεις Νῶε· Νῶε ἄνθρωπος δίκαιος, τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ· τῷ Θεῷ εὐηρέστησε Νῶε

Genesis 6:9 (NETS)

Genesis 6:9 (English Elpenor)
Now these are the generations of Noe.  Noe was a righteous man, being perfect in his era; Noe was well-pleasing to God. And these [are] the generations of Noe.  Noe was a just man; being perfect in his generation, Noe was well-pleasing to God.

Leviticus 20:22 (Tanakh)

 Leviticus 20:22 (KJV)

Leviticus 20:22 (NET)
Ye shall therefore keep all My statutes, and all Mine ordinances, and do them, that the land, whither I bring you to dwell therein, vomit you not out. Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out. “‘You must be sure to obey all my statutes and regulations, so that the land to which I am about to bring you to take up residence does not vomit you out.

Leviticus 20:22 (Septuagint BLB)

Leviticus 20:22 (Septuagint Elpenor)
καὶ φυλάξασθε πάντα τὰ προστάγματά μου καὶ τὰ κρίματά μου καὶ ποιήσετε αὐτά καὶ οὐ μὴ προσοχθίσῃ ὑμῗν ἡ γῆ εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῗ κατοικεῗν ἐπ᾽ αὐτῆς Καὶ φυλάξασθε πάντα τὰ προστάγματά μου, καὶ τὰ κρίματά μου καὶ ποιήσετε αὐτά, καὶ οὐ μὴ προσοχθίσῃ ὑμῖν ἡ γῆ, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ κατοικεῖν ἐπ᾿ αὐτῆς

Leviticus 20:22 (NETS)

Leviticus 20:22 (English Elpenor)
And you shall keep all my ordinances and all my judgments and do them, and the land to which I bring you there to settle in it will never be angry with you. And keep ye all my ordinances, and my judgments; and ye shall do them, and the land shall not be aggrieved with you, into which I bring you to dwell upon it.

Leviticus 20:23 (Tanakh)

 Leviticus 20:23 (KJV)

Leviticus 20:23 (NET)
And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them. And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them. You must not walk in the statutes of the nations which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Leviticus 20:23 (Septuagint BLB)

Leviticus 20:23 (Septuagint Elpenor)
καὶ οὐχὶ πορεύεσθε τοῗς νομίμοις τῶν ἐθνῶν οὓς ἐξαποστέλλω ἀφ᾽ ὑμῶν ὅτι ταῦτα πάντα ἐποίησαν καὶ ἐβδελυξάμην αὐτούς καὶ οὐχὶ πορεύεσθε τοῖς νομίμοις τῶν ἐθνῶν, οὓς ἐξαποστέλλω ἀφ᾿ ὑμῶν· ὅτι ταῦτα πάντα ἐποίησαν, καὶ ἐβδελυξάμην αὐτούς.

Leviticus 20:23 (NETS)

Leviticus 20:23 (English Elpenor)
And you shall not walk by the precepts of the nations that I am sending out away from you.  Because they did all these things, I also abhorred them. And walk ye not in the customs of the nations which I drive out from before you; for they have done all these things, and I have abhorred them:

[1] Philippians 4:19 (NET) Table

[2] Deuteronomy 5:9b (NET) Table

[3] This clause translated from the Masoretic text was ignored by the rabbis who translated the Septuagint or absent from the Hebrew source they translated.

[4] Christopher Fisher, “was Canaan the child of Ham and Noah’s wife”

[5] Dr. Rabbi David Frankel, “Noah, Ham and the Curse of Canaan: Who Did What to Whom in the Tent? A new solution to why Canaan (not Ham) was cursed”

[6] 1 Corinthians 15:3b (NET)

[7] Romans 5:13 (NET)

[8] Luke 5:32 (NET)

[9] John 3:7 (NET)

[10] Who Am I? Part 2; Who Am I? Part 3; Torture, Part 4

[11] David’s Forgiveness, Part 2; Torture, Part 4; Romans, Part 2

[12] Romans 7:6b (NET)

[13] It is extremely interesting to compare Isaiah 58:6-11 with Matthew 25:31-46.

The Lost Son of Perdition, Part 2

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Lazarus had been buried four days.  Jesus raised him from the dead (John 11:38-44).  John recalled the aftermath (John 11:45-53 NET):

Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him.  But some of them went to the Pharisees and reported to them what Jesus had done [Table].  So the chief priests and the Pharisees called the council together and said, “What are we doing?  For this man is performing many miraculous signs.  If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation.”

Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all!  You do not realize that it is more to your[1] advantage to have one man die for the people than for the whole nation to perish.”  (Now he did not say this on his own, but because he was high priest that year, he prophesied[2] that Jesus[3] was going to die for the Jewish nation, and not for the Jewish nation only, but to gather together into one the children of God who are scattered.)  So from that day they planned together[4] to kill him.

The Greek word translated perish was ἀπόληται (a form of ἀπόλλυμι).  I don’t think for a moment that Caiaphas meant: it is more to your advantage to have one man die for the people than for the whole nation to burn in hell for all eternity.  Caiaphas feared something more like what happened in 70 AD.  But Caiaphas was high priest that year, John recalled, he did not say this on his own but prophesied.  So what did the Holy Spirit mean?  The events of 70 AD were not averted by Jesus’ death.

I tell you, my friends, Jesus said, do not be afraid of those who kill the body, and after that have nothing more they can do [Table].  But I will warn you whom you should fear: Fear the one who, after the killing, has authority to throw you into hell (γέενναν, a form of γέεννα).  Yes, I tell you, fear him![5]

The Greek word ἀπόληται was also translated perish in, so that everyone who believes in him will not perish but have eternal life.[6]  If I’m not careful I read this as God…gave his one and only Son, so that everyone who believes in him will not burn in hell for all eternity but go to heaven.  This reading is so ingrained I find it difficult to accept Jesus’ judgment if He proposes different criteria for departing into the eternal fire (Matthew 25:31-46).

Condemning those, however, who have demonstrated no care or concern for Jesus’ brothers and sisters into the eternal fire that has been prepared for the devil and his angels[7] is consistent with Jesus’ teaching on the greatest commandment (Mark 12:28-34a NET):

Now one of the experts in the law came and heard them debating.  When he saw[8] that Jesus answered them well, he asked him, “Which commandment is the most important of all?”[9]  Jesus[10] answered,[11] “The most important[12] is:[13] ‘Listen, Israel, the Lord our God, the Lord is one [Table].  Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’[14] [Table].  The[15] second is:[16] ‘Love your neighbor as yourself.’  There is no other commandment greater than these.”  The expert in the law said to him, “That is true, Teacher; you are right to say[17] that he[18] is one, and there is no one else besides him.  And to love him with all your heart, with all your mind,[19] and with all your strength and to love your neighbor as yourself is more important[20] than all burnt offerings and sacrifices” [Table].  When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.”

For there is no partiality with God [Table], Paul wrote believers in Rome (Romans 2:11-16 NET).

For all who have sinned apart from the law will also perish (ἀπολοῦνται, a form of ἀπόλλυμι) apart from the law, and all who have sinned under the law will be judged (κριθήσονται, a form of κρίνω) by the law.  For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous [Table].  For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves [Table].  They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them, on the day when God will judge (κρίνει, a form of κρίνω) the secrets of human hearts, according to my gospel through Christ Jesus.

We who have believed in Jesus, been born from above, received his Holy Spirit and rested in God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control have a clear advantage.  But do we have the monopoly on being among those who do not hear, Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels?  I could argue that we do.

Frankly, I expected so much more of the righteous before God…those who do the law, than merely something other than the absolute negation[21] of those who saw a brother or sister of Jesus hungry and…gave them nothing (οὐκ) to eat…thirsty and…gave [them] nothing (οὐκ) to drink…a stranger and…did not (οὐ) receive them as a guest, naked and…did not (οὐ) clothe them, sick and in prison and…did not (οὐκ) visit them.[22]  Perhaps Jesus didn’t mean what it sounds like He said.

How can one go from nothing one does pleases God (Romans 3:10-18) to almost anything one does that demonstrates some care or concern for Jesus’ brothers or sisters is sufficient to be called righteous by the Judge and to hear: Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world?[23]  Surely, this implies that one has been delivered…from the power of darkness and transferred…to the kingdom of the Son he loves[24] already!  But my argument falls apart faster than I can make it.

The great commission is to make disciples of all nations, not to save people from burning in hell for all eternity (Matthew 28:18-20 NET):

Then Jesus came up and said to them, “All authority in heaven and on earth[25] has been given to me.  Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to obey (τηρεῖν, a form of τηρέω) everything I have commanded you.  And remember, I am with you always, to the end of the age.”[26]

Should I be surprised if the righteousness of disciples exceeds that of those who escape the eternal fire that has been prepared for the devil and his angels by demonstrating some care or concern for Jesus’ disciples?  (Yes, I’m equating Jesus’ disciples with his brothers or sisters.)  I’m tired of arguing with the Judge who has received all authority in heaven and on earth.  I lack standing to dispute with Him who gives life to whomever he wishes.[27]  As a matter of fear toward the one who, after the killing, has authority to throw me into hell I concede the point.

But who can live in a manner worthy of such a calling?

I begin to understand why the monastic system may have formed.  Don’t worry, I also see how it went awry.  Even if the master was led by the Holy Spirit, the initiates perceived that their master lived by following certain rules, and then eventually believed they could become like their master by obeying the rules they had mistakenly perceived as the source of the master’s way of life.  Still, I agree that the most important thing I do any and every day is to pray God’s grace and mercy for all in Jesus’ name.

He has tried to get me to reconsider my understanding of—God…gave his one and only Son, so that everyone who believes in him will not burn in hell for all eternity but go to heaven—before.  I can grasp the absolute negation in Greek.  Those who hear, Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels,[28] don’t hear it because of some minor lapses in their care or concern for Jesus’ brothers and sisters.  But the qualified negation—so that everyone who believes in him will not perish but have eternal life[29]—is more difficult for me to grasp.

My first stab at it was that the qualified negation allowed for the possibility that one could both perish and have eternal life.  A tear streaked my cheek as I recognized that ἀπόληται could hardly mean “burn in hell for all eternity” if that were true.  Though I value such emotional experiences I don’t take them as proof of truth necessarily.  I get all teary-eyed when Reggie (Freddy Rodriguez) steps up as the Guardian to defend the Narf (Bryce Dallas Howard) from a Scrunt in the movie Lady in the Water.

I consider that emotional experience a testament to M. Night Shyamalan’s skill as a  story-teller, which is not to disparage Bryce Dallas Howard’s skill portraying a vulnerable and precious child or Paul Giametti’s skill portraying a bereaved father desperate to nurture and protect her.  Jesus is a better story-teller than Mr. Shyamalan and I have all kinds of emotional reactions to being folded into his story.  Besides I’ve already imagined a possible scenario where I the old human burn for all eternity in a lake of fire even as I the new human am face to face with God.  How’s that for a salvation by faith predicated on a human choice?

I looked online for some help understanding the qualified negation in Greek.  I found some shock therapy on Gary Gagliardi’s site “Christ’s Words — What Is Lost in Translation from Greek.”  His translation of John 3:16 and his explanation of the qualified negation in that verse follow:

Therefore, since God was fond of the world order, he appointed the son unique in order that all believing in him might not want to cease to exist but might possess life eternal.

The negative “not” used here is the Greek negative of a subjective opinion, commands, and requests. The sense is that “you don’t want” to do something, not that it isn’t done or don’t think something that might be true. If it wasn’t done or wasn’t true, the objective negative of fact would be used. The sense here is that the person doesn’t “want” to cease to exist.

The word translated as “shall…perish” means “to cease to exist.” The form is one of possibility not the future tense. With the negative used, the sense is “might not want to cease to exist”. This seems…[to] indicate that those who do not trust in him do not want to continue to exist. The sense is that not trusting in his promise equates to no trusting in a continued life and having access to it.

I’m not implying that this is the one and only true translation and interpretation of John 3:16.  All things considered Mr. Gagliardi’s translation qualifies as an outlier among English translations of John 3:16.  It is interesting as a potential translation as I try to overcome my misunderstanding.

At his arrest Jesus said, “I told you that I am he.  If you are looking for me, let these men go.”  And John added, He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me.”[30]  The word translated lost was ἀπώλεσα, an active form of ἀπόλλυμι:  “to ruin, destroy; to demolish, dismantle, trash, wreck; to lose; to take away; to conceal and make inaccessible; to be unavailable, be taken away; not to be found, have vanished, have gone missing.”  The negation is ουκ (a form of οὐ) the absolute negation, so nothing tricky about it.

Before I continue I want to back up and consider Mr. Gagliardi’s translation and explanation of ἀπώλετο in John 17:12.

At that time I was with them, I watched over them in your name, whoever you appointed to me, and I have defended them [formed them into a tribe] and none from them has been lost except the child of the lost so that what is written might be completed.

Also, from the translation, you wouldn’t know that the word translated as “lost” from “none of them have been lost” is the verb form of the same word translated as “perdition.” The verse actually says that none have been lost except for the son of the lost. The word’s primary meaning is “to destroy” so the translation would then come out as “none have been destroyed except the son of destruction.”

So this leads me to a Gospel harmony of how Judas was lost or “destroyed.”

Matthew 26:1-5, 14-16 (NET)

 Mark 14:1,2, 10, 11 (NET)

Luke 22:1-6 (NET)
When Jesus had finished saying all these things (Matthew 24-25), he told his disciples,
“You know that after two days the Passover is coming, Two days before the Passover and the Feast of Unleavened Bread, Now the Feast of Unleavened Bread, which is called the Passover, was approaching.
and the Son of Man will be handed over to be crucified.”
Then the chief priests[31] and the elders of the people met together in the palace of the high priest, who was named Caiaphas.
They planned to arrest Jesus by stealth and kill him. the chief priests and the experts in the law were trying to find a way to arrest Jesus by stealth and kill him. The chief priests and the experts in the law were trying to find some way to execute Jesus,
But they said, “Not during the feast, so that there won’t be a riot among the people.” For[32] they said, “Not during the feast, so there won’t be a riot among the people.”
for they were afraid of the people.
Then Satan[33] entered Judas, the one called[34] Iscariot, who was one of the twelve.
Then one of the twelve, the one named Judas Iscariot, went to the chief priests Then Judas[35] Iscariot,[36] one of the twelve, went to the chief priests He went away and discussed with the chief priests and officers of the temple guard
to betray[37] Jesus into their hands. how he might betray Jesus, handing him over to them.
and said, “What will you give me to betray him into your hands?”
When they heard this, they were delighted and promised to give him money. They were delighted and arranged to give him money.
So they set out thirty silver coins for him.
So Judas agreed
From that time on, Judas began looking for an opportunity to betray him. So Judas began looking for an opportunity to betray[38] him. and began looking for an opportunity to betray Jesus
when no crowd was present.

John let this stand without comment in his Gospel narrative, except to reinforce at the last supper that the devil had already put into the heart of Judas[39] Iscariot, Simon’s son, that he should betray[40] Jesus.[41]  Jesus specified which prophecy Judas would fulfill: I know the ones[42] I have chosen.  But this is to fulfill the scripture, ‘The one who eats my[43] bread has turned against me.’[44]

A table comparing this to Psalm 41:9b (the presumed source text) in the Septuagint follows.  It is more thought for thought than a word for word quotation.

John 13:18a (NET Parallel Greek)

 Psalm 41:9b (Septuagint BLB)

Psalm 40:10b (Septuagint Elpenor)
ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπ᾿ ἐμὲ τὴν πτέρναν αὐτοῦ ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισμόν ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν

John 13:18b (NET)

 Psalm 40:10b (NETS)

Psalm 40:10b (English Elpenor)
The one who eats my bread has turned against me. he who would eat of my bread, magnified trickery against me. who ate my bread, lifted up [his] heel against me.

If I accept the NET translation piece of bread for ψωμίον, Jesus fulfilled this prophecy deliberately (John 13:21-27 NET):

When he had said these things (John 13:18-20), Jesus was greatly distressed in spirit, and testified, “I tell you the solemn truth, one of you will betray me.”  The[45] disciples began to look at one another, worried and perplexed to know which of them he was talking about.  One[46] of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor.[47]  So Simon Peter gestured to this disciple to ask Jesus who it was he was referring to.  Then the disciple whom Jesus loved[48] leaned back[49] against Jesus’ chest and asked him, “Lord, who is it?”  Jesus replied, “It is the one to whom I will give[50] this piece of bread after I have dipped[51] it in the dish.”  Then[52] he dipped[53] the piece of bread in the dish and[54] gave it to Judas Iscariot,[55] Simon’s son.  And after Judas took the piece of bread, Satan entered into him.  Jesus said to him, “What you are about to do, do quickly.”

Before I did this study I assumed that Jesus’ concern in the garden was that his remaining disciples were not arrested and killed.  Now I’m reasonably convinced that He was concerned that they not be arrested, threatened with death perhaps, and apart from Him and before receiving the Holy Spirit, be turned away from Him as Judas was.  In other words, He did not want them to be lost or “destroyed.”

Tables comparing Psalm 41:9 in the Tanakh, KJV and NET, and Psalm 41:9 (40:10) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing John 11:50, 51; 11:53; Matthew 28:18; 28:20; John 18:8; Matthew 26:3; Mark 14:2; 14:10, 11; Luke 22:3; John 13:2; 13:18; 13:22, 23 and 13:25, 26 in the NET and KJV.

Psalm 41:9 (Tanakh)

 Psalm 41:9 (KJV)

Psalm 41:9 (NET)
Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. Even my close friend whom I trusted, he who shared meals with me, has turned against me.

Psalm 41:9 (Septuagint BLB)

Psalm 40:10 (Septuagint Elpenor)
καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου ἐφ᾽ ὃν ἤλπισα ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισμόν καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ᾿ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν

Psalm 40:10 (NETS)

Psalm 40:10 (English Elpenor)
Indeed, the person at peace with me, in whom I hoped, he who would eat of my bread, magnified trickery against me. For even the man of my peace, in whom I trusted, who ate my bread, lifted up [his] heel against me.

John 11:50, 51 (NET)

John 11:50, 51 (KJV)
You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.” Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐδὲ λογίζεσθε ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται ουδε διαλογιζεσθε οτι συμφερει ημιν ινα εις ανθρωπος αποθανη υπερ του λαου και μη ολον το εθνος αποληται ουδε διαλογιζεσθε οτι συμφερει ημιν ινα εις ανθρωπος αποθανη υπερ του λαου και μη ολον το εθνος αποληται
(Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
(τοῦτο δὲ ἀφ᾿ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ἐπροφήτευσεν ὅτι ἔμελλεν Ἰησοῦς ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους τουτο δε αφ εαυτου ουκ ειπεν αλλα αρχιερευς ων του ενιαυτου εκεινου προεφητευσεν οτι εμελλεν ο ιησους αποθνησκειν υπερ του εθνους τουτο δε αφ εαυτου ουκ ειπεν αλλα αρχιερευς ων του ενιαυτου εκεινου προεφητευσεν οτι εμελλεν ιησους αποθνησκειν υπερ του εθνους

John 11:53 (NET)

John 11:53 (KJV)
So from that day they planned together to kill him. Then from that day forth they took counsel together for to put him to death.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπ᾿ ἐκείνης οὖν τῆς ἡμέρας ἐβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν απ εκεινης ουν της ημερας συνεβουλευσαντο ινα αποκτεινωσιν αυτον απ εκεινης ουν της ημερας συνεβουλευσαντο ινα αποκτεινωσιν αυτον

Matthew 28:18 (NET)

Matthew 28:18 (KJV)
Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων· ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς και προσελθων ο ιησους ελαλησεν αυτοις λεγων εδοθη μοι πασα εξουσια εν ουρανω και επι γης και προσελθων ο ιησους ελαλησεν αυτοις λεγων εδοθη μοι πασα εξουσια εν ουρανω και επι γης

Matthew 28:20 (NET)

Matthew 28:20 (KJV)
teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age.” Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.  Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ᾿ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος διδασκοντες αυτους τηρειν παντα οσα ενετειλαμην υμιν και ιδου εγω μεθ υμων ειμι πασας τας ημερας εως της συντελειας του αιωνος αμην διδασκοντες αυτους τηρειν παντα οσα ενετειλαμην υμιν και ιδου εγω μεθ υμων ειμι πασας τας ημερας εως της συντελειας του αιωνος αμην

John 18:8 (NET)

John 18:8 (KJV)
Jesus replied, “I told you that I am he.  If you are looking for me, let these men go.” Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς· εἶπον ὑμῖν ὅτι ἐγώ εἰμι. εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν απεκριθη ο ιησους ειπον υμιν οτι εγω ειμι ει ουν εμε ζητειτε αφετε τουτους υπαγειν απεκριθη ιησους ειπον υμιν οτι εγω ειμι ει ουν εμε ζητειτε αφετε τουτους υπαγειν

Matthew 26:3 (NET)

Matthew 26:3 (KJV)
Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου Καϊάφα τοτε συνηχθησαν οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι του λαου εις την αυλην του αρχιερεως του λεγομενου καιαφα τοτε συνηχθησαν οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι του λαου εις την αυλην του αρχιερεως του λεγομενου καιαφα

Mark 14:2 (NET)

Mark 14:2 (KJV)
For they said, “Not during the feast, so there won’t be a riot among the people.” But they said, Not on the feast day, lest there be an uproar of the people.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔλεγον γάρ μὴ ἐν τῇ ἑορτῇ, μήποτε ἔσται θόρυβος τοῦ λαοῦ ελεγον δε μη εν τη εορτη μηποτε θορυβος εσται του λαου ελεγον δε μη εν τη εορτη μηποτε θορυβος εσται του λαου

Mark 14:10, 11 (NET)

Mark 14:10, 11 (KJV)
Then Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ Ἰούδας Ἰσκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν παραδοῖ αὐτοῖς και ο ιουδας ο ισκαριωτης εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω αυτον αυτοις και ο ιουδας ο ισκαριωτης εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω αυτον αυτοις
When they heard this, they were delighted and promised to give him money.  So Judas began looking for an opportunity to betray him. And when they heard it, they were glad, and promised to give him money.  And he sought how he might conveniently betray him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδοῖ οι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω οι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω

Luke 22:3 (NET)

Luke 22:3 (KJV)
Then Satan entered Judas, the one called Iscariot, who was one of the twelve. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εἰσῆλθεν δὲ σατανᾶς εἰς Ἰούδαν τὸν καλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα εισηλθεν δε ο σατανας εις ιουδαν τον επικαλουμενον ισκαριωτην οντα εκ του αριθμου των δωδεκα εισηλθεν δε σατανας εις ιουδαν τον επικαλουμενον ισκαριωτην οντα εκ του αριθμου των δωδεκα

John 13:2 (NET)

John 13:2 (KJV)
The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος |Ἰσκαριώτου| και δειπνου γενομενου του διαβολου ηδη βεβληκοτος εις την καρδιαν ιουδα σιμωνος ισκαριωτου ινα αυτον παραδω και δειπνου γενομενου του διαβολου ηδη βεβληκοτος εις την καρδιαν ιουδα σιμωνος ισκαριωτου ινα αυτον παραδω

John 13:18 (NET)

John 13:18 (KJV)
“What I am saying does not refer to all of you.  I know the ones I have chosen.  But this is to fulfill the scripture, ‘The one who eats my bread has turned against me.’ I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα τίνας ἐξελεξάμην· ἀλλ᾿ ἵνα ἡ γραφὴ πληρωθῇ· ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπ᾿ ἐμὲ τὴν πτέρναν αὐτοῦ ου περι παντων υμων λεγω εγω οιδα ους εξελεξαμην αλλ ινα η γραφη πληρωθη ο τρωγων μετ εμου τον αρτον επηρεν επ εμε την πτερναν αυτου ου περι παντων υμων λεγω εγω οιδα ους εξελεξαμην αλλ ινα η γραφη πληρωθη ο τρωγων μετ εμου τον αρτον επηρεν επ εμε την πτερναν αυτου

John 13:22, 23 (NET)

John 13:22, 23 (KJV)
The disciples began to look at one another, worried and perplexed to know which of them he was talking about. Then the disciples looked one on another, doubting of whom he spake.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔβλεπον εἰς ἀλλήλους οἱ μαθηταὶ ἀπορούμενοι περὶ τίνος λέγει εβλεπον ουν εις αλληλους οι μαθηται απορουμενοι περι τινος λεγει εβλεπον ουν εις αλληλους οι μαθηται απορουμενοι περι τινος λεγει
One of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor. Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα |ὁ| Ἰησοῦς ην δε ανακειμενος εις των μαθητων αυτου εν τω κολπω του ιησου ον ηγαπα ο ιησους ην δε ανακειμενος εις των μαθητων αυτου εν τω κολπω του ιησου ον ηγαπα ο ιησους

John 13:25, 26 (NET)

John 13:25, 26 (KJV)
Then the disciple whom Jesus loved leaned back against Jesus’ chest and asked him, “Lord, who is it?” He then lying on Jesus’ breast saith unto him, Lord, who is it?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀναπεσὼν |οὖν| ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ· κύριε, τίς ἐστιν επιπεσων δε εκεινος επι το στηθος του ιησου λεγει αυτω κυριε τις εστιν επιπεσων δε εκεινος ουτως επι το στηθος του ιησου λεγει αυτω κυριε τις εστιν
Jesus replied, “It is the one to whom I will give this piece of bread after I have dipped it in the dish.”  Then he dipped the piece of bread in the dish and gave it to Judas Iscariot, Simon’s son. Jesus answered, He it is, to whom I shall give a sop, when I have dipped it.  And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀποκρίνεται  [ὁ] Ἰησοῦς· ἐκεῖνος ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ. βάψας οὖν |τὸ| ψωμίον [λαμβάνει καὶ] δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου αποκρινεται ο ιησους εκεινος εστιν ω εγω βαψας το ψωμιον επιδωσω και εμβαψας το ψωμιον διδωσιν ιουδα σιμωνος ισκαριωτη αποκρινεται ο ιησους εκεινος εστιν ω εγω βαψας το ψωμιον επιδωσω και εμβαψας το ψωμιον διδωσιν ιουδα σιμωνος ισκαριωτη

[1] The NET parallel Greek text and NA28 had ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημιν (KJV: for us).

[2] The NET parallel Greek text and NA28 had ἐπροφήτευσεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had προεφητευσε.

[3] The Stephanus Textus Receptus had the article ο preceding Jesus.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[4] The NET parallel Greek text and NA28 had ἐβουλεύσαντ here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνεβουλευσαντο (KJV: took counsel together).

[5] Luke 12:4, 5 (NET)

[6] John 3:16b (NET)

[7] Matthew 25:41b (NET)

[8] The NET parallel Greek text and NA28 had ἰδὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδως (KJV: perceiving).

[9] The NET parallel Greek text and NA28 had πάντων here, where the Stephanus Textus Receptus and Byzantine Majority Text had πασων.

[10] The Stephanus Textus Receptu and Byzantine Majority Text had δε (KJV: And) preceding Jesus.  The NET parallel Greek text and NA28 did not.

[11] The Stephanus Textus Receptu and Byzantine Majority Text had αυτω (KJV: him) following answered.  The NET parallel Greek text and NA28 did not.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had πασων των εντολων (KJV: of all the commandments) here.  The NET parallel Greek text and NA28 did not.

[13] The NET parallel Greek text and NA28 had ἐστίν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[14] The Stephanus Textus Receptus and Byzantine Majority Text had αυτη πρωτη εντολη (KJV: this is the first commandment) here.  The NET parallel Greek text and NA28 did not.

[15] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause.  The NET parallel Greek text and NA28 did not.

[16] The Stephanus Textus Receptus and Byzantine Majority Text had ομοια (KJV: like) here.  The NET parallel Greek text and NA28 did not.

[17] The NET parallel Greek text and NA28 had εἶπες here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπας (KJV: thou hast said).

[18] The Stephanus Textus Receptus had θεος (KJV: God) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[19] The Stephanus Textus Receptus and Byzantine Majority Text had και εξ ολης της ψυχης (KJV: and with all the soul) here.  The NET parallel Greek text and NA28 did not.

[20] The NET parallel Greek text and NA28 had περισσότερον here, where the Stephanus Textus Receptus and Byzantine Majority Text had πλειον (KJV: more).

[21] Here are a few essays where I began to grapple with the absolute and qualified or relative negation in New Testament Greek: Son of God – John, Part 2; Fear – Genesis, Part 7; Son of God – John, Part 3

[22] Matthew 25:42, 43 (NET)

[23] Matthew 25:34 (NET)

[24] Colossians 1:13 (NET)

[25] The NET parallel Greek text and NA28 had the article τῆς preceding earth.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[26] The Stephanus Textus Receptus and Byzantine Majority Text had αμην (KJV: Amen) here.  The NET parallel Greek text and NA28 did not

[27] John 5:21b (NET)

[28] Matthew 25:41 (NET)

[29] John 3:16b (NET)

[30] John 18:8, 9 (NET)

[31] The Stephanus Textus Receptus and Byzantine Majority Text had και οι γραμματεις (KJV: and the scribes) here.  The NET parallel Greek text and NA28 did not.

[32] The NET parallel Greek text and NA28 had γάρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But).

[33] The Stephanus Textus Receptus had the article ο preceding Satan.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[34] The NET parallel Greek text and NA28 had καλούμενον here, where the Stephanus Textus Receptus and Byzantine Majority Text had επικαλουμενον (KJV: surnamed).

[35] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Judas.  The NET parallel Greek text and NA28 did not.

[36] In the NET parallel Greek text and NA28 Iscariot was spelled Ἰσκαριὼθ, and ισκαριωτης in the Stephanus Textus Receptus and Byzantine Majority Text.

[37] The NET parallel Greek text and NA28 had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

[38] The NET parallel Greek text and NA28 had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

[39] In the NET parallel Greek text and NA28 Judas was spelled Ἰούδας, and ιουδα in the Stephanus Textus Receptus and Byzantine Majority Text.

[40] The NET parallel Greek text and NA28 had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

[41] John 13:2b (NET)

[42] The NET parallel Greek text and NA28 had τίνας here, where the Stephanus Textus Receptus and Byzantine Majority Text had the pronoun ους (KJV: whom).

[43] The NET parallel Greek text and NA28 had μου here, where the Stephanus Textus Receptus and Byzantine Majority Text had μετ εμου (KJV: with me).

[44] John 13:18b (NET)

[45] The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then) here.  The NET parallel Greek text and NA28 did not.

[46] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: Now) here.  The NET parallel Greek text and NA28 did not.

[47] NET note 57 explains the idiom.

[48] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐκεῖνος οὕτως here, where the Stephanus Textus Receptus had simply εκεινος (KJV: He).

[49] The NET parallel Greek text and NA28 had ἀναπεσὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιπεσων (KJV: lying on).

[50] The NET parallel Greek text and NA28 had καὶ δώσω αὐτῷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιδωσω (KJV: shall give).

[51] The NET parallel Greek text and NA28 had βάψω here, where the Stephanus Textus Receptus and Byzantine Majority Text had βαψας.

[52] The NET parallel Greek text and NA28 had οὖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

[53] The NET parallel Greek text and NA28 had βαψας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εμβαψας (KJV: had dipped).

[54] The NET parallel Greek text and NA28 had λαμβάνει καὶ (λαμβάνει was not translated in the NET) here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[55] The NET parallel Greek text and NA28 had Ἰσκαριώτου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ισκαριωτη.

A Shadow of the Good Things, Part 5

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Another statement of the law of the Sabbath in Exodus reads as follows:

Masoretic Text

 Septuagint
Exodus 23:12 (Tanakh) Exodus 23:12 (NET) Exodus 23:12 (NETS)

Exodus 23:12 (English Elpenor)
Six days thou shalt do thy work, but on the seventh day thou shalt rest (תִּשְׁבֹּ֑ת); that thine ox and thine ass may have rest (יָנ֗וּחַ), and the son of thy handmaid, and the stranger, may be refreshed. For six days you are to do your work, but on the seventh day you must cease (shâbath, תשבת), in order that your ox and your donkey may rest (nûach, ינוח) and that your female servant’s son and the resident foreigner may refresh themselves. Six days you shall do your tasks, but on the seventh day you shall rest (ἀνάπαυσις) in order that your ox and your draft animal might rest (ἀναπαύσηται) and that the son of your female servant and the guest might be refreshed. Six days shalt thou do thy works, and on the seventh day there shall be rest (ἀνάπαυσις), that thine ox and thine ass may rest (ἀναπαύσηται), and that the son of thy maid-servant and the stranger may be refreshed.

All of these translations pass the test—The Sabbath was made for people, not people for the Sabbath[1]—in my opinion.  Here rest was תִּשְׁבֹּ֑ת (shâbath) in the clause but on the seventh day thou shalt rest in the Masoretic text, and ἀνάπαυσις in the Septuagint.  The Hebrew root is the same in and He rested (shâbath, וַיִּשְׁבֹּת֙) on the seventh day from all His work which He had made.[2]  The Greek root is the same in Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls.[3]

The second rest—that thine ox and thine ass may have rest—was יָנ֗וּחַ (nûach) in the Masoretic text and ἀναπαύσηται (a form of ἀναπαύω) in the Septuagint.   The Hebrew root is the same in the ten commandments: in six days HaShem made heaven and earth, the sea, and all that in them is, and rested (nûach, וַיָּ֖נַח) on the seventh day.[4]  The Greek root is the same in Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω).[5]

I looked up may be refreshed out of curiosity: It was וְיִנָּפֵ֥שׁ (nâphash) in the Masoretic text and ἀναψύξῃ (a form of ἀναψύχω) in the Septuagint.  There is only one occurrence of a form of ἀναψύχω in the New Testament (2 Timothy 1:16-18 NET):

May the Lord grant mercy to the family of Onesiphorus, because he often refreshed (ἀνέψυξεν a form of ἀναψύχω) me and was not ashamed[6] of my imprisonment.  But when he arrived in Rome, he eagerly[7] searched for me and found me.  May the Lord grant him to find mercy from the Lord on that day!  And you know very well all the ways he served me in Ephesus.

I was about to return to Exodus when a question came to mind: Did Paul consider Onesiphorus a fellow believer?  May the Lord grant him to find mercy from the Lord on that day!  Is that the way he would write about a fellow believer?  I won’t argue yea or nay here.  But it sent me back to Jesus’ teaching as it shed some light on something I had heard the night before.  I’ll try to put all this back into perspicuous form.

I don’t listen to Todd Friel often.  He is a bit snarky for my taste.  (Perhaps, I should say that his snarkiness appeals way too much to my flesh.)  Apparently, he did stand-up comedy[8] in another life.  The night before I began this study a YouTube video titled, “The #1 reason there are so many FALSE Christian converts,” was the clickbait I needed to deviate from my usual course.  Mr. Friel explained:

The problem is they aren’t presenting the gospel…God will pull the rug out from under anybody to get their attention.  But it’s not that He wants them to come to him so the rug can be replaced.  He wants to get their attention so that they recognize: You’re at the end of your rope because I hold the rope, and one day I’m going to pull your rope in and I am going to judge you for every thought, word and deed.  And if you are not hidden in the cleft of the rock, My Son the Lord Jesus Christ, I will grind you to powder.

The next morning Paul’s prayer for Onesiphorus—May the Lord grant him to find mercy from the Lord on that day—sent me back to Jesus’ description of that day (Matthew 25:31-40 NET):

“When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.  All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats [Table].  He will put the sheep on his right and the goats on his left.  Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited[12] me.’  Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?  When did we see you a stranger and invite you in, or naked and clothe you?  When did we see you sick[13] or in prison and visit you?’  And the king will answer them, ‘I tell you the truth, just as you did it for one of the least of these brothers or sisters of mine, you did it for me.’

The Greek word translated brothers or sisters was ἀδελφῶν (a form of ἀδελφός).  Paul wrote believers in Rome (Romans 8:28-30 NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters (ἀδελφοῖς, another form of ἀδελφός).  And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Those who were accursed demonstrated no care or concern (Matthew 25:42-45) for Jesus’ brothers and sisters: “Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!’[14]  And these will depart into eternal punishment, but the righteous (e.g., those who demonstrated some level of care or concern for Jesus’ brothers and sisters) into eternal life.”[15]

For just as the Father raises the dead and gives them life, Jesus taught his disciples, so also the Son gives life to whomever he wishes (John 5:21-24 NET).

Furthermore, the Father does not judge anyone, but has assigned all judgment to the Son, so that all people will honor the Son just as they honor the Father.  The one who does not honor the Son does not honor the Father who sent him [Table].

“I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned, but has crossed over from death to life.

Jesus defined eternal life for us in a prayer to his Father: Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.[16]  And the Holy Spirit reminded me of more knowledge of the Judge the Father appointed, who He is, how He judges.  Jesus taught his disciples (Matthew 10:40-42 NET):

Whoever receives you receives me, and whoever receives me receives the one who sent me.  Whoever receives a prophet in the name of a prophet will receive[17] a prophet’s reward.  Whoever receives a righteous person in the name of a righteous person will receive[18] a righteous person’s reward.  And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, he will never lose his reward.

I received a gospel similar to the one presented by Mr. Friel: Believe in the Lord Jesus Christ or burn in hell for all eternity.  I was five.  I don’t recall any of the emotional baggage that would be so offensive to adults.  It was simply another fact, like cross at the crosswalk with the light, or a bus will run you down.  But there was always an undercurrent, and since I wasn’t availing myself of the word of God as a precision diagnostic and surgical instrument, I didn’t recognize that undercurrent as the flesh or the old man.

That undercurrent became progressively more vociferous throughout my young life:

I wanted to save myself from an eternity in a lake of fire.  And now, lo and behold, I find that I have become—inadvertently—a Christian!  Not a day goes by that I don’t discover yet another restriction in an endless list of prohibitions to which I must conform because I am a Christian!  On top of that there is another endless list of things I must do because I am a Christian, chief among these is to rope my friends into a way of life I would not wish on my worst enemy.

If that undercurrent sounds a little like Joe Pesci in the movie My Cousin Vinny, well, that’s a bit of literary license.  As a hilariously triumphant example of all things working together for good, even that undercurrent has become a strong motivation to rest in the fruit of the Holy Spirit—once I began to recognize that the voice of that undercurrent wasn’t mine.

I was one of the most false converts to Christ.  But God the Father, God the Son and God the Holy Spirit hasn’t given up on me yet.  Mr. Friel also mentioned substitutionary atonement as something important to the Gospel: For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures.[19]  For the wages of sin is death.[20]

Clearly substitutionary atonement is of first importance.  Given my history, however, I’m wary whenever the doctrine of substitutionary atonement substitutes faith in punishment for faith in Jesus Christ.  David Instone-Brewer in his essay, “Did God Punish Jesus on the Cross?,” offers a better introduction to this concern than I have done or am doing here.

None of this is to discourage anyone from answering the call of God in Jesus Christ, just a reminder that God is not the enemy here.  Sin is the enemy.  For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures[21] because this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.  For God did not send his Son into the world to condemn the world, but that the world should be saved through him.[22] I will not speak with you much longer, Jesus told his disciples, for the ruler of this world[23] is coming.  He has no power over me, but I am doing just what the Father commanded me, so that the world may know that I love the Father.[24]

When Joeseph considered divorcing Mary because she was already pregnant, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit [Table].  She will give birth to a son and you will name him Jesus, because he will save his people from their sins.”[25]  He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness.  By his wounds you were healed.[26]  John Piper preached a sermon—Christ Died for Our Sins That We Might Die to Sin—that is clearer than anything I’ve written.

It is true that there was wrath in the past.  The Grand Canyon in Arizona is a visible memorial to a time when The Lord regretted that he had made humankind on the earth, and he was highly offended.[27]  There is a time of wrath and revelation of Jesus Christ yet to come.  Now, dear friends, Peter wrote, do not let this one thing escape your notice, that a single day is like a thousand years with the Lord and a thousand years are like a single day.  The[28] Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you,[29] because he does not wish for any to perish but for all to come to repentance.[30]

Different believers estimate the strength of μακροθυμεῖ (a form of μακροθυμέω; NET: patient; KJV: longsuffering) and βουλόμενος (a form of βούλομαι) in different ways.  The NET translators, for instance, chose wish for βουλόμενος where the KJV translators chose longsuffering.  The Koine Greek Lexicon online indicates that forms of βούλομαι with a negative, as it is here (μὴ βουλόμενος), mean “to refuse, not to consent.”  Likewise, I may have a different experience of God’s patience than one who has never strayed far from Christian faith.

To end this excursion where it began: the man who marveled at Jesus’ definition of eternal life in my musical composition not only alerted me to how illiterate I had actually become, caring more for the sounds of words than their meaning, he also provided me with a handy tool—this is—to begin to understand the Bible better.  This Jew who found philosophical comfort in Buddhism, who thought that salvation by faith was too non-human to be true the last time I had any contact with him, was a great help to me in my journey to know the only true God and Jesus Christ.  May the Lord grant him to find mercy from the Lord on that day.

Tables comparing Exodus 23:12 in the Tanakh, KJV and NET, and Exodus 23:12 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing 2 Timothy 1:16, 17; 25:36; 25:39; 10:41; John 14:30 and 2 Peter 3:9 in the NET and KJV.

Exodus 23:12 (Tanakh)

 Exodus 23:12 (KJV)

Exodus 23:12 (NET)
Six days thou shalt do thy work, but on the seventh day thou shalt rest; that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may be refreshed. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and the resident foreigner may refresh themselves.

Exodus 23:12 (Septuagint BLB)

Exodus 23:12 (Septuagint Elpenor)
ἓξ ἡμέρας ποιήσεις τὰ ἔργα σου τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ ἀνάπαυσις ἵνα ἀναπαύσηται ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ ἵνα ἀναψύξῃ ὁ υἱὸς τῆς παιδίσκης σου καὶ ὁ προσήλυτος ἓξ ἡμέρας ποιήσεις τὰ ἔργα σου, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ ἀνάπαυσις, ἵνα ἀναπαύσηται ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου, καὶ ἵνα ἀναψύξῃ ὁ υἱὸς τῆς παιδίσκης σου καὶ ὁ προσήλυτος

Exodus 23:12 (NETS)

Exodus 23:12 (English Elpenor)
Six days you shall do your tasks, but on the seventh day you shall rest in order that your ox and your draft animal might rest and that the son of your female servant and the guest might be refreshed. Six days shalt thou do thy works, and on the seventh day there shall be rest, that thine ox and thine ass may rest, and that the son of thy maid-servant and the stranger may be refreshed.

2 Timothy 1:16, 17 (NET)

2 Timothy 1:16, 17 (KJV)
May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν καὶ τὴν ἅλυσιν μου οὐκ ἐπαισχύνθη δωη ελεος ο κυριος τω ονησιφορου οικω οτι πολλακις με ανεψυξεν και την αλυσιν μου ουκ επησχυνθη δωη ελεος ο κυριος τω ονησιφορου οικω οτι πολλακις με ανεψυξεν και την αλυσιν μου ουκ επαισχυνθη
But when he arrived in Rome, he eagerly searched for me and found me. But, when he was in Rome, he sought me out very diligently, and found me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ γενόμενος ἐν Ῥώμῃ σπουδαίως ἐζήτησεν με καὶ εὗρεν αλλα γενομενος εν ρωμη σπουδαιοτερον εζητησεν με και ευρεν αλλα γενομενος εν ρωμη σπουδαιοτερον εζητησεν με και ευρεν

Matthew 25:36 (NET)

Matthew 25:36 (KJV)
I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
γυμνὸς καὶ περιεβάλετε με, ἠσθένησα καὶ ἐπεσκέψασθε με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με γυμνος και περιεβαλετε με ησθενησα και επεσκεψασθε με εν φυλακη ημην και ηλθετε προς με γυμνος και περιεβαλετε με ησθενησα και επεσκεψασθε με εν φυλακη ημην και ηλθετε προς με

Matthew 25:39 (NET)

Matthew 25:39 (KJV)
When did we see you sick or in prison and visit you?’ Or when saw we thee sick, or in prison, and came unto thee?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε ποτε δε σε ειδομεν ασθενη η εν φυλακη και ηλθομεν προς σε ποτε δε σε ειδομεν ασθενη η εν φυλακη και ηλθομεν προς σε

Matthew 10:41 (NET)

Matthew 10:41 (KJV)
Whoever receives a prophet in the name of a prophet will receive a prophet’s reward.  Whoever receives a righteous person in the name of a righteous person will receive a righteous person’s reward. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήμψεται, καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται ο δεχομενος προφητην εις ονομα προφητου μισθον προφητου ληψεται και ο δεχομενος δικαιον εις ονομα δικαιου μισθον δικαιου ληψεται ο δεχομενος προφητην εις ονομα προφητου μισθον προφητου ληψεται και ο δεχομενος δικαιον εις ονομα δικαιου μισθον δικαιου ληψεται

John 14:30 (NET)

John 14:30 (KJV)
I will not speak with you much longer, for the ruler of this world is coming.  He has no power over me, Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐκέτι πολλὰ λαλήσω μεθ᾿ ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν ουκ ετι πολλα λαλησω μεθ υμων ερχεται γαρ ο του κοσμου τουτου αρχων και εν εμοι ουκ εχει ουδεν ουκετι πολλα λαλησω μεθ υμων ερχεται γαρ ο του κοσμου αρχων και εν εμοι ουκ εχει ουδεν

2 Peter 3:9 (NET)

2 Peter 3:9 (KJV)
The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ εἰς ὑμᾶς, μὴ βουλόμενος τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι ου βραδυνει ο κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις ημας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι ου βραδυνει ο κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις ημας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι

[1] Mark 2:27 (NET) Table

[2] Genesis 2:2b (Tanakh) Table

[3] Matthew 11:29 (NET) Table

[4] Exodus 20:11a (Tanakh) Table

[5] Matthew 11:28 (NET)

[6] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐπαισχύνθη here, where the Stephanus Textus Receptus had επησχυνθη.

[7] The NET parallel Greek text and NA28 had σπουδαίως here, where the Stephanus Textus Receptus and Byzantine Majority Text had σπουδαιοτερον (KJV: very diligently).

[8] The online ad for one of his books describes the author this way: “Todd Friel studied to be a pastor for four years but neglected to actually get saved.  He abandoned church ministry plans and did secular TV, radio and stand-up comedy for 6 years.  Gratefully, God saved Todd (from hell and stand-up comedy).”

[12] The NET parallel Greek text and NA28 had ἤλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηλθετε (KJV: ye came).

[13] The NET parallel Greek text and NA28 had ἀσθενοῦντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ασθενη.

[14] Matthew 25:41 (NET)

[15] Matthew 25:46 (NET)

[16] John 17:3 (NET)

[17] The NET parallel Greek text and NA28 had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: shall receive).

[18] The NET parallel Greek text and NA28 had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: shall receive).

[19] 1 Corinthians 15:3 (NET)

[20] Romans 6:23a (KJV)

[21] 1 Corinthians 15:3b, 4 (NET) Table

[22] John 3:16, 17 (NET) Table

[23] The Stephanus Textus Receptus had τουτου following world and preceding ruler. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[24] John 14:30, 31 (NET)

[25] Matthew 1:20, 21 (NET)

[26] 1 Peter 2:24 (NET) Table

[27] Genesis 6:6 (NET) Table

[28] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Lord.  The NET parallel Greek text and NA28 did not.

[29] The NET parallel Greek text and NA28 had ὑμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημας (KJV: us).

[30] 2 Peter 3:8, 9 (NET)

A Shadow of the Good Things, Part 4

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As I continue to focus on the Sabbath (because it has so much material to access) I’ve arrived at the first statement of the ten commandments in Exodus.  So here is the shadow of the good things to come of the Sabbath in its most definitive form.  This section begins, And G-d spoke all these words, saying:[1]

Masoretic Text

 Septuagint
Exodus 20:8-11 (Tanakh) Exodus 20:8-11 (NET) Exodus 20:8-11 (NETS)

Exodus 20:8-11 (English Elpenor)
Remember the sabbath (הַשַּׁבָּ֜ת) day, to keep it holy. “Remember the Sabbath (shabbâth, השבת) day to set it apart as holy. Remember the day of the sabbaths (σαββάτων) to consecrate it. Remember the sabbath (σαββάτων) day to keep it holy.
Six days shalt thou labour, and do all thy work; For six days you may labor and do all your work, For six days you shall labor and do all your labor, Six days thou shalt labour, and shalt perform all thy work.
but the seventh day is a sabbath (שַׁבָּ֣ת) unto HaShem thy G-d, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; but the seventh day is a Sabbath (shabbâth, שבת) to the Lord your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. but on the seventh day there is Sabbata (σάββατα) to the Lord your God.  You shall not do in it any labor, you and your son and your daughter, your male slave and your female slave, your ox and your draft animal and any animal of yours and the guest who resides among you. But on the seventh day is the sabbath (σάββατα) of the Lord thy God; on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee.
in six days HaShem made heaven and earth, the sea, and all that in them is, and rested (וַיָּ֖נַח) on the seventh day; wherefore HaShem blessed the sabbath (הַשַּׁבָּ֖ת) day, and hallowed it. For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested (nûach, וינח) on the seventh day; therefore the Lord blessed the Sabbath (shabbâth, השבת) day and set it apart as holy. For in six days the Lord made the heaven and the earth and the sea and all things in them, and he rested (κατέπαυσεν) on the seventh day and consecrated it.  For this reason the Lord blessed the seventh (ἑβδόμην) day and consecrated it. For in six days the Lord made the heaven and the earth, and the sea and all things in them, and rested (κατέπαυσε) on the seventh day; therefore the Lord blessed the seventh (ἑβδόμην) day, and hallowed it.

Do these translations effectively convey the truth that, The Sabbath was made for people, not people for the Sabbath[2]?  This isn’t a question I’ll explore necessarily in this essay.  It is a safeguard, along with Jesus’ more general key to the Old Testament—Do not be amazed that I said to you, ‘You must all be born from above’,[3] that I might not be waylaid by shadows while studying the law.

I will note a new Hebrew word וַיָּ֖נַח (nûach) here: In this reprise of Genesis 2:2—and rested on the seventh day—וַיִּשְׁבֹּת֙ (shâbath) has been replaced by וַיָּ֖נַח (nûach).  And the ark rested (nûach, וַתָּ֤נַח) in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.[4]  The rabbis returned to κατέπαυσε(ν) (a form of καταπαύω) in the ten commandments: The Lord rested on the seventh day; He did not “sabbatize.”  When Noah’s ark rested, however, the rabbis chose ἐκάθισεν (a form of καθίζω).

Another item of note: In the Masoretic text HaShem blessed the sabbath (shabbâth, הַשַּׁבָּ֖ת) day.  In the Septuagint the Lord blessed the seventh (ἑβδόμην, a form of ἕβδομος) day.  Since the Hebrew construction in Genesis 2:3 was identical except that הַשְּׁבִיעִ֔י (shebı̂yʽı̂y) was replaced by הַשַּׁבָּ֖ת (shabbâth), it may seem that the Septuagint is the more original here.  The problem with that is Exodus 20:8 was also identical construction but the word was הַשַּׁבָּ֜ת (shabbâth), translated σαββάτων (a form of σάββατον) in the Septuagint.  I’ll call it a toss-up.

Consequently a Sabbath rest (σαββατισμὸς) remains for the people of God.  For the one who enters God’s rest (κατάπαυσιν, a form of κατάπαυσις) has also rested (κατέπαυσεν, a form of καταπαύω) from his works (ἔργων, a form of ἔργον), just as God did from his own works.[5]

This is the advantage of studying the Sabbath.  The good things to come of the Sabbath are stated as explicitly as its shadow in the law.  I’ll back up and take a run at this (Hebrews 4:1, 2 NET):

Therefore we must be wary that, while the promise of entering his rest (κατάπαυσιν, a form of κατάπαυσις) remains open, none of you may seem to have come short of it.  For we had good news proclaimed (εὐηγγελισμένοι, a form of εὐαγγελίζω; KJV: gospel preached) to us just as they did.  But the message they heard did them no good, since they did not join in with[6] those who heard it in faith.

The Greek word translated we must be wary was φοβηθῶμεν (a form of φοβέω), fear in all its connotations of fearing the Lord.  The Greek word συγκεκραμενος (a form of συγκεράννυμι) is singular and was translated being mixed with in the KJV: but the word preached did not profit them, not being mixed with faith in them that heard it.  In other words, they didn’t believe it.  In the NET, however, συγκεκερασμένους (another form of συγκεράννυμι) is plural and was translated as if it referred to the people rather than the message.  So the message they heard did them no good, since they didn’t go to church.  I’m not so sure that συγκεκερασμένους was original here.

I’ll back up a bit further (Hebrews 3:14-19 NET):

For we have become partners with Christ, if in fact we hold our initial confidence firm until the end.  As it says, “Oh, that today you would listen as he speaks!  Do not harden your hearts as in the rebellion.”  For which ones heard and rebelled?  Was it not all who came out of Egypt under Moses’[7] leadership?  And against whom was God provoked for forty years?  Was it not those who sinned, whose dead bodies fell in the wilderness?  And to whom did he swear they would never enter into his rest (κατάπαυσιν, a form of κατάπαυσις), except those who were disobedient (ἀπειθήσασιν, a form of ἀπειθέω; KJV: believed not)?  So we see that they could not enter because of unbelief (ἀπιστίαν, a form of ἀπιστία).

After establishing a causal relationship between ἀπιστία and ἀπειθέω—unbelief causes disobedience—I don’t see the author of Hebrews or the Holy Spirit muddying the waters with συγκεκερασμένους.  I don’t know what documents or reasons the Nestle-Aland editors employed, but on the face of it crediting disobedience to a lack of church attendance sounds like a later alteration to the Greek text.

I’ll continue from where I left off (Hebrews 4:3-8 NET):

For we who have believed enter that rest (κατάπαυσιν, a form of κατάπαυσις), as he has said, “As I swore in my anger, ‘They will never enter my rest (κατάπαυσιν, a form of κατάπαυσις)!’”[8]  And yet God’s works were accomplished from the foundation of the world.  For he has spoken somewhere about the seventh day in this way: “And God rested (κατέπαυσεν, a form of καταπαύω) on the seventh day from all his works,” but to repeat the text cited earlier: “They will never enter my rest (κατάπαυσιν, a form of κατάπαυσις)!”  Therefore it remains for some to enter it, yet those to whom it was previously proclaimed (εὐαγγελισθέντες, a form of εὐαγγελίζω) did not enter because of disobedience (ἀπείθειαν, a form of ἀπείθεια; KJV: unbelief).  So God again ordains a certain day, “Today,” speaking through David[9] after so long a time, as in the words quoted before,[10] “Oh, that today you would listen as he speaks!  Do not harden your hearts.”  For if Joshua had given them rest, God would not have spoken afterward about another day.

For if Jesus had given them rest, we read in the KJV, then would he not afterward have spoken of another day.[11]  This is certainly the safer translation in the sense that the translators exerted the least interpretation over the Greek text.  The only safer step I can imagine would have been to transliterate Ἰησοῦς Iesous.  Jesus and Joshua are Ἰησοῦς in Greek.

Exodus 17:10 (Septuagint BLB)

Exodus 17:10 (Septuagint Elpenor)
καὶ ἐποίησεν Ἰησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς καὶ ἐξελθὼν παρετάξατο τῷ Αμαληκ καὶ Μωυσῆς καὶ Ααρων καὶ Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ καὶ ἐποίησεν ᾿Ιησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς, καὶ ἐξελθὼν παρετάξατο τῷ ᾿Αμαλήκ· καὶ Μωυσῆς καὶ ᾿Ααρὼν καὶ ῍Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ

Exodus 17:10 (NETS)

Exodus 17:10 (English Elpenor)
And Iesous did as Moyses said to him and set up in battle array with Amelek, and Moyses and Aaron and Hor went up onto the top of the hill. And Joshua did as Moses said to him, and he went out and set the army in array against Amalec, and Moses and Aaron and Or went up to the top of the hill.

It seems fairly obvious to translate Ἰησοῦς Joshua in Exodus 17:10.  But what about Hebrews 4:8?  God was added by the NET translators.  The KJV translators derived he from ἐλάλει, the 3rd person singular form of the verb λαλέω.

Personally, I have no difficulty these days believing that He who was born into this world as Ἰησοῦς rested on the seventh day from all his works of creation, swore in [his] anger, ‘They will never enter my rest’ in the time of Moses, did not grant the rest He was concerned with in the time of Joshua and promised another day of rest through his prophet David.  But would I have understood that this particular passage referred to Joshua’s conquest of Canaan if the NET translators (like most modern translators) hadn’t translated Ἰησοῦς Joshua and distinguished him from the one speaking in Psalm 95?  I don’t know, probably not until I began to study this deeply.

Consequently a Sabbath rest remains for the people of God, the writer of Hebrews continued.  For the one who enters God’s rest has also rested from his works, just as God did from his own works.[12]  Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω), Jesus promised.  Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις; Exodus 16:23 Septuagint) for your souls.  For my yoke is easy to bear, and my load is not hard to carry.[13]

My entering into God’s rest differs from his rest in a significant way.  He rested from works that were very good: God saw all that he had made—and it was very good![14]  I am eager to rest from works of evil at one extreme, hypocrisy at the other (the works of an actor playing at righteousness) or some jumbled combination of the two everywhere in between.  Wretched man that I am! Paul lamented.  Who will rescue me from this body of death?[15]  Paul understood entering God’s rest this way (Galatians 2:20, 21 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.  I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Though he never used the words, I think Paul wrote extensively about this Sabbath rest from the works of the flesh (Romans 3:30, 31; 13:9, 10; Galatians 5:16, 17; 5:22-25 NET):

Since[16] God is one, he will justify the circumcised by faith and the uncircumcised through faith.  Do we then nullify the law through faith?  Absolutely not!  Instead we uphold the law.[17]

For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself” [Table].  Love does no wrong to a neighbor.  Therefore love is the fulfillment of the law.

But I say, live by the Spirit and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table].

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law [Table].  Now those who belong to Christ have crucified the flesh with its passions and desires.  If we live by the Spirit, let us also behave in accordance with the Spirit.

And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.[18]  He knows better than I do when I’m relying on, resting in the fruit of his Spirit, or when I’m trying to make myself righteous by obeying some rule.  And I am not so attuned to his Holy Spirit that I discern any of this apart from studying the Bible with Him (1 Corinthians 2:9-16).  For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge (κριτικὸς) the desires and thoughts of the heart.[19]

I’ll pick this up in another essay.  A table comparing the Greek of Psalm 95:7b, 8a (94:7b, 8a) in the Septuagint with that of the quotation in Hebrews 3:15 follows:

Hebrews 3:15 (NET Parallel Greek)

 Psalm 95:7b, 8a (Septuagint BLB)

Psalm 94:8a (Septuagint Elpenor)
σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ

Hebrews 3:15 (NET)

 Psalm 94:7b, 8a (NETS)

Psalm 94:8a (English Elpenor)
Oh, that today you would listen as he speaks!  Do not harden your hearts as in the rebellion. Today if you hear his voice, do not harden your hearts, as at the embittering, To-day, if ye will hear his voice, harden not your hearts, as in the provocation,

A table comparing the Greek of Psalm 95:11 (94:11) in the Septuagint with that of the quotation in Hebrews 4:3 follows:

Hebrews 4:3a (NET Parallel Greek)

 Psalm 95:11 (Septuagint BLB)

Psalm 94:11 (Septuagint Elpenor)
ὡς ὤμοσα ἐν τῇ ὀργῇ μου εἰ εἰσελεύσονται εἰς τὴν κατάπαυσιν μου ὡς ὤμοσα ἐν τῇ ὀργῇ μου εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου ὡς ὤμοσα ἐν τῇ ὀργῇ μου· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου

Hebrews 4:3a (NET)

 Psalm 94:11 (NETS)

Psalm 94:11 (English Elpenor)
“As I swore in my anger, ‘They will never enter my rest!’” As I swore in my wrath, “If they shall enter into my rest!” So I sware in my wrath, They shall not enter into my rest.

A table comparing the Greek of Genesis 2:2 in the Septuagint with that of the quotation in Hebrews 4:4 follows:

Hebrews 4:4b (NET Parallel Greek) Genesis 2:2b (Septuagint BLB) Genesis 2:2b (Septuagint Elpenor)
καὶ κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ
Hebrews 4:4b (NET) Genesis 2:2b (NETS) Genesis 2:2b (English Elpenor)
“And God rested on the seventh day from all his works,” and he left off on the seventh day from all his works and he ceased on the seventh day from all his works

Tables comparing Exodus 20:1; 20:8; 20:9; 20:10; 20:11; Genesis 8:4; Psalm 95:7; 95:8; 95:11; Exodus 17:10 and Genesis 1:31 in the Tanakh, KJV and NET, and Exodus 20:1; 20:8; 20:9; 20:10; 20:11; Genesis 8:4 (8:3b); Psalm 95:7 (94:7); 95:8 (94:8); 95:11 (94:11); Exodus 17:10 and Genesis 1:31 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Hebrews 4:2, 3:16; 4:7 and Romans 3:30, 31 in the NET and KJV.

Exodus 20:1 (Tanakh)

 Exodus 20:1 (KJV)

Exodus 20:1 (NET)
And G-d spoke all these words, saying: And God spake all these words, saying, God spoke all these words:

Exodus 20:1 (Septuagint BLB)

Exodus 20:1 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πάντας τοὺς λόγους τούτους λέγων ΚΑΙ ἐλάλησε Κύριος πάντας τοὺς λόγους τούτους λέγων

Exodus 20:1 (NETS)

Exodus 20:1 (English Elpenor)
And the Lord spoke all these words, saying: And the Lord spoke all these words, saying:

Exodus 20:8 (Tanakh)

 Exodus 20:8 (KJV)

Exodus 20:8 (NET)
Remember the sabbath day, to keep it holy. Remember the sabbath day, to keep it holy. “Remember the Sabbath day to set it apart as holy.

Exodus 20:8 (Septuagint BLB)

Exodus 20:8 (Septuagint Elpenor)
μνήσθητι τὴν ἡμέραν τῶν σαββάτων ἁγιάζειν αὐτήν μνήσθητι τὴν ἡμέρα τῶν σαββάτων ἁγιάζειν αὐτήν

Exodus 20:8 (NETS)

Exodus 20:8 (English Elpenor)
Remember the day of the sabbaths to consecrate it. Remember the sabbath day to keep it holy.

Exodus 20:9 (Tanakh)

 Exodus 20:9 (KJV)

Exodus 20:9 (NET)
Six days shalt thou labour, and do all thy work; Six days shalt thou labour, and do all thy work: For six days you may labor and do all your work,

Exodus 20:9 (Septuagint BLB)

Exodus 20:9 (Septuagint Elpenor)
ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου

Exodus 20:9 (NETS)

Exodus 20:9 (English Elpenor)
For six days you shall labor and do all your labor, Six days thou shalt labour, and shalt perform all thy work.

Exodus 20:10 (Tanakh)

 Exodus 20:10 (KJV)

Exodus 20:10 (NET)
but the seventh day is a sabbath unto HaShem thy G-d, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: but the seventh day is a Sabbath to the Lord your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates.

Exodus 20:10 (Septuagint BLB)

Exodus 20:10 (Septuagint Elpenor)
τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ ὁ υἱός σου καὶ ἡ θυγάτηρ σου ὁ παῗς σου καὶ ἡ παιδίσκη σου ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα Κυρίῳ τῷ Θεῷ σου· οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον, σὺ καὶ ὁ υἱός σου καὶ ἡ θυγάτηρ σου, ὁ παῖς σου καὶ ἡ παιδίσκη σου, ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί

Exodus 20:10 (NETS)

Exodus 20:10 (English Elpenor)
but on the seventh day there is Sabbata to the Lord your God.  You shall not do in it any labor, you and your son and your daughter, your male slave and your female slave, your ox and your draft animal and any animal of yours and the guest who resides among you. But on the seventh day is the sabbath of the Lord thy God; on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee.

Exodus 20:11 (Tanakh)

 Exodus 20:11 (KJV)

Exodus 20:11 (NET)
in six days HaShem made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore HaShem blessed the sabbath day, and hallowed it. For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it. For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

Exodus 20:11 (Septuagint BLB)

Exodus 20:11 (Septuagint Elpenor)
ἐν γὰρ ἓξ ἡμέραις ἐποίησεν κύριος τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῗς καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ διὰ τοῦτο εὐλόγησεν κύριος τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν ἐν γὰρ ἓξ ἡμέραις ἐποίησε Κύριος τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ· διὰ τοῦτο εὐλόγησε Κύριος τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν

Exodus 20:11 (NETS)

Exodus 20:11 (English Elpenor)
For in six days the Lord made the heaven and the earth and the sea and all things in them, and he rested on the seventh day and consecrated it.  For this reason the Lord blessed the seventh day and consecrated it. For in six days the Lord made the heaven and the earth, and the sea and all things in them, and rested on the seventh day; therefore the Lord blessed the seventh day, and hallowed it.

Genesis 8:4 (Tanakh)

 Genesis 8:4 (KJV)

Genesis 8:4 (NET)
And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat.

Genesis 8:4 (Septuagint BLB)

Genesis 8:4 (Septuagint Elpenor)
καὶ ἐκάθισεν ἡ κιβωτὸς ἐν μηνὶ τῷ ἑβδόμῳ ἑβδόμῃ καὶ εἰκάδι τοῦ μηνός ἐπὶ τὰ ὄρη τὰ Αραρατ καὶ ἐκάθισεν ἡ κιβωτὸς ἐν μηνὶ τῷ ἑβδόμῳ, ἑβδόμῃ καὶ εἰκάδι τοῦ μηνός, ἐπὶ τὰ ὄρη τὰ ᾿Αραράτ

Genesis 8:4 (NETS)

Genesis 8:3b (English Elpenor)
And in the seventh month, on the twenty-seventh of the month, the ark settled on the mountains of Ararat. and the ark rested in the seventh month, on the twenty-seventh day of the month, on the mountains of Ararat.

Psalm 95:7 (Tanakh)

 Psalm 95:7 (KJV)

Psalm 95:7 (NET)
For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, For he is our God; we are the people of his pasture, the sheep he owns.  Today, if only you would obey him.

Psalm 95:7 (Septuagint BLB)

Psalm 94:7 (Septuagint Elpenor)
ὅτι αὐτός ἐστιν ὁ θεὸς ἡμῶν καὶ ἡμεῗς λαὸς νομῆς αὐτοῦ καὶ πρόβατα χειρὸς αὐτοῦ σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε ὅτι αὐτός ἐστιν ὁ Θεὸς ἡμῶν, καὶ ἡμεῖς λαὸς νομῆς αὐτοῦ καὶ πρόβατα χειρὸς αὐτοῦ

Psalm 94:7 (NETS)

Psalm 94:7 (English Elpenor)
because he is our God and we are people of his pasture and sheep of his hand!  Today if you hear his voice, For he is our God; and we are the people of his pasture, and the sheep of his hand.

Psalm 95:8 (Tanakh)

 Psalm 95:8 (KJV)

Psalm 95:8 (NET)
Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: He says, “Do not be stubborn like they were at Meribah, like they were that day at Massah in the wilderness,

Psalm 95:8 (Septuagint BLB)

Psalm 94:8 (Septuagint Elpenor)
μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ

Psalm 94:8 (NETS)

Psalm 94:8 (English Elpenor)
do not harden your hearts, as at the embittering, like the day of the trial in the wilderness, To-day, if ye will hear his voice, harden not your hearts, as in the provocation, according to the day of irritation in the wilderness:

Psalm 95:11 (Tanakh)

 Psalm 95:11 (KJV)

Psalm 95:11 (NET)
Unto whom I sware in my wrath that they should not enter into my rest. Unto whom I sware in my wrath that they should not enter into my rest. So I made a vow in my anger, ‘They will never enter into the resting place I had set aside for them.’”

Psalm 95:11 (Septuagint BLB)

Psalm 94:11 (Septuagint Elpenor)
ὡς ὤμοσα ἐν τῇ ὀργῇ μου εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου ὡς ὤμοσα ἐν τῇ ὀργῇ μου· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου

Psalm 94:11 (NETS)

Psalm 94:11 (English Elpenor)
As I swore in my wrath, “If they shall enter into my rest!” So I sware in my wrath, They shall not enter into my rest.

Exodus 17:10 (Tanakh)

 Exodus 17:10 (KJV)

Exodus 17:10 (NET)
So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. So Joshua fought against Amalek just as Moses had instructed him, and Moses and Aaron and Hur went up to the top of the hill.

Exodus 17:10 (Septuagint BLB)

Exodus 17:10 (Septuagint Elpenor)
καὶ ἐποίησεν Ἰησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς καὶ ἐξελθὼν παρετάξατο τῷ Αμαληκ καὶ Μωυσῆς καὶ Ααρων καὶ Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ καὶ ἐποίησεν ᾿Ιησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς, καὶ ἐξελθὼν παρετάξατο τῷ ᾿Αμαλήκ· καὶ Μωυσῆς καὶ ᾿Ααρὼν καὶ ῍Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ

Exodus 17:10 (NETS)

Exodus 17:10 (English Elpenor)
And Iesous did as Moyses said to him and set up in battle array with Amelek, and Moyses and Aaron and Hor went up onto the top of the hill. And Joshua did as Moses said to him, and he went out and set the army in array against Amalec, and Moses and Aaron and Or went up to the top of the hill.

Genesis 1:31 (Tanakh)

 Genesis 1:31 (KJV)

Genesis 1:31 (NET)
And G-d saw every thing that He had made, and, behold, it was very good And there was evening and there was morning, the sixth day. And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. God saw all that he had made—and it was very good!  There was evening, and there was morning, the sixth day.

Genesis 1:31 (Septuagint BLB)

Genesis 1:31 (Septuagint Elpenor)
καὶ εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίησεν καὶ ἰδοὺ καλὰ λίαν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα ἕκτη καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη

Genesis 1:31 (NETS)

Genesis 1:31 (English Elpenor)
And God saw all the things that he had made, and see, they were exceedingly good.  And it came to be evening, and it came to be morning, a sixth day. And God saw all the things that he had made, and, behold, they were very good.  And there was evening and there was morning, the sixth day.

Hebrews 4:2 (NET)

Hebrews 4:2 (KJV)
For we had good news proclaimed to us just as they did.  But the message they heard did them no good, since they did not join in with those who heard it in faith. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ γάρ ἐσμεν εὐηγγελισμένοι καθάπερ κακεῖνοι· ἀλλ᾿ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους μὴ συγκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν και γαρ εσμεν ευηγγελισμενοι καθαπερ κακεινοι αλλ ουκ ωφελησεν ο λογος της ακοης εκεινους μη συγκεκραμενος τη πιστει τοις ακουσασιν και γαρ εσμεν ευηγγελισμενοι καθαπερ κακεινοι αλλ ουκ ωφελησεν ο λογος της ακοης εκεινους μη συγκεκραμενους τη πιστει τοις ακουσασιν

Hebrews 3:16 (NET)

Hebrews 3:16 (KJV)
For which ones heard and rebelled?  Was it not all who came out of Egypt under Moses’ leadership? For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τίνες γὰρ ἀκούσαντες παρεπίκραναν; ἀλλ᾿ οὐ πάντες οἱ ἐξελθόντες ἐξ Ἀιγύπτου διὰ Μωϋσέως τινες γαρ ακουσαντες παρεπικραναν αλλ ου παντες οι εξελθοντες εξ αιγυπτου δια μωσεως τινες γαρ ακουσαντες παρεπικραναν αλλ ου παντες οι εξελθοντες εξ αιγυπτου δια μωυσεως

Hebrews 4:7 (NET)

Hebrews 4:7 (KJV)
So God again ordains a certain day, “Today,” speaking through David after so long a time, as in the words quoted before, “Oh, that today you would listen as he speaks!  Do not harden your hearts.” Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πάλιν τινὰ ὁρίζει ἡμέραν, σήμερον, ἐν Δαυὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν. παλιν τινα οριζει ημεραν σημερον εν δαβιδ λεγων μετα τοσουτον χρονον καθως ειρηται σημερον εαν της φωνης αυτου ακουσητε μη σκληρυνητε τας καρδιας υμων παλιν τινα οριζει ημεραν σημερον εν δαυιδ λεγων μετα τοσουτον χρονον καθως ειρηται σημερον εαν της φωνης αυτου ακουσητε μη σκληρυνητε τας καρδιας υμων

Romans 3:30, 31 (NET)

Romans 3:30, 31 (KJV)
Since God is one, he will justify the circumcised by faith and the uncircumcised through faith. Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἴπερ εἷς ὁ θεὸς ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως
Do we then nullify the law through faith?  Absolutely not! Instead we uphold the law. Do we then make void the law through faith?  God forbid: yea, we establish the law.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο· ἀλλὰ νόμον ἱστάνομεν νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν

[1] Exodus 20:1 (Tanakh)

[2] Mark 2:27 (NET) Table

[3] John 3:7 (NET)

[4] Genesis 8:4 (Tanakh)

[5] Hebrews 4:9, 10 (NET)

[6] The NET parallel Greek text and NA28 had συγκεκερασμένους here, where the Stephanus Textus Receptus and Byzantine Majority Text had συγκεκραμενος (KJV: being mixed with).

[7] In the Stephanus Textus Receptus Moses was spelled μωσεως, and Μωϋσέως in the NET parallel Greek text, NA28 and Byzantine Majority Text.  Despite this single difference in Greek, the KJV translation is quite different: For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

[8] The Greek of the NET, NA28, Stephanus Textus Receptus, Byzantine Majority Text, Septuagint BLB and Elpenor is identical, but the English translation of the KJV (Hebrews 4:3) and NETS (Psalm 94:11)—if they shall enter into my rest—is different.  My knowledge of Greek is insufficient to choose between them.

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

[10] The NET parallel Greek text and NA28 had προείρηται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειρηται (KJV: it is said).

[11] Hebrews 4:8 (KJV)

[12] Hebrews 4:9, 10 (NET)

[13] Matthew 11:28-30 (NET) Table

[14] Genesis 1:31 (NET)

[15] Romans 7:24 (NET)

[16] The NET parallel Greek text and NA28 had εἴπερ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επειπερ (KJV: Seeing).

[17] The NET parallel Greek text and NA28 had ἱστάνομεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιστωμεν  (KJV: establish).

[18] Hebrews 4:13 (NET)

[19] Hebrews 4:12 (NET) Table

A Shadow of the Good Things, Part 3

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Paul wrote believers in Colossae (Colossians 2:16, 17 NET):

do not let anyone judge you with respect to food or[1] drink, or in the matter of a feast, new moon,[2] or Sabbath days—these are only the shadow of the things to come, but the reality is Christ![3]

Translating σῶμα reality has a nice philosophical ring that my mind likes, and it avoids any confusion that body of Christ (σῶμα τοῦ Χριστοῦ) referred to believers.  Still, I think Paul was saying something much more visual: the body casting the shadow of the good things to come is Christ’s, and any allusion to his death on the cross was completely intentional.

The translators of the NASB caught the flavor of verse 16 as I understand it now: Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day.[4]  Translating κρινέτω (a form of κρίνω)—is to act as your judge—conveys Paul’s (and the Holy Spirit’s) intent that no one can condemn or absolve me in regard to food or drink or in respect to a festival or a new moon or a Sabbath day but Christ alone.  Consider Paul’s attitude (1 Corinthians 4:4, 5 NET):

For I am not aware of anything against myself, but I am not acquitted because of this.  The one who judges (ἀνακρίνων, a form of ἀνακρίνω) me is the Lord.  So then, do not judge (κρίνετε, a form of κρίνω) anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.

Paul (and the Holy Spirit) hauled me in for questioning[5] when I thought they only meant no one [may condemn me] in regard to food or drink (1 Corinthians 10:24-33 NET):

Do not seek your own good, but the good of the other person.[6]  Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s.  If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.  But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience— [Table] I do not mean yours but the other person’s.

For why is my freedom being judged (κρίνεται, a form of κρίνω) by another’s conscience?  If[7] I partake with thankfulness (χάριτι, a form of χάρις; KJV: by grace), why am I blamed for the food that I give thanks for?

So whether you eat or drink, or whatever you do, do everything for the glory of God.  Do not give offense to Jews or Greeks or to the church of God, just as I also try to please everyone in all things.  I do not seek my own benefit,[8] but the benefit of many, so that they may be saved.

I plan to focus on the Sabbath because it has the most material to access.  So I’ll start at the beginning.

Masoretic Text

 Septuagint
Genesis 2:1-3 (Tanakh) Genesis 2:1-3 (NET) Genesis 2:1-3 (NETS)

Genesis 2:1-3 (English Elpenor)
And the heaven and the earth were finished, and all the host of them. The heavens and the earth were completed with everything that was in them. And the sky and the earth were finished, and all their arrangement. AND the heavens and the earth were finished, and the whole world of them.
And on the seventh day G-d finished His work which He had made; and He rested (וַיִּשְׁבֹּת֙) on the seventh day from all His work which He had made. By the seventh day God finished the work that he had been doing, and he ceased (shâbath, וישבת) on the seventh day all the work that he had been doing. And on the sixth day God finished his works that he had made, and he left off (κατέπαυσεν) on the seventh day from all his works that he had made. And God finished on the sixth day his works which he made, and he ceased (κατέπαυσε) on the seventh day from all his works which he made.
And G-d blessed the seventh day, and hallowed it; because that in it He rested (שָׁבַת֙) from all His work which G-d in creating had made. God blessed the seventh day and made it holy because on it he ceased (shâbath, שבת) all the work that he had been doing in creation. And God blessed the seventh day and hallowed it, because on it he left off (κατέπαυσεν) from all his works that God had begun to make. And God blessed the seventh day and sanctified it, because in it he ceased (κατέπαυσεν) from all his works which God began to do.

I actually intended to skip the next occurrence of שָׁבַת֙ (Tanakh: rested).  The rabbis who translated the Septuagint chose κατέπαυσε(ν) (a form of καταπαύω) here and another form of καταπαύω there.  Since they made the connection, I won’t ignore it.  It occurred in the promise God made Himself after the flood.

Masoretic Text

 Septuagint
Genesis 8:20-22 (Tanakh) Genesis 8:20-22 (NET) Genesis 8:20-22 (NETS)

Genesis 8:20-22 (English Elpenor)
And Noah builded an altar unto HaShem; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. Noah built an altar to the Lord.  He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. And Noe built an altar to God and took of all the clean domestic animals and of all the clean birds and offered whole burnt offerings on the altar. And Noe built an altar to the Lord, and took of all clean beasts, and of all clean birds, and offered a whole burnt-offering upon the altar.
And HaShem smelled the sweet savour; and HaShem said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done. And the Lord smelled the soothing aroma and said to himself, “I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on.  I will never again destroy everything that lives, as I have just done. And the Lord God smelled an odor of fragrance, and the Lord God, when he had given it thought, said, “I will not proceed hereafter to curse the earth because of the deeds of humans, for the mind of humankind applies itself attentively to evil things from youth; so I will not proceed hereafter to smite all living flesh, as I have done. And the Lord God smelled a smell of sweetness, and the Lord God having considered, said, I will not any more curse the earth, because of the works of men, because the imagination of man is intently bent upon evil things from his youth, I will not therefore any more smite all living flesh as I have done.
While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease (יִשְׁבֹּֽתוּ).’ “While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease (shâbath, ישבתו).” During all the days of the earth, seed and harvest, cold and heat, summer and spring shall not cease (καταπαύσουσιν)—during day and night.” All the days of the earth, seed and harvest, cold and heat, summer and spring, shall not cease (καταπαύσουσι) by day or night.

I thought this anti-sabbath (יִשְׁבֹּֽתוּ negated) might be unnecessarily confusing.  But “I will not proceed hereafter to curse the earth because of the deeds of humans (τὰ ἔργα τῶν ἀνθρώπων),” was worth the price of admission.  These deeds (ἔργα, a form of ἔργον) flow from the imagination of man (ἀνθρώπου, a form of ἄνθρωπος; NETS: humankind) [which] is intently bent upon evil things from his youth.

This will certainly prove to be an important association with the Sabbath rest.  An association of ἔργον and Sabbath occurs again when Israel was enslaved in Egypt.

Masoretic Text

 Septuagint
Exodus 5:4, 5 (Tanakh) Exodus 5:4, 5 (NET) Exodus 5:4, 5 (NETS)

Exodus 5:4, 5 (English Elpenor)
And the king of Egypt said unto them: ‘Wherefore do ye, Moses and Aaron, cause the people to break loose from their work? get you unto your burdens.’ The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work?  Return to your labor!” And the king of Egypt said to them, “Moyses and Aaron, why are you diverting my people from their tasks?  Each of you, go back to his tasks.” And the king of Egypt said to them, Why do ye, Moses and Aaron, turn the people from their works? depart each of you to your works.
And Pharaoh said: ‘Behold, the people of the land are now many, and will ye make them rest (וְהִשְׁבַּתֶּ֥ם) from their burdens?’ Pharaoh was thinking, “The people of the land are now many, and you are giving them rest (shâbath, והשבתם) from their labor.” And Pharao said, “Look, the people of the land now are very numerous.  Therefore, let us not give them relief (καταπαύσωμεν) from their tasks.” And Pharao said, Behold now, the people is very numerous; let us not then give them rest (καταπαύσωμεν) from their work.

Why do ye…turn the people from their works (ἔργων, a form of ἔργον)? depart each of you to your works (ἔργα, a form of ἔργον)…let us not then give them rest (καταπαύσωμεν) from their work (ἔργων, a form of ἔργον).  Thus spoke the slave master of Israel.

The rabbis chose ἀφανιεῖτε (a form of ἀφανίζω) in the Septuagint for the next occurrence of תַּשְׁבִּ֥ית (shâbath), so I’ll skip to the end of the first week Israel gathered the bread which HaShem hath given [them] to eat.[9]

Masoretic Text

 Septuagint
Exodus 16:23 (Tanakh) Exodus 16:23 (NET) Exodus 16:23 (NETS)

Exodus 16:23 (English Elpenor)
And he said unto them: ‘This is that which HaShem hath spoken: To-morrow is a solemn rest (שַׁבָּת֧וֹן), a holy sabbath (שַׁבַּת) unto HaShem.  Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’ He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work (shabbâthôn, שבתון), a holy Sabbath (shabbâth, שבת) to the Lord.  Whatever you want to bake, bake today; whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’” And Moyses said to them, “This is the word that the Lord spoke: Tomorrow is Sabbata (σάββατα), a rest (ἀνάπαυσις) holy to the Lord. Whatever you bake, bake, and whatever you boil, boil.  And all the excess, leave it in storage until the morning.” And Moses said to them, Is not this the word which the Lord spoke?  Tomorrow [is] the Sabbath (σάββατα), a holy rest (ἀνάπαυσις) to the Lord: bake that ye will bake, and seethe that ye will seethe, and all that is over leave to be laid by for the morrow.

I’ll pause here to acknowledge some additional words: שַׁבָּת֧וֹן (shabbâthôn; Tanakh: solemn rest) was translated ἀνάπαυσις in the Septuagint.  According to the Koine Greek Lexicon online κατάπαυσις and ἀνάπαυσις are cognates.  Also, שַׁבַּת (shabbâth) was transliterated σάββατα (a form of σάββατον).  I puzzled over this transliteration, given the word order in the Septuagint, but it does seem to hold up two verses later.

Masoretic Text

 Septuagint
Exodus 16:24-27 (Tanakh) Exodus 16:24-27 (NET) Exodus 16:24-27 (NETS)

Exodus 16:24-27 (English Elpenor)
And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein. So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it. And they left some of it until the morning, according as Moyses instructed them.  And it did not stink, nor was there a worm in it. And they left of it till the morning, as Moses commanded them; and it stank not, neither was there a worm in it.
And Moses said: ‘Eat that to-day; for to-day is a sabbath (שַׁבָּ֥ת) unto HaShem; to-day ye shall not find it in the field. Moses said, “Eat it today, for today is a Sabbath (shabbâth, שבת) to the Lord; today you will not find it in the area. And Moyses said, “Eat today!  For today is Sabbata (σάββατα) to the Lord.  It will not be found on the plain. And Moses said, Eat [that] to-day, for to-day is a sabbath (σάββατα) to the Lord: [it] shall not be found in the plain.
Six days ye shall gather it; but on the seventh day is the Sabbath (שַׁבָּ֖ת), in it there shall be none.’ Six days you will gather it, but on the seventh day, the Sabbath (shabbâth, שבת), there will not be any.” Six days you will collect, but on the seventh day is Sabbata (σάββατα).  There will be none in it.” Six days ye shall gather it, and on the seventh day is a sabbath (σάββατα), for there shall be none on that [day].
And it came to pass on the seventh day, that there went out some of the people to gather, and they found none. On the seventh day some of the people went out to gather it, but they found nothing. And it happened on the seventh day, certain of the people went out to collect, and they found none. And it came to pass on the seventh day [that] some of the people went forth to gather, and found none.

As a native unbeliever I appreciate these empiricists who went out to “prove” God’s word.  Of course if I were only a native unbeliever I probably wouldn’t “waste” my time on such “cleverly concocted fables.”  Since יהוה (yehôvâh) had a completely different response I’m compelled to reconsider my unbelief and, perhaps more importantly, highlight part of this story I had chosen to ignore.

Sunday through Thursday Israel was under orders from Moses not to leave anything they gathered until the next morning.

Masoretic Text

 Septuagint
Exodus 16:20 (Tanakh) Exodus 16:20 (NET) Exodus 16:20 (NETS)

Exodus 16:20 (English Elpenor)
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them. But they did not listen to Moses; some kept part of it until morning, and it was full of worms and began to stink, and Moses was angry with them. And they did not listen to Moyses, but certain ones left some of it to the morning.  And it bred worms and stank, and Moyses was irritated with them. But they did not hearken to Moses, but some left of it till the morning; and it bred worms and stank: and Moses was irritated with them.

But יהוה (yehôvâh) held his peace through this first round of empirical investigation.  Of course, I can’t say for certain that the people who angered Moses were empiricists doing empirical research, so I will call them unbelievers, in the sense that they did not believe in the word of יהוה (yehôvâh).  I will distinguish the believers from the unbelievers in the only way believers in the word of יהוה (yehôvâh) can be distinguished: believers do what He says.  As James wrote, Show me your faith without works and I will show you faith by my works.[10]

The believers and unbelievers lived in two different realities: Only unbelievers had any sensual experience of the worms and rot the next morning.  If they persisted in their unbelief they had five mornings of empirical evidence that the bread which was kept over until morning on the Sabbath should not be eaten, despite their sensual observation that it did not rot, neither was there any worm therein.  The believers on the other hand had six days of empirical evidence that the bread was there to be gathered and eaten just as יהוה (yehôvâh) promised through Moses, and every reason to trust Him on the seventh morning.

So this time, יהוה (yehôvâh) spoke to Moses to explain to the unbelievers:

Masoretic Text

 Septuagint
Exodus 16:28-30 (Tanakh) Exodus 16:28-30 (NET) Exodus 16:28-30 (NETS)

Exodus 16:28-30 (English Elpenor)
And HaShem said unto Moses: ‘How long refuse ye to keep My commandments and My laws? So the Lord said to Moses, “How long do you refuse to obey my commandments and my instructions? Then the Lord said to Moyses, “For how long are you unwilling to listen to my commandments and my laws? And the Lord said to Moses, How long are ye unwilling to hearken to my commands and my law?
See that HaShem hath given you the Sabbath (הַשַּׁבָּת֒); therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’ See, because the Lord has given you the Sabbath (shabbâth, השבת), that is why he is giving you food for two days on the sixth day.  Each of you stay where you are; let no one go out of his place on the seventh day.” See!  For the Lord has given you this day, the Sabbaths (σάββατα).  Therefore he gave you on the sixth day bread for two days.  Sit, each person, in your houses; let no one go out from his place on the seventh day.” See, for the Lord has given you this day [as] the Sabbath (σάββατα), therefore he has given you on the sixth day the bread of two days: ye shall sit each of you in your houses; let no one go forth from his place on the seventh day.
So the people rested (וַיִשְׁבְּת֥וּ) on the seventh day. So the people rested (shâbath, וישבתו) on the seventh day. And the people sabbatized (ἐσαββάτισεν) on the seventh day. And the people kept sabbath (ἐσαββάτισεν) on the seventh day.

This highlights something of the religious mind that Jesus encountered in Israel (Luke 13:10-17).  The Hebrew word was וַיִשְׁבְּת֥וּ (shâbath), the same root word as God rested (וַיִּשְׁבֹּת֙) on the seventh day from all His work, but the rabbis didn’t translate it κατέπαυσε(ν).  It is the same root word as day and night shall not cease (יִשְׁבֹּֽתוּ), but they didn’t translate it with a form of καταπαύω as they did there.  And again it is the same root word as ye make them rest (וְהִשְׁבַּתֶּ֥ם) from their burdens, but not translated with any form of καταπαύω.  Why not?  I think the people of Israel did not rest from their burdens or cease from their works in the rabbis’ religious mind, rather they sabbatized (ἐσαββάτισεν, a form of σαββατίζω): They performed a religious ritual.

The rabbis were not alone in this religious mind.  When I first wrestled with Jesus’ saying—The Sabbath was made for people, not[11] people for the Sabbath[12]—I thought it was alarmingly humanistic, and questioned his reasoning.  But here it is, isn’t it?  See that HaShem hath given you the Sabbath… So the people rested.

I’ll pick this up in another essay.  A table comparing Paul’s quotation of Psalm 24:1b (23:1b) from the Septuagint in 1 Corinthians 10:26 follows.

1 Corinthians 10:26 (NET Parallel Greek)

 Psalm 24:1b (Septuagint BLB)

Psalm 23:1b (Septuagint Elpenor)
τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς ΤΟΥ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς

1 Corinthians 10:26 (NET)

 Psalm 23:1b (NETS)

Psalm 23:1b (English Elpenor)
for the earth and its abundance are the Lord’s. The Lord’s is the earth and its fullness, The earth is the Lord’s and the fullness thereof;

Tables comparing Psalm 24:1; Genesis 2:1; 2:2; 2:3; 8:20; 8:21; 8:22; Exodus 5:4; 5:5; 16:15; 16:23; 16:24; 16:25; 16:26; 16:27; 16:20; 16:28; 16:29 and 16:30 in the Tanakh, KJV and NET, and Psalm 24:1 (23:1); Genesis 2:1; 2:2; 2:3; 8:20; 8:21; 8:22; Exodus 5:4; 5:5; 16:15; 16:23; 16:24; 16:25; 16:26; 16:27; 16:20; 16:28; 16:29 and 16:30 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Colossians 2:16, 17; 1 Corinthians 10:24; 10:30; 10:33 and Mark 2:27 in the NET and KJV.

Psalm 24:1 (Tanakh)

 Psalm 24:1 (KJV)

Psalm 24:1 (NET)
The earth is the LORD’s, and the fulness thereof; the world, and they that dwell therein. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein. A psalm of David.  The Lord owns the earth and all it contains, the world and all who live in it.

Psalm 24:1 (Septuagint BLB)

Psalm 23:1 (Septuagint Elpenor)
ψαλμὸς τῷ Δαυιδ τῆς μιᾶς σαββάτων τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ Ψαλμὸς τῷ Δαυΐδ· τῆς μιᾶς Σαββάτων. – ΤΟΥ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ

Psalm 23:1 (NETS)

Psalm 23:1 (English Elpenor)
A Psalm.  Pertaining to Dauid.  The Lord’s is the earth and its fullness, the world and all those who live in it; [A Psalm for David on the first day of the week.[13]]  The earth is the Lord’s and the fullness thereof; the world, and all that dwell in it.

Genesis 2:1 (Tanakh)

 Genesis 2:1 (KJV)

Genesis 2:1 (NET)
And the heaven and the earth were finished, and all the host of them. Thus the heavens and the earth were finished, and all the host of them. The heavens and the earth were completed with everything that was in them.

Genesis 2:1 (Septuagint BLB)

Genesis 2:1 (Septuagint Elpenor)
καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν ΚΑΙ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν.

Genesis 2:1 (NETS)

Genesis 2:1 (English Elpenor)
And the sky and the earth were finished, and all their arrangement. AND the heavens and the earth were finished, and the whole world of them.

Genesis 2:2 (Tanakh)

 Genesis 2:2 (KJV)

Genesis 2:2 (NET)
And on the seventh day G-d finished His work which He had made; and He rested on the seventh day from all His work which He had made. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing.

Genesis 2:2 (Septuagint BLB)

Genesis 2:2 (Septuagint Elpenor)
καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ ἃ ἐποίησεν καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησεν καὶ συνετέλεσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησε, καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐποίησε

Genesis 2:2 (NETS)

Genesis 2:2 (English Elpenor)
And on the sixth day God finished his works that he had made, and he left off on the seventh day from all his works that he had made. And God finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made.

Genesis 2:3 (Tanakh)

 Genesis 2:3 (KJV)

Genesis 2:3 (NET)
And G-d blessed the seventh day, and hallowed it; because that in it He rested from all His work which G-d in creating had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation.

Genesis 2:3 (Septuagint BLB)

Genesis 2:3 (Septuagint Elpenor)
καὶ ηὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ὁ θεὸς ποιῆσαι καὶ εὐλόγησεν ὁ Θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν· ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεὸς ποιῆσαι

Genesis 2:3 (NETS)

Genesis 2:3 (English Elpenor)
And God blessed the seventh day and hallowed it, because on it he left off from all his works that God had begun to make. And God blessed the seventh day and sanctified it, because in it he ceased from all his works which God began to do.

Genesis 8:20 (Tanakh)

 Genesis 8:20 (KJV)

Genesis 8:20 (NET)
And Noah builded an altar unto HaShem; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. Noah built an altar to the Lord.  He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar.

Genesis 8:20 (Septuagint BLB)

Genesis 8:20 (Septuagint Elpenor)
καὶ ᾠκοδόμησεν Νωε θυσιαστήριον τῷ θεῷ καὶ ἔλαβεν ἀπὸ πάντων τῶν κτηνῶν τῶν καθαρῶν καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν καὶ ἀνήνεγκεν ὁλοκαρπώσεις ἐπὶ τὸ θυσιαστήριον καὶ ᾠκοδόμησε Νῶε θυσιαστήριον τῷ Κυρίῳ, καὶ ἔλαβεν ἀπὸ πάντων τῶν κτηνῶν τῶν καθαρῶν καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν καὶ ἀνήνεγκεν εἰς ὁλοκάρπωσιν ἐπὶ τὸ θυσιαστήριον

Genesis 8:20 (NETS)

Genesis 8:20 (English Elpenor)
And Noe built an altar to God and took of all the clean domestic animals and of all the clean birds and offered whole burnt offerings on the altar. And Noe built an altar to the Lord, and took of all clean beasts, and of all clean birds, and offered a whole burnt-offering upon the altar.

Genesis 8:21 (Tanakh)

 Genesis 8:21 (KJV)

Genesis 8:21 (NET)
And HaShem smelled the sweet savour; and HaShem said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done. And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done. And the Lord smelled the soothing aroma and said to himself, “I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on.  I will never again destroy everything that lives, as I have just done.

Genesis 8:21 (Septuagint BLB)

Genesis 8:21 (Septuagint Elpenor)
καὶ ὠσφράνθη κύριος ὁ θεὸς ὀσμὴν εὐωδίας καὶ εἶπεν κύριος ὁ θεὸς διανοηθείς οὐ προσθήσω ἔτι τοῦ καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων ὅτι ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος οὐ προσθήσω οὖν ἔτι πατάξαι πᾶσαν σάρκα ζῶσαν καθὼς ἐποίησα καὶ ὠσφράνθη Κύριος ὁ Θεὸς ὀσμὴν εὐωδίας, καὶ εἶπε Κύριος ὁ Θεὸς διανοηθείς· οὐ προσθήσω ἔτι καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων, ὅτι ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος αὐτοῦ· οὐ προσθήσω οὖν ἔτι πατάξαι πᾶσαν σάρκα ζῶσαν, καθὼς ἐποίησα

Genesis 8:21 (NETS)

Genesis 8:21 (English Elpenor)
And the Lord God smelled an odor of fragrance, and the Lord God, when he had given it thought, said, “I will not proceed hereafter to curse the earth because of the deeds of humans, for the mind of humankind applies itself attentively to evil things from youth; so I will not proceed hereafter to smite all living flesh, as I have done. And the Lord God smelled a smell of sweetness, and the Lord God having considered, said, I will not any more curse the earth, because of the works of men, because the imagination of man is intently bent upon evil things from his youth, I will not therefore any more smite all living flesh as I have done.

Genesis 8:22 (Tanakh)

 Genesis 8:22 (KJV)

Genesis 8:22 (NET)
While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.’ While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. “While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.”

Genesis 8:22 (Septuagint BLB)

Genesis 8:22 (Septuagint Elpenor)
πάσας τὰς ἡμέρας τῆς γῆς σπέρμα καὶ θερισμός ψῦχος καὶ καῦμα θέρος καὶ ἔαρ ἡμέραν καὶ νύκτα οὐ καταπαύσουσιν πάσας τὰς ἡμέρας τῆς γῆς, σπέρμα καὶ θερισμός, ψῦχος καὶ καῦμα, θέρος καὶ ἔαρ, ἡμέραν καὶ νύκτα οὐ καταπαύσουσι

Genesis 8:22 (NETS)

Genesis 8:22 (English Elpenor)
During all the days of the earth, seed and harvest, cold and heat, summer and spring shall not cease—during day and night.” All the days of the earth, seed and harvest, cold and heat, summer and spring, shall not cease by day or night.

Exodus 5:4 (Tanakh)

 Exodus 5:4 (KJV)

Exodus 5:4 (NET)
And the king of Egypt said unto them: ‘Wherefore do ye, Moses and Aaron, cause the people to break loose from their work? get you unto your burdens.’ And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens. The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work?  Return to your labor!”

Exodus 5:4 (Septuagint BLB)

Exodus 5:4 (Septuagint Elpenor)
καὶ εἶπεν αὐτοῗς ὁ βασιλεὺς Αἰγύπτου ἵνα τί Μωυσῆ καὶ Ααρων διαστρέφετε τὸν λαόν μου ἀπὸ τῶν ἔργων ἀπέλθατε ἕκαστος ὑμῶν πρὸς τὰ ἔργα αὐτοῦ καὶ εἶπεν αὐτοῖς ὁ βασιλεὺς Αἰγύπτου· ἱνατί Μωυσῆ καὶ ᾿Ααρὼν διαστρέφετε τὸν λαὸν ἀπὸ τῶν ἔργων; ἀπέλθατε ἕκαστος ὑμῶν πρὸς τὰ ἔργα αὐτοῦ

Exodus 5:4 (NETS)

Exodus 5:4 (English Elpenor)
And the king of Egypt said to them, “Moyses and Aaron, why are you diverting my people from their tasks?  Each of you, go back to his tasks.” And the king of Egypt said to them, Why do ye, Moses and Aaron, turn the people from their works? depart each of you to your works.

Exodus 5:5 (Tanakh)

 Exodus 5:5 (KJV)

Exodus 5:5 (NET)
And Pharaoh said: ‘Behold, the people of the land are now many, and will ye make them rest from their burdens?’ And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. Pharaoh was thinking, “The people of the land are now many, and you are giving them rest from their labor.”

Exodus 5:5 (Septuagint BLB)

Exodus 5:5 (Septuagint Elpenor)
καὶ εἶπεν Φαραω ἰδοὺ νῦν πολυπληθεῗ ὁ λαός μὴ οὖν καταπαύσωμεν αὐτοὺς ἀπὸ τῶν ἔργων καὶ εἶπε Φαραώ· ἰδοὺ νῦν πολυπληθεῖ ὁ λαός· μὴ οὖν καταπαύσωμεν αὐτοὺς ἀπὸ τῶν ἔργων

Exodus 5:5 (NETS)

Exodus 5:5 (English Elpenor)
And Pharao said, “Look, the people of the land now are very numerous.  Therefore, let us not give them relief from their tasks.” And Pharao said, Behold now, the people is very numerous; let us not then give them rest from their work.

Exodus 16:15 (Tanakh)

 Exodus 16:15 (KJV)

Exodus 16:15 (NET)
And when the children of Israel saw it, they said one to another: ‘What is it?’ –for they knew not what it was.  And Moses said unto them: ‘It is the bread which HaShem hath given you to eat. And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was.  And Moses said unto them, This is the bread which the LORD hath given you to eat. When the Israelites saw it, they said to one another, “What is it?” because they did not know what it was.  Moses said to them, “It is the bread that the Lord has given you for food.

Exodus 16:15 (Septuagint BLB)

Exodus 16:15 (Septuagint Elpenor)
ἰδόντες δὲ αὐτὸ οἱ υἱοὶ Ισραηλ εἶπαν ἕτερος τῷ ἑτέρῳ τί ἐστιν τοῦτο οὐ γὰρ ᾔδεισαν τί ἦν εἶπεν δὲ Μωυσῆς πρὸς αὐτούς οὗτος ὁ ἄρτος ὃν ἔδωκεν κύριος ὑμῗν φαγεῗν ἰδόντες δὲ αὐτὸ οἱ υἱοὶ ᾿Ισραὴλ εἶπαν ἕτερος τῷ ἑτέρῳ· τί ἐστι τοῦτο; οὐ γὰρ ᾔδεισαν, τί ἦν. εἶπε δὲ Μωυσῆς αὐτοῖς· οὗτος ὁ ἄρτος, ὃν ἔδωκε Κύριος ὑμῖν φαγεῖν

Exodus 16:15 (NETS)

Exodus 16:15, 16a (English Elpenor)
And when they saw it, the sons of Israel said one to the other, “What is this?”  For they did not know what it was. Then Moyses said to them, “This is the bread that the Lord has given you to eat. And when the children of Israel saw it, they said one to another, What is this? for they knew not what it was; and Moses said to them, (16) This [is] the bread which the Lord has given you to eat.

Exodus 16:23 (Tanakh)

 Exodus 16:23 (KJV)

Exodus 16:23 (NET)
And he said unto them: ‘This is that which HaShem hath spoken: To-morrow is a solemn rest, a holy sabbath unto HaShem. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’ And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, a holy Sabbath to the Lord. Whatever you want to bake, bake today; whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

Exodus 16:23 (Septuagint BLB)

Exodus 16:23 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς πρὸς αὐτούς τοῦτο τὸ ῥῆμά ἐστιν ὃ ἐλάλησεν κύριος σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ αὔριον ὅσα ἐὰν πέσσητε πέσσετε καὶ ὅσα ἐὰν ἕψητε ἕψετε καὶ πᾶν τὸ πλεονάζον καταλίπετε αὐτὸ εἰς ἀποθήκην εἰς τὸ πρωί εἶπε δὲ Μωυσῆς πρὸς αὐτούς· οὐ τοῦτο τὸ ρῆμά ἐστιν, ὃ ἐλάλησε Κύριος; σάββατα ἀνάπαυσις ἁγία τῷ Κυρίῳ αὔριον· ὅσα ἐὰν πέσσητε, πέσσετε, καὶ ὅσα ἐὰν ἕψητε, ἕψετε· καὶ πᾶν τὸ πλεονάζον καταλείπετε αὐτὸ εἰς ἀποθήκην εἰς τὸ πρωΐ

Exodus 16:23 (NETS)

Exodus 16:23 (English Elpenor)
And Moyses said to them, “This is the word that the Lord spoke: Tomorrow is Sabbata, a rest holy to the Lord. Whatever you bake, bake, and whatever you boil, boil.  And all the excess, leave it in storage until the morning.” And Moses said to them, Is not this the word which the Lord spoke?  Tomorrow [is] the sabbath, a holy rest to the Lord: bake that ye will bake, and seethe that ye will seethe, and all that is over leave to be laid by for the morrow.

Exodus 16:24 (Tanakh)

 Exodus 16:24 (KJV)

Exodus 16:24 (NET)
And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein. And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Exodus 16:24 (Septuagint BLB)

Exodus 16:24 (Septuagint Elpenor)
καὶ κατελίποσαν ἀπ᾽ αὐτοῦ εἰς τὸ πρωί καθάπερ συνέταξεν αὐτοῗς Μωυσῆς καὶ οὐκ ἐπώζεσεν οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ καὶ κατελίποσαν ἀπ᾿ αὐτοῦ εἰς τὸ πρωΐ, καθὼς συνέταξεν αὐτοῖς Μωυσῆς· καὶ οὐκ ἐπώζεσεν, οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ

Exodus 16:24 (NETS)

Exodus 16:24 (English Elpenor)
And they left some of it until the morning, according as Moyses instructed them. And it did not stink, nor was there a worm in it. And they left of it till the morning, as Moses commanded them; and it stank not, neither was there a worm in it.

Exodus 16:25 (Tanakh)

 Exodus 16:25 (KJV)

Exodus 16:25 (NET)
And Moses said: ‘Eat that to-day; for to-day is a sabbath unto HaShem; to-day ye shall not find it in the field. And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field. Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the area.

Exodus 16:25 (Septuagint BLB)

Exodus 16:25 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς φάγετε σήμερον ἔστιν γὰρ σάββατα σήμερον τῷ κυρίῳ οὐχ εὑρεθήσεται ἐν τῷ πεδίῳ εἶπε δὲ Μωυσῆς· φάγετε σήμερον, ἔστι γὰρ σάββατα σήμερον τῷ Κυρίῳ· οὐχ εὑρεθήσεται ἐν τῷ πεδίῳ

Exodus 16:25 (NETS)

Exodus 16:25 (English Elpenor)
And Moyses said, “Eat today!  For today is Sabbata to the Lord.  It will not be found on the plain. And Moses said, Eat [that] to-day, for to-day is a sabbath to the Lord: [it] shall not be found in the plain.

Exodus 16:26 (Tanakh)

 Exodus 16:26 (KJV)

Exodus 16:26 (NET)
Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none.’ Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none. Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”

Exodus 16:26 (Septuagint BLB)

Exodus 16:26 (Septuagint Elpenor)
ἓξ ἡμέρας συλλέξετε τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα ὅτι οὐκ ἔσται ἐν αὐτῇ ἓξ ἡμέρας συλλέξετε· τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα, ὅτι οὐκ ἔσται ἐν αὐτῇ

Exodus 16:26 (NETS)

Exodus 16:26 (English Elpenor)
Six days you will collect, but on the seventh day is Sabbata. There will be none in it.” Six days ye shall gather it, and on the seventh day is a sabbath, for there shall be none on that [day].

Exodus 16:27 (Tanakh)

 Exodus 16:27 (KJV)

Exodus 16:27 (NET)
And it came to pass on the seventh day, that there went out some of the people to gather, and they found none. And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. On the seventh day some of the people went out to gather it, but they found nothing.

Exodus 16:27 (Septuagint BLB)

Exodus 16:27 (Septuagint Elpenor)
ἐγένετο δὲ ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐξήλθοσάν τινες ἐκ τοῦ λαοῦ συλλέξαι καὶ οὐχ εὗρον ἐγένετο δὲ ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐξήλθοσάν τινες ἐκ τοῦ λαοῦ συλλέξαι καὶ οὐχ εὗρον

Exodus 16:27 (NETS)

Exodus 16:27 (English Elpenor)
And it happened on the seventh day, certain of the people went out to collect, and they found none. And it came to pass on the seventh day [that] some of the people went forth to gather, and found none.

Exodus 16:20 (Tanakh)

 Exodus 16:20 (KJV)

Exodus 16:20 (NET)
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them. Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them. But they did not listen to Moses; some kept part of it until morning, and it was full of worms and began to stink, and Moses was angry with them.

Exodus 16:20 (Septuagint BLB)

Exodus 16:20 (Septuagint Elpenor)
καὶ οὐκ εἰσήκουσαν Μωυσῆ ἀλλὰ κατέλιπόν τινες ἀπ᾽ αὐτοῦ εἰς τὸ πρωί καὶ ἐξέζεσεν σκώληκας καὶ ἐπώζεσεν καὶ ἐπικράνθη ἐπ᾽ αὐτοῗς Μωυσῆς καὶ οὐκ εἰσήκουσαν Μωυσῇ, ἀλλὰ κατέλιπόν τινες ἀπ᾿ αὐτοῦ εἰς τὸ πρωΐ· καὶ ἐξέζεσε σκώληκας καὶ ἐπώζεσε· καὶ ἐπικράνθη ἐπ᾿ αὐτοῖς Μωυσῆς

Exodus 16:20 (NETS)

Exodus 16:20 (English Elpenor)
And they did not listen to Moyses, but certain ones left some of it to the morning.  And it bred worms and stank, and Moyses was irritated with them. But they did not hearken to Moses, but some left of it till the morning; and it bred worms and stank: and Moses was irritated with them.

Exodus 16:28 (Tanakh)

 Exodus 16:28 (KJV)

Exodus 16:28 (NET)
And HaShem said unto Moses: ‘How long refuse ye to keep My commandments and My laws? And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws? So the Lord said to Moses, “How long do you refuse to obey my commandments and my instructions?

Exodus 16:28 (Septuagint BLB)

Exodus 16:28 (Septuagint Elpenor)
εἶπεν δὲ κύριος πρὸς Μωυσῆν ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου καὶ τὸν νόμον μου εἶπε δὲ Κύριος πρὸς Μωυσῆν· ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου καὶ τὸν νόμον μου

Exodus 16:28 (NETS)

Exodus 16:28 (English Elpenor)
Then the Lord said to Moyses, “For how long are you unwilling to listen to my commandments and my laws? And the Lord said to Moses, How long are ye unwilling to hearken to my commands and my law?

Exodus 16:29 (Tanakh)

 Exodus 16:29 (KJV)

Exodus 16:29 (NET)
See that HaShem hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’ See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. See, because the Lord has given you the Sabbath, that is why he is giving you food for two days on the sixth day.  Each of you stay where you are; let no one go out of his place on the seventh day.”

Exodus 16:29 (Septuagint BLB)

Exodus 16:29 (Septuagint Elpenor)
ἴδετε ὁ γὰρ κύριος ἔδωκεν ὑμῗν τὴν ἡμέραν ταύτην τὰ σάββατα διὰ τοῦτο αὐτὸς ἔδωκεν ὑμῗν τῇ ἡμέρᾳ τῇ ἕκτῃ ἄρτους δύο ἡμερῶν καθήσεσθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν μηδεὶς ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἴδετε, ὁ γὰρ Κύριος ἔδωκεν ὑμῖν σάββατα τὴν ἡμέραν ταύτην· διὰ τοῦτο αὐτὸς ἔδωκεν ὑμῖν τῇ ἡμέρᾳ τῇ ἕκτῃ ἄρτους δύο ἡμερῶν· καθήσεσθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν, μηδεὶς ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ

Exodus 16:29 (NETS)

Exodus 16:29 (English Elpenor)
See!  For the Lord has given you this day, the sabbaths. Therefore he gave you on the sixth day bread for two days. Sit, each person, in your houses; let no one go out from his place on the seventh day.” See, for the Lord has given you this day [as] the sabbath, therefore he has given you on the sixth day the bread of two days: ye shall sit each of you in your houses; let no one go forth from his place on the seventh day.

Exodus 16:30 (Tanakh)

 Exodus 16:30 (KJV)

Exodus 16:30 (NET)
So the people rested on the seventh day. So the people rested on the seventh day. So the people rested on the seventh day.

Exodus 16:30 (Septuagint BLB)

Exodus 16:30 (Septuagint Elpenor)
καὶ ἐσαββάτισεν ὁ λαὸς τῇ ἡμέρᾳ τῇ ἑβδόμῃ καὶ ἐσαββάτισεν ὁ λαὸς τῇ ἡμέρᾳ τῇ ἑβδόμῃ

Exodus 16:30 (NETS)

Exodus 16:30 (English Elpenor)
And the people sabbatized on the seventh day. And the people kept sabbath on the seventh day.

Colossians 2:16, 17 (NET)

Colossians 2:16, 17 (KJV)
Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days— Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων μη ουν τις υμας κρινετω εν βρωσει η εν ποσει η εν μερει εορτης η νουμηνιας η σαββατων μη ουν τις υμας κρινετω εν βρωσει η εν ποσει η εν μερει εορτης η νουμηνιας η σαββατων
these are only the shadow of the things to come, but the reality is Christ! Which are a shadow of things to come; but the body is of Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ. α εστιν σκια των μελλοντων το δε σωμα του χριστου α εστιν σκια των μελλοντων το δε σωμα χριστου

1 Corinthians 10:24 (NET)

1 Corinthians 10:24 (KJV)
Do not seek your own good, but the good of the other person. Let no man seek his own, but every man another’s wealth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου μηδεις το εαυτου ζητειτω αλλα το του ετερου εκαστος μηδεις το εαυτου ζητειτω αλλα το του ετερου εκαστος

1 Corinthians 10:30 (NET)

1 Corinthians 10:30 (KJV)
If I partake with thankfulness, why am I blamed for the food that I give thanks for? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ ει δε εγω χαριτι μετεχω τι βλασφημουμαι υπερ ου εγω ευχαριστω ει εγω χαριτι μετεχω τι βλασφημουμαι υπερ ου εγω ευχαριστω

1 Corinthians 10:33 (NET)

1 Corinthians 10:33 (KJV)
just as I also try to please everyone in all things.  I do not seek my own benefit, but the benefit of many, so that they may be saved. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καθὼς καγὼ πάντα πᾶσιν ἀρέσκω μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν καθως καγω παντα πασιν αρεσκω μη ζητων το εμαυτου συμφερον αλλα το των πολλων ινα σωθωσιν καθως καγω παντα πασιν αρεσκω μη ζητων το εμαυτου συμφερον αλλα το των πολλων ινα σωθωσιν

Mark 2:27 (NET)

Mark 2:27 (KJV)
Then he said to them, “The Sabbath was made for people, not people for the Sabbath. And he said unto them, The sabbath was made for man, and not man for the sabbath:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἔλεγεν αὐτοῖς· τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον και ελεγεν αυτοις το σαββατον δια τον ανθρωπον εγενετο ουχ ο ανθρωπος δια το σαββατον και ελεγεν αυτοις το σαββατον δια τον ανθρωπον εγενετο ουχ ο ανθρωπος δια το σαββατον

[1] The NET parallel Greek text and NA28 had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the conjunction η.

[2] The NET parallel Greek text and NA28 had νεομηνίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had νουμηνιας.

[3] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article τοῦ preceding Christ.  The Byzantine Majority Text did not.

[4] Colossians 2:16 (NASB)

[5] The first definition of ἀνακρίνω is: “to question, inquire, interrogate, ask.”

[6] The Stephanus Textus Receptus and Byzantine Majority Text had εκαστος following other person.  The NET parallel Greek text and NA28 did not.

[7] The Stephanus Textus Receptus had δε (KJV: For) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[8] The NET parallel Greek text and NA28 had σύμφορον here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμφερον (KJV: profit).

[9] Exodus 16:15b (Tanakh)

[10] James 2:18b (NET) Table

[11] The NET parallel Greek text and NA28 had καὶ (not translated in the NET) preceding not.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[12] Mark 2:27 (NET)

[13] The English translators of the Elpenor version of the Septuagint chose the first day of the week for Σαββάτων (a form of σάββατον).  It is a religious paraphrase as opposed to a literal translation of the word. Addendum: 4/11/2020 – The translators were not translating Σαββάτων but τῆς μιᾶς Σαββάτων.  When Σαββάτων occurs with μιᾶς, μίαν or μιᾷ in the New Testament that combination is translated the first day of the week.

A Shadow of the Good Things, Part 2

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I began this particular investigation considering “whether τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) was original to Galatians 3:1” [Table].  A brief study of forms of πείθω calmed my fetish that obey the truth meant “obey the law.”  So if τη αληθεια μη πειθεσθαι is reinstated into NA29 or any later version I should be fine.  I do still want to consider more occurrences of forms of πείθω (Acts 28:17-20, 23, 24 NET).

After three days Paul[1] called the local Jewish leaders together.  When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs[2] of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans.  When they had heard my case, they wanted to release me, because there was no basis for a death sentence against me.  But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring[3] against my own people.  So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.”

They set a day to meet with him, and they came[4] to him where he was staying in even greater numbers.  From morning until evening he explained things to them, testifying about the kingdom of God (τὴν βασιλείαν τοῦ θεοῦ) and trying to convince (πείθων a form of πείθω) them about Jesus from both the law of Moses[5] and the prophets.  Some were convinced (ἐπείθοντο, a form of πείθω) by what he said, but others refused to believe.

Contrast Paul’s persuasiveness to that of some unnamed Jews from Antioch and Iconium (Acts 14:19 NET Table):

But Jews came [to Lystra] from Antioch and Iconium, and after winning the crowds over (πείσαντες, a form of πείθω), they stoned Paul and dragged him out of the city, presuming him to be dead.

Children, Jesus said to his astonished disciples, how hard it is[6] to enter the kingdom of God (τὴν βασιλείαν τοῦ θεοῦ)![7]  The Stephanus Textus Receptus and Byzantine Majority Text qualify this with τους πεποιθοτας (a form of πείθω) επι χρημασιν (KJV: for them that trust in riches).  The NET parallel Greek text and NA28 do not have this qualification.  In other words, the shorter reading has survived at least two rounds[8] of scholarly consideration.

The context of Jesus’ statement and the words that astonished his disciples were: How hard it is for the rich to enter the kingdom of God![9]  It seems reasonable to me that the One prepared to die to secure his disciples’ entrance into that kingdom answered their astonishment, not with a repetition of the specific, but with the more general: how hard it is to enter the kingdom of God.  Bill Mounce posted an interesting definition of δύσκολος (the Greek word translated hard above was δύσκολον, a form of δύσκολος):

peevish about food; hard to please, disagreeable [Luke 7:31-35]; in NT, difficult, Mk. 10:24

This is my point in the contrast above: It is easier to win over those who are not yet born from above to self-righteous indignation and violence than it is to convince them about Jesus from both the law of Moses and the prophets.  Wealth is a contributing factor.

In Ephesus a man named Demetrius, a silversmith who made silver shrines of Artemis, brought a great deal of business to the craftsmen (Acts 19:24-28 NET).

He gathered these together, along with the workmen in similar trades, and said, “Men, you know that our[10] prosperity comes from this business.  And you see and hear that this Paul has persuaded (πείσας, a form of πείθω) and turned away a large crowd, not only in Ephesus but in practically all of the province of Asia, by saying that gods made by hands are not gods at all.  There is danger not only that this business of ours will come into disrepute, but[11] also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness.”[12]

When they heard this they became enraged and began to shout, “Great is Artemis of the Ephesians!”

When a strong man, fully armed, guards his own palace, Jesus described his plunder (Luke 11:14-20) of Satan’s domain parabolically, his possessions are safe.  But when a stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied (ἐπεποίθει, a form of πείθω) and divides up his plunder.[13]  I know I have relied on many “truths” as if they were armor that might “protect” me from the way, and the truth, and the life.[14]  But Jesus, his Father and his Holy Spirit have been persistent to wrest me from Satan’s domination and my own folly, if the two are not one and the same.

Before Paul appealed to Caesar and was sent to Rome he was imprisoned at Caesarea (Acts 24:24-26 NET):

Some days later, when Felix arrived with his[15] wife Drusilla, who was Jewish, he sent for Paul and heard him speak about faith in Christ Jesus.[16]  While Paul was discussing righteousness, self-control, and the coming[17] judgment, Felix became frightened and said, “Go away for now, and when I have an opportunity, I will send for you.”  At the same time he was also[18] hoping that Paul would give him money,[19] and for this reason he sent for Paul as often as possible and talked with him.

Here, Felix’s hope that Paul might give him χρήματα (a form of χρῆμα) was a factor that encouraged him to summon Paul more often than his fear of Paul’s message might otherwise have allowed.  One might argue that this was not the best attitude to hear Paul’s message, since it is hard…for the rich (χρήματα) to enter the kingdom of God, but I think it highlights an aspect of the difficulty.

I couldn’t summon Paul but I was driven to read him, and from him continued on to Jesus and the rest of the Bible.  Before that, yes, I tried to harmonize the gospels to make a libretto for my rock/fusion opera.  Studying Paul was the beginning of a deeper potentially more vital interest.  I still hoped, I suppose, that studying Paul would please God and that pleasing God would benefit my writing/composing career.  Like Felix, my motives and interests were divided.

Paul wrote about the judgment (κρίματος, a form of κρίμα) Felix feared (Romans 2:1-13 NET):

Therefore you are without excuse, whoever you are, when you judge (κρίνων, a form of κρίνω) someone else.  For on whatever grounds you judge (κρίνεις, a form of κρίνω) another, you condemn (κατακρίνεις, a form of κατακρίνω) yourself, because you who judge (κρίνων, a form of κρίνω) practice the same things (Romans 1:18-32).  Now we know that God’s judgment (κρίμα) is in accordance with truth against those who practice such things.  And do you think, whoever you are, when you judge (κρίνων, a form of κρίνω) those who practice such things and yet do them yourself, that you will escape God’s judgment (κρίμα)?  Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God’s kindness leads you to repentance?  But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment[20] (δικαιοκρισίας, a form of δικαιοκρισία) is revealed!  He will reward each one according to his works: eternal life to those who by perseverance in good works seek glory and honor and immortality, but wrath and anger to those who live in selfish ambition and do not obey[21] (ἀπειθοῦσι, a form of ἀπειθέω) the truth but follow (πειθομένοις, a form of πείθω) unrighteousness.  There will be affliction and distress on everyone who does evil, on the Jew first and also the Greek, but glory and honor and peace for everyone who does good, for the Jew first and also the Greek.  For there is no partiality with God [Table].  For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged (κριθήσονται, a form of κρίνω) by the law.  For it is not those who hear the[22] law who are righteous before God, but those who do the[23] law will be declared righteous.

This brings me back to the title of this series of essays: For the law possesses a shadow of the good things to come but not the reality itself.[24]  I think—not the reality itself—is an important and meaningful paraphrase of οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, but I prefer the KJV translation here: not the very image of the things.  And I would push πραγμάτων (a form of πρᾶγμα) one step further to deeds: not the very image of the [deeds].

I want to compare the shadow of the good things to come possessed by the law to Peter’s shadow.  Here is the context (Acts 5:12a, 14-16 NET)

Now many miraculous signs and wonders came about[25] among the people through the hands of the apostles.

More and more believers in the Lord were added to their number, crowds of both men and women.  Thus they even[26] carried the sick out into[27] the streets, and put them on cots[28] and pallets,[29] so that when Peter came by at least his shadow would fall on some of them.  A crowd of people from the towns around Jerusalem[30] also came together, bringing the sick and those troubled by unclean spirits.  They were all being healed.

Peter’s shadow waned from a thin elongated silhouette of his form in the morning, to a stubby foreshortened blob at midday, then waxed again as day progressed to evening.  Many things could be calculated mathematically by measuring that shadow against Peter’s height.  But no matter the time of day Peter’s shadow was cast by Peter walking in the light.

I’m not suggesting that we know the good things to come by doing mathematical calculations on the law.  I am suggesting that the law has a shape, an outline in silhouette, similar to that cast by the good things to come, not an assembly-line slaughterhouse executing lawbreakers, but a kingdom of people who do not covet [their] neighbor’s house, [their] neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to [their] neighbor.[31]

The law foreshadows a kingdom of people who do this, and so much more, not because they strive with all their might to obey the law in their own strength: For if a law had been given that was able to give life, then righteousness would certainly have come by the law.[32]  God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.[33]

The law foreshadows a kingdom of God populated by those who have trusted that (1 Corinthians 15:3b-8 NET):

Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures [Table], and that he appeared to Cephas, then to the twelve.  Then he appeared to more than 500 of the brothers and sisters at one time, most of whom are still alive, though some[34] have fallen asleep [Table].  Then he appeared to James, then to all the apostles.  Last of all, as though to one born at the wrong time, he appeared to [Paul] also.

For you were called to freedom, brothers and sisters, Paul wrote believers in Galatia (Galatians 5:13-6:5 NET):

only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another.  For the whole law can be summed up (KJV: fulfilled) in a single commandment, namely, “You must love your neighbor as yourself.”  However, if you continually bite and devour one another, beware that you are not consumed by one another [Table].  But I say, live by the Spirit and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table].  But if you are led by the Spirit, you are not under the law.  Now the works of the flesh are obvious: (KJV: adultery) sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God (βασιλείαν θεοῦ) [Table]!

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law [Table].  Now those who belong to Christ have crucified the flesh with its passions and desires.  If we live by the Spirit, let us also behave in accordance with the Spirit.  Let us not become conceited, provoking one another, being jealous of one another.

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness.  Pay close attention to yourselves, so that you are not tempted too.  Carry one another’s burdens, and in this way you will fulfill the law of Christ [Table].  For if anyone thinks he is something when he is nothing, he deceives himself.  Let each one examine his own work.  Then he can take pride in himself and not compare himself with someone else.  For each one will carry his own load.

Our Father in heaven, Jesus taught his disciples to pray, may your name be honored, may your kingdom (βασιλεία σου) come, may your will be done on earth as it is in heaven.[35]  I’ll pick this up in another essay.

A table comparing Paul’s quotation from Psalm 61:13 in the Septuagint (62:12 Masoretic text) follows:

Romans 2:6 (NET Parallel Greek)

 Psalm 62:12c (Septuagint BLB)

Psalm 61:13b (Septuagint Elpenor)
ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ

Romans 2:6 (NET)

 Psalm 61:13c (NETS)

Psalm 61:13b (English Elpenor)
He will reward each one according to his works: you will repay to each according to his works. thou wilt recompense every one according to his works.

Tables comparing Psalm 62:12 in the Tanakh, KJV and NET, and Psalm 62:12 (61:13) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Acts 28:17; 28:19; 28:23; Mark 10:24; Acts 19:25; 19:27; 24:24-26; Romans 2:5; 2:8; 2:13; Acts 5:12 and 5:15, 16 in the NET and KJV.

Psalm 62:12 (Tanakh)

 Psalm 62:12 (KJV)

Psalm 62:12 (NET)
Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work. Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work. and you, O Lord, demonstrate loyal love. For you repay men for what they do.

Psalm 62:12 (Septuagint BLB)

Psalm 61:13 (Septuagint Elpenor)
ὅτι τὸ κράτος τοῦ θεοῦ καὶ σοί κύριε τὸ ἔλεος ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ καὶ σοῦ, Κύριε, τὸ ἔλεος, ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ

Psalm 61:13 (NETS)

Psalm 61:13 (English Elpenor)
that might is God’s, and to you, O Lord, belongs mercy, because you will repay to each according to his works. and mercy is thine, O Lord; for thou wilt recompense every one according to his works.

Acts 28:17 (NET)

Acts 28:17 (KJV)
After three days Paul called the local Jewish leaders together. When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans. And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς· ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἱεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων εγενετο δε μετα ημερας τρεις συγκαλεσασθαι τον παυλον τους οντας των ιουδαιων πρωτους συνελθοντων δε αυτων ελεγεν προς αυτους ανδρες αδελφοι εγω ουδεν εναντιον ποιησας τω λαω η τοις εθεσιν τοις πατρωοις δεσμιος εξ ιεροσολυμων παρεδοθην εις τας χειρας των ρωμαιων εγενετο δε μετα ημερας τρεις συγκαλεσασθαι τον παυλον τους οντας των ιουδαιων πρωτους συνελθοντων δε αυτων ελεγεν προς αυτους ανδρες αδελφοι εγω ουδεν εναντιον ποιησας τω λαω η τοις εθεσιν τοις πατρωοις δεσμιος εξ ιεροσολυμων παρεδοθην εις τας χειρας των ρωμαιων

Acts 28:19 (NET)

Acts 28:19 (KJV)
But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring against my own people. But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀντιλεγόντων δὲ τῶν Ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν αντιλεγοντων δε των ιουδαιων ηναγκασθην επικαλεσασθαι καισαρα ουχ ως του εθνους μου εχων τι κατηγορησαι αντιλεγοντων δε των ιουδαιων ηναγκασθην επικαλεσασθαι καισαρα ουχ ως του εθνους μου εχων τι κατηγορησαι

Acts 28:23 (NET)

Acts 28:23 (KJV)
They set a day to meet with him, and they came to him where he was staying in even greater numbers.  From morning until evening he explained things to them, testifying about the kingdom of God and trying to convince them about Jesus from both the law of Moses and the prophets. And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθον πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ, πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωϋσέως καὶ τῶν προφητῶν, ἀπὸ πρωὶ_ ἕως ἑσπέρας ταξαμενοι δε αυτω ημεραν ηκον προς αυτον εις την ξενιαν πλειονες οις εξετιθετο διαμαρτυρομενος την βασιλειαν του θεου πειθων τε αυτους τα περι του ιησου απο τε του νομου μωσεως και των προφητων απο πρωι εως εσπερας ταξαμενοι δε αυτω ημεραν ηκον προς αυτον εις την ξενιαν πλειονες οις εξετιθετο διαμαρτυρομενος την βασιλειαν του θεου πειθων τε αυτους τα περι του ιησου απο τε του νομου μωσεως και των προφητων απο πρωι εως εσπερας

Mark 10:24 (NET)

Mark 10:24 (KJV)
The disciples were astonished at these words.  But again Jesus said to them, “Children, how hard it is to enter the kingdom of God! And the disciples were astonished at his words.  But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς· τέκνα, πῶς δύσκολον ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι τοις χρημασιν εις την βασιλειαν του θεου εισελθειν οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι χρημασιν εις την βασιλειαν του θεου εισελθειν

Acts 19:25 (NET)

Acts 19:25 (KJV)
He gathered these together, along with the workmen in similar trades, and said, “Men, you know that our prosperity comes from this business. Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν· ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστιν ους συναθροισας και τους περι τα τοιαυτα εργατας ειπεν ανδρες επιστασθε οτι εκ ταυτης της εργασιας η ευπορια ημων εστιν ους συναθροισας και τους περι τα τοιαυτα εργατας ειπεν ανδρες επιστασθε οτι εκ ταυτης της εργασιας η ευπορια ημων εστιν

Acts 19:27 (NET)

Acts 19:27 (KJV)
There is danger not only that this business of ours will come into disrepute, but also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness.” So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς ἣν ὅλη |ἡ| Ἀσία καὶ |ἡ| οἰκουμένη σέβεται ου μονον δε τουτο κινδυνευει ημιν το μερος εις απελεγμον ελθειν αλλα και το της μεγαλης θεας αρτεμιδος ιερον εις ουδεν λογισθηναι μελλειν δε και καθαιρεισθαι την μεγαλειοτητα αυτης ην ολη η ασια και η οικουμενη σεβεται ου μονον δε τουτο κινδυνευει ημιν το μερος εις απελεγμον ελθειν αλλα και το της μεγαλης θεας ιερον αρτεμιδος εις ουθεν λογισθηναι μελλειν δε και καθαιρεισθαι την μεγαλειοτητα αυτης ην ολη η ασια και η οικουμενη σεβεται

Acts 24:24-26 (NET)

Acts 24:24-26 (KJV)
Some days later, when Felix arrived with his wife Drusilla, who was Jewish, he sent for Paul and heard him speak about faith in Christ Jesus. And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Δρουσίλλῃ τῇ ἰδίᾳ γυναικὶ οὔσῃ Ἰουδαίᾳ μετεπέμψατο τὸν Παῦλον καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως μετα δε ημερας τινας παραγενομενος ο φηλιξ συν δρουσιλλη τη γυναικι αυτου ουση ιουδαια μετεπεμψατο τον παυλον και ηκουσεν αυτου περι της εις χριστον πιστεως μετα δε ημερας τινας παραγενομενος ο φηλιξ συν δρουσιλλη τη γυναικι ουση ιουδαια μετεπεμψατο τον παυλον και ηκουσεν αυτου περι της εις χριστον πιστεως
While Paul was discussing righteousness, self-control, and the coming judgment, Felix became frightened and said, “Go away for now, and when I have an opportunity, I will send for you.” And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος, ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη· τὸ νῦν ἔχον πορεύου, καιρὸν δὲ μεταλαβὼν μετακαλέσομαι σε διαλεγομενου δε αυτου περι δικαιοσυνης και εγκρατειας και του κριματος του μελλοντος εσεσθαι εμφοβος γενομενος ο φηλιξ απεκριθη το νυν εχον πορευου καιρον δε μεταλαβων μετακαλεσομαι σε διαλεγομενου δε αυτου περι δικαιοσυνης και εγκρατειας και του κριματος του μελλοντος εσεσθαι εμφοβος γενομενος ο φηλιξ απεκριθη το νυν εχον πορευου καιρον δε μεταλαβων μετακαλεσομαι σε
At the same time he was also hoping that Paul would give him money, and for this reason he sent for Paul as often as possible and talked with him. He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἅμα καὶ ἐλπίζων ὅτι χρήματα δοθήσεται |αὐτῷ| ὑπὸ τοῦ Παύλου· διὸ καὶ πυκνότερον αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ αμα δε και ελπιζων οτι χρηματα δοθησεται αυτω υπο του παυλου οπως λυση αυτον διο και πυκνοτερον αυτον μεταπεμπομενος ωμιλει αυτω αμα και ελπιζων οτι χρηματα δοθησεται αυτω υπο του παυλου οπως λυση αυτον διο και πυκνοτερον αυτον μεταπεμπομενος ωμιλει αυτω

Romans 2:5 (NET)

Romans 2:5 (KJV)
But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
κατὰ δὲ τὴν σκληρότητα σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ κατα δε την σκληροτητα σου και αμετανοητον καρδιαν θησαυριζεις σεαυτω οργην εν ημερα οργης και αποκαλυψεως δικαιοκρισιας του θεου κατα δε την σκληροτητα σου και αμετανοητον καρδιαν θησαυριζεις σεαυτω οργην εν ημερα οργης και αποκαλυψεως και δικαιοκρισιας του θεου

Romans 2:8 (NET)

Romans 2:8 (KJV)
but wrath and anger to those who live in selfish ambition and do not obey the truth but follow unrighteousness. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός τοις δε εξ εριθειας και απειθουσιν μεν τη αληθεια πειθομενοις δε τη αδικια θυμος και οργη τοις δε εξ εριθειας και απειθουσιν μεν τη αληθεια πειθομενοις δε τη αδικια θυμος και οργη

Romans 2:13 (NET)

Romans 2:13 (KJV)
For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. (For not the hearers of the law are just before God, but the doers of the law shall be justified.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ [τῷ] θεῷ, ἀλλ᾿ οἱ ποιηταὶ νόμου δικαιωθήσονται ου γαρ οι ακροαται του νομου δικαιοι παρα τω θεω αλλ οι ποιηται του νομου δικαιωθησονται ου γαρ οι ακροαται του νομου δικαιοι παρα τω θεω αλλ οι ποιηται του νομου δικαιωθησονται

Acts 5:12 (NET)

Acts 5:12 (KJV)
Now many miraculous signs and wonders came about among the people through the hands of the apostles.  By common consent they were all meeting together in Solomon’s Portico. And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ. καὶ ἦσαν ὁμοθυμαδὸν |ἅπαντες| ἐν τῇ στοᾷ Σολομῶντος δια δε των χειρων των αποστολων εγενετο σημεια και τερατα εν τω λαω πολλα και ησαν ομοθυμαδον απαντες εν τη στοα σολομωντος δια δε των χειρων των αποστολων εγινετο σημεια και τερατα εν τω λαω πολλα και ησαν ομοθυμαδον απαντες εν τη στοα σολομωντος

Acts 5:15, 16 (NET)

Acts 5:15, 16 (KJV)
Thus they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κὰν ἡ σκιὰ |ἐπισκιάσῃ| τινὶ αὐτῶν ωστε κατα τας πλατειας εκφερειν τους ασθενεις και τιθεναι επι κλινων και κραββατων ινα ερχομενου πετρου καν η σκια επισκιαση τινι αυτων ωστε κατα τας πλατειας εκφερειν τους ασθενεις και τιθεναι επι κλινων και κραββατων ινα ερχομενου πετρου καν η σκια επισκιαση τινι αυτων
A crowd of people from the towns around Jerusalem also came together, bringing the sick and those troubled by unclean spirits.  They were all being healed. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων Ἰερουσαλὴμ φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες συνηρχετο δε και το πληθος των περιξ πολεων εις ιερουσαλημ φεροντες ασθενεις και οχλουμενους υπο πνευματων ακαθαρτων οιτινες εθεραπευοντο απαντες συνηρχετο δε και το πληθος των περιξ πολεων εις ιερουσαλημ φεροντες ασθενεις και οχλουμενους υπο πνευματων ακαθαρτων οιτινες εθεραπευοντο απαντες

[1] The NET parallel Greek text and NA28 had αὐτὸν (he in the accusative case) here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον παυλον (Paul in the accusative case along with its appropriate article).

[2] The NET parallel Greek text had ἔθεσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had εθεσιν.

[3] The NET parallel Greek text and NA28 had κατηγορεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηγορησαι (KJV: to accuse).

[4] The NET parallel Greek text and NA28 had ἦλθον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηκον.

[5] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

[6] The Stephanus Textus Receptus and Byzantine Majority Text had τους πεποιθοτας επι τοις χρημασιν (KJV: for them that trust in riches) here.  The NET parallel Greek text and NA28 did not.

[7] Mark 10:24b (NET)

[8] From “Innovations in the Text and Translation of the NET Bible, New Testament,” III. Innovations in Text: “The NET New Testament is based on a critically constructed Greek text, following the principles of reasoned eclecticism.  The Greek text of the NET NT differs from the Nestle-Aland27 in about 500 places.”

[9] Mark 10:23b (NET)

[10] The NET parallel Greek text and NA28 had ἡμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημων.

[11] The NET parallel Greek text and NA28 had τε here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

[12] The NET parallel Greek text and NA28 had τῆς μεγαλειότητος here, where the Stephanus Textus Receptus and Byzantine Majority Text had την μεγαλειοτητα (KJV: magnificence).

[13] Luke 11:21, 22 (NET) Table

[14] John 14:6a (NET)

[15] The NET parallel Greek text and NA28 had ἰδίᾳ here, where the Stephanus Textus Receptus had αυτου.  The Byzantine Majority Text had neither.

[16] The NET parallel Greek text and NA28 had  Ἰησοῦν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[17] The Stephanus Textus Receptus and Byzantine Majority Text had μελλοντος εσεσθαι (KJV: to come) here, where the NET parallel Greek text and NA28 had simply μέλλοντος.

[18] The Stephanus Textus Receptus had δε και here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had simply καὶ.

[19] The Stephanus Textus Receptus and Byzantine Majority Text had οπως λυση αυτον (KJV: that he might loose him) here.  The NET parallel Greek text and NA28 did not.

[20] The Byzantine Majority Text had και preceding righteous judgment.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[21] The NET parallel Greek text had ἀπειθοῦσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had απειθουσιν.  Also, the Stephanus Textus Receptus and Byzantine Majority Text had μεν following obey.  The NET parallel Greek text and NA28 did not.

[22] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding law.  The NET parallel Greek text and NA28 did not.

[23] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding law.  The NET parallel Greek text and NA28 did not.

[24] Hebrews 10:1a (NET)

[25] The Stephanus Textus Receptu had εγενετο (KJV: were…wrought) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had ἐγίνετο.

[26] The NET parallel Greek text and NA28 had καὶ here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[27] The NET parallel Greek text and NA28 had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

[28] The NET parallel Greek text and NA28 had κλιναρίων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κλινων (KJV: beds).

[29] The NET parallel Greek text and NA28 had κραβάττων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κραββατων (KJV: couches).

[30] The Stephanus Textus Receptus and Byzantine Majority Text had εἰς (KJV: unto) preceding Jerusalem.  The NET parallel Greek text and NA28 did not.

[31] Exodus 20:17 (NET) Table

[32] Galatians 3:21b (NET)

[33] Romans 8:3, 4 (NET) Table

[34] It is fair to assume that all have fallen asleep by now.

[35] Matthew 6:9, 10 (NET)

 

A Door of Hope, Part 2

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And I will give her possessions from thence, and the valley of Achor to open her understanding:[1]  This rendering of Hosea 2:15a (2:17a in the Septuagint) hit me like a bolt.  It seemed too important to think “of Achan’s confession as the door or opportunity of/for hope,” and to relate “it to John’s letter,” to ever call that relationship into question.

The Hebrew word translated door (NET: Opportunity) was לְפֶ֣תַח (NET parallel Hebrew: לפתח [pethach]).  It was translated διανοῗξαι (open)—a form of διανοίγω—in the Septuagint.  The same words were translated open and “open wide” in Ezekiel.

Masoretic Text

 Septuagint
Ezekiel 21:22[2] (Tanakh) Ezekiel 21:22 (NET) Ezekiel 21:22 (NETS)

Ezekiel 21:22 (English Elpenor)
At his right hand was the divination for Jerusalem, to appoint captains, to open (לִפְתֹּ֚חַ) the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. Into his right hand comes the portent for Jerusalem—to set up battering rams, to give (pethach, לפתח) the signal[3] for slaughter, to shout out the battle cry, to set up battering rams against the gates, to erect a siege ramp, to build a siege wall. And the oracular response came against Ierousalem, to throw up a palisade, to open wide (διανοῗξαι) a mouth in a shout, to raise up high a voice with a cry, to throw up a palisade against its gates and to put up a ramp and to build batteries of war engines. On his right was the divination against Jerusalem, to cast a mound, to open (διανοῖξαι) the mouth in shouting, to lift up the voice with crying, to cast a mound against her gates, to cast up a heap, and to build forts.

The Hebrew word translated hope from the Masoretic text was תִּקְוָ֑ה.  It was translated σύνεσιν (understanding)—a form of σύνεσις—in the Septuagint.  I had to run תקוה (without vowel points) through Morfix to get any result:

Morfix Translation
Hebrew Tanakh Homographs English Definitions
תִּקְוָ֑ה תקוה hope תִּקְוָה hope; התקווה – Hatikva (Israel’s national anthem)
קִוָּה to hope
נִקְוָה to pool (water)

Perhaps someone could argue that the rabbis paraphrased hope as understanding.  But as I studied the other Hebrew words they translated σύνεσιν (Table below) and the other differences between the Masoretic text and the Septuagint, I was obliged to consider that the Septuagint may be more original here, despite my fondness for “a door of hope.”

As I worked on the table of σύνεσιν I heard a preacher prophesy that the corona virus was God’s punishment for my (literally: “all Americans”) greed and worship of sex, among other things.  I’m becoming so practiced at not thinking of the vicissitudes of life as crime and punishment that I decided not to reject this prophesy out of hand.  I fell asleep, however, without arriving at any specific conclusions.

Asleep, I dreamed that I committed adultery with my neighbor’s wife.  We stopped before we got too far but my lust was obvious: I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.[4]  Though I awoke grieving[5] I was grateful my covetousness expressed itself in a dream rather than entangling my neighbor, his wife and countless others.  I think this may be part of the meaning of he condemned sin in the flesh (Romans 8:2-4 NET Table):

For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.  For God achieved what the law could not do because it was weakened through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned (κατέκρινεν, a form of κατακρίνω) sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

[W]hen I want to do good, evil is present with me.[6]  Still, I praise the Lord Jesus and God our Father whenever the sin in my flesh remains condemned (damned, judged against, sentenced, pronounced guilty) in my flesh, as opposed to seeing the light of day.  I’ll consider it a partial victory until His complete victory (1 Corinthians 15:50-58) has come.  And without making any judgment regarding the truth of the preacher’s prophecy, I plan to—Endure[7] hardship as discipline; God is treating [me] as [one of] his children[8]—rather than attempting to ferret out what, if any, sins He may or may not be punishing.

I had already been drifting toward the conclusion that I had misunderstood the story of Achan in the valley of Achor.  My adulterous dream helped sharpen my focus.  The question was not: How could such an excellent confession result in the death (Joshua 7:16-26) of Achan and his family?  That was a fixation of my personal history.  The question was: How could a covetous sinner (e.g., one such as I am) live in a holy land among a holy people?

I hope the answer is obvious: Do not be amazed that I said to you, ‘You must all be born from above.’[9]  And I will give her…the valley of Achor to open her understanding is a fresh opportunity to understand Christ’s gift of new life.  There is a synopsis of σύνεσιν (understanding) in the four occurrences in Isaiah:

Masoretic Text

 Septuagint
Isaiah 27:11b (Tanakh) Isaiah 27:11b (NET) Isaiah 27:11b (NETS)

Isaiah 27:11b (Elpenor English)
for it is a people of no understanding (בִּינוֹת֙): therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. For these people lack understanding (bı̂ynâh, בינות), therefore the one who made them has no compassion on them; the one who formed them has no mercy on them. For it is not a people having understanding (σύνεσιν); therefore he that made them will not have compassion, nor will he that formed them have mercy. for it is a people of no understanding (σύνεσιν); therefore he that made them shall have no pity upon them, and he that formed them shall have no mercy [upon them].

A people of no understanding will have no mercy from he that made them and he that formed them will shew them no favour.   So God’s intention to show Israel both mercy and favour was made clear by giving them the valley of Achor to open [their] understanding.  That is certainly a door of hope but a door of hope obfuscates that understanding.

Masoretic Text

 Septuagint
Isaiah 29:13, 14 (Tanakh) Isaiah 29:13, 14 (NET) Isaiah 29:13, 14 (NETS)

Isaiah 29:13, 14 (Elpenor English)
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: The Lord says, “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me.  Their worship consists of nothing but man-made ritual. The Lord said: These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding (וּבִינַ֥ת) of their prudent men shall be hid. Therefore I will again do an amazing thing for these people—an absolutely extraordinary deed.  Wise men will have nothing to say, the sages will have no explanations (bı̂ynâh, ובינת).” Therefore look, I will proceed to remove this people.  I will remove them and destroy the wisdom of the wise, and the discernment (σύνεσιν) of the discerning I will hide. Therefore behold I will proceed to remove this people, and I will remove them: and I will destroy the wisdom of the wise, and will hide the understanding (σύνεσιν) of the prudent.

Here, the wisdom and understanding of those teaching the precept of men (English Elpenor: the commandments and doctrines of men) would perish and would be hid.  The Masoretic text in English translation called it a marvellous work among this people, even a marvellous work and a wonder, while an English rendering of the words the rabbis translated reads: I will proceed to remove this people, and I will remove them.  The first Greek word translated remove was μετατεθῆναι (BLB: μεταθεῗναι) and the second was μεταθήσω.  All are forms of μετατίθημι.

Assuming that the Septuagint better reflects the Hebrew original, it seems odd to call the removal of the people who draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, a marvellous work among this people, even a marvellous work and a wonder.  It would make more sense if the Masoretes thought this people corresponded to the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.[10]  But then, why cover up their removal?

There is another meaning of μετατίθημι.  The Greek of the Septuagint might have been translated, I will proceed to [change the nature of] this people, and I will [induce] them [to change their minds].  And suddenly, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder, becomes an honest assessment.  It  completely disguises, however, how close the original was to Jesus’ words: Do not be amazed that I said to you, ‘You must all be born from above.’  Here is a New Testament example of another form of μετατίθημι (Hebrews 7:12 NET):

For when the priesthood changes (μετατιθεμένης), a change (μετάθεσις) in the law must come as well.

Here are other examples of forms of μετατίθημι the rabbis used to translate Hebrew words in the Septuagint:

Masoretic Text

 Septuagint
Genesis 5:24 (Tanakh) Genesis 5:24 (NET) Genesis 5:24 (NETS)

Genesis 5:24 (Elpenor English)
And Enoch walked with G-d, and he was not; for G-d took (לָקַ֥ח) him. Enoch walked with God, and then he disappeared because God took (lâqach, לקח) him away. And Henoch was well pleasing to God, and he was not found, because God transferred (μετέθηκεν) him. And Enoch was well-pleasing to God, and was not found, because God translated (μετέθηκεν) him.

1 Kings 21:25 (Tanakh)

 1 Kings 21:25 (NET) 3 Reigns 20:25 (NETS)

3 Kings 20:25 (English Elpenor)
But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up (הֵסַ֥תָּה). (There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the Lord, urged on (sûth, הסתה) by his wife Jezebel. (Yet, Achaab did act foolishly when he sold himself to do what was evil before the Lord, as his wife Iezabel led him astray (μετέθηκεν), But Achaab [did] wickedly, in that he sold himself to do that which was evil in the sight of the Lord, as his wife Jezabel led him astray (μετέθηκεν).

Hosea 5:10 (Tanakh)

 Hosea 5:10 (NET) Hosea 5:10 (NETS)

Hosea 5:10 (English Elpenor)
The princes of Judah were like them that remove (כְּמַסִּיגֵ֖י) the bound: therefore I will pour out my wrath upon them like water. The princes of Judah are like those who move (nâsag, כמסיגי) boundary markers.  I will pour out my rage on them like a torrential flood. The rulers of Ioudas have become like those who remove (μετατιθέντες) landmarks; on them I will pour out my onslaught like water. The princes of Juda became as they that removed (μετατιθέντες) the bounds: I will pour out upon them my fury as water.

Isaiah 29:17 (Tanakh)

 Isaiah 29:17 (NET) Isaiah 29:17 (NETS)

Isaiah 29:17 (English Elpenor)
Is it not yet a very little while, and Lebanon shall be turned (וְשָׁ֥ב) into a fruitful field, and the fruitful field shall be esteemed as a forest? In just a very short time Lebanon will turn (shûb, ושב) into an orchard, and the orchard will be considered a forest. Is it not yet a little while, and Lebanon shall be changed (μετατεθήσεται) like Mount Chermel, and Mount Chermel shall be regarded as a forest? [Is it] not yet a little while, and Libanus shall be changed (μετατεθήσεται) as the mountains of Chermel, and Chermel shall be reckoned as a forest?

Deuteronomy 27:17 (Tanakh)

 Deuteronomy 27:17 (NET) Deuteronomy 27:17 (NETS)

Deuteronomy 27:17 (English Elpenor)
Cursed be he that removeth (מַסִּ֖יג) his neighbour’s landmark.  And all the people shall say: Amen. ‘Cursed is the one who moves (nâsag, מסיג) his neighbor’s boundary marker.’  Then all the people will say, ‘Amen!’ “Cursed be he who moves (μετατιθεὶς) a neighbor’s boundaries.”  And all the people shall say, “May it be!” Cursed is he that removes (μετατιθεὶς) his neighbour’s landmarks: and all the people shall say, So be it.

Psalm 46:2 (Tanakh)

 Psalm 46:2 (NET) Psalm 45:3 (NETS)

Psalm 45:3 (English Elpenor)
Therefore will not we fear, though the earth be removed, and though the mountains be carried (וּבְמ֥וֹט) into the midst of the sea; For this reason we do not fear when the earth shakes, and the mountains tumble (môṭ, ובמוט) into the depths of the sea, Therefore we will not fear, when the earth is troubled and mountains be transposed (μετατίθεσθαι) in hearts of seas. Therefore will we not fear when the earth is troubled, and the mountains are removed (μετατίθεσθαι) into the depths of the seas.

Proverbs 23:10 (Tanakh)

 Proverbs 23:10 (NET) Proverbs 23:10 (NETS)

Proverbs 23:10 (English Elpenor)
Remove (תַּ֖סֵּג) not the old landmark; and enter not into the fields of the fatherless: Do not move (nâsag, תסג) an ancient boundary stone, or take over the fields of the fatherless, Do not relocate (μεταθῇς) ancient borders, nor enter the possession of orphans. Remove (μεταθῇς) not the ancient landmarks; and enter not upon the possession of the fatherless:

It seems that the rabbis employed forms of μετατίθημι to imply some kind of change, if not transformation.  The next item in the synopsis of understanding (σύνεσιν) was a promise of transformation:

Masoretic Text

 Septuagint
Isaiah 29:24 (Tanakh) Isaiah 29:24 (NET) Isaiah 29:24 (NETS)

Isaiah 29:24 (Elpenor English)
They also that erred in spirit shall come to understanding (בִּינָ֑ה), and they that murmured shall learn doctrine. Those who stray morally will gain understanding (bı̂ynâh, בינה); those who complain will acquire insight. And those who wander in spirit will know understanding (σύνεσιν), and those who grumble will learn to obey, [and the faltering tongues will learn to speak peace]. And they that erred in spirit shall know understanding (σύνεσιν), and the murmurers shall learn obedience, and the stammering tongues shall learn to speak peace.

The final item in the synopsis of understanding was God’s assessment of those taught by the precept of men (English Elpenor: the commandments and doctrines of men).

Masoretic Text

 Septuagint
Isaiah 56:10-12 (Tanakh) Isaiah 56:10-12 (NET) Isaiah 56:10-12 (NETS)

Isaiah 56:10-12 (Elpenor English)
His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. All their watchmen are blind, they are unaware.  All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze. Observe that all have become totally blind; they have not learned how to think; they are all silent dogs; they will not be able to bark, dreaming in bed, loving to slumber. See how they are all blinded: they have not known; [they are] dumb dogs [that] will not bark; dreaming of rest, loving to slumber.
Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand (הָבִ֑ין): they all look to their own way, every one for his gain, from his quarter. The dogs have big appetites; they are never full.  They are shepherds who have no understanding (bı̂yn, הבין); they all go their own way, each one looking for monetary gain. The dogs are shameless in their soul, not knowing satisfaction.  They are evil, not knowing understanding (σύνεσιν).  They have all followed their own ways, each in the same manner. Yea, they are insatiable dogs, that know not what it is to be filled, and they are wicked, having no understanding (σύνεσιν): all have followed their own ways, each according to his [will].
Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. Each one says, ‘Come on, I’ll get some wine!  Let’s guzzle some beer!  Tomorrow will be just like today!  We’ll have everything we want!’

In the Hebrew text the rabbis translated there was no mention of watchmen: See how they are all blinded.  There was no mention of shepherds.  There was no subterfuge about monetary gain, wine, beer or strong drink.  The text they translated was laser-focused that all are wicked, having no understanding (σύνεσιν): all have followed their own ways, each according to his [will].  In other words, all (not just the watchmen and shepherds) were not born from above, not led by the Spirit of God, not the sons of God.  If God were your Father, [Jesus said to those Judeans who had believed him[11]] you would love me, for I have come from God and am now here.  I have not come on my own initiative, but he sent me.[12]

A table of the occurrences of σύνεσιν in the Blue Letter Bible version of the Septuagint (with my best guess for the Hebrew word each translates) follows:

Septuagint Greek Masoretic Hebrew
Reference Blue Letter Bible Elpenor Chabad.org NET Parallel Hebrew
Hosea 2:15 (2:17) σύνεσιν σύνεσιν תִּקְוָ֑ה תקוה (tiqvâh)
Exodus 31:6 σύνεσιν σύνεσιν חָכְמָ֑ה חכמה (chokmâh)
1 Kings (3 Kings) 3:11 σύνεσιν συνιεῖν הָבִ֖ין הבין (bı̂yn)
1 Chronicles 12:32 (12:33) σύνεσιν σύνεσιν בִינָה֙ בינה (bı̂ynâh)
1 Chronicles 22:12 σύνεσιν σύνεσιν וּבִינָ֔ה ובינה (bı̂ynâh)
1 Chronicles 28:19 σύνεσιν σύνεσιν הִשְׂכִּ֑יל השׁכיל (śâkal)
2 Chronicles 1:10 σύνεσιν σύνεσιν וּמַדַּע֙ ומדע (maddâʽ)
2 Chronicles 1:11 σύνεσιν σύνεσιν וּמַדָּ֔ע ומדע (maddâʽ)
2 Chronicles 1:12 σύνεσιν σύνεσιν וְהַמַּדָּ֖ע והמדע (maddâʽ)
2 Chronicles 2:12 (2:11) σύνεσιν σύνεσιν וּבִינָ֔ה ובינה (bı̂ynâh)
2 Chronicles 2:13 (2:12) σύνεσιν σύνεσιν בִּינָ֖ה בינה (bı̂ynâh)
2 Chronicles 30:22 σύνεσιν σύνεσιν שֵֽׂכֶל שׁכל (śekel)
Job 6:30 σύνεσιν σύνεσιν יָבִ֥ין יבין (bı̂yn)
Job 12:20 σύνεσιν σύνεσιν וְטַ֖עַם וטעם (ṭaʽam)
Job 21:22 σύνεσιν σύνεσιν ? ?
Job 22:2 σύνεσιν σύνεσιν ? ?
Job 38:4 σύνεσιν σύνεσιν בִינָֽה בינה (bı̂ynâh)
Psalm 42:1 (41:1, 2) σύνεσιν σύνεσιν מַשְׂכִּ֥יל משׁכיל (maśkı̂yl)
Psalm 44:1 (43:1, 2) σύνεσιν σύνεσιν מַשְׂכִּֽיל משׁכיל (maśkı̂yl)
Psalm 45:1 (44:1) σύνεσιν σύνεσιν מַ֜שְׂכִּ֗יל משׁכיל (maśkı̂yl)
Psalm 49:3 (48:4; 49:4) σύνεσιν σύνεσιν תְבוּנֽוֹת תבונות (tabuwn)
Proverbs 9:6 σύνεσιν σύνεσιν בִּינָֽה בינה (bı̂ynâh)
Isaiah 27:11 σύνεσιν σύνεσιν בִּינוֹת֙ בינות (bı̂ynâh)
Isaiah 29:14 σύνεσιν σύνεσιν וּבִינַ֥ת ובינת (bı̂ynâh)
Isaiah 29:24 σύνεσιν σύνεσιν בִּינָ֑ה בינה (bı̂ynâh)
Isaiah 56:11 σύνεσιν σύνεσιν הָבִ֑ין הבין (bı̂yn)
Daniel 1:17 σύνεσιν σύνεσιν מַדָּ֥ע מדע (maddâʽ)
Daniel 2:21 σύνεσιν σύνεσιν בִינָֽה בינה (bı̂ynâh)
Daniel 8:15 σύνεσιν σύνεσιν בִינָ֔ה בינה (bı̂ynâh)
Daniel 9:22 σύνεσιν σύνεσιν בִינָֽה בינה (bı̂ynâh)
Obadiah 1:8 σύνεσιν σύνεσιν וּתְבוּנָ֖ה ותבונה (tabuwn)

Tables comparing Ezekiel 21:22; Isaiah 27:11; 29:13; 29:7; Genesis 5:24; 1 Kings 21:25; Hosea 5:10; Isaiah 29:17; Deuteronomy 27:17; Psalm 46:2; Proverbs 23:10; Isaiah 29:24; 56:10; 56:11 and 56:12 in the Tanakh, KJV and NET, and comparing Ezekiel 21:22; Isaiah 27:11; 29:13; 29:7; Genesis 5:24; 1 Kings (3 Kings, 3 Reigns) 21:25 (20:25); Hosea 5:10; Isaiah 29:17; Deuteronomy 27:17; Psalm 46:2 (45:3); Proverbs 23:10; Isaiah 29:24; 56:10; 56:11 and 56:12  in the Septuagint (BLB and Elpenor) follow.  Following these is a table comparing John 8:42 in the NET and KJV.

Ezekiel 21:22 (Tanakh)

 Ezekiel 21:22 (KJV)

Ezekiel 21:22 (NET)
At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. Into his right hand comes the portent for Jerusalem—to set up battering rams, to give the signal for slaughter, to shout out the battle cry, to set up battering rams against the gates, to erect a siege ramp, to build a siege wall.

Ezekiel 21:22 (Septuagint BLB)

Ezekiel 21:22 (Septuagint Elpenor)
ἐγένετο τὸ μαντεῗον ἐπὶ Ιερουσαλημ τοῦ βαλεῗν χάρακα τοῦ διανοῗξαι στόμα ἐν βοῇ ὑψῶσαι φωνὴν μετὰ κραυγῆς τοῦ βαλεῗν χάρακα ἐπὶ τὰς πύλας αὐτῆς καὶ βαλεῗν χῶμα καὶ οἰκοδομῆσαι βελοστάσεις ἐγένετο τὸ μαντεῖον ἐπὶ ῾Ιερουσαλὴμ τοῦ βαλεῖν χάρακα, τοῦ διανοῖξαι στόμα ἐν βοῇ, ὑψῶσαι φωνὴν μετὰ κραυγῆς, τοῦ βαλεῖν χάρακα ἐπὶ τὰς πύλας αὐτῆς καὶ βαλεῖν χῶμα καὶ οἰκοδομῆσαι βελοστάσεις

Ezekiel 21:22 (NETS)

Ezekiel 21:22 (English Elpenor)
And the oracular response came against Ierousalem, to throw up a palisade, to open wide a mouth in a shout, to raise up high a voice with a cry, to throw up a palisade against its gates and to put up a ramp and to build batteries of war engines. On his right was the divination against Jerusalem, to cast a mound, to open the mouth in shouting, to lift up the voice with crying, to cast a mound against her gates, to cast up a heap, and to build forts.

Isaiah 27:11 (Tanakh)

 Isaiah 27:11 (KJV)

Isaiah 27:11 (NET)
When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. When its branches get brittle, they break; women come and use them for kindling.  For these people lack understanding, therefore the one who made them has no compassion on them; the one who formed them has no mercy on them.

Isaiah 27:11 (Septuagint BLB)

Isaiah 27:11 (Septuagint Elpenor)
καὶ μετὰ χρόνον οὐκ ἔσται ἐν αὐτῇ πᾶν χλωρὸν διὰ τὸ ξηρανθῆναι γυναῗκες ἐρχόμεναι ἀπὸ θέας δεῦτε οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν διὰ τοῦτο οὐ μὴ οἰκτιρήσῃ ὁ ποιήσας αὐτούς οὐδὲ ὁ πλάσας αὐτοὺς οὐ μὴ ἐλεήσῃ καὶ μετὰ χρόνον οὐκ ἔσται ἐν αὐτῇ πᾶν χλωρὸν διὰ τὸ ξηρανθῆναι. γυναῖκες ἐρχόμεναι ἀπὸ θέας, δεῦτε· οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν, διὰ τοῦτο οὐ μὴ οἱκτειρήσῃ ὁ ποιήσας αὐτούς, οὐδὲ ὁ πλάσας αὐτοὺς οὐ μὴ ἐλεήσῃ.

Isaiah 27:11 (NETS)

Isaiah 27:11 (English Elpenor)
Then after a time there will be nothing green in it, because it will have dried up.  You women who come from a spectacle, come here!  For it is not a people having understanding; therefore he that made them will not have compassion, nor will he that formed them have mercy. And after a time there shall be in it no green thing because of [the grass] being parched.  Come hither, ye woman that come from a sight; for it is a people of no understanding; therefore he that made them shall have no pity upon them, and he that formed them shall have no mercy [upon them].

Isaiah 29:13 (Tanakh)

 Isaiah 29:13 (KJV)

Isaiah 29:13 (NET)
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: The Lord says, “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me.  Their worship consists of nothing but man-made ritual.

Isaiah 29:13 (Septuagint BLB)

Isaiah 29:13 (Septuagint Elpenor)
καὶ εἶπεν κύριος ἐγγίζει μοι ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας Καὶ εἶπε Κύριος· ἐγγίζει μοι ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας

Isaiah 29:13 (NETS)

Isaiah 29:13 (English Elpenor)
The Lord said: These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

Isaiah 29:7 (Tanakh)

 Isaiah 29:7 (KJV)

Isaiah 29:7 (NET)
And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It will be like a dream, a night vision. There will be a horde from all the nations that fight against Ariel, those who attack her and her stronghold and besiege her.

Isaiah 29:7 (Septuagint BLB)

Isaiah 29:7 (Septuagint Elpenor)
καὶ ἔσται ὡς ὁ ἐνυπνιαζόμενος ἐν ὕπνῳ ὁ πλοῦτος τῶν ἐθνῶν πάντων ὅσοι ἐπεστράτευσαν ἐπὶ Αριηλ καὶ πάντες οἱ στρατευσάμενοι ἐπὶ Ιερουσαλημ καὶ πάντες οἱ συνηγμένοι ἐπ᾽ αὐτὴν καὶ θλίβοντες αὐτήν καὶ ἔσται ὡς ὁ ἐνυπνιαζόμενος καθ᾿ ὕπνους νυκτὸς ὁ πλοῦτος ἁπάντων τῶν ἐθνῶν, ὅσοι ἐπεστράτευσαν ἐπὶ ᾿Αριήλ, καὶ πάντες οἱ στρατευσάμενοι ἐπὶ ῾Ιερουσαλὴμ καὶ πάντες οἱ συνηγμένοι ἐπ᾿ αὐτὴν καὶ θλίβοντες αὐτήν

Isaiah 29:7 (NETS)

Isaiah 29:7 (English Elpenor)
And the wealth of all the nations—as many as marched against Ariel and all that went to war against Ierousalem and all who were gathered against her and were distressing her—shall be like one who dreams in his sleep. And the wealth of all the nations together, as many as have fought against Ariel, and all they that war against Jerusalem, and all who are gathered against her, and they that distress her, shall be as one that dreams in sleep by night.

Genesis 5:24 (Tanakh)

 Genesis 5:24 (KJV)

Genesis 5:24 (NET)
And Enoch walked with G-d, and he was not; for G-d took him. And Enoch walked with God: and he was not; for God took him. Enoch walked with God, and then he disappeared because God took him away.

Genesis 5:24 (Septuagint BLB)

Genesis 5:24 (Septuagint Elpenor)
καὶ εὐηρέστησεν Ενωχ τῷ θεῷ καὶ οὐχ ηὑρίσκετο ὅτι μετέθηκεν αὐτὸν ὁ θεός καὶ εὐηρέστησεν ᾿Ενὼχ τῷ Θεῷ καὶ οὐχ εὑρίσκετο, ὅτι μετέθηκεν αὐτὸν ὁ Θεός

Genesis 5:24 (NETS)

Genesis 5:24 (English Elpenor)
And Henoch was well pleasing to God, and he was not found, because God transferred him. And Enoch was well-pleasing to God, and was not found, because God translated him.

1 Kings 21:25 (Tanakh)

 1 Kings 21:25 (KJV)

1 Kings 21:25 (NET)
But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up. But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up. (There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the Lord, urged on by his wife Jezebel.

1 Kings 21:25 (Septuagint BLB)

3 Kings 20:25 (Septuagint Elpenor)
πλὴν ματαίως Αχααβ ὡς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον κυρίου ὡς μετέθηκεν αὐτὸν Ιεζαβελ ἡ γυνὴ αὐτοῦ πλὴν ματαίως ᾿Αχαάβ, ὃς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου, ὡς μετέθηκεν αὐτὸν ᾿Ιεζάβελ ἡ γυνὴ αὐτοῦ

3 Reigns 20:25 (NETS)

3 Kings 20:25 (English Elpenor)
(Yet, Achaab did act foolishly when he sold himself to do what was evil before the Lord, as his wife Iezabel led him astray, But Achaab [did] wickedly, in that he sold himself to do that which was evil in the sight of the Lord, as his wife Jezabel led him astray.

Hosea 5:10 (Tanakh)

 Hosea 5:10 (KJV)

Hosea 5:10 (NET)
The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water. The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water. The princes of Judah are like those who move boundary markers. I will pour out my rage on them like a torrential flood.

Hosea 5:10 (Septuagint BLB)

Hosea 5:10 (Septuagint Elpenor)
ἐγένοντο οἱ ἄρχοντες Ιουδα ὡς μετατιθέντες ὅρια ἐπ᾽ αὐτοὺς ἐκχεῶ ὡς ὕδωρ τὸ ὅρμημά μου ἐγένοντο οἱ ἄρχοντες ᾿Ιούδα ὡς μετατιθέντες ὅρια, ἐπ᾿ αὐτοὺς ἐκχεῶ ὡς ὕδωρ τὸ ὅρμημά μου

Hosea 5:10 (NETS)

Hosea 5:10 (English Elpenor)
The rulers of Ioudas have become like those who remove landmarks; on them I will pour out my onslaught like water. The princes of Juda became as they that removed the bounds: I will pour out upon them my fury as water.

Isaiah 29:17 (Tanakh)

 Isaiah 29:17 (KJV)

Isaiah 29:17 (NET)
Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? In just a very short time Lebanon will turn into an orchard, and the orchard will be considered a forest.

Isaiah 29:17 (Septuagint BLB)

Isaiah 29:17 (Septuagint Elpenor)
οὐκέτι μικρὸν καὶ μετατεθήσεται ὁ Λίβανος ὡς τὸ ὄρος τὸ Χερμελ καὶ τὸ ὄρος τὸ Χερμελ εἰς δρυμὸν λογισθήσεται οὐκέτι μικρὸν καὶ μετατεθήσεται ὁ Λίβανος, ὡς τὸ ὄρος τὸ Χέρμελ καὶ τὸ Χέρμελ εἰς δρυμὸν λογισθήσεται

Isaiah 29:17 (NETS)

Isaiah 29:17 (English Elpenor)
Is it not yet a little while, and Lebanon shall be changed like Mount Chermel, and Mount Chermel shall be regarded as a forest? [Is it] not yet a little while, and Libanus shall be changed as the mountains of Chermel, and Chermel shall be reckoned as a forest?

Deuteronomy 27:17 (Tanakh)

 Deuteronomy 27:17 (KJV)

Deuteronomy 27:17 (NET)
Cursed be he that removeth his neighbour’s landmark.  And all the people shall say: Amen. Cursed be he that removeth his neighbour’s landmark.  And all the people shall say, Amen. ‘Cursed is the one who moves his neighbor’s boundary marker.’  Then all the people will say, ‘Amen!’

Deuteronomy 27:17 (Septuagint BLB)

Deuteronomy 27:17 (Septuagint Elpenor)
ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον· καὶ ἐροῦσι πᾶς ὁ λαός· γένοιτο

Deuteronomy 27:17 (NETS)

Deuteronomy 27:17 (English Elpenor)
“Cursed be he who moves a neighbor’s boundaries.”  And all the people shall say, “May it be!” Cursed is he that removes his neighbour’s landmarks: and all the people shall say, So be it.

Psalm 46:2 (Tanakh)

 Psalm 46:2 (KJV)

Psalm 46:2 (NET)
Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; For this reason we do not fear when the earth shakes, and the mountains tumble into the depths of the sea,

Psalm 46:2 (Septuagint BLB)

Psalm 45:3 (Septuagint Elpenor)
διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν

Psalm 45:3 (NETS)

Psalm 45:3 (English Elpenor)
Therefore we will not fear, when the earth is troubled and mountains be transposed in hearts of seas. Therefore will we not fear when the earth is troubled, and the mountains are removed into the depths of the seas.

Proverbs 23:10 (Tanakh)

 Proverbs 23:10 (KJV)

Proverbs 23:10 (NET)
Remove not the old landmark; and enter not into the fields of the fatherless: Remove not the old landmark; and enter not into the fields of the fatherless: Do not move an ancient boundary stone, or take over the fields of the fatherless,

Proverbs 23:10 (Septuagint BLB)

Proverbs 23:10 (Septuagint Elpenor)
μὴ μεταθῇς ὅρια αἰώνια εἰς δὲ κτῆμα ὀρφανῶν μὴ εἰσέλθῃς μὴ μεταθῇς ὅρια αἰώνια, εἰς δὲ κτῆμα ὀρφανῶν μὴ εἰσέλθῃς

Proverbs 23:10 (NETS)

Proverbs 23:10 (English Elpenor)
Do not relocate ancient borders, nor enter the possession of orphans. Remove not the ancient landmarks; and enter not upon the possession of the fatherless:

Isaiah 29:24 (Tanakh)

 Isaiah 29:24 (KJV)

Isaiah 29:24 (NET)
They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. Those who stray morally will gain understanding; those who complain will acquire insight.

Isaiah 29:24 (Septuagint BLB)

Isaiah 29:24 (Septuagint Elpenor)
καὶ γνώσονται οἱ τῷ πνεύματι πλανώμενοι σύνεσιν οἱ δὲ γογγύζοντες μαθήσονται ὑπακούειν καὶ αἱ γλώσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῗν εἰρήνην καὶ γνώσονται οἱ πλανώμενοι τῷ πνεύματι σύνεσιν, οἱ δὲ γογγύζοντες μαθήσονται ὑπακούειν, καὶ αἱ γλῶσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῖν εἰρήνην

Isaiah 29:24 (NETS)

Isaiah 29:24 (English Elpenor)
And those who wander in spirit will know understanding, and those who grumble will learn to obey, [and the faltering tongues will learn to speak peace]. And they that erred in spirit shall know understanding, and the murmurers shall learn obedience, and the stammering tongues shall learn to speak peace.

Isaiah 56:10 (Tanakh)

 Isaiah 56:10 (KJV)

Isaiah 56:10 (NET)
His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. All their watchmen are blind, they are unaware.  All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze.

Isaiah 56:10 (Septuagint BLB)

Isaiah 56:10 (Septuagint Elpenor)
ἴδετε ὅτι πάντες ἐκτετύφλωνται οὐκ ἔγνωσαν φρονῆσαι πάντες κύνες ἐνεοί οὐ δυνήσονται ὑλακτεῗν ἐνυπνιαζόμενοι κοίτην φιλοῦντες νυστάξαι ἴδετε ὅτι ἐκτετύφλωνται πάντες, οὐκ ἔγνωσαν φρονῆσαι, πάντες κύνες ἐνεοί, οὐ δυνήσονται ὑλακτεῖν, ἐνυπνιαζόμενοι κοίτην, φιλοῦντες νυστάξαι

Isaiah 56:10 (NETS)

Isaiah 56:10 (English Elpenor)
Observe that all have become totally blind; they have not learned how to think; they are all silent dogs; they will not be able to bark, dreaming in bed, loving to slumber. See how they are all blinded: they have not known; [they are] dumb dogs [that] will not bark; dreaming of rest, loving to slumber.

Isaiah 56:11 (Tanakh)

 Isaiah 56:11 (KJV)

Isaiah 56:11 (NET)
Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. The dogs have big appetites; they are never full.  They are shepherds who have no understanding; they all go their own way, each one looking for monetary gain.

Isaiah 56:11 (Septuagint BLB)

Isaiah 56:11 (Septuagint Elpenor)
καὶ οἱ κύνες ἀναιδεῗς τῇ ψυχῇ οὐκ εἰδότες πλησμονήν καί εἰσιν πονηροὶ οὐκ εἰδότες σύνεσιν πάντες ἐν ταῗς ὁδοῗς αὐτῶν ἐξηκολούθησαν ἕκαστος κατὰ τὸ ἑαυτοῦ καὶ οἱ κύνες ἀναιδεῖς τῇ ψυχῇ, οὐκ εἰδότες πλησμονήν· καί εἰσι πονηροὶ οὐκ εἰδότες σύνεσιν, πάντες ἐν ταῖς ὁδοῖς αὐτῶν ἐξηκολούθησαν, ἕκαστος κατὰ τὸ ἑαυτοῦ

Isaiah 56:11 (NETS)

Isaiah 56:11 (English Elpenor)
The dogs are shameless in their soul, not knowing satisfaction.  They are evil, not knowing understanding.  They have all followed their own ways, each in the same manner. Yea, they are insatiable dogs, that know not what it is to be filled, and they are wicked, having no understanding: all have followed their own ways, each according to his [will].

Isaiah 56:12 (Tanakh)

 Isaiah 56:12 (KJV)

Isaiah 56:12 (NET)
Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. Each one says, ‘Come on, I’ll get some wine! Let’s guzzle some beer! Tomorrow will be just like today! We’ll have everything we want!’

Isaiah 56:12 (Septuagint BLB)

Isaiah 56:12 (Septuagint Elpenor)
NA NA

Isaiah 56:12 (NETS)

Isaiah 56:12 (English Elpenor)
NA NA

John 8:42 (NET)

John 8:42 (KJV)
Jesus replied, “If God were your Father, you would love me, for I have come from God and am now here.  I have not come on my own initiative, but he sent me. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶπεν αὐτοῖς |ὁ| Ἰησοῦς· εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ᾿ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾿ ἐκεῖνος με ἀπέστειλεν ειπεν ουν αυτοις ο ιησους ει ο θεος πατηρ υμων ην ηγαπατε αν εμε εγω γαρ εκ του θεου εξηλθον και ηκω ουδε γαρ απ εμαυτου εληλυθα αλλ εκεινος με απεστειλεν ειπεν ουν αυτοις ο ιησους ει ο θεος πατηρ υμων ην ηγαπατε αν εμε εγω γαρ εκ του θεου εξηλθον και ηκω ουδε γαρ απ εμαυτου εληλυθα αλλ εκεινος με απεστειλεν

[1] Hosea 2:17a (English Elpenor)

[2] Verse 27 in the Tanakh on chabad.org

[3] A note (26) in the NET acknowledged that the Hebrew was “to open the mouth.”

[4] Matthew 5:28 (NET) Table

[5] I don’t want to leave the wrong impression: My imaginations can stray farther afield, awake, when a wave of libido crashes over me.  The description above is me at my Sunday-go-to-meeting best behavior.  I had been laid off from work that very day as a result of the panic over the corona virus.

[6] Romans 7:21b (NET) Table

[7] The NET parallel Greek text and NA28 had εἰς at the beginning of this clause (literally: “into” or “unto discipline endure”), where the Stephanus Textus Receptus and Byzantine Majority Text had ει (literally: “if” or “although discipline endure”).

[8] Hebrews 12:7 (NIV) Table

[9] John 3:7 (NET)

[10] Isaiah 29:7 (Tanakh)

[11] John 8:31 (NET)

[12] John 8:42 (NET)

Hannah’s Prayer, Part 6

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The texts diverge subtly after the conclusion of Hannah’s prayer:

Masoretic Text

 Septuagint
1 Samuel 2:11 (Tanakh) 1 Samuel 2:11 (NET) 1 Reigns 2:11 (NETS)

1 Kings 2:10e, 11 (Elpenor English)
And Elkanah went to Ramah to his house.  And the child did minister unto HaShem before Eli the priest. Then Elkanah went back home to Ramah.  The boy Samuel was serving the Lord with the favor of Eli the priest. And they left him there before the Lord and departed to Harmathaim, and the lad was ministering to the face of the Lord, before Eli the priest. And she left him there before the Lord, (11) and departed to Armathaim: and the child ministered in the presence of the Lord before Heli the priest.

The Greek word (Table2 below) translated they left in the NETS was κατέλιπον in the BLB version of the Septuagint, a form of καταλείπω.  Likewise the word translated departed was ἀπῆλθον, a form of ἀπέρχομαι.  Both are third person plural forms, but both are also first person singular forms.  In other words the BLB version of the Septuagint might have been translated: “And I left him there before the Lord and departed to Harmathaim.”

Was this Hannah’s first person narrative originally, dutifully copied by a loving son?

The thought causes the male religious mind to fizz and sputter.  But even a man considering the Koine Greek Lexicon’s definition of καταλείπω—“to leave (in a certain state after something has happened); to leave (neglected and uncared for); to leave (unharmed); to leave (something/someone) behind; to cause to remain behind; to forsake, abandon; to bequeath to (someone); to sever ties with (someone)”—can feel the pathos of “I left him there.”  When I mentioned this possibility to my own mother, she told her first born son that a mother would want her son to know why she abandoned him.

The Elpenor version of the Septuagint had κατέλιπεν, the third person singular form of καταλείπω, translated she left.  The word translated departed was ἀπῆλθεν, the third person singular form of ἀπέρχομαι.  These do the least damage to a first person narrative while allowing the male religious mind to purr contentedly again.  What becomes conspicuous by its absence from both versions of the Septuagint is any mention of Ελκανὰ.

From this perspective the insertion of Elkanah back into the Masoretic text is so patriarchal it feels like stormtroopers trampling on the narrative.  I think I can hear John William’s theme playing in the background.  But the point is well taken.  Hannah didn’t leave Samuel in Shiloh apart from Elkanah.

Masoretic Text

 Septuagint
1 Samuel 1:1-5 (Tanakh) 1 Samuel 1:1-5 (NET) 1 Reigns 1:1-5 (NETS)

1 Kings 1:1-5 (Elpenor English)
NOW THERE was a certain man of Ramathaim-zophim, of the hill-country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. There was a man from Ramathaim Zophim, from the hill country of Ephraim.  His name was Elkanah.  He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. There was a man of Harmathaim Sipha from the hill country of Ephraim, and his name was Elkana son of Ieremeel son of Eliou son of Thoke, in Nasib Ephraim. There was a man of Armathaim Sipha, of mount Ephraim, and his name [was] Helkana, a son of Jeremeel the son of Elias the son of Thoke, in Nasib Ephraim.
And he had two wives: the name of the one was Hannah, and the name of the other Peninnah; and Peninnah had children, but Hannah had no children. He had two wives; the name of the first was Hannah and the name of the second was Peninnah.  Peninnah had children, but Hannah had no children. And he had two wives; the name of the one was Hannah, and the name of the second Phennana.  And Phennana had children, and Hanna had no child. And he [had] two wives; the name of the one [was] Anna, and the name of the second Phennana.  And Phennana had children, but Anna had no child.
And this man went up out of his city from year to year to worship and to sacrifice unto HaShem of hosts in Shiloh.  And the two sons of Eli, Hophni and Phinehas, were there priests unto HaShem. This man would go up from his city year after year to worship and to sacrifice to the Lord of Heaven’s Armies at Shiloh.  (It was there that the two sons of Eli, Hophni and Phinehas, served as the Lord’s priests.) And the man used to go up from days to days from his town, from Harmathaim, to do obeisance and to sacrifice to the Lord God Sabaoth at Selo, and there Eli and his two sons, Hophni and Phinees, were priests of the Lord. And the man went up from year to year from his city, from Armathaim, to worship and sacrifice to the Lord God of Sabaoth at Selom: and [there were] Heli and his two sons Ophni and Phinees, the priests of the Lord.
And it came to pass upon a day, when Elkanah sacrificed, that he gave to Peninnah his wife, and to all her sons and her daughters, portions; The day came, and Elkanah sacrificed.  (Now he used to give meat portions to his wife Peninnah and to all her sons and daughters. And it happened on a day and Elkana sacrificed and gave portions to his wife Phennana and to her sons, And the day came, and Helkana sacrificed, and gave portions to his wife Phennana and her children.
but unto Hannah he gave a double portion; for he loved Hannah, but HaShem had shut up her womb. But to Hannah he would give a double portion because he loved Hannah, although the Lord had not enabled her to have children. and to Hanna he gave one portion, because she did not have a child; however, Elkana loved Hanna more than this one, and the Lord had closed the area of her womb. And to Anna he gave a prime portion, because she had no child, only Helkana loved Anna more than the other; but the Lord [had] closed her womb.

It intrigues me that this authoritative assessment—inspired by God—of Elkanah’s love for Hannah might also be her firsthand account.  Be that as it may Samuel was Elkanah’s Joseph, the firstborn son (Genesis 30:22-24) of a beloved wife.  And Hannah had vowed to give Samuel to the Lord.

Masoretic Text

 Septuagint
1 Samuel 1:11 (Tanakh) 1 Samuel 1:11 (NET) 1 Reigns 1:11 (NETS)

1 Kings 1:11 (Elpenor English)
And she vowed a vow, and said: ‘O HaShem of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give unto Thy handmaid a man-child, then I will give him unto HaShem all the days of his life, and there shall no razor come upon his head.’ She made a vow saying, “O Lord of Heaven’s Armies, if you would truly look on the suffering of your servant, and would keep me in mind and not neglect your servant, and give your servant a male child, then I will dedicate him to the Lord all the days of his life.  His hair will never be cut.” and vowed a vow to the Lord, saying: “Adonai, Lord, Eloai, Sabaoth, if looking you will look on the humiliation of your slave and remember me and give to your slave an offspring of men, and I will give him as one devoted before you until the day of his death, and wine and strong drink he shall not drink, and no iron shall come upon his head.” And she vowed a vow to the Lord, saying, O Lord God of Sabaoth, if thou wilt indeed look upon the humiliation of thine handmaid, and remember me, and give to thine handmaid a man-child, then will I indeed dedicate him to thee till the day of his death; and he shall drink no wine nor strong drink, and no razor shall come upon his head.

The law was entirely in Elkanah’s favor if he chose to keep his son:

Masoretic Text

 Septuagint
Numbers 30:11-14 (Tanakh) Numbers 30:10-13 (NET) Numbers 30:11-14 (NETS)

Numbers 30:11-14 (Elpenor English)
And if a woman vowed in her husband’s house, or bound her soul by a bond with an oath, If she made the vow in her husband’s house or put herself under obligation with an oath, And if her vow was in her husband’s house or her determination against her soul was with an oath And if her vow [be made] in the house of her husband, or the obligation upon her soul with an oath,
and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand. and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand. and if her husband hears and says nothing to her and does not withhold consent to her, then all her vows shall stand, and all her determinations which she determined for herself against her soul—they shall stand regarding her. and her husband should hear, and hold his peace at her, and not disallow her, then all her vows shall stand, and all the obligations which she contracted against her soul, shall stand against her.
But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and HaShem will forgive her. But if her husband clearly nullifies them when he hears them, then whatever she says by way of vows or obligations will not stand.  Her husband has made them void, and the Lord will release her from them. But if her husband in canceling cancels them on the day when he hears, all the things that proceed out of her lips regarding her vows and regarding her determination that are against her soul shall not remain for her.  Her husband canceled them, and the Lord will clear her. But if her husband should utterly cancel the vow in the day in which he shall hear it, none of the things which shall proceed out of her lips in her vows, and in the obligations [contracted] upon her soul, shall stand to her; her husband has canceled them, and the Lord shall hold her guiltless.
Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void. “Any vow or sworn obligation that would bring affliction to her, her husband can confirm or nullify. Every vow and every oath for binding, to afflict the soul, her husband shall establish for her, and her husband shall cancel. Every vow, and every binding oath to afflict her soul, her husband shall confirm it to her, or her husband shall cancel it.

Apparently Elkanah had not made Hannah’s vow void.  In fact, after Samuel’s birth he seemed concerned when she didn’t go with him to a sacrifice:

Masoretic Text

 Septuagint
1 Samuel 1:22 (Tanakh) 1 Samuel 1:22 (NET) 1 Reigns 1:22 (NETS)

1 Kings 1:22 (Elpenor English)
But Hannah went not up; for she said unto her husband: ‘Until the child be weaned, when I will bring him, that he may appear before HaShem, and there abide for ever.’ But Hannah did not go up with them, because she had told her husband, “Not until the boy is weaned.  Then I will bring him so that he may appear before the Lord.  And he will remain there from then on.” and Hanna did not go up with him, for she said to her husband, “Until the boy goes up if I shall wean it, and it will appear to the face of the Lord and stay there forever.” But Anna did not go up with him, for she said to her husband, [I will not go up] until the child goes up, when I have weaned him, and he shall be presented before the Lord, and he shall abide there continually.

So did Ekanah threaten his wife with a stern warning from the law?

Masoretic Text

 Septuagint
Deuteronomy 23:22 (Tanakh) Deuteronomy 23:21 (NET) Deuteronomy 23:21 (NETS)

Deuteronomy 23:22 (Elpenor English)
When thou shalt vow a vow unto HaShem thy G-d, thou shalt not be slack to pay it; for HaShem thy G-d will surely require it of thee; and it will be sin in thee. When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he will surely hold you accountable as a sinner. Now if you vow a vow to the Lord your God, you shall not delay to pay it.  For the Lord your God, when he requires, will require it of you, and it will be a sin with you. And if thou wilt vow a vow to the Lord thy God, thou shalt not delay to pay it; for the Lord thy God will surely require it of thee, and [otherwise] it shall be sin in thee.

No, he did not.  In fact, Elkanah’s words to Hannah were so full of grace they almost seem anachronistic.

Masoretic Text

 Septuagint
1 Samuel 1:23 (Tanakh) 1 Samuel 1:23 (NET) 1 Reigns 1:23 (NETS)

1 Kings 1:23 (Elpenor English)
And Elkanah her husband said unto her: ‘Do what seemeth thee good; tarry until thou have weaned him; only HaShem establish His word.’  So the woman tarried and gave her son suck, until she weaned him. Then her husband Elkanah said to her, “Do what you think best.  Stay until you have weaned him.  Only may the Lord fulfill his promise.”  So the woman stayed and nursed her son until she had weaned him. And her husband Elkana said to her, “Do what is good in your sight; stay until you have weaned him; only may the Lord establish that which goes out of your mouth.”  And the woman remained and nursed her son until she weaned him. And Helkana her husband said to her, Do that which is good in thine eyes, abide still until thou shalt have weaned him; but may the Lord establish that which comes out of thy mouth: and the woman tarried, and suckled her son until she had weaned him.

In Elkanah’s mind Hannah’s vow had become God’s word (דְּבָר֑וֹ) or promise (dâbâr, דברו) in the English translations of the Masoretic text.  I ran both דְּבָר֑וֹ and דברו through Morfix since the Hebrew word was translated τὸ ἐξελθὸν ἐκ τοῦ στόματός σου (English Elpenor: that which comes out of thy mouth) in the Septuagint.

Morfix Translation
Hebrew Tanakh Homographs English Definitions
דְּבָר֑וֹ word דָּבָר object, thing, item; event, occurrence, happening; anything; דברים – belongings; דברים – what one has to say; writings; לדברי – in the words of…, in someone’s opinion, according to,
דֶּבֶר plague
דַּבָּר (flowery) leader
דִּבֵּר to speak, to talk; to discuss; מדבר – to be fluent in a language
דִּבֵּר commandment (ten commandments); faculty of speech, articulation
דֻּבַּר to be spoken of, to be referred to; to be agreed upon, to be decided, to come to a conclusion; to be spoken

Morfix Translation
Hebrew NET Homographs English Definitions
דברו promise דָּבָר object, thing, item; event, occurrence, happening; anything; דברים – belongings; דברים – what one has to say; writings; לדברי – in the words of…, in someone’s opinion, according to,
דִּבֵּר to speak, to talk; to discuss; מדבר – to be fluent in a language
דֻּבַּר to be spoken of, to be referred to; to be agreed upon, to be decided, to come to a conclusion; to be spoken
דַּבָּר (flowery) leader

Neither my Greek nor Hebrew is sufficient to guess whether the Septuagint was more original or a somewhat agnostic rendering of the original Hebrew.  In either case, Elkanah prayed to, and trusted, the Lord to establish what came out of Hannah’s mouth, perhaps, as His own word—and it was so.

Who are these people?  Most in Israel were caught up in a monotonous cycle.

Masoretic Text

 Septuagint
Judges 21:25 (Tanakh) Judges 21:25 (NET) Judges 21:25 (NETS)

Judges 21:25 (Elpenor English)
In those days there was no king in Israel: every man did that which was right in his own eyes. In those days Israel had no king.  Each man did what he considered to be right. In those days there was no king in Israel; each man would do what was right in his own eyes. And in those days there was no king in Israel; every man did that which was right in his own sight.

Elkanah and Hannah seem like they were from another planet—or they were born from above.  It was clear that the king most in Israel had rejected was God.

Masoretic Text

 Septuagint
1 Samuel 8:7, 8 (Tanakh) 1 Samuel 8:7, 8 (NET) 1 Reigns 8:7, 8 (NETS)

1 Kings 8:7, 8 (Elpenor English)
And HaShem said unto Samuel: ‘Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected Me, that I should not be king over them. The Lord said to Samuel, “Do everything the people request of you.  For it is not you that they have rejected, but it is me that they have rejected as their king. And the Lord said to Samouel, “Listen to the voice of the people in whatever they say to you, for they have not rejected you, but they have rejected me from being king over them. And the Lord said to Samuel, Hear the voice of the people, in whatever they shall say to thee; for they have not rejected thee, but they have rejected me from reigning over them.
According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, in that they have forsaken Me, and served other gods, so do they also unto thee. Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods.  This is what they are also doing to you. According to all the deeds that they did to me from the day I brought them up out of Egypt to this day, and they forsook me and were subject to other gods, so also they are doing to you. According to all their doings which they have done to me, from the day that I brought them out of Egypt until this day, even [as] they have deserted me, and served other gods, so they do also to thee.

I wonder if Elkanah and Hannah were on Jesus’ mind when He said, Enter[1] through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.  How narrow is the gate and difficult the way that leads to life, and there are few who find it![2]  I’m thinking of this destruction (ἀπώλειαν, a form of ἀπώλεια) as a destruction of corruption—“completely severed – cut off (entirely) from what could or should have been”[3]—rather than “an eternal sojourn in a lake of fire.”[4]  All in Israel could or should have been like Elkanah and Hannah but for their rejection of God as their king.

Perhaps Hannah’s prayer was an ecstatic expression of the Holy Spirit.  But I would like to think that she along with the Holy Spirit uncovered and rehearsed these words as she nursed, bathed, dressed and dandled the infant Samuel.  I would like to think that the words she prayed were the very words that empowered her to leave him there before the Lord, that she has revealed to us the strength by which He established His word—that is to say, fulfilled her vow.  For I know whom I have believed, Paul wrote to Timothy, and am persuaded that He is able to keep that which I have committed unto Him against that Day.[5]

Tables comparing 1 Samuel 2:11; 1:1; 1:2; 1:3; 1:4; 1:5; 1:11; Numbers 30:10 (30:11); 30:11 (30:12); 30:12 (30:13); 30:13 (30:14); 1 Samuel 1:22; Deuteronomy 23:21 (23:22); 1 Samuel 1:23; Judges 21:25; 1 Samuel 8:7 and 8:8 in the Tanakh, KJV and NET, and comparing 1 Samuel (Kings, Reigns) 2:11; 1:1; 1:2; 1:3; 1:4; 1:5; 1:11; Numbers 30:10 (30:11); 30:11 (30:12); 30:12 (30:13); 30:13 (30:14); 1 Samuel (Kings, Reigns) 1:22; Deuteronomy 23:21 (23:22); 1 Samuel (Kings, Reigns) 1:23; Judges 21:25; 1 Samuel (Kings, Reigns) 8:7 and 8:8 in the Septuagint (BLB and Elpenor) follow.  Following these is a table comparing Matthew 7:13 in the NET and KJV.

1 Samuel 2:11 (Tanakh)

 1 Samuel 2:11 (KJV)

1 Samuel 2:11 (NET)
And Elkanah went to Ramah to his house.  And the child did minister unto HaShem before Eli the priest. And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest. Then Elkanah went back home to Ramah.  The boy Samuel was serving the Lord with the favor of Eli the priest.

1 Samuel 2:11 (Septuagint BLB)

1 Kings 2:11 (Septuagint Elpenor)
καὶ κατέλιπον αὐτὸν ἐκεῗ ἐνώπιον κυρίου καὶ ἀπῆλθον εἰς Αρμαθαιμ καὶ τὸ παιδάριον ἦν λειτουργῶν τῷ προσώπῳ κυρίου ἐνώπιον Ηλι τοῦ ἱερέως Καὶ κατέλιπεν αὐτὸν ἐκεῖ ἐνώπιον Κυρίου καὶ ἀπῆλθεν εἰς ᾿Αρμαθαίμ, καὶ τὸ παιδάριον ἦν λειτουργῶν τῷ προσώπῳ Κυρίου ἐνώπιον ῾Ηλὶ τοῦ ἱερέως

1 Reigns 2:11 (NETS)

1 Kings 2:10e, 11 (English Elpenor)
And they left him there before the Lord and departed to Harmathaim, and the lad was ministering to the face of the Lord, before Eli the priest. And she left him there before the Lord, (11) and departed to Armathaim: and the child ministered in the presence of the Lord before Heli the priest.

1 Samuel 1:1 (Tanakh)

 1 Samuel 1:1 (KJV)

1 Samuel 1:1 (NET)
NOW THERE was a certain man of Ramathaim-zophim, of the hill-country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite: There was a man from Ramathaim Zophim, from the hill country of Ephraim.  His name was Elkanah.  He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

1 Samuel 1:1 (Septuagint BLB)

1 Kings 1:1 (Septuagint Elpenor)
ἄνθρωπος ἦν ἐξ Αρμαθαιμ Σιφα ἐξ ὄρους Εφραιμ καὶ ὄνομα αὐτῷ Ελκανα υἱὸς Ιερεμεηλ υἱοῦ Ηλιου υἱοῦ Θοκε ἐν Νασιβ Εφραιμ ΑΝΘΡΩΠΟΣ ἦν ἐξ ᾿Αρμαθαὶμ Σιφά, ἐξ ὄρους ᾿Εφραίμ, καὶ ὄνομα αὐτῷ ῾Ελκανὰ υἱὸς ῾Ιερεμεὴλ υἱοῦ ᾿Ηλιοὺ υἱοῦ Θοκὲ ἐν Νασὶβ ᾿Εφραίμ

1 Reigns 1:1 (NETS)

1 Kings 1:1 (English Elpenor)
There was a man of Harmathaim Sipha from the hill country of Ephraim, and his name was Elkana son of Ieremeel son of Eliou son of Thoke, in Nasib Ephraim. There was a man of Armathaim Sipha, of mount Ephraim, and his name [was] Helkana, a son of Jeremeel the son of Elias the son of Thoke, in Nasib Ephraim.

1 Samuel 1:2 (Tanakh)

 1 Samuel 1:2 (KJV)

1 Samuel 1:2 (NET)
And he had two wives: the name of the one was Hannah, and the name of the other Peninnah; and Peninnah had children, but Hannah had no children. And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. He had two wives; the name of the first was Hannah and the name of the second was Peninnah.  Peninnah had children, but Hannah had no children.

1 Samuel 1:2 (Septuagint BLB)

1 Kings 1:2 (Septuagint Elpenor)
καὶ τούτῳ δύο γυναῗκες ὄνομα τῇ μιᾷ Αννα καὶ ὄνομα τῇ δευτέρᾳ Φεννανα καὶ ἦν τῇ Φεννανα παιδία καὶ τῇ Αννα οὐκ ἦν παιδίον καὶ τούτῳ δύο γυναῖκες· ὄνομα τῇ μιᾷ ῎Αννα,καὶ ὄνομα τῇ δευτέρᾳ Φεννάνα· καὶ ἦν τῇ Φεννάνᾳ παιδία, καὶ τῇ ῎Αννᾳ οὐκ ἦν παιδίον

1 Reigns 1:2 (NETS)

1 Kings 1:2 (English Elpenor)
And he had two wives; the name of the one was Hannah, and the name of the second Phennana.  And Phennana had children, and Hanna had no child. And he [had] two wives; the name of the one [was] Anna, and the name of the second Phennana.  And Phennana had children, but Anna had no child.

1 Samuel 1:3 (Tanakh)

 1 Samuel 1:3 (KJV)

1 Samuel 1:3 (NET)
And this man went up out of his city from year to year to worship and to sacrifice unto HaShem of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, were there priests unto HaShem. And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh.  And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. This man would go up from his city year after year to worship and to sacrifice to the Lord of Heaven’s Armies at Shiloh. (It was there that the two sons of Eli, Hophni and Phinehas, served as the Lord’s priests.)

1 Samuel 1:3 (Septuagint BLB)

1 Kings 1:3 (Septuagint Elpenor)
καὶ ἀνέβαινεν ὁ ἄνθρωπος ἐξ ἡμερῶν εἰς ἡμέρας ἐκ πόλεως αὐτοῦ ἐξ Αρμαθαιμ προσκυνεῗν καὶ θύειν τῷ κυρίῳ θεῷ σαβαωθ εἰς Σηλω καὶ ἐκεῗ Ηλι καὶ οἱ δύο υἱοὶ αὐτοῦ Οφνι καὶ Φινεες ἱερεῗς τοῦ κυρίου καὶ ἀνέβαινεν ὁ ἄνθρωπος ἐξ ἡμερῶν εἰς ἡμέρας ἐκ πόλεως αὐτοῦ ἐξ ᾿Αρμαθαὶμ προσκυνεῖν καὶ θύειν Κυρίῳ τῷ Θεῷ Σαβαὼθ εἰς Σηλώ· καὶ ἐκεῖ ῾Ηλὶ καὶ οἱ δύο υἱοὶ αὐτοῦ ᾿Οφνὶ καὶ Φινεὲς ἱερεῖς τοῦ Κυρίου

1 Reigns 1:3 (NETS)

1 Kings 1:3 (English Elpenor)
And the man used to go up from days to days from his town, from Harmathaim, to do obeisance and to sacrifice to the Lord God Sabaoth at Selo, and there Eli and his two sons, Hophni and Phinees, were priests of the Lord. And the man went up from year to year from his city, from Armathaim, to worship and sacrifice to the Lord God of Sabaoth at Selom: and [there were] Heli and his two sons Ophni and Phinees, the priests of the Lord.

1 Samuel 1:4 (Tanakh)

 1 Samuel 1:4 (KJV)

1 Samuel 1:4 (NET)
And it came to pass upon a day, when Elkanah sacrificed, that he gave to Peninnah his wife, and to all her sons and her daughters, portions; And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions: The day came, and Elkanah sacrificed.  (Now he used to give meat portions to his wife Peninnah and to all her sons and daughters.

1 Samuel 1:4 (Septuagint BLB)

1 Kings 1:4 (Septuagint Elpenor)
καὶ ἐγενήθη ἡμέρᾳ καὶ ἔθυσεν Ελκανα καὶ ἔδωκεν τῇ Φεννανα γυναικὶ αὐτοῦ καὶ τοῗς υἱοῗς αὐτῆς καὶ ταῗς θυγατράσιν αὐτῆς [and to her daughters] μερίδας καὶ ἐγενήθη ἡμέρα καὶ ἔθυσεν ῾Ελκανὰ καὶ ἔδωκε τῇ Φεννάνᾳ, γυναικὶ αὐτοῦ, καὶ τοῖς υἱοῖς αὐτῆς μερίδας

1 Reigns 1:4 (NETS)

1 Kings 1:4 (English Elpenor)
And it happened on a day and Elkana sacrificed and gave portions to his wife Phennana and to her sons, And the day came, and Helkana sacrificed, and gave portions to his wife Phennana and her children.

1 Samuel 1:5 (Tanakh)

 1 Samuel 1:5 (KJV)

1 Samuel 1:5 (NET)
but unto Hannah he gave a double portion; for he loved Hannah, but HaShem had shut up her womb. But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb. But to Hannah he would give a double portion because he loved Hannah, although the Lord had not enabled her to have children.

1 Samuel 1:5 (Septuagint BLB)

1 Kings 1:5 (Septuagint Elpenor)
καὶ τῇ Αννα ἔδωκεν μερίδα μίαν ὅτι οὐκ ἦν αὐτῇ παιδίον πλὴν ὅτι τὴν Ανναν ἠγάπα Ελκανα ὑπὲρ ταύτην καὶ κύριος ἀπέκλεισεν τὰ περὶ τὴν μήτραν αὐτῆς καὶ τῇ ῎Αννᾳ ἔδωκε μερίδα μίαν, ὅτι οὐκ ἦν αὐτῇ παιδίον, πλὴν ὅτι τὴν ῎Ανναν ἠγάπα ῾Ελκανὰ ὑπὲρ ταύτην. καὶ Κύριος ἀπέκλεισε τὰ περὶ τὴν μήτραν αὐτῆς

1 Reigns 1:5 (NETS)

1 Kings 1:5 (English Elpenor)
and to Hanna he gave one portion, because she did not have a child; however, Elkana loved Hanna more than this one, and the Lord had closed the area of her womb. And to Anna he gave a prime portion, because she had no child, only Helkana loved Anna more than the other; but the Lord [had] closed her womb.

1 Samuel 1:11 (Tanakh)

 1 Samuel 1:11 (KJV)

1 Samuel 1:11 (NET)
And she vowed a vow, and said: ‘O HaShem of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give unto Thy handmaid a man-child, then I will give him unto HaShem all the days of his life, and there shall no razor come upon his head.’ And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head. She made a vow saying, “O Lord of Heaven’s Armies, if you would truly look on the suffering of your servant, and would keep me in mind and not neglect your servant, and give your servant a male child, then I will dedicate him to the Lord all the days of his life.  His hair will never be cut.”

1 Samuel 1:11 (Septuagint BLB)

1 Kings 1:11 (Septuagint Elpenor)
καὶ ηὔξατο εὐχὴν κυρίῳ λέγουσα Αδωναι κύριε ελωαι σαβαωθ ἐὰν ἐπιβλέπων ἐπιβλέψῃς ἐπὶ τὴν ταπείνωσιν τῆς δούλης σου καὶ μνησθῇς μου καὶ δῷς τῇ δούλῃ σου σπέρμα ἀνδρῶν καὶ δώσω αὐτὸν ἐνώπιόν σου δοτὸν ἕως ἡμέρας θανάτου αὐτοῦ καὶ οἶνον καὶ μέθυσμα οὐ πίεται καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ ηὔξατο εὐχὴν Κυρίῳ λέγουσα· ᾿Αδωναΐ Κύριε ᾿Ελωὲ Σαβαώθ, ἐὰν ἐπιβλέπων ἐπιβλέψῃς ἐπὶ τὴν ταπείνωσιν τῆς δούλης σου καὶ μνησθῇς μου καὶ δῷς τῇ δούλῃ σου σπέρμα ἀνδρῶν, καὶ δώσω αὐτὸν ἐνώπιόν σου δοτὸν ἕως ἡμέρας θανάτου αὐτοῦ, καὶ οἶνον καὶ μέθυσμα οὐ πίεται, καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ

1 Reigns 1:11 (NETS)

1 Kings 1:11 (English Elpenor)
and vowed a vow to the Lord, saying: “Adonai, Lord, Eloai, Sabaoth, if looking you will look on the humiliation of your slave and remember me and give to your slave an offspring of men, and I will give him as one devoted before you until the day of his death, and wine and strong drink he shall not drink, and no iron shall come upon his head.” And she vowed a vow to the Lord, saying, O Lord God of Sabaoth, if thou wilt indeed look upon the humiliation of thine handmaid, and remember me, and give to thine handmaid a man-child, then will I indeed dedicate him to thee till the day of his death; and he shall drink no wine nor strong drink, and no razor shall come upon his head.

Numbers 30:11 (Tanakh)

 Numbers 30:10 (KJV)

Numbers 30:10 (NET)
And if a woman vowed in her husband’s house, or bound her soul by a bond with an oath, And if she vowed in her husband’s house, or bound her soul by a bond with an oath; If she made the vow in her husband’s house or put herself under obligation with an oath,

Numbers 30:10 (Septuagint BLB)

Numbers 30:11 (Septuagint Elpenor)
ἐὰν δὲ ἐν τῷ οἴκῳ τοῦ ἀνδρὸς αὐτῆς ἡ εὐχὴ αὐτῆς ἢ ὁ ὁρισμὸς κατὰ τῆς ψυχῆς αὐτῆς μεθ᾽ ὅρκου ἐὰν δὲ ἐν τῷ οἴκῳ τοῦ ἀνδρὸς αὐτῆς ἡ εὐχὴ αὐτῆς ἢ ὁ ὁρισμὸς κατὰ τῆς ψυχῆς αὐτῆς μεθ’ ὅρκου

Numbers 30:11 (NETS)

Numbers 30:11 (English Elpenor)
And if her vow was in her husband’s house or her determination against her soul was with an oath And if her vow [be made] in the house of her husband, or the obligation upon her soul with an oath,

Numbers 30:12 (Tanakh)

 Numbers 30:11 (KJV)

Numbers 30:11 (NET)
and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand. And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand. and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand.

Numbers 30:11 (Septuagint BLB)

Numbers 30:12 (Septuagint Elpenor)
καὶ ἀκούσῃ ὁ ἀνὴρ αὐτῆς καὶ παρασιωπήσῃ αὐτῇ καὶ μὴ ἀνανεύσῃ αὐτῇ καὶ στήσονται πᾶσαι αἱ εὐχαὶ αὐτῆς καὶ πάντες οἱ ὁρισμοὶ αὐτῆς οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς στήσονται κατ᾽ αὐτῆς καὶ ἀκούσῃ ὁ ἀνὴρ αὐτῆς καὶ παρασιωπήσῃ αὐτῇ καὶ μὴ ἀνανεύσῃ αὐτῇ, καὶ στήσονται πᾶσαι αἱ εὐχαὶ αὐτῆς, καὶ πάντες οἱ ὁρισμοὶ αὐτῆς, οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, στήσονται κατ’ αὐτῆς

Numbers 30:12 (NETS)

Numbers 30:12 (English Elpenor)
and if her husband hears and says nothing to her and does not withhold consent to her, then all her vows shall stand, and all her determinations which she determined for herself against her soul—they shall stand regarding her. and her husband should hear, and hold his peace at her, and not disallow her, then all her vows shall stand, and all the obligations which she contracted against her soul, shall stand against her.

Numbers 30:13 (Tanakh)

 Numbers 30:12 (KJV)

Numbers 30:12 (NET)
But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and HaShem will forgive her. But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the LORD shall forgive her. But if her husband clearly nullifies them when he hears them, then whatever she says by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

Numbers 30:12 (Septuagint BLB)

Numbers 30:13 (Septuagint Elpenor)
ἐὰν δὲ περιελὼν περιέλῃ ὁ ἀνὴρ αὐτῆς ᾗ ἂν ἡμέρᾳ ἀκούσῃ πάντα ὅσα ἐὰν ἐξέλθῃ ἐκ τῶν χειλέων αὐτῆς κατὰ τὰς εὐχὰς αὐτῆς καὶ κατὰ τοὺς ὁρισμοὺς τοὺς κατὰ τῆς ψυχῆς αὐτῆς οὐ μενεῗ αὐτῇ ὁ ἀνὴρ αὐτῆς περιεῗλεν καὶ κύριος καθαρίσει αὐτήν ἐὰν δὲ περιελὼν περιέλῃ ὁ ἀνὴρ αὐτῆς, ᾗ ἂν ἡμέρᾳ ἀκούσῃ, πάντα ὅσα ἐὰν ἐξέλθῃ ἐκ τῶν χειλέων αὐτῆς κατὰ τὰς εὐχὰς αὐτῆς καὶ κατὰ τοὺς ὁρισμοὺς τοὺς κατὰ τῆς ψυχῆς αὐτῆς, οὐ μενεῖ αὐτῇ· ὁ ἀνὴρ αὐτῆς περιεῖλε, καὶ Κύριος καθαριεῖ αὐτήν

Numbers 30:13 (NETS)

Numbers 30:13 (English Elpenor)
But if her husband in canceling cancels them on the day when he hears, all the things that proceed out of her lips regarding her vows and regarding her determination that are against her soul shall not remain for her.  Her husband canceled them, and the Lord will clear her. But if her husband should utterly cancel the vow in the day in which he shall hear it, none of the things which shall proceed out of her lips in her vows, and in the obligations [contracted] upon her soul, shall stand to her; her husband has canceled them, and the Lord shall hold her guiltless.

Numbers 30:14 (Tanakh)

 Numbers 30:13 (KJV)

Numbers 30:13 (NET)
Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void. Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. “Any vow or sworn obligation that would bring affliction to her, her husband can confirm or nullify.

Numbers 30:13 (Septuagint BLB)

Numbers 30:14 (Septuagint Elpenor)
πᾶσα εὐχὴ καὶ πᾶς ὅρκος δεσμοῦ κακῶσαι ψυχήν ὁ ἀνὴρ αὐτῆς στήσει αὐτῇ καὶ ὁ ἀνὴρ αὐτῆς περιελεῗ πᾶσα εὐχὴ καὶ πᾶς ὅρκος δεσμοῦ κακῶσαι ψυχήν, ὁ ἀνὴρ αὐτῆς στήσει αὐτῇ καὶ ὁ ἀνὴρ αὐτῆς περιελεῖ

Numbers 30:14 (NETS)

Numbers 30:14 (English Elpenor)
Every vow and every oath for binding, to afflict the soul, her husband shall establish for her, and her husband shall cancel. Every vow, and every binding oath to afflict her soul, her husband shall confirm it to her, or her husband shall cancel it.

1 Samuel 1:22 (Tanakh)

 1 Samuel 1:22 (KJV)

1 Samuel 1:22 (NET)
But Hannah went not up; for she said unto her husband: ‘Until the child be weaned, when I will bring him, that he may appear before HaShem, and there abide for ever.’ But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever. But Hannah did not go up with them, because she had told her husband, “Not until the boy is weaned. Then I will bring him so that he may appear before the Lord.  And he will remain there from then on.”

1 Samuel 1:22 (Septuagint BLB)

1 Kings 1:22 (Septuagint Elpenor)
καὶ Αννα οὐκ ἀνέβη μετ᾽ αὐτοῦ ὅτι εἶπεν τῷ ἀνδρὶ αὐτῆς ἕως τοῦ ἀναβῆναι τὸ παιδάριον ἐὰν ἀπογαλακτίσω αὐτό καὶ ὀφθήσεται τῷ προσώπῳ κυρίου καὶ καθήσεται ἐκεῗ ἕως αἰῶνος καὶ ῎Αννα οὐκ ἀνέβη μετ᾿ αὐτοῦ, ὅτι εἶπε τῷ ἀνδρὶ αὐτῆς· ἕως τοῦ ἀναβῆναι τὸ παιδάριον, ἐὰν ἀπογαλακτίσω αὐτό, καὶ ὀφθήσεται τῷ προσώπῳ Κυρίου καὶ καθήσεται ἕως αἰῶνος ἐκεῖ

1 Reigns 1:22 (NETS)

1 Kings 1:22 (English Elpenor)
and Hanna did not go up with him, for she said to her husband, “Until the boy goes up if I shall wean it, and it will appear to the face of the Lord and stay there forever.” But Anna did not go up with him, for she said to her husband, [I will not go up] until the child goes up, when I have weaned him, and he shall be presented before the Lord, and he shall abide there continually.

Deuteronomy 23:22 (Tanakh)

 Deuteronomy 23:21 (KJV)

Deuteronomy 23:21 (NET)
When thou shalt vow a vow unto HaShem thy G-d, thou shalt not be slack to pay it; for HaShem thy G-d will surely require it of thee; and it will be sin in thee. When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee. When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he will surely hold you accountable as a sinner.

Deuteronomy 23:21 (Septuagint BLB)

Deuteronomy 23:22 (Septuagint Elpenor)
ἐὰν δὲ εὔξῃ εὐχὴν κυρίῳ τῷ θεῷ σου οὐ χρονιεῗς ἀποδοῦναι αὐτήν ὅτι ἐκζητῶν ἐκζητήσει κύριος ὁ θεός σου παρὰ σοῦ καὶ ἔσται ἐν σοὶ ἁμαρία Εὰν δὲ εὔξῃ εὐχὴν Κυρίῳ τῷ Θεῷ σου, οὐ χρονιεῖς ἀποδοῦναι αὐτήν, ὅτι ἐκζητῶν ἐκζητήσει Κύριος ὁ Θεός σου παρὰ σοῦ, καὶ ἔσται ἐν σοὶ ἁμαρτία

Deuteronomy 23:21 (NETS)

Deuteronomy 23:22 (English Elpenor)
Now if you vow a vow to the Lord your God, you shall not delay to pay it.  For the Lord your God, when he requires, will require it of you, and it will be a sin with you. And if thou wilt vow a vow to the Lord thy God, thou shalt not delay to pay it; for the Lord thy God will surely require it of thee, and [otherwise] it shall be sin in thee.

1 Samuel 1:23 (Tanakh)

 1 Samuel 1:23 (KJV)

1 Samuel 1:23 (NET)
And Elkanah her husband said unto her: ‘Do what seemeth thee good; tarry until thou have weaned him; only HaShem establish His word.’  So the woman tarried and gave her son suck, until she weaned him. And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word.  So the woman abode, and gave her son suck until she weaned him. Then her husband Elkanah said to her, “Do what you think best. Stay until you have weaned him. Only may the Lord fulfill his promise.”  So the woman stayed and nursed her son until she had weaned him.

1 Samuel 1:23 (Septuagint BLB)

1 Kings 1:23 (Septuagint Elpenor)
καὶ εἶπεν αὐτῇ Ελκανα ὁ ἀνὴρ αὐτῆς ποίει τὸ ἀγαθὸν ἐν ὀφθαλμοῗς σου κάθου ἕως ἂν ἀπογαλακτίσῃς αὐτό ἀλλὰ στήσαι κύριος τὸ ἐξελθὸν ἐκ τοῦ στόματός σου καὶ ἐκάθισεν ἡ γυνὴ καὶ ἐθήλασεν τὸν υἱὸν αὐτῆς ἕως ἂν ἀπογαλακτίσῃ αὐτόν καὶ εἶπεν αὐτῇ ῾Ελκανὰ ὁ ἀνὴρ αὐτῆς· ποίει τὸ ἀγαθὸν ἐν ὀφθαλμοῖς σου, κάθου ἕως ἂν ἀπογαλακτίσῃς αὐτό· ἀλλὰ στήσαι Κύριος τὸ ἐξελθὸν ἐκ τοῦ στόματός σου. καὶ ἐκάθισεν ἡ γυνὴ καὶ ἐθήλασε τὸν υἱὸν αὐτῆς, ἕως ἂν ἀπογαλακτίσῃ αὐτόν

1 Reigns 1:23 (NETS)

1 Kings 1:23 (English Elpenor)
And her husband Elkana said to her, “Do what is good in your sight; stay until you have weaned him; only may the Lord establish that which goes out of your mouth.”  And the woman remained and nursed her son until she weaned him. And Helkana her husband said to her, Do that which is good in thine eyes, abide still until thou shalt have weaned him; but may the Lord establish that which comes out of thy mouth: and the woman tarried, and suckled her son until she had weaned him.

Judges 21:25 (Tanakh)

 Judges 21:25 (KJV)

Judges 21:25 (NET)
In those days there was no king in Israel: every man did that which was right in his own eyes. In those days there was no king in Israel: every man did that which was right in his own eyes. In those days Israel had no king.  Each man did what he considered to be right.

Judges 21:25 (Septuagint BLB)

Judges 21:25 (Septuagint Elpenor)
ἐν ταῗς ἡμέραις ἐκείναις οὐκ ἦν βασιλεὺς ἐν Ισραηλ ἀνὴρ ἕκαστος τὸ εὐθὲς ἐν ὀφθαλμοῗς αὐτοῦ ἐποίει ἐν δὲ ταῖς ἡμέραις ἐκείναις οὐκ ἦν βασιλεὺς ἐν ᾿Ισραήλ· ἀνὴρ τὸ εὐθὲς ἐνώπιον αὐτοῦ ἐποίει

Judges 21:25 (NETS)

Judges 21:25 (English Elpenor)
In those days there was no king in Israel; each man would do what was right in his own eyes. And in those days there was no king in Israel; every man did that which was right in his own sight.

1 Samuel 8:7 (Tanakh)

 1 Samuel 8:7 (KJV)

1 Samuel 8:7 (NET)
And HaShem said unto Samuel: ‘Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected Me, that I should not be king over them. And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. The Lord said to Samuel, “Do everything the people request of you.  For it is not you that they have rejected, but it is me that they have rejected as their king.

1 Samuel 8:7 (Septuagint BLB)

1 Kings 8:7 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Σαμουηλ ἄκουε τῆς φωνῆς τοῦ λαοῦ καθὰ ἂν λαλήσωσίν σοι ὅτι οὐ σὲ ἐξουθενήκασιν ἀλλ᾽ ἢ ἐμὲ ἐξουδενώκασιν τοῦ μὴ βασιλεύειν ἐπ᾽ αὐτῶν καὶ εἶπε Κύριος πρὸς Σαμουήλ· ἄκουε τῆς φωνῆς τοῦ λαοῦ, καθὰ ἂν λαλῶσί σοι· ὅτι οὐ σὲ ἐξουθενήκασιν, ἀλλ᾿ ἢ ἐμὲ ἐξουθενήκασι τοῦ μὴ βασιλεύειν ἐπ᾿ αὐτῶν

1 Reigns 8:7 (NETS)

1 Kings 8:7 (English Elpenor)
And the Lord said to Samouel, “Listen to the voice of the people in whatever they say to you, for they have not rejected you, but they have rejected me from being king over them. And the Lord said to Samuel, Hear the voice of the people, in whatever they shall say to thee; for they have not rejected thee, but they have rejected me from reigning over them.

1 Samuel 8:8 (Tanakh)

 1 Samuel 8:8 (KJV)

1 Samuel 8:8 (NET)
According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, in that they have forsaken Me, and served other gods, so do they also unto thee. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods.  This is what they are also doing to you.

1 Samuel 8:8 (Septuagint BLB)

1 Kings 8:8 (Septuagint Elpenor)
κατὰ πάντα τὰ ποιήματα ἃ ἐποίησάν μοι ἀφ᾽ ἧς ἡμέρας ἀνήγαγον αὐτοὺς ἐξ Αἰγύπτου ἕως τῆς ἡμέρας ταύτης καὶ ἐγκατέλιπόν με καὶ ἐδούλευον θεοῗς ἑτέροις οὕτως αὐτοὶ ποιοῦσιν καὶ σοί κατὰ πάντα τὰ ποιήματα, ἃ ἐποίησάν μοι ἀφ᾿ ἧς ἡμέρας ἀνήγαγον αὐτοὺς ἐξ Αἰγύπτου ἕως τῆς ἡμέρας ταύτης καὶ ἐγκατέλιπόν με καὶ ἐδούλευον θεοῖς ἑτέροις, οὕτως αὐτοὶ ποιοῦσι καὶ σοί

1 Reigns 8:8 (NETS)

1 Kings 8:8 (English Elpenor)
According to all the deeds that they did to me from the day I brought them up out of Egypt to this day, and they forsook me and were subject to other gods, so also they are doing to you. According to all their doings which they have done to me, from the day that I brought them out of Egypt until this day, even [as] they have deserted me, and served other gods, so they do also to thee.

Matthew 7:13 (NET)

Matthew 7:13 (KJV)
“Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα |ἡ πύλη| καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾿ αὐτῆς εισελθετε δια της στενης πυλης οτι πλατεια η πυλη και ευρυχωρος η οδος η απαγουσα εις την απωλειαν και πολλοι εισιν οι εισερχομενοι δι αυτης εισελθετε δια της στενης πυλης οτι πλατεια η πυλη και ευρυχωρος η οδος η απαγουσα εις την απωλειαν και πολλοι εισιν οι εισερχομενοι δι αυτης

[1] The NET parallel Greek text and NA28 had Εἰσέλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθετε (KJV: Enter ye).

[2] Matthew 7:13, 14 (NET) Table

[3] A quotation from the definition of ἀπώλεια on BibleHub.

[4] For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish (ἀπόληται, a form of ἀπόλλυμι) but have eternal life.  For God did not send his Son into the world to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through him (John 3:16, 17 NET Table).  To interpret destruction (ἀπώλειαν, a form of ἀπώλεια) so as to force Jesus to condemn most people seems wrong to me now.  Who is the one who will condemn (κατακρινῶν, a form of κατακρίνω)?  Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us (Romans 8:34 NET Table).

[5] 2 Timothy 1:12 (KJV)

Father, Forgive Them – Part 6

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Three things stand out to me (Luke 23:32-34a Table; John 12:32, 33; Matthew 22:41-46):

Two other criminals were also led away to be executed with [Jesus].  So when they came to the place that is called “The Skull,” they crucified him there, along with the criminals, one on his right and one on his left.  [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”]

And I, when I am lifted up from the earth, will draw[1] all people to myself.”  (Now [Jesus] said this to indicate clearly what kind of death he was going to die.)

While the Pharisees were assembled, Jesus asked them a question: “What do you think about the Christ?  Whose son is he?”  They said, “The son of David.”[2]  He said to them, “How then does David[3] by the Spirit call him ‘Lord,’ saying, ‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet”’ [Table]?  If David[4] then calls him ‘Lord,’ how can he be his son?”  No one was able to answer him a word,[5] and from that day on no one dared to question him any longer.

A fourth thing is like the other three: And when he comes, Jesus promised concerning the Advocate, the Spirit of truth, he will prove the world wrong concerning sin and righteousness and judgment.[6]

So I have Jesus’ righteous prayer from the cross, his promise to draw all to Himself, our Father’s promise to put Jesus’ enemies under his feet and the promise that the Holy Spirit will prove wrong or reprove the world of sin, and of righteousness, and of judgment.[7]  This sketch outlines the work of God the Father, God the Son and God the Holy Spirit for salvation, work which precedes my faith that (Romans 3:23-26 KJV):

all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus [Table].

It adequately explains why Paul didn’t celebrate my faith as a worthy personal achievement: For by grace you are saved through faith,[8] and this is not from yourselves, it is the gift of God. [9]

I’m aware of the argument that this (τοῦτο) cannot refer to faith (πίστεως) because τοῦτο is neuter and πίστεως is feminine.  I’m not qualified to engage that argument so I’ll defer to Matthew Olliffe, “Is ‘Faith’ the ‘Gift of God’? Reading Ephesians 2:8-10 with the Ancients,” from The Gospel Coalition online.  An alternative view is presented by René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?,” from Dallas Theological Seminary online.  The only thing I feel qualified to comment on here was a rhetorical question: “Who would accuse a beggar of working by holding out his hand to receive a dollar bill?  No one!”[10]

I have disengaged from conversation with a person seeking alms by saying, “I’ll let you get back to work.”  The difference between us is that when I go to work my pay is guaranteed by law.  No matter how many hours the person seeking alms spends in the heat, the cold or the wet, there is no guarantee but the grace of God.  And more often than not I’ve been blessed in his name by those dependent upon Him for their next meal.

Whether the momentary faith that brings one into a relationship with Jesus Christ is ultimately “a gift from God or a human exercise,” faith (πίστις) is an aspect of the fruit of the Spirit (Galatians 5:22, 23 NET Table):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.  Against such things there is no law.

The believer seeks to rely on the Holy Spirit’s faithfulness, as opposed to one’s own, as soon as possible: For all who are led by the Spirit of God are the sons of God.[11]  (Perhaps a new believer relies instinctively on the Holy Spirit’s faithfulness, until the religious mind leads one astray.)  Mr. López didn’t confine his objections to initial saving faith.  He continued with some discussion of sanctification, quoting Gary Nebeker: [12]

“An infused idea of faith engenders a less-than-balanced view of sanctification, i.e., victory in the spiritual life is viewed as a virtual guarantee.  If God gives believers faith to live the Christian life, then the difficult aspects of progressive holiness commanded in Scripture tend to be softpedaled.”66

If faith is a gift, then many commands in Scripture that exhort, command, prompt, and warn believers to live obediently become superfluous because the ultimate end of infused faith guarantees the sanctification of believers without their involvement.  Followed to its logical conclusion the gift-of-faith view lessens the urgency of putting forth effort to obey scriptural exhortations.

I may be more susceptible to a works religion than some, but “putting forth effort to obey scriptural exhortations” sounds to me like trying to have my own righteousness derived, if not from the law, from the exhortations, commands, prompts and warnings of the New Testament perceived as rules to be obeyed.  That does not sound like the one who practices the truth [who] comes to the light, so that it may be plainly evident that his deeds have been done in God.[13]  Nor does it sound like the one who has entered God’s rest (Hebrews 4:10-13):

For the one who enters God’s rest (κατάπαυσιν, a form of κατάπαυσις) has also rested (κατέπαυσεν, a form of καταπαύω) from his works, just as God did from his own works.  Thus we must make every effort to enter that rest (κατάπαυσιν), so that no one may fall by following the same pattern of disobedience (Numbers 13-14).  For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul[14] from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.  And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

It seems pertinent here to point out that we must make every effort (KJV: Let us labour) was Σπουδάσωμεν in Greek, a form of Σπουδάζω: “to hasten, hurry, use speed, act with speed; to be zealous, eager, diligent; to be busy; to become mentally unsettled.”  They [e.g., those who were influential] requested only that we remember the poor, Paul wrote believers in Galatia, the very thing I also was eager (ἐσπούδασα, another form of σπουδάζω) to do.[15]  I’ll suggest that being eager to enter God’s rest might be a better understanding than effort or labour.

Mr. López’s argument that “the ultimate end of infused faith guarantees the sanctification of believers without their involvement”[16] seems like a diabolical red herring to me since my primary “involvement” in my sanctification was to take charge and try to accomplish it myself by obeying rules.  If he referred instead to Bible study, I can’t say that any consideration of how faith is produced—whether as an outright gift or by other means of God’s grace—ever diminished my appetite for Bible study.

My life divides into two parts: 1) From reciting the sinner’s prayer to atheism (about 5 years of age to 17); and 2) asking to know the Lord if He was there to be known to the present (about 22 years of age to 66 currently).  In part one of my life I had a distaste for the Bible, almost nothing could compel me to regular study.  In part two, I’ve had such a hunger that almost nothing could dissuade me from regular Bible study; nothing except, sadly, marriage and family.  I was too busy then being promoted at work to my level of incompetence and at home trying to please my wife (another “promotion” to my level of incompetence).  But I consider this appetite for the Bible God’s answer to my prayer rather than a personal achievement.

“If God gives believers faith to live the Christian life, then the difficult aspects of progressive holiness commanded in Scripture tend to be softpedaled.”  Which of the two regimes Jesus contrasted does this Gary Nebeker quote sound most like?

Matthew 23:2-7 (NET) Matthew 11:25b-30 (NET)
The experts in the law and the Pharisees sit on Moses’[17] seat.  Therefore pay attention to what[18] they tell you[19] and do[20] it.  But do not do what they do, for they do not practice what they teach.  They tie up[21] heavy loads, hard to carry, and put them on men’s shoulders, but they[22] themselves are not willing even to lift a finger to move them.  They do all their deeds to be seen by people, for[23] they make their phylacteries wide and their tassels long.[24]  They love[25] the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’[26] I praise you, Father, Lord of heaven and earth, because you have hidden[27] these things from the wise and intelligent, and have revealed them to little children.  Yes, Father, for this was your gracious will.  All things have been handed over to me by my Father.  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him.  Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω).  Take my yoke on you and learn from me, because I am gentle[28] and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls.  For my yoke is easy to bear, and my load is not hard to carry.

To my ear “the difficult aspects of progressive holiness” being “softpedaled” leans more toward heavy loads, hard to carry and an unwillingness even to lift a finger to move them, as it leans away from a yoke that is easy to bear and a load that is not hard to carry.

Mr. López considered, “true believers will never fail to live godly lives…because God, having infused them with faith, guarantees their sanctification throughout their lives,” a view that “diminishes the seriousness of the commands of Scripture for believers to pursue holiness.”[29]  Does God infusing me with his love through his Holy Spirit diminish the command You shall not murder?[30] Or is it the way He fulfills his command?  “[M]ost Christians do not understand,” an article titled Sanctification on The Alliance website acknowledged, “the fullness of the Holy Spirit in their lives.”[31]  The uncertainty expressed concerning sanctification in Mr. López’s article seems too accommodating to that majority.

Though my knowledge of Koine Greek syntax is insufficient to argue that—For by grace you are saved through faith, and this is not from yourselves, it is the gift of God—means that faith is not a gift from God, I have experienced by simple trial and error the difference between relying on my faith and resting in God’s own πίστις (NET: faithfulness), a fountain of water springing up to eternal life[32] as Jesus promised.  The writer of Hebrews encourages believers to enter this rest (Hebrews 3:12-14 NET):

See to it, brothers and sisters, that none of you has an evil, unbelieving heart that forsakes the living God.  But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.  For we have become partners with Christ, if in fact we hold our initial confidence (ὑποστάσεως, a form of ὑπόστασις) firm until the end.

It seems obvious to me now, this requires the continuous infusion of the faithfulness that is an aspect of the fruit of God’s Holy Spirit (not to mention his love, joy, peace, patience, kindness, goodness, gentleness and self-contol), rather than something I might conjure on my own (Ephesians 3:14-21 NET).

For this reason I kneel before the Father, [Table] from whom every family in heaven and on earth is named.  I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, [Table] that Christ will dwell in your hearts through faith, so that, because you have been rooted and grounded in love,[33] you will be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you will be filled up to all the fullness of God.

Now to him who by the power that is working within us is able to do far beyond all that we ask or think, to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen [Table].

A table comparing Exodus 20:13 in the Tanakh, KJV and NET; and another comparing Exodus 20:13 (20:15) in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.  Tables comparing Matthew 22:42, 43; 22:45; Ephesians 2:8; Hebrews 4:12; Matthew 23:2-7; 11:25; 11:29 and Ephesians 3:18 in the NET and KJV follow those.

Exodus 20:13 (Tanakh) Exodus 20:13 (KJV) Exodus 20:13 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour. Thou shalt not kill. “You shall not murder.
Exodus 20:13 (Septuagint BLB) Exodus 20:15 (Septuagint Elpenor)
οὐ φονεύσεις οὐ φονεύσεις
Exodus 20:15 (NETS) Exodus 20:15 (English Elpenor)
You shall not murder. Thou shalt not kill.
Matthew 22:42, 43 (NET) Matthew 22:42, 43 (KJV)
“What do you think about the Christ?  Whose son is he?”  They said, “The son of David.” Saying, What think ye of Christ? whose son is he?  They say unto him, The son of David.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγων· τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῷ· τοῦ Δαυίδ λεγων τι υμιν δοκει περι του χριστου τινος υιος εστιν λεγουσιν αυτω του δαβιδ λεγων τι υμιν δοκει περι του χριστου τινος υιος εστιν λεγουσιν αυτω του δαυιδ
He said to them, “How then does David by the Spirit call him ‘Lord,’ saying, He saith unto them, How then doth David in spirit call him Lord, saying,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγει αὐτοῖς· πῶς οὖν Δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων λεγει αυτοις πως ουν δαβιδ εν πνευματι κυριον αυτον καλει λεγων λεγει αυτοις πως ουν δαυιδ εν πνευματι κυριον αυτον καλει λεγων
Matthew 22:45 (NET) Matthew 22:45 (KJV)
If David then calls him ‘Lord,’ how can he be his son?” If David then call him Lord, how is he his son?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ οὖν Δαυὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστιν ει ουν δαβιδ καλει αυτον κυριον πως υιος αυτου εστιν ει ουν δαυιδ καλει αυτον κυριον πως υιος αυτου εστιν
Ephesians 2:8 (NET) Ephesians 2:8 (KJV)
For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; For by grace are ye saved through faith; and that not of yourselves: it is the gift of God;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Τῇ γὰρ χάριτι ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον
Hebrews 4:12 (NET) Hebrews 4:12 (KJV)
For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας ζων γαρ ο λογος του θεου και ενεργης και τομωτερος υπερ πασαν μαχαιραν διστομον και διικνουμενος αχρι μερισμου ψυχης τε και πνευματος αρμων τε και μυελων και κριτικος ενθυμησεων και εννοιων καρδιας ζων γαρ ο λογος του θεου και ενεργης και τομωτερος υπερ πασαν μαχαιραν διστομον και διικνουμενος αχρι μερισμου ψυχης τε και πνευματος αρμων τε και μυελων και κριτικος ενθυμησεων και εννοιων καρδιας
Matthew 23:2-7 (NET) Matthew 23:2-7 (KJV)
The experts in the law and the Pharisees sit on Moses’ seat. Saying, The scribes and the Pharisees sit in Moses’ seat:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγων· ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι
Therefore pay attention to what they tell you and do it.  But do not do what they do, for they do not practice what they teach. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν παντα ουν οσα αν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν παντα ουν οσα εαν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν
They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα
They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων
They love the place of honor at banquets and the best seats in the synagogues And love the uppermost rooms at feasts, and the chief seats in the synagogues,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις
and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’ And greetings in the markets, and to be called of men, Rabbi, Rabbi.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ραββί και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι
Matthew 11:25 (NET) Matthew 11:25 (KJV)
At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and have revealed them to little children. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν· ἐξομολογοῦμαι σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις
Matthew 11:29 (NET) Matthew 11:29 (KJV)
Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἄρατε τὸν ζυγόν μου ἐφ᾿ ὑμᾶς καὶ μάθετε ἀπ᾿ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων
Ephesians 3:18 (NET) Ephesians 3:18 (KJV)
you will be able to comprehend with all the saints what is the breadth and length and height and depth, May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και βαθος και υψος εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και βαθος και υψος

[1] Condemnation or Judgment? – Part 8

[2] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

[3] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

[4] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

[5] Since I’ve considered this recently it seems pertinent to note that the Pharisees did not answer Jesus’ quizzical allusion to his own incarnation by saying, “Oh, well, David was just being respectful to the future Messiah, calling him ‘sir’.”

[6] John 16:8 (NET)

[7] John 16:8b (KJV)

[8] The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding faith.  The NET parallel Greek text and NA28 did not.  A note (20) in the NET indicates that this difference might actually be significant.

[9] Ephesians 2:8 NET

[10] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?,” IS FAITH CONSIDERED A WORK?, BIBLIOTHECA SACRA / July–September 2007, p266, from Dallas Theological Seminary

[11] Romans 8:14 (NET)

[12] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

[13] John 3:21 (NET)

[14] The StephanusTextus Receptus and Byzantine Majority Text had τε και (KJV: and) following soul, where the NET parallel Greek text and NA28 had simply καὶ.

[15] Galatians 2:10 (NET)

[16] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

[17] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

[18] The NET parallel Greek text, NA28 and Byzantine Majority Text had ὅσα ἐὰν here, where the Stephanus Textus Receptus had οσα αν (KJV: whatsoever).

[19] The Stephanus Textus Receptus and Byzantine Majority Text had τηρειν (KJV: observe) following tell you (KJV: bid you).  The NET parallel Greek text and NA28 did not.

[20] The NET parallel Greek text and NA28 had ποιήσατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιειτε.

[21] The NET parallel Greek text and NA28 had δὲ (not translated in the NET) following tie up, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).

[22] The NET parallel Greek text and NA28 had αὐτοὶ here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[23] The NET parallel Greek text and NA28 had γαρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δὲ (KJV: But).

[24] The Stephanus Textus Receptus and Byzantine Majority Text had των ιματιων αυτων (KJV: of their garments) here.  The NET parallel Greek text and NA28 did not.

[25] The NET parallel Greek text and NA28 had δὲ (not translated in the NET) following they love, where the Stephanus Textus Receptus and Byzantine Majority Text had τε (KJV: And).

[26] The Stephanus Textus Receptus and Byzantine Majority Text had a second ραββι (KJV: Rabbi) here.  The NET parallel Greek text and NA28 did not.

[27] The NET parallel Greek text and NA28 had ἔκρυψας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεκρυψας (KJV: had hid).

[28] The NET parallel Greek text and NA28 had πραΰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had πραος (KJV: meek).

[29] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

[30] Exodus 20:13 (NET)

[31] Here is a link to a table comparing Presbyterian, Baptist and Christian & Missionary Alliance views of sanctification according to their own websites.

[32] John 4:14 (NET)

[33] The Stephanus Textus Receptus and Byzantine Majority Text had εν αγαπη ερριζωμενοι και τεθεμελιωμενοι (“in love rooted and grounded”) at the beginning of verse 18, where the NET parallel Greek text and NA28 had it (ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι) at the end of verse 17.