Tag Archives: Colossians 2:16

A Shadow of the Good Things, Part 8

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The Lord gave Moses detailed instructions about the day of atonement:

Masoretic Text

Septuagint

Leviticus 16:2, 3 (Tanakh)

Leviticus 16:2, 3 (NET)

Leviticus 16:2, 3 (NETS)

Leviticus 16:2, 3 (English Elpenor)
and HaShem (יְהֹוָ֜ה) said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover. and the Lord (Yᵊhōvâ, יהוה) said to Moses: “Tell Aaron your brother that he must not enter at any time into the Holy Place inside the special curtain in front of the atonement lid that is on the ark so that he may not die, for I will appear in the cloud over the atonement lid. And the Lord (κύριος) said to Moyses: Speak to Aaron your brother, and let him not enter at any time into the sanctuary inside the veil facing the propitiatory that is on the ark of witness, and he will not die, for I will be seen in the cloud upon the propitiatory. And the Lord (Κύριος) said to Moses, Speak to Aaron thy brother, and let him not come in at all times into the holy place within the veil before the propitiatory, which is upon the ark of the testimony, and he shall not die; for I will appear in a cloud on the propitiatory.
Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering. “In this way Aaron is to enter into the sanctuary—with a young bull for a sin offering and a ram for a burnt offering. Thus shall Aaron come into the holy place: with a calf from the cattle for sin and a ram for a whole burnt offering. Thus shall Aaron enter into the holy place; with a calf of the herd for a sin-offering, and [having] a ram for a whole-burnt-offering.

The writer of Hebrews explained (Hebrews 9:6b-10 NET):

…the priests enter continually into the outer tent as they perform their duties [Table]. But only the high priest enters once a year into the inner tent, and not without blood that he offers for himself and for the sins of the people committed in ignorance. The Holy Spirit is making clear that the way into the Holy Place had not yet appeared as long as the old tabernacle was standing. This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. They served only for matters of food and drink and various ritual washings; they are external regulations1 imposed until the new order came.

The Lord described how Aaron should dress:

Masoretic Text

Septuagint

Leviticus 16:4 (Tanakh)

Leviticus 16:4 (NET)

Leviticus 16:4 (NETS)

Leviticus 16:4 (English Elpenor)
He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on. He must put on a holy linen tunic, linen leggings are to cover his body, and he is to wrap himself with a linen sash and wrap his head with a linen turban. They are holy garments, so he must bathe his body in water and put them on. And he shall put on (ἐνδύσεται) the consecrated linen tunic, and linen drawers shall be on his flesh, and he shall gird himself with a linen girdle and wrap around a linen turban; they are holy vestments. And he shall bathe his entire body in water and then put them on (ἐνδύσεται αὐτά). And he shall put on the (ἐνδύσεται) consecrated linen tunic, and he shall have on his flesh the linen drawers, and shall gird himself with a linen girdle, and shall put on the linen cap, they are holy garments; and he shall bathe all his body in water, and shall put them on (ἐνδύσεται αὐτά).

Peter wrote of the eight souls…delivered through water,2 from the flood (1 Peter 3:21, 22 NET):

And this prefigured baptism, which now saves you—not the washing off of physical dirt but the pledge of a good conscience to God—through the resurrection of Jesus Christ [Table], who went into heaven and is at the right hand of God with angels and authorities and powers subject to him.

And Paul wrote (Ephesians 4:22-24 NET)

You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on (ἐνδύσασθαι, another form of ἐνδύω) the new man who has been created in God’s image—in righteousness and holiness that comes from truth.

The Lord commanded further concerning the day of atonement:

Masoretic Text

Septuagint

Leviticus 16:5-10 (Tanakh)

Leviticus 16:5-10 (NET)

Leviticus 16:5-10 (NETS)

Leviticus 16:5-10 (English Elpenor)
And [Aaron] shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering. He must also take two male goats from the congregation of the Israelites for a sin offering and one ram for a burnt offering. And he shall take from the congregation of the sons of Israel two billy goats for sin and one ram for a whole burnt offering. And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering, and one lamb for a whole-burnt-offering.
And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house. Then Aaron is to present the sin-offering bull which is for himself and is to make atonement on behalf of himself and his household. And Aaron shall offer the bull calf for sin, which is his own, and shall make atonement for himself and for his house. And Aaron shall bring the calf for his own sin-offering, and shall make atonement for himself and for his house.
And he shall take the two goats, and set them before HaShem at the door of the tent of meeting. Next he must take the two goats and stand them before the Lord at the entrance of the Meeting Tent, And he shall take the two goats and set them before the Lord at the door of the tent of witness, And he shall take the two goats, and place them before the Lord by the door of the tabernacle of witness.
And Aaron shall cast lots upon the two goats: one lot for HaShem (לַֽיהֹוָ֔ה), and the other lot for Azazel (לַֽעֲזָאזֵֽל). and Aaron is to cast lots over the two goats, one lot for the Lord (Yᵊhōvâ, ליהוה) and one lot for Azazel (ʿăzā’zēl, לעזאזל). And Aaron shall place lots on the two goats, one lot for the Lord (τῷ κυρίῳ) and one lot for the one to be sent off (τῷ ἀποπομπαίῳ). and Aaron shall cast lots upon the two goats, one lot for the Lord (τῷ Κυρίῳ), and the other for the scape-goat (τῷ ἀποπομπαίῳ).
And Aaron shall present the goat upon which the lot fell for HaShem, and offer him for a sin-offering. Aaron must then present the goat which has been designated by lot for the Lord, and he is to make it a sin offering, And Aaron shall present the goat which the lot fell on for the Lord and offer for sin, And Aaron shall bring forward the goat on which the lot for the Lord fell, and shall offer him for a sin-offering.
But the goat, on which the lot fell for Azazel (לַֽעֲזָאזֵ֔ל), shall be set alive before HaShem, to make atonement over him, to send him away for Azazel (לַֽעֲזָאזֵ֖ל) into the wilderness. but the goat which has been designated by lot for Azazel (ʿăzā’zēl, לעזאזל) is to be stood alive before the Lord to make atonement on it by sending it away into the desert to Azazel (ʿăzā’zēl, לעזאזל). and the goat which the lot fell on of the one to be sent off (τοῦ ἀποπομπαίου) he shall set it alive before the Lord to make atonement over it, to send it away into the place for sending away (τὴν ἀποπομπήν)—he shall let it go into the wilderness. and the goat upon which the lot of the scape-goat (τοῦ ἀποπομπαίου) came, he shall present alive before the Lord, to make atonement upon him, so as to send him away as a scape-goat (τὴν ἀποπομπήν), and he shall send him into the wilderness.

The writer of Hebrews continued (Hebrews 9:11, 12 NET):

But now Christ has come as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation [Table], and he entered once for all into the Most Holy Place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption.

I’m thinking more deeply about the theme of this thread:

Hebrews 10:1a (NET)

Colossians 2:17 (NET) Table
For the law possesses a shadow of the good things to come but not the reality itself… …these are only the shadow of the things to come, but the reality is Christ!

Hebrews 10:1a (NET Parallel Greek)

Colossians 2:17 (NET Parallel Greek)
Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ

The writer of Hebrews declared that the law possesses (ἔχων, a participle of ἔχω) a shadow (Σκιὰν, a form of σκιά ). Paul wrote that food or drink…the matter of a feast, new moon, or Sabbath days3 (i.e., those things described in the law) are (ἐστιν)…the shadow (σκιὰ). Two different phrases were translated reality itself (Hebrews) or reality (Colossians) in the NET. The author of Hebrews wrote τὴν εἰκόνα τῶν πραγμάτων (literally: “the image of the things”), while Paul wrote τὸ…σῶμα, (literally: “the body”).

I won’t quarrel with the NET translation except to say that it doesn’t imply that the shadow is unreal. A shadow is very real and prompts one to look up or turn around and look in another direction for what has cast it. I’m particularly exercised here to look for what cast the shadow of the scape-goat or the goat…to send…away for Azazel. The Scriptures listed in “6 Bible Verses about Scapegoat,” on Knowing Jesus online indicate to me that τὸ…σῶμα τοῦ Χριστοῦ was understood literally as “the body of Christ.” There is another way to understand this phrase, especially in this particular context.

One may assume that the verb of being ἐστιν from the first clause is implied in the second: τὸ…σῶμα (ἐστιν) τοῦ Χριστοῦ, “the body [is] of Christ” or “[is] of the Christ.” Consider the following translation (Colossians 2:17 ESV):

These are a shadow of the things to come, but the substance belongs to Christ.

This, coupled with the plural τῶν πραγμάτων in Hebrews, gives me both the license and the inclination to seek that particular aspect of Christ’s atonement4 that casts this particular shadow. What comes to mind as I consider the scape-goat,5 the one to be sent off,6 is Paul’s continuing explanation of one’s death to sin through faith in Christ (Romans 7:14-20 NET).

For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin [Table]. For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me [Table]. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me [Table].

This deserves a more in-depth look: For we know that the law is spiritual—but I (ἐγὼ) am unspiritual, sold into slavery to sin.7 In another essay I wrote:

It is difficult to hear Paul call himself unspiritual, sold into slavery to sin. After all, what does that mean for someone like me? But Paul was describing himself as a man deceived[9] and seized by a fit of coveting, sin [old man], seizing the opportunity through the commandment, produced in me all kinds of wrong desires.[10] In the beginning this old man (sin personified) was perceived by Paul as I (ἐγὼ), I am unspiritual, sold into slavery to sin.

The Benson Commentary8 reads:

But I am carnal — That is, man, considered in himself, as in a state of nature, and destitute of the regenerating grace of God, is carnal.

Meyer’s NT Commentary9 reads:

ἐγὼ δέ] but I, i.e. according to the ἰδίωσις pervading the entire section: the man, not yet regenerate by the Holy Spirit, in his relation to the Mosaic law given to him…

I think we were all mistaken. Consider the I Paul described:

For I don’t understand what I am doing.10

Here, I don’t understand was οὐ γινώσκω, the I being understood from the 1st person verb. And, what I am doing was ὃ…κατεργάζομαι. Again, the I is understood from the 1st person verb. Paul continued:

For I do not do what I want—instead, I do what I hate.11

Literally: “For not what I want (οὐ γὰρ ὃ θέλω) this I do” (τοῦτο πράσσω). And, according to a note (22) in the NET, “but (ἀλλ᾿) what (ὃ) I hate (μισῶ), this (τοῦτο) I do (ποιῶ).” Here, too, I was understood from the 1st person verbs.

Paul made his desire, his will, quite explicit:

For I want to do the good, but I cannot do it.12

Literally according to a note (24) in the NET: “For to wish (τὸ γὰρ θέλειν) is present (παράκειται) in/with me (μοι), but not to do it” (τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ). Here, μοι, translated “in/with me,” is a form of ἐγώ in the dative case, hearkening back to that I Paul described as unspiritual, sold into slavery to sin. It is readily distinguished from ἐμοί (another form of ἐγώ in the dative case) which precedes it:

For I know that nothing good lives in me (ἐμοί), that is, in my (μου) flesh.13

I’ll follow Paul’s word order more closely here. Though awkward in English it conveys his meaning quite clearly: For I know (Οἶδα γὰρ) that nothing (ὅτι οὐκ)…lives in me (οἰκεῖ ἐν ἐμοί), that is (τοῦτ᾿ ἔστιν), in my flesh (ἐν τῇ σαρκί μου), good (ἀγαθόν). And so, with these particular occurrences of dative forms of ἐγώ (ἐμοί and μου) he referred to his flesh only: that old man who is being corrupted in accordance with deceitful desires.14 But his qualification of these particular occurrences also serves to highlight those occurrences he did not qualify in a similar way.

And once more for good measure:

For I do not do the good I want, but I do the very evil I do not want!15

Here, For I do not do the good I want was οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν in Greek. And, but I do the very evil I do not want was ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. Here again, I was understood from the 1st person verbs.

The good (ἀγαθόν, a form of ἀγαθός) was not something Paul imagined for Himself, for he had already written (Romans 7:12 NET):

So then, the law is holy, and the commandment is holy, righteous, and good (ἀγαθή, another form of ἀγαθός).

The I Paul described had a new desire (Romans 3:10-18), a new will, to do the will of God revealed in the law. He was not “in a state of nature, and destitute of the regenerating grace of God.” He did not describe his plight as one “not yet regenerate by the Holy Spirit, in his relation to the Mosaic law given to him.” Rather, he described an I who was born from above, born of water and spirit, born of the flesh and born of the Spirit. I want to do the good, he wrote, but I cannot do it.16

I’ll pick this up in another essay.

Tables comparing Leviticus 16:2; 16:3; 16:4; 16:5; 16:6; 16:7; 16:8; 16:9 and 16:10 in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 16:2; 16:3; 16:4; 16:5; 16:6; 16:7; 16:8; 16:9 and 16:10 in the Septuagint (BLB and Elpenor), and a table comparing Hebrews 9:10 in the NET and KJV follow.

Leviticus 16:2 (Tanakh)

Leviticus 16:2 (KJV)

Leviticus 16:2 (NET)
and HaShem said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover. And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat. and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the Holy Place inside the special curtain in front of the atonement lid that is on the ark so that he may not die, for I will appear in the cloud over the atonement lid.

Leviticus 16:2 (Septuagint BLB)

Leviticus 16:2 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Μωυσῆν λάλησον πρὸς Ααρων τὸν ἀδελφόν σου καὶ μὴ εἰσπορευέσθω πᾶσαν ὥραν εἰς τὸ ἅγιον ἐσώτερον τοῦ καταπετάσματος εἰς πρόσωπον τοῦ ἱλαστηρίου ὅ ἐστιν ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου καὶ οὐκ ἀποθανεῖται ἐν γὰρ νεφέλῃ ὀφθήσομαι ἐπὶ τοῦ ἱλαστηρίου καὶ εἶπε Κύριος πρὸς Μωυσῆν· λάλησον πρὸς ᾿Ααρὼν τὸν ἀδελφόν σου, καὶ μὴ εἰσπορευέσθω πᾶσαν ὥραν εἰς τὸ ἅγιον ἐσώτερον τοῦ καταπετάσματος εἰς πρόσωπον τοῦ ἱλαστηρίου, ὅ ἐστιν ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου, καὶ οὐκ ἀποθανεῖται· ἐν γὰρ νεφέλῃ ὀφθήσομαι ἐπὶ τοῦ ἱλαστηρίου

Leviticus 16:2 (NETS)

Leviticus 16:2 (English Elpenor)
And the Lord said to Moyses: Speak to Aaron your brother, and let him not enter at any time into the sanctuary inside the veil facing the propitiatory that is on the ark of witness, and he will not die, for I will be seen in the cloud upon the propitiatory. And the Lord said to Moses, Speak to Aaron thy brother, and let him not come in at all times into the holy place within the veil before the propitiatory, which is upon the ark of the testimony, and he shall not die; for I will appear in a cloud on the propitiatory.

Leviticus 16:3 (Tanakh)

Leviticus 16:3 (KJV)

Leviticus 16:3 (NET)
Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering. Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering. “In this way Aaron is to enter into the sanctuary—with a young bull for a sin offering and a ram for a burnt offering.

Leviticus 16:3 (Septuagint BLB)

Leviticus 16:3 (Septuagint Elpenor)
οὕτως εἰσελεύσεται Ααρων εἰς τὸ ἅγιον ἐν μόσχῳ ἐκ βοῶν περὶ ἁμαρτίας καὶ κριὸν εἰς ὁλοκαύτωμα οὕτως εἰσελεύσεται ᾿Ααρὼν εἰς τὸ ἅγιον· ἐν μόσχῳ ἐκ βοῶν περὶ ἁμαρτίας, καὶ κριὸν εἰς ὁλοκαύτωμα

Leviticus 16:3 (NETS)

Leviticus 16:3 (English Elpenor)
Thus shall Aaron come into the holy place: with a calf from the cattle for sin and a ram for a whole burnt offering. Thus shall Aaron enter into the holy place; with a calf of the herd for a sin-offering, and [having] a ram for a whole-burnt-offering.

Leviticus 16:4 (Tanakh)

Leviticus 16:4 (KJV)

Leviticus 16:4 (NET)
He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. He must put on a holy linen tunic, linen leggings are to cover his body, and he is to wrap himself with a linen sash and wrap his head with a linen turban. They are holy garments, so he must bathe his body in water and put them on.

Leviticus 16:4 (Septuagint BLB)

Leviticus 16:4 (Septuagint Elpenor)
καὶ χιτῶνα λινοῦν ἡγιασμένον ἐνδύσεται καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ καὶ ζώνῃ λινῇ ζώσεται καὶ κίδαριν λινῆν περιθήσεται ἱμάτια ἅγιά ἐστιν καὶ λούσεται ὕδατι πᾶν τὸ σῶμα αὐτοῦ καὶ ἐνδύσεται αὐτά καὶ χιτῶνα λινοῦν ἡγιασμένον ἐνδύσεται, καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ, καὶ ζώνῃ λινῇ ζώσεται καὶ κίδαριν λινῆν περιθήσεται, ἱμάτια ἅγιά ἐστι, καὶ λούσεται ὕδατι πᾶν τὸ σῶμα αὐτοῦ, καὶ ἐνδύσεται αὐτά

Leviticus 16:4 (NETS)

Leviticus 16:4 (English Elpenor)
And he shall put on the consecrated linen tunic, and linen drawers shall be on his flesh, and he shall gird himself with a linen girdle and wrap around a linen turban; they are holy vestments. And he shall bathe his entire body in water and then put them on. And he shall put on the consecrated linen tunic, and he shall have on his flesh the linen drawers, and shall gird himself with a linen girdle, and shall put on the linen cap, they are holy garments; and he shall bathe all his body in water, and shall put them on.

Leviticus 16:5 (Tanakh)

Leviticus 16:5 (KJV)

Leviticus 16:5 (NET)
And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering. And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. He must also take two male goats from the congregation of the Israelites for a sin offering and one ram for a burnt offering.

Leviticus 16:5 (Septuagint BLB)

Leviticus 16:5 (Septuagint Elpenor)
καὶ παρὰ τῆς συναγωγῆς τῶν υἱῶν Ισραηλ λήμψεται δύο χιμάρους ἐξ αἰγῶν περὶ ἁμαρτίας καὶ κριὸν ἕνα εἰς ὁλοκαύτωμα καὶ παρὰ τῆς συναγωγῆς τῶν υἱῶν ᾿Ισραὴλ λήψεται δύο χιμάρους ἐξ αἰγῶν περὶ ἁμαρτίας καὶ κριὸν ἕνα εἰς ὁλοκαύτωμα

Leviticus 16:5 (NETS)

Leviticus 16:5 (English Elpenor)
And he shall take from the congregation of the sons of Israel two billy goats for sin and one ram for a whole burnt offering. And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering, and one lamb for a whole-burnt-offering.

Leviticus 16:6 (Tanakh)

Leviticus 16:6 (KJV)

Leviticus 16:6 (NET)
And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house. And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. Then Aaron is to present the sin-offering bull which is for himself and is to make atonement on behalf of himself and his household.

Leviticus 16:6 (Septuagint BLB)

Leviticus 16:6 (Septuagint Elpenor)
καὶ προσάξει Ααρων τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας αὐτοῦ καὶ ἐξιλάσεται περὶ αὐτοῦ καὶ τοῦ οἴκου αὐτοῦ καὶ προσάξει ᾿Ααρὼν τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας αὐτοῦ, καὶ ἐξιλάσεται περὶ αὐτοῦ καὶ τοῦ οἴκου αὐτοῦ

Leviticus 16:6 (NETS)

Leviticus 16:6 (English Elpenor)
And Aaron shall offer the bull calf for sin, which is his own, and shall make atonement for himself and for his house. And Aaron shall bring the calf for his own sin-offering, and shall make atonement for himself and for his house.

Leviticus 16:7 (Tanakh)

Leviticus 16:7 (KJV)

Leviticus 16:7 (NET)
And he shall take the two goats, and set them before HaShem at the door of the tent of meeting. And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. Next he must take the two goats and stand them before the Lord at the entrance of the Meeting Tent,

Leviticus 16:7 (Septuagint BLB)

Leviticus 16:7 (Septuagint Elpenor)
καὶ λήμψεται τοὺς δύο χιμάρους καὶ στήσει αὐτοὺς ἔναντι κυρίου παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου καὶ λήψεται τοὺς δύο χιμάρους καὶ στήσει αὐτοὺς ἔναντι Κυρίου παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου

Leviticus 16:7 (NETS)

Leviticus 16:7 (English Elpenor)
And he shall take the two goats and set them before the Lord at the door of the tent of witness, And he shall take the two goats, and place them before the Lord by the door of the tabernacle of witness.

Leviticus 16:8 (Tanakh)

Leviticus 16:8 (KJV)

Leviticus 16:8 (NET)
And Aaron shall cast lots upon the two goats: one lot for HaShem, and the other lot for Azazel. And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat. and Aaron is to cast lots over the two goats, one lot for the Lord and one lot for Azazel.

Leviticus 16:8 (Septuagint BLB)

Leviticus 16:8 (Septuagint Elpenor)
καὶ ἐπιθήσει Ααρων ἐπὶ τοὺς δύο χιμάρους κλῆρον ἕνα τῷ κυρίῳ καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ καὶ ἐπιθήσει ᾿Ααρὼν ἐπὶ τοὺς δύο χιμάρους κλήρους, κλῆρον ἕνα τῷ Κυρίῳ καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ

Leviticus 16:8 (NETS)

Leviticus 16:8 (English Elpenor)
And Aaron shall place lots on the two goats, one lot for the Lord and one lot for the one to be sent off. and Aaron shall cast lots upon the two goats, one lot for the Lord, and the other for the scape-goat.

Leviticus 16:9 (Tanakh)

Leviticus 16:9 (KJV)

Leviticus 16:9 (NET)
And Aaron shall present the goat upon which the lot fell for HaShem, and offer him for a sin-offering. And Aaron shall bring the goat upon which the LORD’S lot fell, and offer him for a sin offering. Aaron must then present the goat which has been designated by lot for the Lord, and he is to make it a sin offering,

Leviticus 16:9 (Septuagint BLB)

Leviticus 16:9 (Septuagint Elpenor)
καὶ προσάξει Ααρων τὸν χίμαρον ἐφ᾽ ὃν ἐπῆλθεν ἐπ᾽ αὐτὸν ὁ κλῆρος τῷ κυρίῳ καὶ προσοίσει περὶ ἁμαρτίας καὶ προσάξει ᾿Ααρὼν τὸν χίμαρον, ἐφ᾿ ὃν ἐπῆλθεν ἐπ᾿ αὐτὸν ὁ κλῆρος τῷ Κυρίῳ, καὶ προσοίσει περὶ ἁμαρτίας

Leviticus 16:9 (NETS)

Leviticus 16:9 (English Elpenor)
And Aaron shall present the goat which the lot fell on for the Lord and offer for sin, And Aaron shall bring forward the goat on which the lot for the Lord fell, and shall offer him for a sin-offering.

Leviticus 16:10 (Tanakh)

Leviticus 16:10 (KJV)

Leviticus 16:10 (NET)
But the goat, on which the lot fell for Azazel, shall be set alive before HaShem, to make atonement over him, to send him away for Azazel into the wilderness. But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness. but the goat which has been designated by lot for Azazel is to be stood alive before the Lord to make atonement on it by sending it away into the desert to Azazel.

Leviticus 16:10 (Septuagint BLB)

Leviticus 16:10 (Septuagint Elpenor)
καὶ τὸν χίμαρον ἐφ᾽ ὃν ἐπῆλθεν ἐπ᾽ αὐτὸν ὁ κλῆρος τοῦ ἀποπομπαίου στήσει αὐτὸν ζῶντα ἔναντι κυρίου τοῦ ἐξιλάσασθαι ἐπ᾽ αὐτοῦ ὥστε ἀποστεῖλαι αὐτὸν εἰς τὴν ἀποπομπήν ἀφήσει αὐτὸν εἰς τὴν ἔρημον καὶ τὸν χίμαρον, ἐφ᾿ ὃν ἐπῆλθεν ἐπ᾿ αὐτὸν ὁ κλῆρος τοῦ ἀποπομπαίου, στήσει αὐτὸν ζῶντα ἔναντι Κυρίου, τοῦ ἐξιλάσασθαι ἐπ᾿ αὐτοῦ, ὥστε ἀποστεῖλαι αὐτὸν εἰς τὴν ἀποπομπήν, καὶ ἀφήσει αὐτὸν εἰς τὴν ἔρημον

Leviticus 16:10 (NETS)

Leviticus 16:10 (English Elpenor)
and the goat which the lot fell on of the one to be sent off he shall set it alive before the Lord to make atonement over it, to send it away into the place for sending away—he shall let it go into the wilderness. and the goat upon which the lot of the scape-goat came, he shall present alive before the Lord, to make atonement upon him, so as to send him away as a scape-goat, and he shall send him into the wilderness.

Hebrews 9:10 (NET)

Hebrews 9:10 (KJV)
They served only for matters of food and drink and various ritual washings; they are external regulations imposed until the new order came. Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Hebrews 9:10 (NET Parallel Greek)

Hebrews 9:10 (Stephanus Textus Receptus)

Hebrews 9:10 (Byzantine Majority Text)
μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα μονον επι βρωμασιν και πομασιν και διαφοροις βαπτισμοις και δικαιωμασιν σαρκος μεχρι καιρου διορθωσεως επικειμενα μονον επι βρωμασιν και πομασιν και διαφοροις βαπτισμοις και δικαιωμασιν σαρκος μεχρι καιρου διορθωσεως επικειμενα

2 1 Peter 3:20b (NET) Table

3 Colossians 2:16b (NET) Table

4 I’m using the phrase “Christ’s atonement” very deliberately here in the context of a body or substance casting a shadow called the day of atonement. But I don’t intend to dispute anything contained in the transcript of John Piper’s interview, “Why Does ‘Atonement’ Disappear in the New Testament?,” on desiringGod online. I, too, am intrigued by this.

5 Leviticus 16:10 (English Elpenor)

6 Leviticus 16:10 (NETS)

7 Romans 7:14 (NET) Table

8 “Joseph Benson (1749-1821) was an English Methodist preacher and biblical scholar who is best known for his extensive work as a commentator on the Bible…Benson’s most significant work was his six-volume commentary on the entire Bible, which he began publishing in 1811. This comprehensive work represented the culmination of his many years of study and reflection on the Scriptures, and it remains a valuable resource for biblical scholars and lay readers alike.” From “Benson’s Commentary of the Old and New Testaments,” on StudyLight.org online.

9 “Heinrich August Wilhelm Meyer, a German Protestant with a gift for languages, published the first commentary in this collection in 1832 at the age of thirty-two…For over forty years Meyer balanced working on new additions to the commentary collection while also updating those already published with multiple, serious revisions. Before passing the baton to a few of his trusted peers to finish the NT, Meyer had completed sixteen volumes.” From Overview on LOGOS online.

10 Romans 7:15a (NET)

11 Romans 7:15b (NET)

12 Romans 7:18b (NET) Table

13 Romans 7:18a (NET) Table

14 Ephesians 4:22b (NET)

15 Romans 7:19 (NET) Table

16 Romans 7:18b (NET) Table

A Shadow of the Good Things, Part 6

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Another statement of sabbath law in Exodus follows:

Masoretic Text

 Septuagint
Exodus 31:12, 13 (Tanakh) Exodus 31:12, 13 (NET) Exodus 31:12, 13 (NETS)

Exodus 31:12, 13 (English Elpenor)
And HaShem spoke unto Moses, saying: The Lord (Yehovah, יהוה) said to Moses, And the Lord (κύριος) spoke to Moyses, saying: And the Lord (Κύριος) spoke to Moses, saying,
‘Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths (שַׁבְּתֹתַ֖י), for it is a sign between Me and you throughout your generations, that ye may know that I am HaShem (יְהֹוָ֖ה) who sanctify you. “Tell the Israelites, ‘Surely you must keep my Sabbaths (shabbath, שבתתי), for it is a sign between me and you throughout your generations, that you may know that I am the Lord (Yehovah, יהוה) who sanctifies you. And you, instruct the sons of Israel, saying, “Observe and keep my sabbaths (σάββατά)!  For it is a sign with me and among  you for your generations in order that you may know that I am the Lord (κύριος) who consecrates you. Do thou also charge the children of Israel, saying, Take heed and keep my sabbaths (σάββατά); [for] they are a sign with me and among you throughout your generations, that ye may know that I am the Lord (Κύριος) that sanctifies you.

Yehovah (יְהֹוָ֖ה) was explicit about the purpose of the sabbaths He made for people: that you may know that I am the Lord (Yehovah, יהוה) who sanctifies you.[1]  Paul wrote to believers in Colossae (Colossians 2:6-17 NET):

Therefore, just as you received Christ Jesus as Lord (κύριον, a form of κύριος), continue to live your lives in him, rooted and built up in him and firm in your faith just as you were taught, and overflowing[2] with thankfulness.  Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ.  For in him all the fullness (πλήρωμα) of deity lives in bodily form, and you have been filled (πεπληρωμένοι, a form of πληρόω) in him, who is the head over every ruler and authority.  In him you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshly[3] body, that is, through the circumcision done by Christ.  Having been buried with him in baptism,[4] you also have been raised with him through your faith in the power of God who raised him from the[5] dead.  And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you[6] alive[7] with him, having forgiven all your transgressions.  He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us.  He has taken it away by nailing it to the cross.  Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross.

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 (σαββάτων, a form of σάββατον)—these are only the shadow of the things to come, but the reality is Christ [Table]!

The Greek word translated reality above was σῶμα (KJV: body): Christ is the body which cast the shadow.

I rely now on the Holy Spirit and his continuous infusion of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control to quash any impulse to rush out and indulge my favorite sin after reading: He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us.  He has taken it away by nailing it to the cross.[8]

It is extremely interesting to me that where the NET described a believer’s circumcision as the removal of the fleshly body because the NA28 proposed τοῦ σώματος τῆς σαρκός as the more original text, the KJV described it as putting off the body of the sins of the flesh because the Stephanus Textus Receptus had του σωματος των αμαρτιων της σαρκος.  Even if των αμαρτιων was added by a scribe, I doubt that Paul would take offense at this amplification.

He wrote to believers in Rome (Romans 6:1-4 NET):

What shall we say then?  Are we to remain[9] in sin so that grace may increase?  Absolutely not!  How can we who died to sin still live in it?  Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?  Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.

The NET translators chose live above for two different Greek words.  In—so we too may live a new life[10]—live was περιπατήσωμεν (a form of περιπατέω) in Greek.  And in—How can we who died to sin still live in it?[11]—it was ζήσομεν (a form of ζάω).  I don’t have any particular quarrel with translating περιπατήσωμεν live.  But perhaps ζήσομεν in such close proximity could have been translated something like fester to capture the tone better: How can we who died to sin still fester in it?

What appears to be hung out there as a rhetorical question or lament in Paul’s letter to the Romans was actually answered quite succinctly in his letter to the Galatians: One will continue to fester in sin if one does not live (περιπατεῖτε, another form of περιπατέω) by the Spirit: But I say, live by the Spirit and you will not carry out the desires of the flesh.[12]

The English translation—you will not carry out—is weaker here than the Greek: οὐ μὴ τελέσητε.  The second person plural verb τελέσητε is an aorist subjunctive form of τελέω.  So οὐ μὴ makes this clause a “Subjunctive of Emphatic Negation…the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.”[13]  So if I ever bring the sinful desires of the flesh to maturity or carry them out, I am not at that moment living by the Spirit.

It’s not a time to debate a point but to recalibrate my senses to become more accustomed and attuned to the Spirit of God (Romans 7:18-20 NET).

For I know that nothing good lives (οἰκεῖ, a form of οἰκέω) in me, that is, in my flesh.  For I want to do the good, but I cannot[14] do it.  For I do not do the good I want, but[15] I do the very evil I do not want!  Now if I do what I do not want, it is no longer me doing it but[16] sin that lives (οἰκοῦσα, another form of οἰκέω) in me.

Paul’s command—κρινέτω, translated do…let…judge, is an imperative form of κρίνω—do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days[17] makes no sense to me on its surface.  I don’t know how to stop religious people from making religious judgments about religious things.  But if I understand κρινέτω here as rule, things begin to fall into place.

I have sinned.  I have lived, walked, been led by the sin that lives in me rather than the Holy Spirit.  That very moment when I need most of all to get back to living, walking, being led by Christ’s Spirit is the very moment religious people descend with their judgments.  Should they refrain my own religious mind jabbers away at me with similar judgments.  If I turn then to live, walk or be led by the judgments of religious people or my own religious mind, I have still not returned to live, walk, be led by the Spirit of God.  I have refused to enter his rest.

The regulations in the law regarding food or drink, or in the matter of a feast, new moon, or Sabbath days…are only the shadow of the things to come, but the reality is Christ![18]  A believer must be certain of this.  The sabbath laws continued:

Masoretic Text

 Septuagint
Exodus 31:14, 15 (Tanakh) Exodus 31:14, 15 (NET) Exodus 31:14, 15 (NETS)

Exodus 31:12, 13 (English Elpenor)
Ye shall keep the sabbath (הַשַּׁבָּ֔ת) therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people. So you must keep the Sabbath (shabbath, השבת), for it is holy for you.  Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people. And you shall keep the sabbaths (σάββατα), because this is holy for you. The one who profanes it shall with death be put to death. Everyone who will do work in it, that soul shall be destroyed from among his people. And ye shall keep the sabbaths (σάββατα), because this is holy to the Lord for you; he that profanes it shall surely be put to death: every one who shall do a work on it, that soul shall be destroyed from the midst of his people.
Six days shall work be done; but on the seventh day is a sabbath (שַׁבַּ֧ת) of solemn rest (שַׁבָּת֛וֹן), holy to HaShem; whosoever doeth any work in the sabbath (הַשַּׁבָּ֖ת) day, he shall surely be put to death. Six days work may be done, but on the seventh day is a Sabbath (shabbath, שבת) of complete rest (shabbathown, שבתון), holy to the Lord; anyone who does work on the Sabbath (shabbath, השבת) day must surely be put to death. For six days you shall do works, but on the seventh day there is sabbata (σάββατα), a rest (ἀνάπαυσις) holy to the Lord.  Everyone who does work on the seventh day (τῇ ἡμέρᾳ τῇ ἑβδόμῃ) shall be put to death. Six days thou shalt do works, but the seventh day is the sabbath (σάββατα), a holy rest (ἀνάπαυσις) to the Lord; every one who shall do a work on the seventh day (τῇ ἡμέρᾳ τῇ ἑβδόμῃ) shall be put to death.

A believer bullied by the fear of death into living by these sabbath regulations rather than the Holy Spirit not only exchanges the reality of Christ for a shadow but frustrates the purpose of the sabbath as revealed in the law: that ye may know that I am the Lord that sanctifies (ἁγιάζων, a form of ἁγιάζω) you.[19]  For indeed he who makes holy (ἁγιάζων, a form of ἁγιάζω) and those being made holy (ἁγιαζόμενοι, another form of ἁγιάζω) all have the same origin (ἐξ ἑνὸς πάντες; KJV: are all of one), and so he is not ashamed to call them brothers…[20]

Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives? Paul wrote believers in Rome (Romans 7:1-6 NET):

For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage.  So then, if she is joined to another man while her husband is alive, she will be called an adulteress.  But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.  So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.  For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.  But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.

In the Septuagint the Greek word translated rest in the description of the sabbath as a holy rest to the Lord was ἀνάπαυσις.  I’ll conclude this essay with Jesus’ promise of ἀνάπαυσις (Matthew 11:28-30 NET):

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 and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls [Table].  For my yoke is easy to bear, and my load is not hard to carry.

Tables comparing Exodus 31:12; 31:13; 31:14 and 31:15 in the Tanakh, KJV and NET, and Exodus 31:12; 31:13; 31:14 and 31:15 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Colossians 2:7; 2:11-13; Romans 6:1 and 7:18-20 in the NET and KJV.

Exodus 31:12 (Tanakh)

 Exodus 31:12 (KJV)

Exodus 31:12 (NET)
And HaShem spoke unto Moses, saying: And the LORD spake unto Moses, saying, The Lord said to Moses,

Exodus 31:12 (Septuagint BLB)

Exodus 31:12 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων

Exodus 31:12 (NETS)

Exodus 31:12 (English Elpenor)
And the Lord spoke to Moyses, saying: And the Lord spoke to Moses, saying,

Exodus 31:13 (Tanakh)

 Exodus 31:13 (KJV)

Exodus 31:13 (NET)
‘Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths, for it is a sign between Me and you throughout your generations, that ye may know that I am HaShem who sanctify you. Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you. “Tell the Israelites, ‘Surely you must keep my Sabbaths, for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you.

Exodus 31:13 (Septuagint BLB)

Exodus 31:13 (Septuagint Elpenor)
καὶ σὺ σύνταξον τοῗς υἱοῗς Ισραηλ λέγων ὁρᾶτε καὶ τὰ σάββατά μου φυλάξεσθε σημεῗόν ἐστιν παρ᾽ ἐμοὶ καὶ ἐν ὑμῗν εἰς τὰς γενεὰς ὑμῶν ἵνα γνῶτε ὅτι ἐγὼ κύριος ὁ ἁγιάζων ὑμᾶς καὶ σὺ σύνταξον τοῖς υἱοῖς ᾿Ισραὴλ λέγων· ὁρᾶτε, καὶ τὰ σάββατά μου φυλάξεσθε· σημεῖόν ἐστι παρ᾿ ἐμοὶ καὶ ἐν ἐμοὶ εἰς τὰς γενεὰς ὑμῶν, ἵνα γνῶτε ὅτι ἐγὼ Κύριος ὁ ἁγιάζων ὑμᾶς

Exodus 31:13 (NETS)

Exodus 31:13 (English Elpenor)
And you, instruct the sons of Israel, saying, “Observe and keep my sabbaths!  For it is a sign with me and among  you for your generations in order that you may know that I am the Lord who consecrates you. Do thou also charge the children of Israel, saying, Take heed and keep my sabbaths; [for] they are a sign with me and among you throughout your generations, that ye may know that I am the Lord that sanctifies you.

Exodus 31:14 (Tanakh)

 Exodus 31:14 (KJV)

Exodus 31:14 (NET)
Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people. Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. So you must keep the Sabbath, for it is holy for you.  Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people.

Exodus 31:14 (Septuagint BLB)

Exodus 31:14 (Septuagint Elpenor)
καὶ φυλάξεσθε τὰ σάββατα ὅτι ἅγιον τοῦτό ἐστιν κυρίου ὑμῗν ὁ βεβηλῶν αὐτὸ θανάτῳ θανατωθήσεται πᾶς ὃς ποιήσει ἐν αὐτῷ ἔργον ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ μέσου τοῦ λαοῦ αὐτοῦ καὶ φυλάξεσθε τὰ σάββατα, ὅτι ἅγιον τοῦτό ἐστι Κυρίῳ ὑμῖν· ὁ βεβηλῶν αὐτὸ θανάτῳ θανατωθήσεται· πᾶς ὃς ποιήσει ἐν αὐτῷ ἔργον, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ μέσου τοῦ λαοῦ αὐτοῦ

Exodus 31:14 (NETS)

Exodus 31:14 (English Elpenor)
And you shall keep the sabbaths, because this is holy for you. The one who profanes it shall with death be put to death. Everyone who will do work in it, that soul shall be destroyed from among his people. And ye shall keep the sabbaths, because this is holy to the Lord for you; he that profanes it shall surely be put to death: every one who shall do a work on it, that soul shall be destroyed from the midst of his people.

Exodus 31:15 (Tanakh)

 Exodus 31:15 (KJV)

Exodus 31:15 (NET)
Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to HaShem; whosoever doeth any work in the sabbath day, he shall surely be put to death. Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death. Six days work may be done, but on the seventh day is a Sabbath of complete rest, holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Exodus 31:15 (Septuagint BLB)

Exodus 31:15 (Septuagint Elpenor)
ἓξ ἡμέρας ποιήσεις ἔργα τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ πᾶς ὃς ποιήσει ἔργον τῇ ἡμέρᾳ τῇ ἑβδόμῃ θανάτῳ θανατωθήσεται ἓξ ἡμέρας ποιήσεις ἔργα, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα, ἀνάπαυσις ἁγία τῷ Κυρίῳ· πᾶς ὃς ποιήσει ἔργον τῇ ἡμέρᾳ τῇ ἑβδόμῃ, θανατωθήσεται

Exodus 31:15 (NETS)

Exodus 31:15 (English Elpenor)
For six days you shall do works, but on the seventh day there is sabbata, a rest holy to the Lord.  Everyone who does work on the seventh day shall be put to death. Six days thou shalt do works, but the seventh day is the sabbath, a holy rest to the Lord; every one who shall do a work on the seventh day shall be put to death.

Colossians 2:7 (NET)

Colossians 2:7 (KJV)
rooted and built up in him and firm in your faith just as you were taught, and overflowing with thankfulness. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες  ἐν εὐχαριστίᾳ ερριζωμενοι και εποικοδομουμενοι εν αυτω και βεβαιουμενοι εν τη πιστει καθως εδιδαχθητε περισσευοντες εν αυτη εν ευχαριστια ερριζωμενοι και εποικοδομουμενοι εν αυτω και βεβαιουμενοι εν τη πιστει καθως εδιδαχθητε περισσευοντες εν αυτη εν ευχαριστια

Colossians 2:11-13 (NET)

Colossians 2:11-13 (KJV)
In him you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Christ. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ εν ω και περιετμηθητε περιτομη αχειροποιητω εν τη απεκδυσει του σωματος των αμαρτιων της σαρκος εν τη περιτομη του χριστου εν ω και περιετμηθητε περιτομη αχειροποιητω εν τη απεκδυσει του σωματος των αμαρτιων της σαρκος εν τη περιτομη του χριστου
Having been buried with him in baptism, you also have been raised with him through your faith in the power of God who raised him from the dead. Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
συνταφέντες αὐτῷ ἐν τῷ |βαπτισμῷ|, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν συνταφεντες αυτω εν τω βαπτισματι εν ω και συνηγερθητε δια της πιστεως της ενεργειας του θεου του εγειραντος αυτον εκ των νεκρων συνταφεντες αυτω εν τω βαπτισματι εν ω και συνηγερθητε δια της πιστεως της ενεργειας του θεου του εγειραντος αυτον εκ των νεκρων
And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ὑμᾶς νεκροὺς ὄντας [ἐν] τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα. και υμας νεκρους οντας εν τοις παραπτωμασιν και τη ακροβυστια της σαρκος υμων συνεζωποιησεν συν αυτω χαρισαμενος ημιν παντα τα παραπτωματα και υμας νεκρους οντας εν τοις παραπτωμασιν και τη ακροβυστια της σαρκος υμων συνεζωοποιησεν υμας συν αυτω χαρισαμενος ημιν παντα τα παραπτωματα

Romans 6:1 (NET)

Romans 6:1 (KJV)
What shall we say then?  Are we to remain in sin so that grace may increase? What shall we say then?  Shall we continue in sin, that grace may abound?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ τι ουν ερουμεν επιμενουμεν τη αμαρτια ινα η χαρις πλεοναση τι ουν ερουμεν επιμενομεν τη αμαρτια ινα η χαρις πλεοναση

Romans 7:18-20 (NET)

Romans 7:18-20 (KJV)
For I know that nothing good lives in me, that is, in my flesh.  For I want to do the good, but I cannot do it. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτ᾿ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειται μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω
For I do not do the good I want, but I do the very evil I do not want! For the good that I would I do not: but the evil which I would not, that I do.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω ου γαρ ο θελω ποιω αγαθον αλλ ο ου θελω κακον τουτο πρασσω ου γαρ ο θελω ποιω αγαθον αλλ ο ου θελω κακον τουτο πρασσω
Now if I do what I do not want, it is no longer me doing it but sin that lives in me. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ δὲ ὃ οὐ θέλω [ἐγὼ] τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία ει δε ο ου θελω εγω τουτο ποιω ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια ει δε ο ου θελω εγω τουτο ποιω ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια

[1] Exodus 31:13b (NET)

[2] The Stephanus Textus Receptus and Byzantine Majority Text had εν αυτη (KJV: therein) here.  The NET parallel Greek text and NA28 did not.

[3] The Stephanus Textus Receptus and Byzantine Majority Text had των αμαρτιων (KJV: of the sins) between the body and the flesh.  The NET parallel Greek text and NA28 did not.

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

[5] The Stephanus Textus Receptus and Byzantine Majority Text had the article των here.  The NET parallel Greek text and NA28 did not.

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

[7] The NET parallel Greek text, NA28 and Byzantine Majority Text had συνεζωοποίησεν here, where the Stephanus Textus Receptus had συνεζωποιησεν (KJV: hath he quickened).

[8] Colossians 2:14 (NET)

[9] The NET parallel Greek text and NA28 had ἐπιμένωμεν here, where the Stephanus Textus Receptus had επιμενουμεν (KJV: Shall we continue) and the Byzantine Majority Text had επιμενομεν.

[10] Romans 6:4b (NET)

[11] Romans 6:2b (NET)

[12] Galatians 5:16 (NET)

[13] Justin Alfred, “EMPHATIC NEGATIONS IN BIBLICAL GREEK,” BLB Blog

[14] The NET parallel Greek text and NA28 had οὔ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ ευρισκω (KJV: I find not).

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

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

[17] Colossians 2:16 (NET)

[18] Colossians 2:16-17 (NET)

[19] Exodus 31:13 (English Elpenor)

[20] Hebrews 2:11 (NET)

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.