Tag Archives: Ephesians 3:16-17

The New Covenant, Part 2

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I shared the first essay of this series with two friends.  Both preferred the judgment focus of my Pastor’s sermon, what I called “an invitation to do-it-yourself religion.”[1]  To one it was a desirable limit to “grace,” which was seen as a come on to an open-ended commitment to do whatever a preacher says.  The other saw it as the only path to righteousness since “grace” is just an excuse for indulging whatever sins one wants and then saying, “I’m sorry,” at the end to get into heaven (i.e., to avoid hell).  The unifying thread between these two beliefs is the current understanding of the grace of God.

When I think, speak or write about grace what I mean at the very least is the power to become the righteousness of God.  God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.[2]  In practical terms I think we become the righteousness of God through faith in Jesus Christ, receiving his indwelling Holy Spirit and walking in the continuous supply of his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[3]

My Pastor objected to the word power for grace.  The connection to grace is made for me when Paul asked the Lord three times about [a thorn in the flesh], that [this messenger of Satan] would depart from [him]:[4]  But [the Lord] said to me, “My grace (χάρις) is enough for you, for my power (δύναμις) is made perfect in weakness.”  So then, I will boast most gladly about my weaknesses, so that the power (δύναμις) of Christ may reside in me.[5]

I’ve grown up around people who feel that saying too much about the Holy Spirit robs Jesus of some of his glory.  Jesus said (John 16:7-14 ESV):

Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I[6] do not go away, the Helper will not come to you.  But if I go, I will send him to you.  And when he comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the[7] Father, and you will see me no longer;[8] concerning judgment, because the ruler of this world is judged.

“I still have many things to say to you, but you cannot bear them now.  When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears[9] he will speak, and he will declare to you the things that are to come.  He will glorify me, for he will take what is mine and declare it to you [Table].

In the story of the raising of Lazarus Jesus hints at a proximity effect to his grace: Then Jesus told them plainly, “Lazarus has died, and I am glad for your sake that I was not there, so that you may believe.”[10]  “Lord, if you had been here, Martha seems to confirm this proximity effect, my brother would not have died [Table].  But even now I know that whatever you ask from God, God will grant you.”[11]  At the risk of angering hardcore Trinitarians the Holy Spirit is Jesus omnipresent, Jesus without a proximity effect, Jesus unleashed throughout all space and time.

Here, too, my Pastor objected to my description of the Holy Spirit citing Jesus’ words: Then I will ask the Father, and he will give you another (ἄλλον, a form of ἄλλος) Advocate to be with you forever.[12]  I asked whether—If anyone loves me, he will obey my word, and my Father will love him, and we will come to him and take up residence with him[13]—should be understood as “over and above” the indwelling Holy Spirit.  He said, no, and settled on the word through.  So, I’ll amend my original statement: Through his Holy Spirit Jesus is omnipresent, without a proximity effect, unleashed throughout all space and time.

A more expansive definition of grace is God so loved…that He gave.  Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given (χαρισθέντα, a form of χαρίζομαι) to us by God.[14]  For this is the way God loved the world: He gave his one and only Son.[15]  Ultimately Jesus is the grace of God.

My faith needs some of the nuts and bolts, how Jesus is the grace of God to me.  And here again Paul associated power with the grace that is Jesus: I pray that according to the wealth of his glory [the Father] will grant you to be strengthened (κραταιωθῆναι, a form of κραταιόω) with power (δυνάμει, a form of δύναμις) through his Spirit in the inner person [Table], that Christ will dwell in your hearts through faith.[16]

I want to consider this grace of God and the new covenant in the light of my own experience as the types of ground Jesus described in the parable of the Sower (Matthew 13:1-9).  The first type of ground He described was the path (Matthew 13:19 NET).

When anyone hears the word about the kingdom and does not understand (συνιέντος, a form of συνίημι) it, the evil one comes and snatches what was sown in his heart; this is the seed sown along the path.

This describes me fairly accurately from about five years old to seventeen.  When I said a sinner’s prayer to escape hell, I meant that I disobeyed my parents sometimes.  I was many years and a considerable psychic distance from acknowledging that I was from [my] father the devil, and [I] want to do what [my] father desires.[17]  I was like those who loved the darkness rather than the light because their deeds were evil.  For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.[18]

I didn’t know my deeds were evil.  Quite the contrary, I resented anyone who called what I wanted “evil.”  “What I wanted” was the epitome of righteousness in my mind, though I would not have used the term.  I realized as I grew that what adults called righteousness was often not anything I wanted at all.

I don’t recall ever hearing Jesus’ saying—You people are from your father the devil, and you want to do what your father desires—as if it applied to me.  It was relatively recently that I realized He spoke to those…who had believed him.[19]  It was relatively recently that I recognized this saying as one of the secrets of the kingdom of heaven.[20]  I was like one of the outsiders who heard most of Jesus’ sayings as parables: Although they see they do not see, and although they hear they do not hear nor do they understand (συνίουσιν, another form of συνίημι).[21]

This period of my life, being the path, came to an end when I chose to be an atheist.  For a time I actively opted out of being any kind of soil for the seed of God’s word.  Even if I have treated it like some sort of necessity in these essays, atheism was not a foregone conclusion.  I had an alternative at seventeen.

I was driven back to the Bible when God didn’t punish me for the “sin of premarital sex.”  But I rejected the Bible if it didn’t agree with what I “knew” it was supposed to say from years of church and Sunday school, when I was the path, one who heard about the kingdom but didn’t understand it, one who whatever he heard was snatched away by the evil one.

I didn’t realize I was that kind of ground at the time.  There was a tacit assumption among those I knew that the three types of ground that didn’t produce consistent fruit were destined for the lake of fire.  I had said a sinner’s prayer to Jesus to avoid hell.  I was, therefore, good ground by definition.

I have described my time as an atheist as a “decline that is such a cliché, it is too embarrassing to mention in detail.”[22]  There was an upside to becoming a cliché: I could no longer imagine myself to be the unique individual courageously forging my own path into the unknown.  My path was well known and well-worn, most notably well known in the Bible, not that I acknowledged that consciously at the time.

My flirtation[23] with atheism ended when I prayed, “If you’re really out there, I really want to know you.”[24]  Though I had an immediate hunger for the Bible from that moment on, I didn’t study the Bible to know…the only true God, and Jesus Christ, whom [He] sent.[25]  I studied to know the rules to obey to keep my end of the bargain.

When I mentioned this to my Pastor, he thought it was a good way to start.  For me it was possibly the only way to start.  But I can’t help wondering: what if I had believed Jesus saying that I was from my father the devil and wanted to do what my father desired?  What if I had let his words create a healthy skepticism in me about those desires and thoughts, those feelings and reasons that came “naturally” to my heart and mind?  What if I had taken Him at his word at five or ten or twenty or even forty-years-old rather than compelling Him to prove to me for sixty-five years that I was from my father the devil and wanted to do what my father desired?

Would it have helped me believe that his grace was enough for me? Could it have shortened the time I spent as the next type of ground Jesus described (Matthew 13:20, 21 NET)?

The seed sown on rocky ground is the person who hears the word and immediately receives it with joy.  But he has no root in himself and does not endure; when trouble or persecution comes because of the word, immediately he falls away.

This ground describes me between the ages of twenty-three and forty-three.  As I searched the Bible for rules to obey to keep my part of the contract and then disobeyed them anyway, I heard Paul’s lament (Romans 7:22-24 NET):

For I delight in the law of God in my inner being.  But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members [Table].  Wretched man that I am!  Who will rescue me from this body of death?

Paul believed that Jesus had rescued him: Thanks be to God through Jesus Christ our Lord![26]  I didn’t understand how at first, even though I was more curious than I had ever been before.  Though now I might be more inclined to translate χάρις δὲ τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν[27] “grace from God through Jesus Christ our Lord” and while I might appreciate more now that Paul may have given a very direct answer to his own rhetorical question, I wouldn’t have understood it any better then.  I didn’t know God or his grace—not yet.

Twenty years of springing up with joy only to fall away again, twenty years of being picked up, dusted off and put back together by Jesus one more time, slowly began to teach me to know Him and his grace.  Paul wrote to Timothy (2 Timothy 2:11-13 NET):

This saying is trustworthy: If we died with him, we will also live with him.  If we endure, we will also reign with him.  If we deny[28] him, he will also deny us.  If we are unfaithful, he remains faithful, since[29] he cannot (οὐ δύναται) deny himself.

Sometimes when I tell this story people want to credit me for continuing to study the Bible over those twenty years.  I also ate food over that time, whenever I was hungry.  Granted, eating food was instrumental in keeping me alive, but the hunger comes from God as did the food.  Eventually, I began to understand that the one bringing forth in [me] both the desire and the effort—for the sake of his good pleasure—is God.[30]

The Greek words translated desire and effort were not nouns but infinitive verbs: θέλειν (a form of θέλω) and ἐνεργεῖν (a form of ἐνεργέω).  Eventually, I was able to make this connection to the hunger, the food and the eating.  The hunger, θέλειν, and the food, the Bible, are from God.  The eating, doing his will, ἐνεργεῖν, becoming the righteousness of God in Him, is the outcome of his grace.  And eventually I trusted Him and his grace more than I trusted myself—good ground at last?

Jesus continued (Matthew 13:22 NET):

The seed sown among thorns is the person who hears the word, but worldly[31] cares and the seductiveness of wealth choke the word, so it produces nothing.

This type of ground characterizes me from about forty-four years of age to perhaps fifty-three.  I got a fulltime job again with a steady paycheck.  I married a woman with two children.  I left all the “spiritual stuff” to the grace of God while I attended to more mundane matters.  This period of my life ended when my wife divorced me.

So from about the age of fifty-four to the present, sixty-eight, have I finally become what Jesus called good soil (Matthew 13:23 NET)?

But as for the seed sown on good soil,[32] this is the person who hears the word and understands[33] (συνιείς, another form of συνίημι).  He bears fruit, yielding a hundred, sixty, or thirty times what was sown.”

Who knows?  I can’t even imagine how to measure such a thing.  My Pastor treated these measurements like ordinary agricultural yields.  And he’s right.

If I think of a kernel of corn (maize) growing to maturity, one ear of corn would easily be thirty times what was sown.  When I think about the time and attention, the forgiveness and patience, the mercy and grace the Lord has lavished upon me, what I share with others is a tiny fraction rather than a multiple.

I planted, Paul wrote the Corinthians, Apollos watered, but God caused it to grow (ἠύξανεν, a form of αὐξάνω).[34]  After all we’ve been through together I can trust Him with that growth.

Tables comparing John 16:7; 16:10; 2 Timothy 2:12, 13; Matthew 13:22 and 13:23 in the NET and KJV follow.

John 16:7 (NET)

John 16:7 (KJV)
But I tell you the truth, it is to your advantage that I am going away.  For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλ᾿ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος |οὐκ ἐλεύσεται| πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς αλλ εγω την αληθειαν λεγω υμιν συμφερει υμιν ινα εγω απελθω εαν γαρ μη απελθω ο παρακλητος ουκ ελευσεται προς υμας εαν δε πορευθω πεμψω αυτον προς υμας αλλ εγω την αληθειαν λεγω υμιν συμφερει υμιν ινα εγω απελθω εαν γαρ εγω μη απελθω ο παρακλητος ουκ ελευσεται προς υμας εαν δε πορευθω πεμψω αυτον προς υμας

John 16:10 (NET)

John 16:10 (KJV)
concerning righteousness because I am going to the Father and you will see me no longer; Of righteousness, because I go to my Father, and ye see me no more;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτε με περι δικαιοσυνης δε οτι προς τον πατερα μου υπαγω και ουκ ετι θεωρειτε με περι δικαιοσυνης δε οτι προς τον πατερα μου υπαγω και ουκετι θεωρειτε με

2 Timothy 2:12, 13 (NET)

2 Timothy 2:12, 13 (KJV)
If we endure, we will also reign with him.  If we deny him, he will also deny us. If we suffer, we shall also reign with him: if we deny him, he also will deny us:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κακεῖνος ἀρνήσεται ἡμᾶς ει υπομενομεν και συμβασιλευσομεν ει αρνουμεθα κακεινος αρνησεται ημας ει υπομενομεν και συμβασιλευσομεν ει αρνουμεθα κακεινος αρνησεται ημας
If we are unfaithful, he remains faithful, since he cannot deny himself. If we believe not, yet he abideth faithful: he cannot deny himself.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται. ει απιστουμεν εκεινος πιστος μενει αρνησασθαι εαυτον ου δυναται ει απιστουμεν εκεινος πιστος μενει αρνησασθαι εαυτον ου δυναται

Matthew 13:22 (NET)

Matthew 13:22 (KJV)
The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτος ἐστιν ὁ τὸν λόγον ἀκούων, καὶ ἡ μέριμνα τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον καὶ ἄκαρπος γίνεται ο δε εις τας ακανθας σπαρεις ουτος εστιν ο τον λογον ακουων και η μεριμνα του αιωνος τουτου και η απατη του πλουτου συμπνιγει τον λογον και ακαρπος γινεται ο δε εις τας ακανθας σπαρεις ουτος εστιν ο τον λογον ακουων και η μεριμνα του αιωνος τουτου και η απατη του πλουτου συμπνιγει τον λογον και ακαρπος γινεται

Matthew 13:23 (NET)

Matthew 13:23 (KJV)
But as for the seed sown on good soil, this is the person who hears the word and understands.  He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτος ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα ο δε επι την γην την καλην σπαρεις ουτος εστιν ο τον λογον ακουων και συνιων ος δη καρποφορει και ποιει ο μεν εκατον ο δε εξηκοντα ο δε τριακοντα ο δε επι την γην την καλην σπαρεις ουτος εστιν ο τον λογον ακουων και συνιων ος δη καρποφορει και ποιει ο μεν εκατον ο δε εξηκοντα ο δε τριακοντα

Addendum: February 6, 2022
I can’t say that a sermon like the following wasn’t preached to me when I was five or ten or twenty or forty-years-old. I can say I heard it today.

[1] The New Covenant, Part 1

[2] 2 Corinthians 5:21 (NET) Table

[3] Galatians 5:22b, 23a (NET) Table

[4] 2 Corinthians 12:8 (NET) with phrases in brackets from 2 Corinthians 12:7 (NET) Table

[5] 2 Corinthians 12:9 (NET) Table

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

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

[8] The NET parallel Greek text, NA28 and Byzantine Majority Text had οὐκέτι here, where the Stephanus Textus Receptus had ουκ ετι (KJV: no more).

[9] The NET parallel Greek text and NA28 had ἀκούσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν ακουση (KJV: whatsoever he shall hear).

[10] John 11:14, 15a (NET)

[11] John 11:21b, 22 (NET)

[12] John 14:16 (NET) Table

[13] John 14:23 (NET) Table

[14] 1 Corinthians 2:12 (NET)

[15] John 3:16a (NET) Table

[16] Ephesians 3:16, 17a (NET)

[17] John 8:44a (NET) Table

[18] John 3:19b, 20 (NET)

[19] John 8:31a (NET)

[20] Matthew 13:11b (NET)

[21] Matthew 13:13b (NET)

[22] Who Am I? Part 3

[23] I called it a flirtation not to minimize its seriousness but to highlight how I was not serious enough about it to maintain such a demanding faith for any prolonged period of time.

[24] Who am I? Part 3

[25] John 17:3b (NET)

[26] Romans 7:25a (NET) Table

[27] Romans 7:25a NA28  This is what the editors of the NA28 currently believe to be the original text.

[28] The NET parallel Greek text and NA28 had ἀρνησόμεθα here, where the Stephanus Textus Receptus and Byzantine Majority Text had αρνουμεθα.

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

[30] Philippians 2:13 (NET)

[31] The Stephanus Textus Receptus and Byzantine Majority Text had τουτου following αἰῶνος (KJV: this world).  The NET parallel Greek text and NA28 did not.

[32] The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding soil (KJV: ground).  The NET parallel Greek text and NA28 did not.

[33] The NET parallel Greek text and NA28 had συνιείς here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνιων (KJV: understandeth it).

[34] 1 Corinthians 3:6 (NET) Table

Who Am I? Part 9

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“One more thing you should know about me,” I wrote in another essay: “I usually appreciate God’s deceptiveness (the NIV translates it shrewdness, if you prefer) first, before I recognize his reliability, trustworthiness and loyalty.  So I assume that I am far more perverse (NIV, crooked [now, devious]), than I am blameless, innocent or faithful.”  As I revisited this essay to make tables for 2 Samuel 22:26, 27 it occurred to me that this is no longer true.

In the Tanakh (and KJV) חסיד (châsı̂yd) was translated merciful (Table1) rather than loyal.  Daily infusions of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[1] have rendered me more merciful than perverse.  Consequently, I view God as more merciful than deceptive these days.  Paul described a similar transformation in his own life for believers in Galatia (Galatians 2:20 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

He prayed the same transformation for believers in Ephesus (Ephesians 3:16, 17a NET):

I pray that according to the wealth[2] of his glory [the Father,[3] from whom every family in heaven and on earth is named] will grant[4] you to be strengthened with power through his Spirit in the inner person, that Christ will dwell in your hearts through faith…

I noticed something comparing the English translations of 2 Samuel (Reigns, Kings) 2:26, 27 from the Septuagint (Table2 and Table3) to those of the Masoretic text.

Septuagint

 Masoretic Text
2 Reigns 22:26, 27 (NETS) 2 Kings 22:26, 27 (Septuagint Elpenor) 2 Samuel 22:26, 27 (Tanakh)

2 Samuel 22:26, 27 (NET)
With the devout you will be deemed devout, and with a perfect man you will be deemed perfect, and with the select you will be select, and with the crooked you will be deemed crooked. With the holy thou wilt be holy, and with the perfect man thou will be perfect, and with the excellent thou wilt be excellent, and with the froward thou will be froward. With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright, With the pure Thou dost show myself pure; and with the crooked Thou dost show Thyself subtle. You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.  You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

The English translations from the Masoretic text seem to imply that God changes his behavior toward me depending upon my response to Him.  If I achieve the rank of crooked (Tanakh) or perverse (NET), God dost show Himself subtle (Tanakh) or prove to be deceptive (NET).  If I strive to be pure (Tanakh) or blameless (NET), He dost show myself (KJV: thyself) pure or prove to be reliable.  If I make myself upright or innocent, He dost show Himself upright or prove to be trustworthy.  If I become merciful or faithful, He dost show Himself merciful or prove to be loyal.

The translations from the Greek Septuagint (especially the NETS, “you will be deemed…”), however, called this into question and forced me to dig deeper.  With the exception of the adjective ἐκλεκτὸς, the verbs—ὁσιωθήσῃ, τελειωθήσῃ[5] and στρεβλωθήσῃ—applied to God by the rabbis who translated the Septuagint were all passive.  In other words, my perception—not God—changes as He has his way with me.  There is a caveat.

In a similar verse (Table3 below) Psalm 18:26 (18:27, 17:27) the rabbis chose the active διαστρέψεις for תתפתל (pâthal) rather than the passive στρεβλωθήσῃ (the Hebrew word תתפל [pâthal] was slightly different).  Here are the words in tabular form:

Reference

 NET Parallel Hebrew Tanakh Parallel Hebrew (chabad.org) Strong’s Concordance Septuagint (BLB)

Septuagint (Elpenor)
2 Samuel (Kings) 22:27 תתפל תִּתַּפָּֽל פָּתַל (pâthal) στρεβλωθήσῃ στρεβλωθήσῃ
Psalm 18:26 (18:27; 17:27) תתפתל תִּתְפַּתָּֽל פָּתַל (pâthal) διαστρέψεις διαστρέψεις

In other words, with the froward (Tanakh), perverse (NET/English Elpenor) or “crooked” (NETS) God is more actively froward (Tanakh) or deceptive (NET), wilt shew frowardness (English Elpenor) or “will pervert” (1 Kings 22:19-23; 1 Timothy 4:1-5).  His mercy toward me is ever astonishing.  At my most crooked or perverse I mistook God’s mercy for his nonexistence.  He remained pure, reliable, upright, trustworthy, merciful and loyal despite my religious mind’s inability to perceive it at that time.

Before I get too carried away with the English translation merciful, however, I want to study the Greek translation some.  The Hebrew word חסיד (châsı̂yd) translated merciful in the Tanakh and KJV was translated ὁσίου (a form of ὅσιος) in the Septuagint rather than ἐλεήμων (Hebrews 2:17 NET):

Therefore [Jesus] had to be made like his brothers and sisters in every respect, so that he could become a merciful (ἐλεήμων) and faithful high priest in things relating to God, to make atonement for the sins of the people.

Peter quoted David’s psalm about Jesus, you will not leave my soul in Hades, nor permit your Holy One to experience decay.[6]  Paul quoted part of the same psalm: You will not permit your Holy One to experience decay.[7]  Here in both quotes ὅσιον (another form of ὅσιος) was translated Holy One.

The Greek word διαφθοράν translated decay above was itself a translation of the Hebrew word שחת.  But it was translated (Table4 below) corruption (Tanakh) or the Pit (NET).  A table contrasting these Hebrew homographs follows.

Reference

 NET Parallel Hebrew Tanakh Parallel Hebrew (chabad.org) Strong’s Concordance Tanakh (Jewish Virtual Library)

NET
Psalm 16:10 שחת שָֽׁחַת שַׁחַת (shachath) corruption the Pit
Genesis 13:10 שחת שַׁחֵ֣ת שָׁחַת (shâchath) destroyed obliterated

The only difference between them is the vowel points.  Whether Peter and Paul misquoted the psalm to make it prophesy Jesus’ resurrection, or the Masoretes manipulated the vowel points to make it less obvious so as to defend their people from Christian interpretation will remain a matter of faith.  Admittedly, the rabbis who translated the Septuagint chose καταστρέψαι for שחת in Genesis 13:10 rather than διαφθοράν.  But they didn’t choose any form of Βόθυνος (Matthew 12:11) or φρέαρ (Revelation 9:1) for either occurrence.

Moses identified Levi’s holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah.[8] Again, the Hebrew word translated holy was חסידך (châsı̂yd) which was translated ὁσίῳ (another form of ὅσιος) in the Septuagint.  To Paul Levi’s holy one (τῷ ἀνδρὶ τῷ ὁσίῳ in the Septuagint; literally, holy man) was Christ (1 Corinthians 10:1-4 NET Table):

For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.  For they were all drinking from the spiritual rock that followed them, and the rock was Christ.

A plural form of ὅσιος (Table19 below) was translated holy (NET) or mercies (KJV) in Paul’s exhortation in the synagogue at Pisidian Antioch (Acts 13:34 NET):

But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy (ὅσια) and trustworthy promises made to David.’[9]

The last was a quote from the prophet Isaiah (Table8 below): I will make an everlasting covenant with you, even the sure mercies of David.[10]  The Hebrew word חַסְדֵ֥י (chêsêd) was translated mercies on chabad.org as well.  The Greek translation ὅσια was also rendered mercies in the Elpenor English translation of the Septuagint, but sacred things in the NETS (Table9 below).

Who will not fear you,[11] O Lord, and glorify[12] your name, because you alone are holy[13] (ὅσιος), those who conquered the beast sang.  All nations will come and worship before you for your righteous acts (seven final plagues, seven angels holding the seven trumpets, the scroll and its seven seals) have been revealed.[14]  John’s vision continued: Now I heard the angel of the waters saying: “You are just[15] – the one who is and who was, the Holy One[16] (ὅσιος) – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given[17] them blood to drink.  They[18] got what they deserved!”[19]

Without reverting to my old ways—considering justice and mercy as opposites—it seemed only fair to mention these contexts for ὅσιος.  The varied translations of ὅσιος seem to confirm my understanding of a category called “justice-mercy.”  Though I struggle to describe this category in words or diagrams it becomes much clearer—along with faithfulness and love—in the person of Jesus the Christ.

He will keep the feet of His holy ones,[20] Hannah prayed.  I planned to quote this as an example of חסידו] חסידיו] (châsı̂yd) [contrast chabad.org] translated δικαίου (a form of δίκαιος) in the Septuagint.  Comparing the Greek of the Septuagint to the Masoretic text proved more problematic than that.  The English translations follow:

English Translations from Masoretic Hebrew

 English Translations from Septuagint Greek
1 Samuel 2:9 (Tanakh) 1 Samuel 2:9 (NET) 1 Reigns 2:9 (NETS)

1 Kings 2:9 (English Elpenor)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails. Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

Admittedly, I wondered at first how the rabbis who translated the Septuagint got granting his petition to him that prays from but the wicked shall be put to silence in darkness.  Still I lamented that this woman of ancient Israel understood something I required almost a lifetime to learn: not by strength (NET: one’s own strength) shall man prevail.  The more I meditated though, the more sense it made to me that Hannah would have prayed what she acknowledged to Eli (1 Samuel 1:26-28 Tanakh):

And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem.  For this child I prayed; and HaShem hath granted me my petition which I asked of Him; therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’  And he worshipped HaShem there.

Then I began to wonder why the Masoretes changed granting his petition to him that prays to but the wicked shall be put to silence in darkness.  No contrast with the wicked is required to understand that the righteous do not prevail by their own strength.  I began to consider Hannah’s prayer of dedication in its entirety, but that must wait for another essay.

To conclude this essay, I won’t gainsay merciful as a translation of חסיד (châsı̂yd), but it was translated holy more often, indicating the Messiah.  Tables comparing Psalm 18:25, 26; 16:10; Deuternomy 33:8; Isaiah 55:3; 1 Samuel 2:9 and 1:26-28 in the Tanakh and NET, and tables comparing Psalm 18:25 (17:26); 18:26 (17:27); 16:10 (15:10); Deuteronomy 33:8; Isaiah 55:3; 1 Samuel (Reigns, Kings) 2:9; 1:26; 1:27 and 1:28 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Ephesians 3:14; 3:16; Acts 13:35; 13:34; Revelation 15:4 and 16:5, 6 in the NET and KJV.

Psalm 18:25, 26 (Tanakh)

Psalm 18:25, 26 (NET)
With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.
With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward. You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

Psalm 18:25 (Septuagint BLB)

Psalm 17:26 (Septuagint Elpenor)
μετὰ ὁσίου ὁσιωθήσῃ καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ μετὰ ὁσίου ὅσιος ἔσῃ, καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ

Psalm 17:26 (NETS)

Psalm 17:26 (English Elpenor)
With the devout you will be deemed devout, and with the innocent man you will be innocent, With the holy thou wilt be holy; and with the innocent man thou wilt be innocent.

Psalm 18:26 (Septuagint BLB)

Psalm 17:27 (Septuagint Elpenor)
καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις

Psalm 17:27 (NETS)

Psalm 17:27 (English Elpenor)
and with the select you will be select, and with the crooked you will pervert, And with the excellent [man] thou wilt be excellent; and with the perverse thou wilt shew frowardness.

Psalm 16:10 (Tanakh)

Psalm 16:10 (NET)
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. You will not abandon me to Sheol; you will not allow your faithful follower (châsı̂yd, חסידך) to see the Pit.

Psalm 16:10 (Septuagint BLB)

Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν

Psalm 15:10 (NETS)

Psalm 15:10 (English Elpenor)
because you will not abandon my soul to Hades or give your devout to see corruption. because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Deuteronomy 33:8 (Tanakh)

Deuteronomy 33:8 (NET)
And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah; Of Levi he said: Your Thummim and Urim belong to your godly (châsı̂yd, חסידך) one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.

Deuteronomy 33:8 (Septuagint BLB)

Deuteronomy 33:8 (Septuagint Elpenor)
καὶ τῷ Λευι εἶπεν δότε Λευι δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας καὶ τῷ Λευὶ εἶπε· δότε Λευὶ δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ, τῷ ἀνδρὶ τῷ ὁσίῳ, ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ, ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας

Deuteronomy 33:8 (NETS)

Deuteronomy 33:8 (English Elpenor)
And to Leui he said: Give Leui his clear ones and his truth to the devout man, whom they tempted him with temptation.  They reviled him at the water of dispute. And to Levi he said, Give to Levi his manifestations, and his truth to the holy man, whom they tempted in the temptation; they reviled him at the water of strife.

Isaiah 55:3 (Tanakh)

Isaiah 55:3 (NET)
Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Pay attention and come to me!  Listen, so you can live!  Then I will make an unconditional covenantal promise to you, just like the reliable covenantal promises (chêsêd, חסדי) I made to David.

Isaiah 55:3 (Septuagint BLB)

Isaiah 55:3 (Septuagint Elpenor)
προσέχετε τοῗς ὠτίοις ὑμῶν καὶ ἐπακολουθήσατε ταῗς ὁδοῗς μου ἐπακούσατέ μου καὶ ζήσεται ἐν ἀγαθοῗς ἡ ψυχὴ ὑμῶν καὶ διαθήσομαι ὑμῗν διαθήκην αἰώνιον τὰ ὅσια Δαυιδ τὰ πιστά προσέχετε τοῖς ὠσὶν ὑμῶν καὶ ἐπακουλουθήσατε ταῖς ὁδοῖς μου· εἰσακούσατέ μου, καὶ ζήσεται ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν· καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά

Isaiah 55:3 (NETS)

Isaiah 55:3 (English Elpenor)
Pay attention with your ears, and follow my ways; listen to me, and your soul will live in good things.  I will make with you an everlasting covenant, the sacred things of David that are sure. Give heed with your ears, and follow my ways: hearken to me, and your soul shall live in prosperity; and I will make with you an everlasting covenant, the sure mercies of David.

1 Samuel 2:9 (Tanakh)

1 Samuel 2:9 (NET)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy (châsı̂yd, [חסידו]) ones (châsı̂yd, חסידיו), but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails.

1 Samuel 2:9 (Septuagint BLB)

1 Kings 2:9 (Septuagint Elpenor)
διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου ὅτι οὐκ ἐν ἰσχύι δυνατὸς ἀνήρ διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου· ὅτι οὐκ ἐν ἰσχύϊ δυνατὸς ἀνήρ

1 Reigns 2:9 (NETS)

1 Kings 2:9 (English Elpenor)
Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

1 Samuel 1:26-28 (Tanakh)

1 Samuel 1:26-28 (NET)
And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem. She said, “My lord. Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord.
For this child I prayed; and HaShem hath granted me my petition which I asked of Him; For this boy I prayed, and the Lord has given me the request that I asked of him.
therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’  And he worshipped HaShem there. So I also dedicate him to the Lord. For all the days of his life he is dedicated to the Lord.” Then he bowed down there in worship to the Lord.

1 Samuel 1:26 (Septuagint BLB)

1 Kings 1:26 (Septuagint Elpenor)
καὶ εἶπεν ἐν ἐμοί κύριε ζῇ ἡ ψυχή σου ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου ἐν τῷ προσεύξασθαι πρὸς κύριον καὶ εἶπεν· ἐν ἐμοί, κύριε· ζῇ ἡ ψυχή σου, ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου μετὰ σοῦ ἐν τῷ προσεύξασθαι πρὸς Κύριον

1 Reigns 1:26 (NETS)

1 Kings 1:26 (English Elpenor)
and said, “By me, sir!  Your soul lives, I am the woman who stood before you when praying to the Lord; And she said, I pray thee, my lord, as thy soul liveth, I [am] the woman that stood in thy presence with thee while praying to the Lord.

1 Samuel 1:27 (Septuagint BLB)

1 Kings 1:27 (Septuagint Elpenor)
ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην καὶ ἔδωκέν μοι κύριος τὸ αἴτημά μου ὃ ᾐτησάμην παρ᾽ αὐτοῦ ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην, καὶ ἔδωκέ μοι Κύριος τὸ αἴτημά μου, ὃ ᾐτησάμην παρ᾿ αὐτοῦ

1 Reigns 1:27 (NETS)

1 Kings 1:27 (English Elpenor)
for this boy I prayed, and the Lord has granted me my request that I requested of him. For this child I prayed; and the Lord has given me my request that I asked of him.

1 Samuel 1:28 (Septuagint BLB)

1 Kings 1:28 (Septuagint Elpenor)
κἀγὼ κιχρῶ αὐτὸν τῷ κυρίῳ πάσας τὰς ἡμέρας ἃς ζῇ αὐτός χρῆσιν τῷ κυρίῳ κἀγὼ κιχρῶ αὐτὸν τῷ Κυρίῳ πάσας τὰς ἡμέρας, ἃς ζῇ αὐτός, χρῆσιν τῷ Κυρίῳ. Καὶ εἶπεν

1 Reigns 1:28 (NETS)

1 Kings 1:28 (English Elpenor)
And I lend him to the Lord as long as he lives, a loan to the Lord. And I lend him to the Lord all his days that he lives, a loan to the Lord: and she said,

Ephesians 3:14 (NET)

Ephesians 3:14 (KJV)
For this reason I kneel before the Father, For this cause I bow my knees unto the Father of our Lord Jesus Christ,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου

Ephesians 3:16 (NET)

Ephesians 3:16 (KJV)
I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον

Acts 13:35 (NET)

Acts 13:35 (KJV)
Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.’ Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διότι καὶ ἐν ἑτέρῳ λέγει· οὐ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν

Acts 13:34 (NET)

Acts 13:34 (KJV)
But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David.’ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαβιδ τα πιστα οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαυιδ τα πιστα

Revelation 15:4 (NET)

Revelation 15:4 (KJV)
Who will not fear you, O Lord, and glorify your name, because you alone are holy?  All nations will come and worship before you for your righteous acts have been revealed.” Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομα σου; ὅτι μόνος ὅσιος, ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον σου, ὅτι τὰ δικαιώματα σου ἐφανερώθησαν τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος οσιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος αγιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν

Revelation 16:5, 6 (NET)

Revelation 16:5, 6 (KJV)
Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments, And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος· δίκαιος εἶ, ὁ ὢν καὶ ὁ ἦν, |ὁ| ὅσιος, ὅτι ταῦτα ἔκρινας, και ηκουσα του αγγελου των υδατων λεγοντος δικαιος κυριε ει ο ων και ο ην και ο οσιος οτι ταυτα εκρινας και ηκουσα του αγγελου των υδατων λεγοντος δικαιος ει ο ων και ο ην ο οσιος οτι ταυτα εκρινας
because they poured out the blood of your saints and prophets, so you have given them blood to drink.  They got what they deserved!” For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν καὶ αἷμα αὐτοῖς |[δ]έδωκας| πιεῖν, ἄξιοι εἰσιν οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι γαρ εισιν οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι εισιν

[1] Galatians 5:22, 23a (NET) Table

[2] The NET parallel Greek text and NA28 had πλοῦτος—the nominative case—here along with its corresponding article τὸ, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον (KJV: riches)—the accusative case—with its corresponding article τον.

[3] The Stephanus Textus Receptus and Byzantine Majority Text had του κυριου ημων ιησου χριστου (KJV: of our Lord Jesus Christ) here.  The NET parallel Greek text and NA28 did not.

[4] The NET parallel Greek text and NA28 had δῷ—in the subjunctive mood—here, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη (KJV: would grant)—in either the optative or subjunctive mood (depending on diacritical marks which are absent, though the word would may indicate that the translators understood it as subjunctive).  The NET will grant indicates a more “definite outcome,” the “result” of Paul’s prayer according to the wealth of the Father’s glory.

[5] In a similar passage in Psalm 18:26 (17:27) the rabbis chose the adjective ἀθῷος to translate תתמם (tâmam) rather than the passive τελειωθήσῃ though the Hebrew was also תתמם (tâmam).

[6] Acts 2:27 (NET) Table

[7] Acts 13:35b (NET)

[8] Deuteronomy 33:8b (Tanakh)

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

[10] Isaiah 55:3b (Tanakh)

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

[12] The NET parallel Greek text and NA28 had the future tense indicative mood verb δοξάσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had the aorist tense subjunctive mood verb δοξαση.  This is potentially a significant difference.  For what it’s worth, φοβηθῇ (fear) is in the aorist tense and subjunctive mood.  Of course, it is also in the passive voice while both δοξάσει and δοξαση are in the active voice.

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

[14] Revelation 15:4 (NET)

[15] The Stephanus Textus Receptus had κυριε (KJV: O Lord) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[16] The Stephanus Textus Receptus had και (KJV: and shalt be) preceding the Holy One.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[17] The NET parallel Greek text and NA28 had δέδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδωκας (KJV: hast given).

[18] The Stephanus Textus Receptus had the conjunction γαρ (KJV: for) joining these clauses.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[19] Revelation 16:5, 6 (NET)

[20] 1 Samuel 2:9 (Tanakh)