Tag Archives: Ephesians 4:1

Exploration, Part 18

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I want to continue hearing with faith1 the truth of the Gospel in Paul’s letter to the Ephesians (Ephesians 3:1-6 ESV).

For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles—assuming that2 you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known3 to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in4 other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the5 promise in Christ6 Jesus7 through the gospel.

The Greek is: Τούτου χάριν, For this reason. The ESV translators (along with most others) understood χάριν as an adverb here: “in favour of; on account of.” I’m assuming that choice has to do with the genitive pronoun Τούτου (rather than the accusative τοῦτον), since χάριν as a form of the noun χάρις is in the accusative case. Had Paul intended Of this grace τήν χάριν τούτου or τῆς χάριτος τούτου would have accomplished that without confusion. Still, the translators of the Catholic Public Domain Version were quite diplomatic: By reason of this grace. Paul’s Greek readers would have recognized χάριν as both an adverb and a form of the noun χάρις in the accusative case.

Be that as it may, it’s necessary to review what precedes this to understand Paul’s reason or this grace (Ephesians 2:19-22 EXP17):

So then no longer are you strangers and aliens but you are fellow-citizens of the holy and members of the household of God [Table], having been built by means of the foundation of the apostles and prophets, being the cornerstone himself, Christ Jesus, by means of whom the whole structure, being joined together, grows into a holy temple by means of the Lord [Table]. By means of whom also you are being built together into God’s dwelling-place by means of the Spirit.

Paul continued: ἐγὼ Παῦλος, I, Paul, ὁ δέσμιος τοῦ Χριστοῦ [Ἰησοῦ], a prisoner of Christ Jesus (literally, “the prisoner of Jesus Christ”). He used a similar self-reference later: I…a prisoner for the Lord (ἐγὼ ὁ δέσμιος ἐν κυρίῳ; NET note 1, “prisoner in the Lord,” or “I the prisoner by means of8 the Lord”).9

Reading in English only I’ve assumed these statements meant that Paul was incarcerated somewhere at the time he wrote to the Ephesian church. The translation prisoner implies punishment: There is no fear in love, but perfect love casts out fear. For fear has to do with punishment (κόλασιν, a form of κόλασις), and whoever fears has not been perfected in love.10 Another possible translation of δέσμιος is captive, a word much more attune with the language of love: I, Paul, the captive of Christ Jesus and I…the captive by means of the Lord. So, while Paul’s many incarcerations may have informed his word choice somewhat, and its usage here may even allude to those incarcerations in part, it seems prudent to keep an open mind that Paul may have intended to describe an intimate relationship with our Lord and Savior Jesus Christ; namely, as his loving and beloved captive.

Paul continued: ὑπὲρ ὑμῶν τῶν ἐθνῶν, on behalf of you Gentiles (or “for your sake, the nations”). The Lord said of Saul (aka Paul): he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel [Table]. For I will show him how much he must suffer for the sake of (ὑπὲρ) my name.11

Ephesians 3:2 continued: εἴ γε, assuming that, ἠκούσατε, you have heard. The verb ἠκούσατε is a form of ἀκούω in the indicative mood, “a statement of fact.” I’m wondering if that prompted the note (2) in the NET:

If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

One might expect the verb of the protasis (“if”-clause) to be in the subjunctive mood and the apodosis (“then”-clause) to be in the indicative mood (John 12:32 ESV):

And I, when I am lifted up from the earth, will draw all people to myself.

Here the verb of the protasis (“if”-clause) ὑψωθῶ, I am lifted up (e.g., crucified), is a form of ὑψόω in the subjunctive mood. The conjunction ἐὰν was translated when, I assume, to keep the English reader from stumbling over whether Jesus was questioning at that moment if his crucifixion would actually take place. The verb of the apodosis (“then”-clause) ἑλκύσω, I…will draw, is a form of ἑλκύω in the future tense (e.g., something He will do after ὑψωθῶ becomes actual) and the indicative mood. This makes some sense: The apodosis (“then”-clause), consequent clause, becomes factual in a true conditional statement once the protasis (“if”-clause), antecedent, becomes actual. The logical argument goes something like this:

Jesus said: “If I am crucified, then I will draw all to Myself.” Jesus was crucified. Therefore He will draw all to Himself.

The note (2) in the NET indicated that the translators understood Paul to be saying: if indeed you have heard of the stewardship of God’s grace that was given to me for you,12 then I ask you not to lose heart because of what I am suffering for you, which is your glory.13 The logical argument would go something like this:

If you have heard of the stewardship of God’s grace that was given to me for you, then I ask you not to lose heart because of what I am suffering for you. You have heard of the stewardship of God’s grace that was given to me for you. Therefore I ask you not to lose heart because of what I am suffering for you.

It sounds true enough on its surface, until I consider its inverse.

If you have [not] heard of the stewardship of God’s grace that was given to me for you, then I [do not] ask you not to lose heart because of what I am suffering for you. You have [not] heard of the stewardship of God’s grace that was given to me for you. Therefore I [do not] ask you not to lose heart because of what I am suffering for you.

This argument doesn’t reflect the attitude of the one who wrote: I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. So I am eager to preach the gospel to you also who are in Rome.14 The principle of charity practically demands assuming that, the ESV translation of εἴ γε, or something similar to keep Paul’s discourse more self-contained and less obtuse. He had a tendency, however, to use an indicative verb in the protasis (“if”-clause), antecedent, of a conditional statement (Galatians 5:15 ESV).

But if you bite (δάκνετε, a form of δάκνω in the indicative mood) and devour (κατεσθίετε, a form of κατεσθίω in the indicative mood) one another, watch out that you are not consumed by one another.

And here the verb ἀναλωθῆτε, you are consumed, in the apodosis (“then”-clause), consequent, is a form of ἀναλίσκω in the aorist tense and the subjunctive mood. So, the rather obvious form of the conditional statement accomplishes two things simultaneously: It affirms the truism—If you bite and devour one another, then you will be consumed by one another—even as it conveys Paul’s assessment of the Galatians’ relative position within the logical flow of that conditional statement: that they are currently biting and devouring one another though they have not yet consumed one another. And that, to the original point of the note in the NET in Ephesians, probably also indicates that Paul “assumed” most, if not all of his readers, have heard of the stewardship of God’s grace that was given to me for you.

The Greek continues: τὴν οἰκονομίαν, of the stewardship, τῆς χάριτος τοῦ θεοῦ, of God’s grace, τῆς δοθείσης, that was given, μοι, to me, εἰς ὑμᾶς, for you. While it is certainly meaningful and appropriate to translate τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, of God’s grace that was given to me for you, I wonder, in the light of the Hiphil stem in Hebrew, especially its usage in Exodus 24:12—so that you may teach them15—whether of God’s grace that was given by means of me into (or, unto) you is also appropriate.

Paul continued: [ὅτι], how, κατὰ ἀποκάλυψιν, by revelation, ἐγνωρίσθη μοι, was made known to me, τὸ μυστήριον, the mystery, καθὼς, as, προέγραψα, I have written, ἐν ὀλίγῳ, briefly. This latter clause refers back to Ephesians 2.

The Greek continues: πρὸς ὃ, which this, δύνασθε ἀναγινώσκοντες, you can read, νοῆσαι to perceive, τὴν σύνεσιν μου, my insight, ἐν τῷ μυστηρίῳ, into the mystery, τοῦ Χριστοῦ, of Christ, ὃ ἑτέραις γενεαῖς, which in other generations (or “which to other generations”), οὐκ ἐγνωρίσθη, was not made known, τοῖς υἱοῖς τῶν ἀνθρώπων, to the sons of men, ὡς νῦν ἀπεκαλύφθη, as now has been revealed, τοῖς ἁγίοις ἀποστόλοις αὐτοῦ, to his holy apostles (or “by means of his holy apostles”), καὶ προφήταις, and prophets, ἐν πνεύματι, by the Spirit, εἶναι, This mystery is that (literally, “to become”), τὰ ἔθνη συγκληρονόμα, the Gentiles are fellow heirs (or “the nations, fellow heirs”), καὶ σύσσωμα, members of the same body (or “and of the same body”), καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ, and partakers of the promise in Christ Jesus (or “and partakers of the promise by means of Christ Jesus”), διὰ τοῦ εὐαγγελίου, through the gospel.

And Jesus came and said to them [the eleven disciples] after his crucifixion and resurrection (Matthew 28:18-20a ESV):

All authority in heaven and on earth has been given to me [Table]. Go therefore and make disciples of (μαθητεύσατε, a form of μαθητεύω) all nations (πάντα τὰ ἔθνη), baptizing them in the name of the Father and of the Son and of the Holy Spirit [Table], teaching (διδάσκοντες, a present participle of διδάσκω) them to observe all that I have commanded you [Table].

The direct object of the verb μαθητεύσατε, make disciples of, a 2nd person plural form of μαθητεύω in the imperative mood (e.g., “you must make disciples of”) is πάντα τὰ ἔθνη (literally “all the nations”) in the accusative case. This is an ambitious project, sometimes called replacement theology: “the Christian Church has fully and permanently replaced Israel in God’s plan.” If one means that he might create in himself one new man (ἕνα καινὸν ἄνθρωπον) in place of the two, so making peace [Table], and might reconcile us both to God in one body through the cross, thereby killing the hostility16 by the term Christian Church, the idea is not without merit, apart from being a singularly catty, if not an altogether anti-Jewish, way for a former Gentile to express the revelation of this mystery.

The only true replacement theology is that your old self (τὸν παλαιὸν ἄνθρωπον; “the old human”), which belongs to your former manner of life and is corrupt through deceitful desires,17 is replaced by the new self (τὸν καινὸν ἄνθρωπον; “the new human”), created after the likeness of God in true righteousness and holiness.18 As Paul (circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless [Table]19) wrote (Galatians 2:20 EXP11):

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.

The truth to be hearing with faith20 is ( Ephesians 3:1-6 EXP18):

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly, (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel.

So, I’m understanding verse 6 as the conclusion of Paul’s introduction of his purpose as the captive of Christ Jesus: By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations, to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel. And behold, Jesus promised, I am with you always, to the end of the age.21

Tables comparing Ephesians 3:2, 3 and 3:5, 6 in the KJV and NET follow.

Ephesians 3:2, 3 (NET)

Ephesians 3:2, 3 (KJV)
if indeed you have heard of the stewardship of God’s grace that was given to me for you, If ye have heard of the dispensation of the grace of God which is given me to you-ward:

Ephesians 3:2 (NET Parallel Greek)

Ephesians 3:2 (Stephanus Textus Receptus)

Ephesians 3:2 (Byzantine Majority Text)
εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας
that by revelation the mystery was made known to me, as I wrote before briefly. How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

Ephesians 3:3 (NET Parallel Greek)

Ephesians 3:3 (Stephanus Textus Receptus)

Ephesians 3:3 (Byzantine Majority Text)
[ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω

Ephesians 3:5, 6 (NET)

Ephesians 3:5, 6 (KJV)
(which was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit), Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

Ephesians 3:5 (NET Parallel Greek)

Ephesians 3:5 (Stephanus Textus Receptus)

Ephesians 3:5 (Byzantine Majority Text)
ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι ο εν ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι
namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus. That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Ephesians 3:6 (NET Parallel Greek)

Ephesians 3:6 (Stephanus Textus Receptus)

Ephesians 3:6 (Byzantine Majority Text)
εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου

1 Galatians 3:2b (ESV)

3 The NET parallel Greek text and NA28 had ἐγνωρίσθη here, a 3rd person singular form of γνωρίζω in the passive voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωρισεν (KJV: he made known) in the active voice.

5 The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Greek text and NA28 did not.

6 The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding Christ. The NET parallel Greek text and NA28 did not.

7 The NET parallel Greek text and NA28 had Ἰησοῦ following Christ. The Stephanus Textus Receptus and Byzantine Majority Text did not.

8 “The dative is the case of the indirect object, or may also indicate the means by which something is done.” From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions) on Resources for Learning New Testament Greek online. The noun κυρίῳ is a form of κύριος in the dative case.

9 Ephesians 4:1a (ESV)

10 1 John 4:18 (ESV)

11 Acts 9:15, 16 (ESV)

12 Ephesians 3:2 (NET)

13 Ephesians 3:13b (NET) Table

14 Romans 1:14, 15 (ESV)

15 Exodus 24:12b (NET) Table

16 Ephesians 2:15b, 16 (ESV)

17 Ephesians 4:22b (ESV)

18 Ephesians 4:24b (ESV)

19 Philippians 3:5, 6 (ESV)

20 Galatians 3:2b (ESV)

21 Matthew 28:20b (ESV) Table

Nothing True, Part 3

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Eliphaz, the king of the Thaimanites1 responded to Job’s lament:

Masoretic Text

Septuagint

Job 4:1, 2 (Tanakh/KJV)

Job 4:1, 2 (NET)

Job 4:1, 2 (NETS)

Job 4:1, 2 (English Elpenor)
Then Eliphaz the Temanite answered and said, Then Eliphaz the Temanite answered: Now Eliphaz the Thaimanite continued and said, Then Eliphaz the Thaemanite answered and said,
If we assay (הֲנִסָּ֬ה) to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? “If someone should attempt (nāsâ, הנסה) a word with you, will you be impatient? But who can refrain from speaking? “Have you often (μὴ πολλάκις) been addressed when in distress? But who can endure the force of your words? Hast thou been often (μὴ πολλάκις) spoken to in distress? but who shall endure the force of thy words?

“If one ventures a word with you, will you become impatient?”2 I thought Eliphaz was kind and very mindful of Job’s distress when I only read this English translation of the Masoretic text. Now I know that Eliphaz was a king who heard Job lament: I should have slept and been at rest, with kings [and] councillors of the earth, who gloried in [their] swords.3 So now I hear sarcasm in the words of Eliphaz.

The Hebrew word translated we assay (Tanakh, KJV) and someone should attempt (NET) was הֲנִסָּ֬ה (nāsâ). The first occurrence of a form of נָסָה (nāsâ) follows:

Masoretic Text

Septuagint

Genesis 22:1, 2 (Tanakh)

Genesis 22:1, 2 (NET)

Genesis 22:1, 2 (NETS)

Genesis 22:1, 2 (English Elpenor)
And it came to pass after these things, that G-d did prove (נִסָּ֖ה) Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ Some time after these things God tested (nāsâ, נסה) Abraham. He said to him, “Abraham!” “Here I am!” Abraham replied. And it came about after these matters that God tested (ἐπείραζεν) Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.” AND it came to pass after these things that God tempted (ἐπείρασε) Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].
And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ God said, “Take your son—your only son, whom you love, Isaac—and go to the land of Moriah! Offer him up there as a burnt offering on one of the mountains which I will indicate to you.” And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.” And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

For what does the scripture say? “Abraham believed God, and it was credited to him as righteousness.”4 We are told explicitly (Hebrews 11:17-19 NET):

By faith Abraham, when he was tested (πειραζόμενος, a form of πειράζω), offered up Isaac. He had received the promises, yet he was ready to offer up his only son. God had told him, “Through Isaac descendants will carry on your name,” and he reasoned that God could even raise him from the dead, and in a sense he received him back from there.

It’s not too difficult to say that God did prove (Tanakh), did tempt (KJV), tested (NET, NETS) or tempted (English Elpenor) Job. That is precisely what the translators of the Tanakh on chabad.org decided that Eliphaz said to him (Job 4:2 Chabad Tanakh): 

“Because He tested you with [one] thing, should you weary? Who can withhold words?

But I wonder now if Eliphaz thought to continue that proving, tempting or testing by his own words. Or did he try (Tanakh), tempt (KJV, English Elpenor) or test (NET) God?

Masoretic Text

Septuagint

Exodus 17:2 (Tanakh)

Exodus 17:2 (NET)

Exodus 17:2 (NETS)

Exodus 17:2 (English Elpenor)
Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try (תְּנַסּ֖וּן) HaShem?’ So the people contended with Moses, and they said, “Give us water to drink!” Moses said to them, “Why do you contend with me? Why do you test (nāsâ, תנסון) the Lord?” And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing (πειράζετε) the Lord?” And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye (πειράζετε) the Lord?

Both of these examples of forms of נָסָה (nāsâ) were translated with forms of πειράζω in the Septuagint. In fact, most occurrences of forms of נָסָה (nāsâ) in the Masoretic text were translated with forms of πειράζω in the Septuagint (see table below). One (Deuteronomy 28:56) was translated with a form of πεῖρα, the noun form of the verb πειράζω. Four (twice in Deuteronomy 6:16, once each in Deuteronomy 8:2 and 8:16) were translated with forms of ἐκπειράζω, leaving only two outliers and an allied word to consider.

Masoretic Text

Septuagint

1 Samuel 17:38, 39 (Tanakh)

1 Samuel 17:38, 39 (NET)

1 Reigns 17:38, 39 (NETS)

1 Kings 17:38, 39 (English Elpenor)
And Saul clad David with his apparel, and he put a helmet of brass upon his head, and he clad him with a coat of mail. Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him. And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head, And Saul clothed David with a military coat, and [put] his brazen helmet on his head.
And David girded his sword upon his apparel, and he essayed to go, but could not; for he had not tried it (נִסָּה֒). And David said unto Saul: ‘I cannot go with these; for I have not tried them (נִסִּ֑יתִי).’ And David put them off him. David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them (nāsâ, נסה). David said to Saul, “I can’t walk in these things, for I’m not used to them (nāsâ, נסיתי).” So David removed them. and he girded Dauid with his sword over his woolen cloak, and he grew tired (ἐκοπίασεν) walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced (πεπείραμαι).” And they removed them from him. And he girt David with his sword over his coat: and he made trial (ἐκοπίασε) walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them] (πεπείραμαι): so they remove them from him.

The Greek word ἐκοπίασε(ν), a form of κοπιάω (NETS: he grew tired), cuts right to the heart of the matter and highlights the humor of this boy laboring to move in a man’s battle gear. And πεπείραμαι a form of πειράω in the middle voice (e.g., “to be used to”) makes it clear that David did not disparage the king’s offer or the battle attire offered. I think the rabbis who translated the Septuagint were confronting forms of נָסָה (nāsâ) here, and grappled with nuances that the English translator of the Elpenor Septuagint ignored even in Greek.

This brings me full circle to μὴ πολλάκις, the apparent translation of הֲנִסָּ֬ה (nāsâ) in Job 4:2. Though the literal meaning is not often the English translators of both versions of the Septuagint treated this phrase as a rhetorical question: Have you often (NETS) or Hast thou been often (English Elpenor). This is a legitimate way to treat μὴ at the beginning of a clause:5

Introducing a rhetorical question which expects a negative answer:
μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ;
am I my brother’s keeper? (Gen 4:9)

Though I might otherwise have questioned whether הֲנִסָּ֬ה (nāsâ) was the original word the rabbis found to translate, this exercise has made me more willing to assume that they recognized nuance in the Hebrew that I might miss in a more direct Greek translation. The rabbis didn’t hear Eliphaz requesting permission to speak if it would not cause Job too much distress. They heard an assertion, if not an accusation, that Job was unaccustomed to such distress.

Masoretic Text

Septuagint

Job 4:3-5 (Tanakh/KJV)

Job 4:3-5 (NET)

Job 4:3-5 (NETS)

Job 4:3-5 (English Elpenor)
Behold, thou hast instructed many, and thou hast strengthened the weak hands. Look, you have instructed many; you have strengthened feeble hands. So what, if you instructed many and encouraged the hands of the weak one, For whereas thou hast instructed many, and hast strengthened the hands of the weak one,
Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. Your words have supported those who stumbled, and you have strengthened the knees that gave way. lifted up the weak with your words and wrapped feeble knees in courage— and hast supported the failing with words, and hast imparted courage to feeble knees.
But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled (וַתִּבָּהֵֽל). But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified (bāhal, ותבהל). but now distress has come upon you and touched you, and you acted in haste (ἐσπούδασας). Yet now [that] pain has come upon thee, and touched thee, thou art troubled (ἐσπούδασας).

I looked back at the words when I first read the book of Job (Job 4:3-5 NASB):

Behold, you have taught many, And you have strengthened weak hands. Your words have helped the stumbling to stand, And you have strengthened feeble knees. But now it comes to you, and you are impatient; It touches you, and you are horrified.

I thought Eliphaz was reasoning calmly with Job, encouraging (if not praising him, but certainly encouraging) him to return again to the man he once was. This is embarrassing. Even beyond embarrassing, it is disconcerting because it is around this same time that I thought Jesus was a conceited know-it-all, rude, overly critical, laying word traps into which people would fall so He could berate them.

I was neither self-aware enough nor honest enough to acknowledge those beliefs at the time. I only became aware of them as I knew Him better and they were replaced by a better understanding of the Bible. (I certainly knew how I was supposed to feel about Jesus, and was as practiced as anyone, I suppose, in the fake it till you make it school of Christian teaching.) This time studying through the book of Job it seems fairly clear that Eliphaz accused Job of being an empty talker, a hypocrite, if you will, in the modern sense of the word.

The Hebrew word וַתִּבָּהֵֽל (bāhal), translated and thou art troubled (Tanakh/KJV), and you are terrified (NET), was ἐσπούδασας (a form of σπουδάζω), translated thou art troubled (English Elpenor) and you acted in haste (NETS). Being more familiar with forms of σπουδάζω in the New Testament, I thought this was an odd, even a questionable, choice. So I reviewed some of the verses containing forms of σπουδάζω:

[James, Cephas, and John] requested only that we remember the poor, the very thing I also was eager (ἐσπούδασα, another form of σπουδάζω) to do.6 I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called…making every effort (σπουδάζοντες, another form of σπουδάζω) to keep the unity of the Spirit in the bond of peace.7 Make every effort (σπούδασον, another form of σπουδάζω) to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.8

Thus we must make every effort (Σπουδάσωμεν, another form of σπουδάζω) to enter that rest, so that no one may fall by following the same pattern of disobedience.9 Therefore, brothers and sisters, make every effort (σπουδάσατε, another form of σπουδάζω) to be sure of your calling and election. For by doing this you will never stumble into sin (ου μη10 πταισητε ποτε; literally, “never stumble once”).11 Therefore, dear friends, since you are waiting for these things, strive (σπουδάσατε, another form of σπουδάζω) to be found at peace, without spot or blemish, when you come into his presence.12

When I tried to obey these commands in my own strength, seeking to have my own righteousness derived from13 these very commands received as rules, I caused myself a level of anxiety similar to that which Eliphaz accused Job of having. I was making myself like that proverbial branch that is thrown out…and dries up14 by not remaining or abiding in Jesus. I was like one of those foolish Galatians…trying to finish by human effort. But the Lord rescued me from my folly. The only reason I don’t respond immediately to that level of anxiety in forms of σπουδάζω currently, is that He has begun to teach me to walk by the Spirit.

A table comparing the definitions of וַתִּבָּהֵֽל (bāhal) and σπουδάζω follows:

וַתִּבָּהֵֽל (bāhal)

σπουδάζω
to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous to hasten, hurry, use speed, act with speed; to be zealous, eager, diligent; to be busy, be persistent; to become mentally unsettled

Taken at face value, these words are more alike than I was fully appreciating. I considered Paul’s usage of ἐσπουδάσαμεν: But when we were separated from you, brothers and sisters, for a short time (in presence, not in affection) we became all the more fervent (ἐσπουδάσαμεν, another form of σπουδάζω) in our great desire to see you in person.15 There was probably more anxiety in Paul’s more fervent…desire than I allowed before undertaking this exercise: So when I could bear it no longer, I sent to find out about your faith, for fear that the tempter (ὁ πειράζων) somehow16 tempted (ἐπείρασεν) you and our toil had proven useless.17

I’ll conclude this essay with the chabad.org translation of Job 4:3-5 (Chabad Tanakh):

Behold, you have chastised many, and you have strengthened weak hands. Your words would pick up the stumbler, and you would strengthen buckling knees. Now when it comes to you, you weary; it touches you and you are frightened.

According to a note (5) in the NET Paul quoted from Genesis 15:6. A table below compares the Greek of Romans 4:3b to that of the Septuagint.

Romans 4:3b (NET Parallel Greek)

Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Romans 4:3b (NET)

Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness. And Abram believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

According to a note (22) in the NET Hebrews 11:18b was a quotation from Genesis 21:12b. A table below compares the Greek of Hebrews 11:18b to that of the Septuagint.

Hebrews 11:18b (NET Parallel Greek)

Genesis 21:12b (Septuagint BLB) Table

Genesis 21:12b (Septuagint Elpenor)
ὅτι ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα

Hebrews 11:18b (NET)

Genesis 21:12b (NETS)

Genesis 21:12b (English Elpenor)
through Isaac descendants will carry on your name for in Isaak offspring shall be named for you for in Isaac shall thy seed be called

The table mentioned above follows:

Forms of נָסָה (nāsâ)
Reference Hebrew KJV / NET Greek NETS / English Elpenor
Genesis 22:1 נִסָּ֖ה did tempt / tested ἐπείραζεν / ἐπείρασε tested / tempted
Exodus 15:25 נִסָּֽהוּ he proved them / he tested them ἐπείρασεν / ἐπείρασε he tested / he proved
Exodus 16:4 אֲנַסֶּ֛נּוּ I may prove them / I may test them πειράσω I might test / I may try
Exodus 17:2 תְּנַסּ֖וּן do ye tempt / do you test πειράζετε are you testing / tempt ye
Exodus 17:7 נַסֹּתָ֤ם they tempted / of their testing τὸ πειράζειν they tested / they tempted
Exodus 20:20 נַסּ֣וֹת prove / test τοῦ πειράσαι to test / to try
Numbers 14:22 וַיְנַסּ֣וּ and have tempted / and yet have tempted καὶ ἐπείρασάν and tested / and have tempted
Deuteronomy 4:34 הֲנִסָּ֣ה hath…assayed / has…tried ἐπείρασεν ever attempted / has assayed
Deuteronomy 6:16 תְנַסּ֔וּ Ye shall…tempt / You must…put…to the test ἐκπειράσεις You shall…tempt / Thou shalt…tempt
נִסִּיתֶ֖ם ye tempted / you did ἐξεπειράσασθε / ἐξεπειράσατε you tempted / ye tempted him
Deuteronomy 8:2 לְנַסֹּֽתְךָ֗ to prove thee / he might…test you ἐκπειράσῃ σε / πειράσῃ σε test you / try thee
Deuteronomy 8:16 נַסֹּתֶ֔ךָ he might prove thee / he might…test you ἐκπειράσῃ σε test you / thoroughly try thee
Deuteronomy 13:3 מְנַסֶּ֞ה proveth / will be testing πειράζει is testing / tries
Deuteronomy 28:56 נִסְּתָ֤ה would…adventure / would…think πεῖραν an attempt / has…assayed
Deuteronomy 33:8 נִסִּיתוֹ֙ thou didst prove / authority you challenged ἐπείρασαν they tempted
Judges 2:22 נַסּ֥וֹת I may prove / test τοῦ πειράσαι to test / to prove
Judges 3:1 לְנַסּ֥וֹת to prove / to test πειράσαι to test / to prove
Judges 3:4 לְנַסּ֥וֹת to prove / to test πειράσαι to test / to prove
Judges 6:39 אֲנַסֶּ֚ה let me prove / allow…test πειράσω I will make trial / I will…make…trial
1 Samuel 17:39 נִסָּה֒ he had…proved / he was…used to ἐκοπίασεν / ἐκοπίασε he grew tired / he made trial
נִסִּ֑יתִי I have…proved / I’m…used to πεπείραμαι I am…experienced / I have…proved [them]
1 Kings 10:1 לְנַסֹּת֖וֹ to prove him / to challenge him πειράσαι αὐτὸν to test him / to try him
2 Chronicles 9:1 לְנַסּוֹת֩ to prove / to challenge τοῦ πειράσαι to test / to prove
2 Chronicles 32:31 לְנַ֨סּוֹת֔וֹ to try him / to test him τοῦ πειράσαι αὐτὸν to test him / to try him
Job 4:2 הֲנִסָּ֬ה we assay / someone should attempt μὴ πολλάκις Have you often / Hast thou been often
Psalm 26:2 וְנַסֵּ֑נִי and prove me / and test me καὶ πείρασόν με and try me
Psalm 78:18 וַיְנַסּוּ And they tempted / They willfully challenged καὶ ἐξεπείρασαν And they tested / And they tempted
Psalm 78:41 וַיְנַסּ֣וּ and tempted / challenged καὶ ἐπείρασαν and tested / and tempted
Psalm 78:56 וַיְנַסּ֣וּ Yet they tempted / Yet they challenged καὶ ἐπείρασαν And they tested / Yet they tempted
Psalm 95:9 נִ֖סּוּנִי tempted me / challenged my authority ἐπείρασαν tried / tempted me
Psalm 106:14 וַיְנַסּוּ and tempted / they challenged καὶ ἐπείρασαν and put…to the test / and tempted
Ecclesiastes 2:1 אֲנַסְּכָ֥ה I will prove thee / I will try πειράσω σε let me test you / I will prove thee
Ecclesiastes 7:23 נִסִּ֣יתִי have I proved / I have examined ἐπείρασα I tested / have I proved
Isaiah 7:12 אֲנַסֶּ֖ה will I tempt / put…to a test πειράσω will I put…to the test / will I tempt
Daniel 1:12 נַס Prove / test πείρασον Do test / Prove
Daniel 1:14 וַיְנַסֵּ֖ם and proved them / and tested them καὶ ἐπείρασεν αὐτοὺς and tested them / and proved them

Tables comparing Job 4:1; 4:2; Genesis 22:1; 22:2; Exodus 17:2; 1 Samuel 17:38; 17:39; Job 4:3; 4:4 and 4:5 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 4:1; 4:2; Genesis 22:1; 22:2; Exodus 17:2; 1 Samuel (Reigns, Kings) 17:38; 17:39; Job 4:3; 4:4 and 4:5 in the Septuagint (BLB and Elpenor), and a table comparing the Greek of 1 Thessalonians 3:5 in the NET and KJV follow.

Job 4:1 (Tanakh)

Job 4:1 (KJV)

Job 4:1 (NET)
Then Eliphaz the Temanite answered and said, Then Eliphaz the Temanite answered and said, Then Eliphaz the Temanite answered:

Job 4:1 (Septuagint BLB)

Job 4:1 (Septuagint Elpenor)
ὑπολαβὼν δὲ Ελιφας ὁ Θαιμανίτης λέγει ΥΠΟΛΑΒΩΝ δὲ ᾿Ελιφὰζ ὁ Θαιμανίτης λέγει

Job 4:1 (NETS)

Job 4:1 (English Elpenor)
Now Eliphaz the Thaimanite continued and said, Then Eliphaz the Thaemanite answered and said,

Job 4:2 (Tanakh)

Job 4:2 (KJV)

Job 4:2 (NET)
If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? “If someone should attempt a word with you, will you be impatient? But who can refrain from speaking?

Job 4:2 (Septuagint BLB)

Job 4:2 (Septuagint Elpenor)
μὴ πολλάκις σοι λελάληται ἐν κόπῳ ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει

Job 4:2 (NETS)

Job 4:2 (English Elpenor)
“Have you often been addressed when in distress? But who can endure the force of your words? Hast thou been often spoken to in distress? but who shall endure the force of thy words?

Genesis 22:1 (Tanakh)

Genesis 22:1 (KJV)

Genesis 22:1 (NET)
And it came to pass after these things, that G-d did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. Some time after these things God tested Abraham. He said to him, “Abraham!” “Here I am!” Abraham replied.

Genesis 22:1 (Septuagint BLB)

Genesis 22:1 (Septuagint Elpenor)
καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα ὁ θεὸς ἐπείραζεν τὸν Αβρααμ καὶ εἶπεν πρὸς αὐτόν Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ ΚΑΙ ἐγένετο μετὰ τὰ ρήματα ταῦτα ὁ Θεός ἐπείρασε τὸν ῾Αβραὰμ καὶ εἶπεν αὐτῷ· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ

Genesis 22:1 (NETS)

Genesis 22:1 (English Elpenor)
And it came about after these matters that God tested Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.” AND it came to pass after these things that God tempted Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].

Genesis 22:2 (Tanakh)

Genesis 22:2 (KJV)

Genesis 22:2 (NET)
And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. God said, “Take your son—your only son, whom you love, Isaac—and go to the land of Moriah! Offer him up there as a burnt offering on one of the mountains which I will indicate to you.”

Genesis 22:2 (Septuagint BLB)

Genesis 22:2 (Septuagint Elpenor)
καὶ εἶπεν λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν ὃν ἠγάπησας τὸν Ισαακ καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾽ ἓν τῶν ὀρέων ὧν ἄν σοι εἴπω καὶ εἶπε· λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν, ὃν ἠγάπησας, τὸν ᾿Ισαάκ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾿ ἓν τῶν ὀρέων, ὧν ἄν σοι εἴπω

Genesis 22:2 (NETS)

Genesis 22:2 (English Elpenor)
And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.” And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

Exodus 17:2 (Tanakh)

Exodus 17:2 (KJV)

Exodus 17:2 (NET)
Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try HaShem?’ Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? So the people contended with Moses, and they said, “Give us water to drink!” Moses said to them, “Why do you contend with me? Why do you test the Lord?”

Exodus 17:2 (Septuagint BLB)

Exodus 17:2 (Septuagint Elpenor)
καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες δὸς ἡμῖν ὕδωρ ἵνα πίωμεν καὶ εἶπεν αὐτοῖς Μωυσῆς τί λοιδορεῖσθέ μοι καὶ τί πειράζετε κύριον καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες· δὸς ἡμῖν ὕδωρ, ἵνα πίωμεν. καὶ εἶπεν αὐτοῖς Μωυσῆς· τί λοιδορεῖσθέ μοι, καὶ τί πειράζετε Κύριον

Exodus 17:2 (NETS)

Exodus 17:2 (English Elpenor)
And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing the Lord?” And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye the Lord?

1 Samuel 17:38 (Tanakh)

1 Samuel 17:38 (KJV)

1 Samuel 17:38 (NET)
And Saul clad David with his apparel, and he put a helmet of brass upon his head, and he clad him with a coat of mail. And Saul armed David with his armour, and he put an helmet of brass upon his head; also he armed him with a coat of mail. Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him.

1 Samuel 17:38 (Septuagint BLB)

1 Kings 17:38 (Septuagint Elpenor)
καὶ ἐνέδυσεν Σαουλ τὸν Δαυιδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλὴν αὐτοῦ καὶ ἐνέδυσε Σαοὺλ τὸν Δαυὶδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλήν αὐτοῦ

1 Reigns 17:38 (NETS)

1 Kings 17:38 (English Elpenor)
And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head, And Saul clothed David with a military coat, and [put] his brazen helmet on his head.

1 Samuel 17:39 (Tanakh)

1 Samuel 17:39 (KJV)

1 Samuel 17:39 (NET)
And David girded his sword upon his apparel, and he essayed to go, but could not; for he had not tried it. And David said unto Saul: ‘I cannot go with these; for I have not tried them.’ And David put them off him. And David girded his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him. David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them. David said to Saul, “I can’t walk in these things, for I’m not used to them.” So David removed them.

1 Samuel 17:39 (Septuagint BLB)

1 Kings 17:39 (Septuagint Elpenor)
καὶ ἔζωσεν τὸν Δαυιδ τὴν ῥομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ καὶ ἐκοπίασεν περιπατήσας ἅπαξ καὶ δίς καὶ εἶπεν Δαυιδ πρὸς Σαουλ οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις ὅτι οὐ πεπείραμαι καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾽ αὐτοῦ καὶ ἔζωσε τὸν Δαυὶδ τὴν ρομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ. καὶ ἐκοπίασε περιπατήσας ἅπαξ καὶ δίς· καὶ εἶπε Δαυὶδ πρὸς Σαούλ· οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις, ὅτι οὐ πεπείραμαι. καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾿ αὐτοῦ

1 Reigns 17:39 (NETS)

1 Kings 17:39 (English Elpenor)
and he girded Dauid with his sword over his woolen cloak, and he grew tired walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced.” And they removed them from him. And he girt David with his sword over his coat: and he made trial walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them]: so they remove them from him.

Job 4:3 (Tanakh)

Job 4:3 (KJV)

Job 4:3 (NET)
Behold, thou hast instructed many, and thou hast strengthened the weak hands. Behold, thou hast instructed many, and thou hast strengthened the weak hands. Look, you have instructed many; you have strengthened feeble hands.

Job 4:3 (Septuagint BLB)

Job 4:3 (Septuagint Elpenor)
εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας

Job 4:3 (NETS)

Job 4:3 (English Elpenor)
So what, if you instructed many and encouraged the hands of the weak one, For whereas thou hast instructed many, and hast strengthened the hands of the weak one,

Job 4:4 (Tanakh)

Job 4:4 (KJV)

Job 4:4 (NET)
Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. Your words have supported those who stumbled, and you have strengthened the knees that gave way.

Job 4:4 (Septuagint BLB)

Job 4:4 (Septuagint Elpenor)
ἀσθενοῦντάς τε ἐξανέστησας ῥήμασιν γόνασίν τε ἀδυνατοῦσιν θάρσος περιέθηκας ἀσθενοῦντάς τε ἐξανέστησας ρήμασι, γόνασί τε ἀδυνατοῦσι θάρσος περιέθηκας

Job 4:4 (NETS)

Job 4:4 (English Elpenor)
lifted up the weak with your words and wrapped feeble knees in courage— and hast supported the failing with words, and hast imparted courage to feeble knees.

Job 4:5 (Tanakh)

Job 4:5 (KJV)

Job 4:5 (NET)
But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified.

Job 4:5 (Septuagint BLB)

Job 4:5 (Septuagint Elpenor)
νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου σὺ δὲ ἐσπούδασας νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου, σὺ ἐσπούδασας

Job 4:5 (NETS)

Job 4:5 (English Elpenor)
but now distress has come upon you and touched you, and you acted in haste. Yet now [that] pain has come upon thee, and touched thee, thou art troubled.

1 Thessalonians 3:5 (NET)

1 Thessalonians 3:5 (KJV)
So when I could bear it no longer, I sent to find out about your faith, for fear that the tempter somehow tempted you and our toil had proven useless. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

1 Thessalonians 3:5 (NET Parallel Greek)

1 Thessalonians 3:5 (Stephanus Textus Receptus)

1 Thessalonians 3:5 (Byzantine Majority Text)
διὰ τοῦτο καγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μηπως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μηπως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων

1 Job 2:11 (NETS) Table

2 Job 4:2a (NASB)

3 Job 3:13b, 14 (English Elpenor)

4 Romans 4:3 (NET)

5 From the definition of μὴ in the Koine Greek Lexicon online.

6 Galatians 2:10 (NET)

7 Ephesians 4:1, 3 (NET)

8 2 Timothy 2:15 (NET)

9 Hebrews 4:11 (NET)

11 2 Peter 1:10 (NET)

12 2 Peter 3:14 (NET)

14 John 15:6b (NET) Table

15 1 Thessalonians 2:17 (NET)

16 The NET parallel Greek text and NA28 had μή (NET: for fear that) πως (NET: somehow) here, where the Stephanus Textus Receptus and Byzantine Majority Text had μηπως (KJV: lest by some means).

17 1 Thessalonians 3:5 (NET)