Tag Archives: Exodus 20:13

A Monotonous Cycle Revisited, Part 6

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I intend to consider another description of cities of refuge to fortify the conviction that Genesis 9:5, 6 was God’s description of his own attitude and behavior toward murderers post-flood.  He knew his own heart, his own judgments.  There was no need for the detail and specificity found later in the law when that duty and authority was actually delegated to human beings.  But first I want to consider something gleaned from the previous essay.

If I killed someone unintentionally in ancient Israel, fled to a city of refuge, was found not guilty of murder by the community and lived in the city of refuge until the death of the high priest, I would have kept the law.  Likewise, if I murdered someone intentionally in ancient Israel, fled to a city of refuge, was found guilty of murder by the community, was handed over to the avenger of blood and executed, I would have kept the law.  But would anyone declare me righteous before God?  Or have I simply been brought to the knowledge of sin through the law?

Paul wrote (Romans 3:19, 20 NET):

Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God.  For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works of the law, for through the law comes the knowledge of sin.

A note (22) in the NET claimed that no one is declared righteous before him was an allusion to Psalm 143:2.

Masoretic Text

 Septuagint
Psalm 143:2 (Tanakh) Psalm 143:2 (NET) Psalm 142:2 (NETS)

Psalm 142:2 (English Elpenor)
And enter not into judgment with thy servant: for in thy sight shall no man living be justified (יִצְדַּ֖ק). Do not sit in judgment on your servant, for no one alive is innocent (ṣāḏaq, יצדק) before you. And do not enter into judgment with your slave, because no one living will be counted righteous (δικαιωθήσεται) before you. And enter not into judgment with thy servant, for in thy sight shall no [man] living be justified (δικαιωθήσεται).

My purpose in this thread is to understand the Old Testament as Jesus understood it: Do not be amazed that I said to you, ‘You must all be born from above.’[1]  He seemed legitimately surprised by Nicodemus’ ignorance: Are you the teacher of Israel and yet you don’t understand these things?[2]  John described what it meant to be born from above (John 1:11-13):

[Jesus] came to what was his own, but his own people did not receive him.  But to all who have received him—those who believe in his name—he has given the right to become God’s children—children not born by human parents or by human desire or a husband’s decision, but by God.

Paul described some of the results of being born from above (Romans 8:5-14 NET):

God achieved what the law could not do because it was weakened through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled (πληρωθῇ, a form of πληρόω) in us, who do not walk according to the flesh but according to the Spirit.

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.  For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.  Those who are in the flesh cannot please God.  You, however, are not in the flesh but[3] in the Spirit, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him [Table].  But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.  Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you [Table].

So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body, you will live.  For all who are led by the Spirit of God are the sons of God.

And Paul continued (Galatians 5:14-24 NET):

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

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness,[4] and self-control.  Against such things there is no law.  Now those who belong to Christ have crucified the flesh with its passions and desires.

Love does no wrong to a neighbor.  Therefore love is the fulfillment of the law:[5] You shall not murder.[6]  It was easy to see how God’s own love springing up to eternal life from his Holy Spirit residing in me could keep me from intentional killing.  How the fruit of his Spirit restrained unintentional killing took a bit longer to comprehend.  God’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control springing up to eternal life also impacts how I work. When I am led by the Holy Spirit I am much less likely to shove someone impatiently or toss something without looking to see where it might land.

I began then to think of OSHA regulations as an attempt to legislate the fruit of the Holy Spirit.  My religious mind did the same thing when I turned Paul’s definition of love (ἀγάπη) into rules I tried to obey in my own strength, before I believed that the fruit of the Spirit is the righteousness given by God (Romans 3:21-24 NET).

But now apart from the law the righteousness of God (although it is attested by the law and the prophets) has been disclosed—namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe.  For there is no distinction [Table], for all have sinned and fall short of the glory of God.  But they are justified (δικαιούμενοι, another form of δικαιόω) freely by his grace through the redemption that is in Christ Jesus.

Do not think that I have come to abolish the law or the prophets, Jesus said.  I have not come to abolish these things but to fulfill (πληρῶσαι, another form of πληρόω) them.[7]

The next description of cities of refuge is found in Deuteronomy.

Masoretic Text

 Septuagint
Deuteronomy 19:1-3 (Tanakh) Deuteronomy 19:1-3 (NET) Deuteronomy 19:1-3 (NETS)

Deuteronomy 19:1-3 (English Elpenor)
When HaShem thy G-d shall cut off the nations, whose land HaShem thy G-d giveth thee, and thou dost succeed them, and dwell in their cities, and in their houses; When the Lord your God destroys the nations whose land he is about to give you and you dispossess them and settle in their cities and houses, Now if the Lord your God annihilates the nations whose land your God is giving you and you dispossess them and live in their cities and in their houses, And when the Lord thy God shall have destroyed the nations, which God gives thee, [even] the land, and ye shall inherit them, and dwell in their cities, and in their houses,
thou shalt separate three cities for thee in the midst of thy land, which HaShem thy GOD giveth thee to possess it. you must set apart for yourselves three cities in the middle of your land that the Lord your God is giving you as a possession. you shall set apart three cities for yourself in the  midst of your land that the Lord your God is giving you. thou shalt separate for thyself three cities in the midst of thy land, which the Lord thy God gives thee.
Thou shalt prepare (תָּכִ֣ין) thee the way, and divide the borders of thy land, which HaShem thy G-d causeth thee to inherit, into three parts, that every manslayer may flee thither. You shall build (kûn, תכין) a roadway and divide into thirds the whole extent of your land that the Lord your God is providing as your inheritance; anyone who kills another person should flee to the closest of these cities. Calculate (στόχασαί) for yourself the distance, and you shall divide into three regions your land that the Lord your God apportions you, and there shall be a refuge there for every murderer. Take a survey (στόχασαί) of thy way, and thou shalt divide the coasts of thy land, which the Lord thy God apportions to thee, into three parts, and there shall be there a refuge for every manslayer.

It is interesting to note that though the NET translators understood תָּכִ֣ין (kûn) as a road building project, the rabbis who translated the Septuagint understood it as στόχασαί (a form of στοχάζω), a calculation of distance or a survey.  Six cities of refuge were still the plan but were predicated on Israel’s faith and obedience.

Masoretic Text

 Septuagint
Deuteronomy 19:8, 9 (Tanakh) Deuteronomy 19:8, 9 (NET) Deuteronomy 19:8, 9 (NETS)

Deuteronomy 19:8, 9 (English Elpenor)
And if HaShem thy G-d enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers– If the Lord your God enlarges your borders as he promised your ancestors and gives you all the land he pledged to them, But if the Lord your God enlarges your borders, as he swore to your fathers, and he gives you all the land that he said he would give your fathers, And if the Lord shall enlarge thy borders, as he sware to thy fathers, and the Lord shall give to thee all the land which he said he would give to thy fathers;
if thou shalt keep all this commandment to do it, which I command thee this day, to love HaShem thy G-d, and to walk ever in His ways—then shalt thou add three cities more for thee, beside these three; and then you are careful to observe all these commandments I am giving you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities to these three. —if you give heed to do all these commandments that I command you today, to love the Lord your God and to walk in all his ways all the days—then you shall add for yourself three more cities to these three, if thou shalt hearken to do all these commands, which I charge thee this day, to love the Lord thy God, to walk in all his ways continually; thou shalt add for thyself yet three cities to these three.

The law specified again who the cities of refuge were for:

Masoretic Text

 Septuagint
Deuteronomy 19:4-7 (Tanakh) Deuteronomy 19:4-7 (NET) Deuteronomy 19:4-7 (NETS)

Deuteronomy 19:4-7 (English Elpenor)
And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past; Now this is the law pertaining to one who flees there in order to live, if he has accidentally killed another without hating him at the time of the accident. Now this is the ordinance for a murderer who flees there and shall live: He who strikes his neighbor unintentionally and did not hate him before yesterday or before the third day, And this shall be the ordinance of the manslayer, who shall flee thither, and shall live, whosoever shall have smitten his neighbour ignorantly, whereas he hated him not in times past.
as when a man goeth into the forest with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of these cities and live; Suppose he goes with someone else to the forest to cut wood and when he raises the ax to cut the tree, the ax head flies loose from the handle and strikes his fellow worker so hard that he dies.  The person responsible may then flee to one of these cities to save himself. and he who goes into the forest with his neighbor to gather wood and his hand is knocked aside when he cuts the wood with the ax, and the iron slips from the wood and happens to strike his neighbor, and he dies, this one shall flee to one of these cities and live, And whosoever shall enter with his neighbour into the thicket, to gather wood, if the hand of him that cuts wood with the axe should be violently shaken, and the axe head falling off from the handle should light on his neighbour, and he should die, he shall flee to one of these cities, and live.
lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and smite him mortally; whereas he was not deserving of death, inasmuch as he hated him not in time past. Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, [NET note 14: “and overtake him, for the road is long”] and kill him, though this is not a capital case since he did not hate him at the time of the accident. lest the avenger of blood pursue after the murderer, because his heart is hot, and overtake him—if the road was rather long—and he strike his soul, and he dies, and to this one there is not a death sentence, since he did not hate him before yesterday and before the third day. Lest the avenger of blood pursue after the slayer, because his heart is hot, and overtake him, if the way be too long, and slay him, though there is to this man no sentence of death, because he hated him not in time past.
Wherefore I command thee, saying: ‘Thou shalt separate three cities for thee.’ Therefore, I am commanding you to set apart for yourselves three cities. Therefore I command you this thing, saying: You shall set apart three cities for yourself. Therefore I charge thee, saying, Thou shalt separate for thyself three cities.

Likewise, the law specified who should not be allowed to remain in a city of refuge:

Masoretic Text

 Septuagint
Deuteronomy 19:11-13 (Tanakh) Deuteronomy 19:11-13 (NET) Deuteronomy 19:11-13 (NETS)

Deuteronomy 19:11-13 (English Elpenor)
But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die; and he flee into one of these cities; However, suppose a person hates someone else and stalks him, attacks him, kills him, and then flees to one of these cities. But if there be a person hating his neighbor and he lies in wait for him and attacks him and strikes his life and he dies and flees into one of these cities, But if there should be in thee a man hating his neighbour, and he should lay wait for him, and rise up against him, and smite him, that he die, and he should flee to one of these cities,
then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger to die. then the council of elders of his city shall send and take him from there and deliver him into the hand of the avenger of blood, and he shall die. then shall the elders of his city send, and take him thence, and they shall deliver him into the hands of the avengers of blood, and he shall die.
Thine eye shall not pity him, but thou shalt put away the blood of the innocent from Israel, that it may go well with thee. You must not pity him, but purge from Israel the guilt of shedding innocent blood, so that it may go well with you. Your eye shall not be sparing toward him, and you shall cleanse the innocent blood from Israel, and it shall be well with you. Thine eye shall not spare him; so shalt thou purge innocent blood from Israel, and it shall be well with thee.

I’ll finish this example and consider one more example in another essay.

A comparison/contrast of the Greek of Romans 3:20a and Psalm 143:2b (142:2b) in the Septuagint follows:

Romans 3:20a (NET Parallel Greek) Psalm 143:2b (Septuagint BLB)

Psalm 142:2b (Septuagint Elpenor)
οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν

Romans 3:20a (NET)

 Psalm 142:2b (NETS)

Psalm 142:2b (English Elpenor)
no one is declared righteous before him no one living will be counted righteous before you. in thy sight shall no [man] living be justified.

Tables comparing Psalm 143:2; Exodus 20:13; Deuteronomy 19:1; 19:2; 19:3; 19:8; 19:9; 19:4; 19:5; 19:6; 19:7; 19:11; 19:12 and 19:13 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 143:2 (142:2); Exodus 20:13 (20:15); Deuteronomy 19:1; 19:2; 19:3; 19:8; 19:19; 19:4; 19:5; 19:6; 19:7; 19:11; 19:12 and 19:13 in the Septuagint (BLB and Elpenor), and a table comparing Galatians 5:23 in the NET and KJV follow.

Psalm 143:2 (Tanakh)

 Psalm 143:2 (KJV)

Psalm 143:2 (NET)
And enter not into judgment with thy servant: for in thy sight shall no man living be justified. And enter not into judgment with thy servant: for in thy sight shall no man living be justified. Do not sit in judgment on your servant, for no one alive is innocent before you.

Psalm 143:2 (Septuagint BLB)

Psalm 142:2 (Septuagint Elpenor)
καὶ μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου σου ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν καὶ μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου σου, ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν

Psalm 142:2 (NETS)

Psalm 142:2 (English Elpenor)
And do not enter into judgment with your slave, because no one living will be counted righteous before you. And enter not into judgment with thy servant, for in thy sight shall no [man] living be justified.

Exodus 20:13 (Tanakh)

 Exodus 20:13 (KJV)

Exodus 20:13 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour. Thou shalt not kill. “You shall not murder.

Exodus 20:13 (Septuagint BLB)

Exodus 20:15 (Septuagint Elpenor)
οὐ φονεύσεις οὐ φονεύσεις

Exodus 20:15 (NETS)

Exodus 20:15 (English Elpenor)
You shall not murder. Thou shalt not kill.

Deuteronomy 19:1 (Tanakh)

 Deuteronomy 19:1 (KJV)

Deuteronomy 19:1 (NET)
When HaShem thy G-d shall cut off the nations, whose land HaShem thy G-d giveth thee, and thou dost succeed them, and dwell in their cities, and in their houses; When the LORD thy God hath cut off the nations, whose land the LORD thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses; When the Lord your God destroys the nations whose land he is about to give you and you dispossess them and settle in their cities and houses,

Deuteronomy 19:1 (Septuagint BLB)

Deuteronomy 19:1 (Septuagint Elpenor)
ἐὰν δὲ ἀφανίσῃ κύριος ὁ θεός σου τὰ ἔθνη ἃ ὁ θεός σου δίδωσίν σοι τὴν γῆν αὐτῶν καὶ κατακληρονομήσητε αὐτοὺς καὶ κατοικήσητε ἐν ταῗς πόλεσιν αὐτῶν καὶ ἐν τοῗς οἴκοις αὐτῶν ΕΑΝ δὲ ἀφανίσῃ Κύριος ὁ Θεός σου τὰ ἔθνη, ἃ ὁ Θεὸς δίδωσί σοι τὴν γῆν αὐτῶν, καὶ κατακληρονομήσητε αὐτοὺς καὶ κατοικήσετε ἐν ταῖς πόλεσιν αὐτῶν καὶ ἐν τοῖς οἴκοις αὐτῶν

Deuteronomy 19:1 (NETS)

Deuteronomy 19:1 (English Elpenor)
Now if the Lord your God annihilates the nations whose land your God is giving you and you dispossess them and live in their cities and in their houses, And when the Lord thy God shall have destroyed the nations, which God gives thee, [even] the land, and ye shall inherit them, and dwell in their cities, and in their houses,

Deuteronomy 19:2 (Tanakh)

 Deuteronomy 19:2 (KJV)

Deuteronomy 19:2 (NET)
thou shalt separate three cities for thee in the midst of thy land, which HaShem thy GOD giveth thee to possess it. Thou shalt separate three cities for thee in the midst of thy land, which the LORD thy God giveth thee to possess it. you must set apart for yourselves three cities in the middle of your land that the Lord your God is giving you as a possession.

Deuteronomy 19:2 (Septuagint BLB)

Deuteronomy 19:2 (Septuagint Elpenor)
τρεῗς πόλεις διαστελεῗς σεαυτῷ ἐν μέσῳ τῆς γῆς σου ἧς κύριος ὁ θεός σου δίδωσίν σοι τρεῖς πόλεις διαστελεῖς σεαυτῷ ἐν μέσῳ τῆς γῆς σου, ἧς Κύριος ὁ Θεός σου δίδωσί σοι

Deuteronomy 19:2 (NETS)

Deuteronomy 19:2 (English Elpenor)
you shall set apart three cities for yourself in the  midst of your land that the Lord your God is giving you. thou shalt separate for thyself three cities in the midst of thy land, which the Lord thy God gives thee.

Deuteronomy 19:3 (Tanakh)

 Deuteronomy 19:3 (KJV)

Deuteronomy 19:3 (NET)
Thou shalt prepare thee the way, and divide the borders of thy land, which HaShem thy G-d causeth thee to inherit, into three parts, that every manslayer may flee thither. Thou shalt prepare thee a way, and divide the coasts of thy land, which the LORD thy God giveth thee to inherit, into three parts, that every slayer may flee thither. You shall build a roadway and divide into thirds the whole extent of your land that the Lord your God is providing as your inheritance; anyone who kills another person should flee to the closest of these cities.

Deuteronomy 19:3 (Septuagint BLB)

Deuteronomy 19:3 (Septuagint Elpenor)
στόχασαί σοι τὴν ὁδὸν καὶ τριμεριεῗς τὰ ὅρια τῆς γῆς σου ἣν καταμερίζει σοι κύριος ὁ θεός σου καὶ ἔσται καταφυγὴ ἐκεῗ παντὶ φονευτῇ στόχασαί σοι τὴν ὁδὸν καὶ τριμεριεῖς τὰ ὅρια τῆς γῆς σου, ἣν καταμερίζει σοι Κύριος ὁ Θεός σου, καὶ ἔσται ἐκεῖ καταφυγὴ παντὶ φονευτῇ

Deuteronomy 19:3 (NETS)

Deuteronomy 19:3 (English Elpenor)
Calculate for yourself the distance, and you shall divide into three regions your land that the Lord your God apportions you, and there shall be a refuge there for every murderer. Take a survey of thy way, and thou shalt divide the coasts of thy land, which the Lord thy God apportions to thee, into three parts, and there shall be there a refuge for every manslayer.

Deuteronomy 19:8 (Tanakh)

 Deuteronomy 19:8 (KJV)

Deuteronomy 19:8 (NET)
And if HaShem thy G-d enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers– And if Jehovah thy God enlarge thy border, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; If the Lord your God enlarges your borders as he promised your ancestors and gives you all the land he pledged to them,

Deuteronomy 19:8 (Septuagint BLB)

Deuteronomy 19:8 (Septuagint Elpenor)
ἐὰν δὲ ἐμπλατύνῃ κύριος ὁ θεός σου τὰ ὅριά σου ὃν τρόπον ὤμοσεν τοῗς πατράσιν σου καὶ δῷ σοι κύριος πᾶσαν τὴν γῆν ἣν εἶπεν δοῦναι τοῗς πατράσιν σου ἐὰν δὲ ἐμπλατύνῃ Κύριος ὁ Θεός σου τὰ ὅριά σου, ὃν τρόπον ὤμοσε τοῖς πατράσι σου, καὶ δῷ σοι Κύριος πᾶσαν τὴν γῆν, ἣν εἶπε δοῦναι τοῖς πατράσι σου,

Deuteronomy 19:8 (NETS)

Deuteronomy 19:8 (English Elpenor)
But if the Lord your God enlarges your borders, as he swore to your fathers, and he gives you all the land that he said he would give your fathers, And if the Lord shall enlarge thy borders, as he sware to thy fathers, and the Lord shall give to thee all the land which he said he would give to thy fathers;

Deuteronomy 19:9 (Tanakh)

 Deuteronomy 19:9 (KJV)

Deuteronomy 19:9 (NET)
if thou shalt keep all this commandment to do it, which I command thee this day, to love HaShem thy G-d, and to walk ever in His ways–then shalt thou add three cities more for thee, beside these three; If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three: and then you are careful to observe all these commandments I am giving you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities to these three.

Deuteronomy 19:9 (Septuagint BLB)

Deuteronomy 19:9 (Septuagint Elpenor)
ἐὰν ἀκούσῃς ποιεῗν πάσας τὰς ἐντολὰς ταύτας ἃς ἐγὼ ἐντέλλομαί σοι σήμερον ἀγαπᾶν κύριον τὸν θεόν σου πορεύεσθαι ἐν πάσαις ταῗς ὁδοῗς αὐτοῦ πάσας τὰς ἡμέρας καὶ προσθήσεις σεαυτῷ ἔτι τρεῗς πόλεις πρὸς τὰς τρεῗς ταύτας ἐὰν ἀκούσῃς ποιεῖν πάσας τὰς ἐντολὰς ταύτας, ἃς ἐγὼ ἐντέλλομαί σοι σήμερον, ἀγαπᾶν Κύριον τὸν Θεόν σου, πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ πάσας τὰς ἡμέρας, προσθήσεις σεαυτῷ ἔτι τρεῖς πόλεις πρὸς τὰς τρεῖς ταύτας,

Deuteronomy 19:9 (NETS)

Deuteronomy 19:9 (English Elpenor)
—if you give heed to do all these commandments that I command you today, to love the Lord your God and to walk in all his ways all the days—then you shall add for yourself three more cities to these three, if thou shalt hearken to do all these commands, which I charge thee this day, to love the Lord thy God, to walk in all his ways continually; thou shalt add for thyself yet three cities to these three.

Deuteronomy 19:4 (Tanakh)

 Deuteronomy 19:4 (KJV)

Deuteronomy 19:4 (NET)
And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past; And this is the case of the slayer, which shall flee thither, that he may live: Whoso killeth his neighbour ignorantly, whom he hated not in time past; Now this is the law pertaining to one who flees there in order to live, if he has accidentally killed another without hating him at the time of the accident.

Deuteronomy 19:4 (Septuagint BLB)

Deuteronomy 19:4 (Septuagint Elpenor)
τοῦτο δὲ ἔσται τὸ πρόσταγμα τοῦ φονευτοῦ ὃς ἂν φύγῃ ἐκεῗ καὶ ζήσεται ὃς ἂν πατάξῃ τὸν πλησίον αὐτοῦ ἀκουσίως καὶ οὗτος οὐ μισῶν αὐτὸν πρὸ τῆς ἐχθὲς καὶ πρὸ τῆς τρίτης τοῦτο δὲ ἔσται τὸ πρόσταγμα τοῦ φονευτοῦ, ὃς ἂν φύγῃ ἐκεῖ καὶ ζήσεται· ὃς ἂν πατάξῃ τὸν πλησίον αὐτοῦ οὐκ εἰδὼς καὶ οὗτος οὐ μισῶν αὐτὸν πρὸ τῆς χθὲς καὶ τρίτης

Deuteronomy 19:4 (NETS)

Deuteronomy 19:4 (English Elpenor)
Now this is the ordinance for a murderer who flees there and shall live: He who strikes his neighbor unintentionally and did not hate him before yesterday or before the third day, And this shall be the ordinance of the manslayer, who shall flee thither, and shall live, whosoever shall have smitten his neighbour ignorantly, whereas he hated him not in times past.

Deuteronomy 19:5 (Tanakh)

 Deuteronomy 19:5 (KJV)

Deuteronomy 19:5 (NET)
as when a man goeth into the forest with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of these cities and live; As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities, and live: Suppose he goes with someone else to the forest to cut wood and when he raises the ax to cut the tree, the ax head flies loose from the handle and strikes his fellow worker so hard that he dies.  The person responsible may then flee to one of these cities to save himself.

Deuteronomy 19:5 (Septuagint BLB)

Deuteronomy 19:5 (Septuagint Elpenor)
καὶ ὃς ἂν εἰσέλθῃ μετὰ τοῦ πλησίον εἰς τὸν δρυμὸν συναγαγεῗν ξύλα καὶ ἐκκρουσθῇ ἡ χεὶρ αὐτοῦ τῇ ἀξίνῃ κόπτοντος τὸ ξύλον καὶ ἐκπεσὸν τὸ σιδήριον ἀπὸ τοῦ ξύλου τύχῃ τοῦ πλησίον καὶ ἀποθάνῃ οὗτος καταφεύξεται εἰς μίαν τῶν πόλεων τούτων καὶ ζήσεται καὶ ὃς ἐὰν εἰσέλθῃ μετὰ τοῦ πλησίον εἰς τὸν δρυμὸν συναγαγεῖν ξύλα, καὶ ἐκκρουσθῇ ἡ χεὶρ αὐτοῦ τῇ ἀξίνῃ κόπτοντος τὸ ξύλον, καὶ ἐκπεσὸν τὸ σιδήριον ἀπὸ τοῦ ξύλου τύχῃ τοῦ πλησίον, καὶ ἀποθάνῃ, οὗτος καταφεύξεται εἰς μίαν τῶν πόλεων τούτων καὶ ζήσεται

Deuteronomy 19:5 (NETS)

Deuteronomy 19:5 (English Elpenor)
and he who goes into the forest with his neighbor to gather wood and his hand is knocked aside when he cuts the wood with the ax, and the iron slips from the wood and happens to strike his neighbor, and he dies, this one shall flee to one of these cities and live, And whosoever shall enter with his neighbour into the thicket, to gather wood, if the hand of him that cuts wood with the axe should be violently shaken, and the axe head falling off from the handle should light on his neighbour, and he should die, he shall flee to one of these cities, and live.

Deuteronomy 19:6 (Tanakh)

 Deuteronomy 19:6 (KJV)

Deuteronomy 19:6 (NET)
lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and smite him mortally; whereas he was not deserving of death, inasmuch as he hated him not in time past. Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, and kill him, though this is not a capital case since he did not hate him at the time of the accident.

Deuteronomy 19:6 (Septuagint BLB)

Deuteronomy 19:6 (Septuagint Elpenor)
ἵνα μὴ διώξας ὁ ἀγχιστεύων τοῦ αἵματος ὀπίσω τοῦ φονεύσαντος ὅτι παρατεθέρμανται τῇ καρδίᾳ καὶ καταλάβῃ αὐτόν ἐὰν μακροτέρα ᾖ ἡ ὁδός καὶ πατάξῃ αὐτοῦ τὴν ψυχήν καὶ ἀποθάνῃ καὶ τούτῳ οὐκ ἔστιν κρίσις θανάτου ὅτι οὐ μισῶν ἦν αὐτὸν πρὸ τῆς ἐχθὲς καὶ πρὸ τῆς τρίτης ἵνα μὴ διώξας ὁ ἀγχιστεύων τοῦ αἵματος ὀπίσω τοῦ φονεύσαντος, ὅτι παρατεθέρμανται τῇ καρδίᾳ, καὶ καταλάβῃ αὐτόν, ἐὰν μακροτέρα ᾖ ἡ ὁδός, καὶ πατάξῃ αὐτοῦ ψυχήν, καὶ ἀποθάνῃ, καὶ τούτῳ οὐκ ἔστι κρίσις θανάτου, ὅτι οὐ μισῶν ἦν αὐτὸν πρὸ τῆς χθές, οὐδὲ πρὸ τῆς τρίτης

Deuteronomy 19:6 (NETS)

Deuteronomy 19:6 (English Elpenor)
lest the avenger of blood pursue after the murderer, because his heart is hot, and overtake him—if the road was rather long—and he strike his soul, and he dies, and to this one there is not a death sentence, since he did not hate him before yesterday and before the third day. Lest the avenger of blood pursue after the slayer, because his heart is hot, and overtake him, if the way be too long, and slay him, though there is to this man no sentence of death, because he hated him not in time past.

Deuteronomy 19:7 (Tanakh)

 Deuteronomy 19:7 (KJV)

Deuteronomy 19:7 (NET)
Wherefore I command thee, saying: ‘Thou shalt separate three cities for thee.’ Wherefore I command thee, saying, Thou shalt separate three cities for thee. Therefore, I am commanding you to set apart for yourselves three cities.

Deuteronomy 19:7 (Septuagint BLB)

Deuteronomy 19:7 (Septuagint Elpenor)
διὰ τοῦτο ἐγώ σοι ἐντέλλομαι τὸ ῥῆμα τοῦτο λέγων τρεῗς πόλεις διαστελεῗς σεαυτῷ διὰ τοῦτο ἐγώ σοι ἐντέλλομαι τὸ ῥῆμα τοῦτο λέγων· τρεῖς πόλεις διαστελεῖς σεαυτῷ

Deuteronomy 19:7 (NETS)

Deuteronomy 19:7 (English Elpenor)
Therefore I command you this thing, saying: You shall set apart three cities for yourself. Therefore I charge thee, saying, Thou shalt separate for thyself three cities.

Deuteronomy 19:11 (Tanakh)

 Deuteronomy 19:11 (KJV)

Deuteronomy 19:11 (NET)
But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die; and he flee into one of these cities; But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities: However, suppose a person hates someone else and stalks him, attacks him, kills him, and then flees to one of these cities.

Deuteronomy 19:11 (Septuagint BLB)

Deuteronomy 19:11 (Septuagint Elpenor)
ἐὰν δὲ γένηται ἄνθρωπος μισῶν τὸν πλησίον καὶ ἐνεδρεύσῃ αὐτὸν καὶ ἐπαναστῇ ἐπ᾽ αὐτὸν καὶ πατάξῃ αὐτοῦ ψυχήν καὶ ἀπεθάνῃ καὶ φύγῃ εἰς μίαν τῶν πόλεων τούτων ἐὰ[8] δὲ γένηται ἐν σοὶ ἄνθρωπος μισῶν τὸν πλησίον καὶ ἐνεδρεύσῃ αὐτὸν καὶ ἐπαναστῇ ἐπ᾿ αὐτὸν καὶ πατάξῃ αὐτοῦ ψυχήν, καὶ ἀποθάνῃ, καὶ φύγῃ εἰς μίαν τῶν πόλεων τούτων

Deuteronomy 19:11 (NETS)

Deuteronomy 19:11 (English Elpenor)
But if there be a person hating his neighbor and he lies in wait for him and attacks him and strikes his life and he dies and flees into one of these cities, But if there should be in thee a man hating his neighbour, and he should lay wait for him, and rise up against him, and smite him, that he die, and he should flee to one of these cities,

Deuteronomy 19:12 (Tanakh)

 Deuteronomy 19:12 (KJV)

Deuteronomy 19:12 (NET)
then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger to die.

Deuteronomy 19:12 (Septuagint BLB)

Deuteronomy 19:12 (Septuagint Elpenor)
καὶ ἀποστελοῦσιν ἡ γερουσία τῆς πόλεως αὐτοῦ καὶ λήμψονται αὐτὸν ἐκεῗθεν καὶ παραδώσουσιν αὐτὸν εἰς χεῗρας τῷ ἀγχιστεύοντι τοῦ αἵματος καὶ ἀποθανεῗται καὶ ἀποστελοῦσιν ἡ γερουσία τῆς πόλεως αὐτοῦ καὶ λήψονται αὐτὸν ἐκεῖθεν καὶ παραδώσουσιν αὐτὸν εἰς χεῖρας τῶν ἀγχιστευόντων τοῦ αἵματος, καὶ ἀποθανεῖται

Deuteronomy 19:12 (NETS)

Deuteronomy 19:12 (English Elpenor)
then the council of elders of his city shall send and take him from there and deliver him into the hand of the avenger of blood, and he shall die. then shall the elders of his city send, and take him thence, and they shall deliver him into the hands of the avengers of blood, and he shall die.

Deuteronomy 19:13 (Tanakh)

 Deuteronomy 19:13 (KJV)

Deuteronomy 19:13 (NET)
Thine eye shall not pity him, but thou shalt put away the blood of the innocent from Israel, that it may go well with thee. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. You must not pity him, but purge from Israel the guilt of shedding innocent blood, so that it may go well with you.

Deuteronomy 19:13 (Septuagint BLB)

Deuteronomy 19:13 (Septuagint Elpenor)
οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾽ αὐτῷ καὶ καθαριεῗς τὸ αἷμα τὸ ἀναίτιον ἐξ Ισραηλ καὶ εὖ σοι ἔσται οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾿ αὐτῷ καὶ καθαριεῖς τὸ αἷμα τὸ ἀναίτιον ἐξ ᾿Ισραήλ, καὶ εὖ σοι ἔσται

Deuteronomy 19:13 (NETS)

Deuteronomy 19:13 (English Elpenor)
Your eye shall not be sparing toward him, and you shall cleanse the innocent blood from Israel, and it shall be well with you. Thine eye shall not spare him; so shalt thou purge innocent blood from Israel, and it shall be well with thee.

Galatians 5:23 (NET)

Galatians 5:23 (KJV)
gentleness, and self-control.  Against such things there is no law. Meekness, temperance: against such there is no law.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πραΰτης ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος

[1] John 3:7 (NET)

[2] John 3:10 (NET) Table

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

[4] The NET parallel Greek text and NA28 had πραΰτης here, where the Stephanus Textus Receptus and Byzantine Majority Text had πραοτης (KJV: Meekness).

[5] Romans 13:10 (NET)

[6] Exodus 20:13 (NET)

[7] Matthew 5:17 (NET)

[8] This may be a typo in the Elpenor Septuagint.

Father, Forgive Them – Part 6

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Three things stand out to me (Luke 23:32-34a Table; John 12:32, 33; Matthew 22:41-46):

Two other criminals were also led away to be executed with [Jesus].  So when they came to the place that is called “The Skull,” they crucified him there, along with the criminals, one on his right and one on his left.  [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”]

And I, when I am lifted up from the earth, will draw[1] all people to myself.”  (Now [Jesus] said this to indicate clearly what kind of death he was going to die.)

While the Pharisees were assembled, Jesus asked them a question: “What do you think about the Christ?  Whose son is he?”  They said, “The son of David.”[2]  He said to them, “How then does David[3] by the Spirit call him ‘Lord,’ saying, ‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet”’ [Table]?  If David[4] then calls him ‘Lord,’ how can he be his son?”  No one was able to answer him a word,[5] and from that day on no one dared to question him any longer.

A fourth thing is like the other three: And when he comes, Jesus promised concerning the Advocate, the Spirit of truth, he will prove the world wrong concerning sin and righteousness and judgment.[6]

So I have Jesus’ righteous prayer from the cross, his promise to draw all to Himself, our Father’s promise to put Jesus’ enemies under his feet and the promise that the Holy Spirit will prove wrong or reprove the world of sin, and of righteousness, and of judgment.[7]  This sketch outlines the work of God the Father, God the Son and God the Holy Spirit for salvation, work which precedes my faith that (Romans 3:23-26 KJV):

all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus [Table].

It adequately explains why Paul didn’t celebrate my faith as a worthy personal achievement: For by grace you are saved through faith,[8] and this is not from yourselves, it is the gift of God. [9]

I’m aware of the argument that this (τοῦτο) cannot refer to faith (πίστεως) because τοῦτο is neuter and πίστεως is feminine.  I’m not qualified to engage that argument so I’ll defer to Matthew Olliffe, “Is ‘Faith’ the ‘Gift of God’? Reading Ephesians 2:8-10 with the Ancients,” from The Gospel Coalition online.  An alternative view is presented by René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?,” from Dallas Theological Seminary online.  The only thing I feel qualified to comment on here was a rhetorical question: “Who would accuse a beggar of working by holding out his hand to receive a dollar bill?  No one!”[10]

I have disengaged from conversation with a person seeking alms by saying, “I’ll let you get back to work.”  The difference between us is that when I go to work my pay is guaranteed by law.  No matter how many hours the person seeking alms spends in the heat, the cold or the wet, there is no guarantee but the grace of God.  And more often than not I’ve been blessed in his name by those dependent upon Him for their next meal.

Whether the momentary faith that brings one into a relationship with Jesus Christ is ultimately “a gift from God or a human exercise,” faith (πίστις) is an aspect of the fruit of the Spirit (Galatians 5:22, 23 NET Table):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.  Against such things there is no law.

The believer seeks to rely on the Holy Spirit’s faithfulness, as opposed to one’s own, as soon as possible: For all who are led by the Spirit of God are the sons of God.[11]  (Perhaps a new believer relies instinctively on the Holy Spirit’s faithfulness, until the religious mind leads one astray.)  Mr. López didn’t confine his objections to initial saving faith.  He continued with some discussion of sanctification, quoting Gary Nebeker: [12]

“An infused idea of faith engenders a less-than-balanced view of sanctification, i.e., victory in the spiritual life is viewed as a virtual guarantee.  If God gives believers faith to live the Christian life, then the difficult aspects of progressive holiness commanded in Scripture tend to be softpedaled.”66

If faith is a gift, then many commands in Scripture that exhort, command, prompt, and warn believers to live obediently become superfluous because the ultimate end of infused faith guarantees the sanctification of believers without their involvement.  Followed to its logical conclusion the gift-of-faith view lessens the urgency of putting forth effort to obey scriptural exhortations.

I may be more susceptible to a works religion than some, but “putting forth effort to obey scriptural exhortations” sounds to me like trying to have my own righteousness derived, if not from the law, from the exhortations, commands, prompts and warnings of the New Testament perceived as rules to be obeyed.  That does not sound like the one who practices the truth [who] comes to the light, so that it may be plainly evident that his deeds have been done in God.[13]  Nor does it sound like the one who has entered God’s rest (Hebrews 4:10-13):

For the one who enters God’s rest (κατάπαυσιν, a form of κατάπαυσις) has also rested (κατέπαυσεν, a form of καταπαύω) from his works, just as God did from his own works.  Thus we must make every effort to enter that rest (κατάπαυσιν), so that no one may fall by following the same pattern of disobedience (Numbers 13-14).  For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul[14] from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.  And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

It seems pertinent here to point out that we must make every effort (KJV: Let us labour) was Σπουδάσωμεν in Greek, a form of Σπουδάζω: “to hasten, hurry, use speed, act with speed; to be zealous, eager, diligent; to be busy; to become mentally unsettled.”  They [e.g., those who were influential] requested only that we remember the poor, Paul wrote believers in Galatia, the very thing I also was eager (ἐσπούδασα, another form of σπουδάζω) to do.[15]  I’ll suggest that being eager to enter God’s rest might be a better understanding than effort or labour.

Mr. López’s argument that “the ultimate end of infused faith guarantees the sanctification of believers without their involvement”[16] seems like a diabolical red herring to me since my primary “involvement” in my sanctification was to take charge and try to accomplish it myself by obeying rules.  If he referred instead to Bible study, I can’t say that any consideration of how faith is produced—whether as an outright gift or by other means of God’s grace—ever diminished my appetite for Bible study.

My life divides into two parts: 1) From reciting the sinner’s prayer to atheism (about 5 years of age to 17); and 2) asking to know the Lord if He was there to be known to the present (about 22 years of age to 66 currently).  In part one of my life I had a distaste for the Bible, almost nothing could compel me to regular study.  In part two, I’ve had such a hunger that almost nothing could dissuade me from regular Bible study; nothing except, sadly, marriage and family.  I was too busy then being promoted at work to my level of incompetence and at home trying to please my wife (another “promotion” to my level of incompetence).  But I consider this appetite for the Bible God’s answer to my prayer rather than a personal achievement.

“If God gives believers faith to live the Christian life, then the difficult aspects of progressive holiness commanded in Scripture tend to be softpedaled.”  Which of the two regimes Jesus contrasted does this Gary Nebeker quote sound most like?

Matthew 23:2-7 (NET) Matthew 11:25b-30 (NET)
The experts in the law and the Pharisees sit on Moses’[17] seat.  Therefore pay attention to what[18] they tell you[19] and do[20] it.  But do not do what they do, for they do not practice what they teach.  They tie up[21] heavy loads, hard to carry, and put them on men’s shoulders, but they[22] themselves are not willing even to lift a finger to move them.  They do all their deeds to be seen by people, for[23] they make their phylacteries wide and their tassels long.[24]  They love[25] the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’[26] I praise you, Father, Lord of heaven and earth, because you have hidden[27] these things from the wise and intelligent, and have revealed them to little children.  Yes, Father, for this was your gracious will.  All things have been handed over to me by my Father.  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him.  Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω).  Take my yoke on you and learn from me, because I am gentle[28] and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls.  For my yoke is easy to bear, and my load is not hard to carry.

To my ear “the difficult aspects of progressive holiness” being “softpedaled” leans more toward heavy loads, hard to carry and an unwillingness even to lift a finger to move them, as it leans away from a yoke that is easy to bear and a load that is not hard to carry.

Mr. López considered, “true believers will never fail to live godly lives…because God, having infused them with faith, guarantees their sanctification throughout their lives,” a view that “diminishes the seriousness of the commands of Scripture for believers to pursue holiness.”[29]  Does God infusing me with his love through his Holy Spirit diminish the command You shall not murder?[30] Or is it the way He fulfills his command?  “[M]ost Christians do not understand,” an article titled Sanctification on The Alliance website acknowledged, “the fullness of the Holy Spirit in their lives.”[31]  The uncertainty expressed concerning sanctification in Mr. López’s article seems too accommodating to that majority.

Though my knowledge of Koine Greek syntax is insufficient to argue that—For by grace you are saved through faith, and this is not from yourselves, it is the gift of God—means that faith is not a gift from God, I have experienced by simple trial and error the difference between relying on my faith and resting in God’s own πίστις (NET: faithfulness), a fountain of water springing up to eternal life[32] as Jesus promised.  The writer of Hebrews encourages believers to enter this rest (Hebrews 3:12-14 NET):

See to it, brothers and sisters, that none of you has an evil, unbelieving heart that forsakes the living God.  But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.  For we have become partners with Christ, if in fact we hold our initial confidence (ὑποστάσεως, a form of ὑπόστασις) firm until the end.

It seems obvious to me now, this requires the continuous infusion of the faithfulness that is an aspect of the fruit of God’s Holy Spirit (not to mention his love, joy, peace, patience, kindness, goodness, gentleness and self-contol), rather than something I might conjure on my own (Ephesians 3:14-21 NET).

For this reason I kneel before the Father, [Table] from whom every family in heaven and on earth is named.  I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, [Table] that Christ will dwell in your hearts through faith, so that, because you have been rooted and grounded in love,[33] you will be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you will be filled up to all the fullness of God.

Now to him who by the power that is working within us is able to do far beyond all that we ask or think, to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen [Table].

A table comparing Exodus 20:13 in the Tanakh, KJV and NET; and another comparing Exodus 20:13 (20:15) in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.  Tables comparing Matthew 22:42, 43; 22:45; Ephesians 2:8; Hebrews 4:12; Matthew 23:2-7; 11:25; 11:29 and Ephesians 3:18 in the NET and KJV follow those.

Exodus 20:13 (Tanakh) Exodus 20:13 (KJV) Exodus 20:13 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour. Thou shalt not kill. “You shall not murder.
Exodus 20:13 (Septuagint BLB) Exodus 20:15 (Septuagint Elpenor)
οὐ φονεύσεις οὐ φονεύσεις
Exodus 20:15 (NETS) Exodus 20:15 (English Elpenor)
You shall not murder. Thou shalt not kill.
Matthew 22:42, 43 (NET) Matthew 22:42, 43 (KJV)
“What do you think about the Christ?  Whose son is he?”  They said, “The son of David.” Saying, What think ye of Christ? whose son is he?  They say unto him, The son of David.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγων· τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῷ· τοῦ Δαυίδ λεγων τι υμιν δοκει περι του χριστου τινος υιος εστιν λεγουσιν αυτω του δαβιδ λεγων τι υμιν δοκει περι του χριστου τινος υιος εστιν λεγουσιν αυτω του δαυιδ
He said to them, “How then does David by the Spirit call him ‘Lord,’ saying, He saith unto them, How then doth David in spirit call him Lord, saying,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγει αὐτοῖς· πῶς οὖν Δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων λεγει αυτοις πως ουν δαβιδ εν πνευματι κυριον αυτον καλει λεγων λεγει αυτοις πως ουν δαυιδ εν πνευματι κυριον αυτον καλει λεγων
Matthew 22:45 (NET) Matthew 22:45 (KJV)
If David then calls him ‘Lord,’ how can he be his son?” If David then call him Lord, how is he his son?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ οὖν Δαυὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστιν ει ουν δαβιδ καλει αυτον κυριον πως υιος αυτου εστιν ει ουν δαυιδ καλει αυτον κυριον πως υιος αυτου εστιν
Ephesians 2:8 (NET) Ephesians 2:8 (KJV)
For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; For by grace are ye saved through faith; and that not of yourselves: it is the gift of God;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Τῇ γὰρ χάριτι ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον
Hebrews 4:12 (NET) Hebrews 4:12 (KJV)
For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας ζων γαρ ο λογος του θεου και ενεργης και τομωτερος υπερ πασαν μαχαιραν διστομον και διικνουμενος αχρι μερισμου ψυχης τε και πνευματος αρμων τε και μυελων και κριτικος ενθυμησεων και εννοιων καρδιας ζων γαρ ο λογος του θεου και ενεργης και τομωτερος υπερ πασαν μαχαιραν διστομον και διικνουμενος αχρι μερισμου ψυχης τε και πνευματος αρμων τε και μυελων και κριτικος ενθυμησεων και εννοιων καρδιας
Matthew 23:2-7 (NET) Matthew 23:2-7 (KJV)
The experts in the law and the Pharisees sit on Moses’ seat. Saying, The scribes and the Pharisees sit in Moses’ seat:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγων· ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι
Therefore pay attention to what they tell you and do it.  But do not do what they do, for they do not practice what they teach. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν παντα ουν οσα αν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν παντα ουν οσα εαν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν
They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα
They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων
They love the place of honor at banquets and the best seats in the synagogues And love the uppermost rooms at feasts, and the chief seats in the synagogues,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις
and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’ And greetings in the markets, and to be called of men, Rabbi, Rabbi.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ραββί και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι
Matthew 11:25 (NET) Matthew 11:25 (KJV)
At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and have revealed them to little children. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν· ἐξομολογοῦμαι σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις
Matthew 11:29 (NET) Matthew 11:29 (KJV)
Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἄρατε τὸν ζυγόν μου ἐφ᾿ ὑμᾶς καὶ μάθετε ἀπ᾿ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων
Ephesians 3:18 (NET) Ephesians 3:18 (KJV)
you will be able to comprehend with all the saints what is the breadth and length and height and depth, May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και βαθος και υψος εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και βαθος και υψος

[1] Condemnation or Judgment? – Part 8

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

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

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

[5] Since I’ve considered this recently it seems pertinent to note that the Pharisees did not answer Jesus’ quizzical allusion to his own incarnation by saying, “Oh, well, David was just being respectful to the future Messiah, calling him ‘sir’.”

[6] John 16:8 (NET)

[7] John 16:8b (KJV)

[8] The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding faith.  The NET parallel Greek text and NA28 did not.  A note (20) in the NET indicates that this difference might actually be significant.

[9] Ephesians 2:8 NET

[10] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?,” IS FAITH CONSIDERED A WORK?, BIBLIOTHECA SACRA / July–September 2007, p266, from Dallas Theological Seminary

[11] Romans 8:14 (NET)

[12] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

[13] John 3:21 (NET)

[14] The StephanusTextus Receptus and Byzantine Majority Text had τε και (KJV: and) following soul, where the NET parallel Greek text and NA28 had simply καὶ.

[15] Galatians 2:10 (NET)

[16] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

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

[18] The NET parallel Greek text, NA28 and Byzantine Majority Text had ὅσα ἐὰν here, where the Stephanus Textus Receptus had οσα αν (KJV: whatsoever).

[19] The Stephanus Textus Receptus and Byzantine Majority Text had τηρειν (KJV: observe) following tell you (KJV: bid you).  The NET parallel Greek text and NA28 did not.

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

[21] The NET parallel Greek text and NA28 had δὲ (not translated in the NET) following tie up, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).

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

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

[24] The Stephanus Textus Receptus and Byzantine Majority Text had των ιματιων αυτων (KJV: of their garments) here.  The NET parallel Greek text and NA28 did not.

[25] The NET parallel Greek text and NA28 had δὲ (not translated in the NET) following they love, where the Stephanus Textus Receptus and Byzantine Majority Text had τε (KJV: And).

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

[27] The NET parallel Greek text and NA28 had ἔκρυψας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεκρυψας (KJV: had hid).

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

[29] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

[30] Exodus 20:13 (NET)

[31] Here is a link to a table comparing Presbyterian, Baptist and Christian & Missionary Alliance views of sanctification according to their own websites.

[32] John 4:14 (NET)

[33] The Stephanus Textus Receptus and Byzantine Majority Text had εν αγαπη ερριζωμενοι και τεθεμελιωμενοι (“in love rooted and grounded”) at the beginning of verse 18, where the NET parallel Greek text and NA28 had it (ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι) at the end of verse 17.

Adultery in the Law, Part 2

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I first entertained the idea that πορνεία in the New Testament might be defined by Leviticus 20:11-21 because of the similarity in word order between Matthew 15:19 (NET) and the Law in Exodus 20:2-17 (NET)

Exodus 20:2-17 (NET)

Matthew 15:19 (NET)
“I, the Lord, am your God, who brought you from the land of Egypt, from the house of slavery. “You shall have no other gods before me. “You shall not make for yourself a carved image or any likeness of anything that is in heaven above or that is on the earth beneath or that is in the water below.  You shall not bow down to them or serve them, for I, the Lord, your God, am a jealous God, responding to the transgression of fathers by dealing with children to the third and fourth generations of those who reject me [Table], and showing covenant faithfulness to a thousand generations of those who love me and keep my commandments. “You shall not take the name of the Lord your God in vain, for the Lord will not hold guiltless anyone who takes his name in vain. “Remember the Sabbath day to set it apart as holy [Table].  For six days you may labor and do all your work [Table], but the seventh day is a Sabbath to the Lord your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates [Table].  For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy [Table]. “Honor your father and your mother, that you may live a long time in the land the Lord your God is giving to you.

Exodus 20:2-12 (NET)

 For out of the heart come evil (πονηροί, a form of πονηρός) ideas (διαλογισμοὶ, a form of διαλογισμός)…
“You shall not murder.

Exodus 20:13 (NET) Table

 murder (φόνοι, a form of φόνος)…
“You shall not commit adultery.

Exodus 20:14 (NET) Table

 adultery (μοιχεῖαι, a form of μοιχεία)…
sexual immorality (πορνεῖαι, a form of πορνεῖον)…
“You shall not steal.

Exodus 20:15 (NET)

 theft (κλοπαί, a form of κλοπή)…
“You shall not give false testimony against your neighbor.

Exodus 20:16 (NET)

 false testimony (ψευδομαρτυρίαι, a form of ψευδομαρτυρία)…
“You shall not covet your neighbor’s house.  You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.”

Exodus 20:17 (NET) Table
slander (βλασφημίαι, a form of βλασφημία).

If I allowed that evil ideas covered idolatrous worship of other gods, taking the Lord’s name in vain, not keeping the Sabbath and not honoring father and mother, then only sexual immorality (πορνεία) [See Addendum below] and slander (βλασφημία) lacked a direct correspondent in the law.  Leviticus 20:11-21 (NET) seemed to fill in that gap for πορνεία.

Exodus 20:14 (NET) Table

Matthew 15:19 (NET)

Leviticus 20:10-21 (NET)
“You shall not commit adultery. …adultery (μοιχεῖαι, a form of μοιχεία)… If a man commits adultery with his neighbor’s wife, both the adulterer and the adulteress must be put to death.

Leviticus 20:10 (NET) Table
sexual immorality (πορνεῖαι, a form of πορνεία)… If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves [Table].  If a man has sexual intercourse with his daughter-in-law, both of them must be put to death.  They have committed perversion; their blood guilt is on themselves [Table].  If a man has sexual intercourse with a male as one has sexual intercourse with a woman, the two of them have committed an abomination.  They must be put to death; their blood guilt is on themselves [Table].  If a man has sexual intercourse with both a woman and her mother, it is lewdness.  Both he and they must be burned to death, so there is no lewdness in your midst [Table].  If a man has sexual intercourse with any animal, he must be put to death, and you must kill the animal [Table].  If a woman approaches any animal to have sexual intercourse with it, you must kill the woman, and the animal must be put to death; their blood guilt is on themselves [Table].  If a man has sexual intercourse with his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace.  They must be cut off in the sight of the children of their people.  He has exposed his sister’s nakedness; he will bear his punishment for iniquity [Table].  If a man has sexual intercourse with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them must be cut off from the midst of their people [Table].  You must not expose the nakedness of your mother’s sister and your father’s sister, for   such a person has laid bare his own close relative.  They must bear their punishment for iniquity [Table].  If a man has sexual intercourse with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless [Table].  If a man has sexual intercourse with his brother’s wife, it is indecency.  He has exposed his brother’s nakedness; they will be childless [Table].

Leviticus 20:11-21 (NET)

The advantage of this interpretation is that Leviticus 20:11-21 is a finite list as opposed to the open-ended translation of πορνεία as immorality.  It does not pander to men who want to divorce their wives, remarry, and justify themselves by law.  And it is not without precedent in Bible translation.  The translators of the New American Bible1 understood πορνεία this way in Matthew 5:32, 19:9; Acts 15:20, 29, and 21:25.  The disadvantages will follow.

 

Addendum: September 24, 2021
I thought πορνεῖαι was a form of πορνεία, but according to the Koine Greek Lexicon online it is a form of πορνεῖον: “brothel, a house of prostitution.”  There is only one occurrence of πορνεῖαι in the Septuagint.

Masoretic Text

 Septuagint
2 Kings 9:22 (Tanakh) Table 2 Kings 9:22 (NET) 4 Reigns 9:22 (NETS)

4 Kings 9:22 (Elpenor English)
And it came to pass, when Joram saw Jehu, that he said: ‘Is it peace, Jehu?’  And he answered: ‘What peace, so long as the harlotries (זְנוּנֵ֞י) of thy mother Jezebel and her witchcrafts are so many?’ When Joram saw Jehu, he asked, “Is everything all right, Jehu?”  He replied, “How can everything be all right as long as your mother Jezebel promotes idolatry (zᵊnûnîm, זנוני) and pagan practices?” And it happened, when Ioram saw Iou, that he said, “Is it peace, Iou?”  And Iou said, “What peace?  The whoredoms (πορνεῗαι) of Iezabel your mother and her sorceries are still many.” And it came to pass when Joram saw Ju, that he said, [Is it] peace, Ju?  And Ju said, How [can it be] peace? as yet [there are] the whoredoms (πορνεῖαι) of thy mother Jezabel, and her abundant witchcrafts.

Tables comparing Exodus 20:2; 20:3; 20:4; 20:6; 20:7; 20:12; 20:15 (20:13); 20:16 (20:13) and 2 Kings 9:22 in the Tanakh, KJV and NET, and tables comparing the Greek of Exodus 20:2; 20:3; 20:4; 20:6; 20:7; 20:12; 20:15 (20:14); 20:16 and 2 Kings (4 Reigns, 4 Kings) 9:22 in the Septuagint (BLB and Elpenor) follow.

Exodus 20:2 (Tanakh)

 Exodus 20:2 (KJV)

Exodus 20:2 (NET)
I am HaShem thy G-d , who brought thee out of the land of Egypt, out of the house of bondage. I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. “I, the Lord, am your God, who brought you from the land of Egypt, from the house of slavery.

Exodus 20:2 (Septuagint BLB)

Exodus 20:2 (Septuagint Elpenor)
ἐγώ εἰμι κύριος ὁ θεός σου ὅστις ἐξήγαγόν σε ἐκ γῆς Αἰγύπτου ἐξ οἴκου δουλείας ἐγώ εἰμι Κύριος ὁ Θεός σου, ὅστις ἐξήγαγόν σε ἐκ γῆς Αἰγύπτου, ἐξ οἴκου δουλείας

Exodus 20:2 (NETS)

Exodus 20:2 (English Elpenor)
I am the Lord your God who brought you out of the Land of Egypt, out of the house of slavery. I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.

Exodus 20:3 (Tanakh)

 Exodus 20:3 (KJV)

Exodus 20:3 (NET)
Thou shalt have no other gods before Me. Thou shalt have no other gods before me. “You shall have no other gods before me.

Exodus 20:3 (Septuagint BLB)

Exodus 20:3 (Septuagint Elpenor)
οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ

Exodus 20:3 (NETS)

Exodus 20:3 (English Elpenor)
You shall have no other gods besides me. Thou shalt have no other gods beside me.

Exodus 20:4 (Tanakh)

 Exodus 20:4 (KJV)

Exodus 20:4 (NET)
Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: “You shall not make for yourself a carved image or any likeness of anything that is in heaven above or that is on the earth beneath or that is in the water below.

Exodus 20:4 (Septuagint BLB)

Exodus 20:4 (Septuagint Elpenor)
οὐ ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω καὶ ὅσα ἐν τοῗς ὕδασιν ὑποκάτω τῆς γῆς οὐ ποιήσεις σεαυτῷ εἴδωλον, οὐδὲ παντὸς ὁμοίωμα, ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς

Exodus 20:4 (NETS)

Exodus 20:4 (English Elpenor)
You shall not make for yourself an idol or likeness of anything whatever is in heaven above and whatever is in the earth beneath and whatever is in the waters beneath the earth. Thou shalt not make to thyself an idol, nor likeness of anything, whatever things are in the heaven above, and whatever are in the earth beneath, and whatever are in the waters under the earth.

Exodus 20:6 (Tanakh)

 Exodus 20:6 (KJV)

Exodus 20:6 (NET)
and showing mercy unto the thousandth generation of them that love Me and keep My commandments. And shewing mercy unto thousands of them that love me, and keep my commandments. and showing covenant faithfulness to a thousand generations of those who love me and keep my commandments.

Exodus 20:6 (Septuagint BLB)

Exodus 20:6 (Septuagint Elpenor)
καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῗς ἀγαπῶσίν με καὶ τοῗς φυλάσσουσιν τὰ προστάγματά μου καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσί με καὶ τοῖς φυλάσσουσι τὰ προστάγματά μου

Exodus 20:6 (NETS)

Exodus 20:6 (English Elpenor)
and doing mercy unto thousands, for those who love me and keep my ordinances. and bestowing mercy on them that love me to thousands [of them], and on them that keep my commandments.

Exodus 20:7 (Tanakh)

 Exodus 20:7 (KJV)

Exodus 20:7 (NET)
Thou shalt not take the name of HaShem thy G-d in vain; for HaShem will not hold him guiltless that taketh His name in vain . Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. “You shall not take the name of the Lord your God in vain, for the Lord will not hold guiltless anyone who takes his name in vain.

Exodus 20:7 (Septuagint BLB)

Exodus 20:7 (Septuagint Elpenor)
οὐ λήμψῃ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ ματαίῳ οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ οὐ λήψει τὸ ὄνομα Κυρίου τοῦ Θεοῦ σου ἐπί ματαίῳ· οὐ γὰρ μὴ καθαρίσῃ Κύριος ὁ Θεός σου τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ

Exodus 20:7 (NETS)

Exodus 20:7 (English Elpenor)
You shall not take the name of the Lord your God in vain.  For the Lord will never acquit the one who takes his name in vain. Thou shalt not take the name of the Lord thy God in vain; for the Lord thy God will not acquit him that takes his name in vain.

Exodus 20:12 (Tanakh)

 Exodus 20:12 (KJV)

Exodus 20:12 (NET)
Honour thy father and thy mother, that thy days may be long upon the land which HaShem thy G-d giveth thee. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. “Honor your father and your mother, that you may live a long time in the land the Lord your God is giving to you.

Exodus 20:12 (Septuagint BLB)

Exodus 20:12 (Septuagint Elpenor)
τίμα τὸν πατέρα σου καὶ τὴν μητέρα ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς τῆς ἀγαθῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται, καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς τῆς ἀγαθῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι

Exodus 20:12 (NETS)

Exodus 20:12 (English Elpenor)
Honor your father and your mother so that it may be well with you and so that you may be long-lived on the good land that the Lord your God is giving you. Honour thy father and thy mother, that it may be well with thee, and that thou mayest live long on the good land, which the Lord thy God gives to thee.

Exodus 20:13 (Tanakh)

 Exodus 20:15 (KJV)

Exodus 20:15 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour. Thou shalt not steal. “You shall not steal.

Exodus 20:15 (Septuagint BLB)

Exodus 20:14 (Septuagint Elpenor)
οὐ κλέψεις οὐ κλέψεις

Exodus 20:14 (NETS)

Exodus 20:14 (English Elpenor)
You shall not steal. Thou shalt not steal.

Exodus 20:13 (Tanakh)

 Exodus 20:16 (KJV)

Exodus 20:16 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour. Thou shalt not bear false witness against thy neighbour. “You shall not give false testimony against your neighbor.

Exodus 20:16 (Septuagint BLB)

Exodus 20:16 (Septuagint Elpenor)
οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ

Exodus 20:16 (NETS)

Exodus 20:16 (English Elpenor)
You shall not testify falsely against your neighbor with false witness. Thou shalt not bear false witness against thy neighbour.

2 Kings 9:22 (Tanakh)

 2 Kings 9:22 (KJV)

2 Kings 9:22 (NET)
And it came to pass, when Joram saw Jehu, that he said: ‘Is it peace, Jehu?’  And he answered: ‘What peace, so long as the harlotries of thy mother Jezebel and her witchcrafts are so many?’ And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu?  And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many? When Joram saw Jehu, he asked, “Is everything all right, Jehu?”  He replied, “How can everything be all right as long as your mother Jezebel promotes idolatry and pagan practices?”

2 Kings 9:22 (Septuagint BLB)

4 Kings 9:22 (Septuagint Elpenor)
καὶ ἐγένετο ὡς εἶδεν Ιωραμ τὸν Ιου καὶ εἶπεν εἰ εἰρήνη Ιου καὶ εἶπεν Ιου τί εἰρήνη ἔτι αἱ πορνεῗαι Ιεζαβελ τῆς μητρός σου καὶ τὰ φάρμακα αὐτῆς τὰ πολλά καὶ ἐγένετο ὡς εἶδεν ᾿Ιωρὰμ τὸν ᾿Ιού, καὶ εἶπεν· εἰ εἰρήνη ᾿Ιού; καὶ εἶπεν ᾿Ιού· τί εἰρήνη; ἔτι αἱ πορνεῖαι ᾿Ιεζάβελ τῆς μητρός σου καὶ τὰ φάρμακα αὐτῆς τὰ πολλά

4 Reigns 9:22 (NETS)

4 Kings 9:22 (English Elpenor)
And it happened, when Ioram saw Iou, that he said, “Is it peace, Iou?”  And Iou said, “What peace?  The whoredoms of Iezabel your mother and her sorceries are still many.” And it came to pass when Joram saw Ju, that he said, [Is it] peace, Ju?  And Ju said, How [can it be] peace? as yet [there are] the whoredoms of thy mother Jezabel, and her abundant witchcrafts.