3 John, Part 6

Posted on October 19, 2025 by admin

This is a continuation of my notes on 3 John for the preaching class I’m taking. John wrote (3 John 1:11 ESV):

Beloved, do not imitate evil but imitate good (τὸ ἀγαθόν). Whoever does good¹ is from God (ἐκ τοῦ θεοῦ ἐστιν); whoever does evil has not seen God.

I wondered, “How does Jesus relate to ἀγαθόν (good)?”² Someone asked Him about a good deed (ἀγαθόν) one might do to have eternal life (Matthew 19:16-21 ESV):

And behold, a man came up to him, saying, “Teacher, what good deed (ἀγαθὸν) must I do to have eternal life?” And he said to him, “Why do you ask me about what is good? There is only one who is good. If you would enter life, keep the commandments” [Table]. He said to him, “Which ones?” And Jesus said, “You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your³ father and mother, and, You shall love your neighbor as yourself.” The young man said to him, “All these I have kept.⁴ What do I still lack?” Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me” [Table].

I considered the first two verses above in some detail in another essay. I won’t repeat it here except to say that, “What good might I do in order that I might have life eternal,” treats both ποιήσω, “might I do,” and σχῶ, “I might have,” as verbs in the aorist tense and subjunctive mood. I admit, however, that translating ποιήσω as an imperative, must I do, highlights the insight that this man was probably like one of those in Israel described by Paul (Romans 9:30-33 ESV):

What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law [Table]. Why? Because they did not pursue it by faith (ἐκ πίστεως), but as if it were based on works (ἐξ ἔργων). They have stumbled over the stumbling stone, as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame” [Table].⁵

I already began a consideration of Jesus’ question about the good; more to come on that in another essay.

He continued: εἰ δὲ θέλεις, If you would (or “But if you desire”), εἰς τὴν ζωὴν εἰσελθεῖν, enter life (or “into the life to enter”), |τήρησον| τὰς ἐντολάς, keep the commandments. The Greek word translated keep, τήρησον, is a 2^nd person singular form of τηρέω in the imperative mood: “to guard, keep watch over (someone/something); to watch (in preparation for either offense or defense); to remain alert in anticipation; to watch out for danger; to watch out for the loss of (something); to inspect closely; to act and live in conformity to; to keep and not let go; to keep, hold, reserve, preserve (someone/something); to keep (from harm); to keep (from loss); to keep and protect; to keep, observe, fulfill, pay attention to.”

The man said, ποίας, Which ones? Knowing that he had great possessions,⁶ I have wondered if he was negotiating for the best possible price on eternal life. But Jesus didn’t treat him that way. Jesus answered him like an Israelite indeed, in whom there is no deceit,⁷ a branch of the cultivated olive tree⁸ of which Paul wrote. Jesus clarified and focused his meaning for the man, not with ceremonial laws or cleanliness laws or dietary laws which separated Israel from other peoples, not with the teaching of the scribes and Pharisees but, with five of the ten commandments (Exodus 20) and the second of the two commandments [on which] depend all the Law and the Prophets.⁹

There were some notable exceptions (Exodus 20:1-7 ESV):

And God spoke all these words, saying [Table], “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery [Table]. “You shall have no other gods before me [Table]. “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth [Table]. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generation of those who hate me [Table], but showing steadfast love to thousands of those who love me and keep my commandments [Table]. “You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain [Table].

These resolve to, You shall love the Lord your God with all your heart and with all your soul and with all your mind…the great and first commandment.¹⁰ Another exception was (Exodus 20:17 ESV):

“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s” [Table].

This is probably the commandment in the forefront of Paul’s mind when he wrote: Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being (σὰρξ; literally, flesh) will be justified in his sight, since through the law comes knowledge of sin.¹¹ For he acknowledged later (Romans 7:7-13 ESV):

What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died. The very commandment that promised life proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me. So the law is holy, and the commandment is holy and righteous and good.

Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure [Table].

The man responded to the six commandments Jesus recited: |πάντα ταῦτα| ἐφύλαξα, All these I have kept. The verb ἐφύλαξα is an indicative form of φυλάσσω: “to watch, guard, defend; to guard (someone), prevent (from escaping); to guard, protect, watch over (someone); to stand guard; to keep (something from being broken); to observe (i.e., to acknowledge that something is significant and important to affect one’s behaviour); to follow; to keep, maintain.” Then the man, sensing apparently that something must be missing, asked: τί ἔτι ὑστερῶ, What do I still lack?

There is absolutely nothing wrong with the translation What for the interrogative pronoun τί (a form of τίς). It is probably precisely what the man meant, especially if he was stumbling over the stumbling stone,¹² pursuing righteousness as if it were based on works.¹³ Still, it intrigues me that τί might have been translated Who, “Who do I still lack,” for that is the question Jesus answered: “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.”¹⁴

Jesus answered the man’s question about eternal life by inviting him to die the death of the upright and [have an] end…like his.¹⁵ I left the story of Balaam and Balak, asking, “Did Balak realize that he was hearing from God as Balaam prophesied to him?” Balak neither bowed down nor fell on his face.¹⁶ He did not confess, I have sinned.¹⁷ But before moving on to consider how Balak responded, there was another commandment missing from Jesus’ response to a man’s desire to enter into eternal life (Exodus 20:8-11 ESV):

“Remember the Sabbath day, to keep it holy [Table]. Six days you shall 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, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates [Table]. For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy [Table].

I can’t simply relegate this to a ceremonial law “which separated Israel from other peoples” without comment. Jesus’ attitude was clear: “The Sabbath was made for man, not man for the Sabbath [Table]. So the Son of Man (or “son of man”) is lord even of the Sabbath.”¹⁸ And, “it is lawful (ἔξεστιν, a form of ἔξεστι; e.g., permitted) to do good (καλῶς; e.g., beautifully) on the Sabbath.”¹⁹ (As the writer of Hebrews noted: For when there is a change in the priesthood, there is necessarily a change in the law as well.²⁰)

Paul wrote (Romans 14:4-6a; 7-12 ESV):

Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand [Table].

One²¹ person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day, observes it in honor of the Lord…²² For none of us lives to himself, and none of us dies to himself. For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s. For to this end Christ²³ died and lived again,²⁴ that he might be Lord both of the dead and of the living.

Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God;²⁵ for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.”²⁶ So then each of us will give an account of himself to God [Table].

The writer of Hebrews likened the Sabbath in the new covenant to the promised land in the old, a daily way of life rather than a singular day of the week (Hebrews 3:12-4:10 ESV).

Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end. As it is said,

“Today, if you hear his voice, do not harden your hearts as in the rebellion.”²⁷

For who were those who heard (Exodus 19:1-20:21) and yet rebelled (Exodus 32:1-10)? Was it not all those who left Egypt led by Moses? [Table] And with whom was he provoked for forty²⁸ years (Numbers 13:1-14:12)? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did he swear that they would not enter his rest (Numbers 14:13-23), but to those who were disobedient (τοῖς ἀπειθήσασιν)? So we see that they were unable to enter because of unbelief (ἀπιστίαν).

Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened (KJV: not being mixed with faith in them that heard it) [Table]. For we who have believed enter that rest, as he has said,

“As I swore in my wrath, ‘They shall not enter my rest,’”²⁹

although his works were finished from the foundation of the world. For he has somewhere spoken of the seventh day in this way: “And God rested on the seventh day from all his works.”³⁰ And again in this passage he said,

“They shall not enter my rest.”

Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience (ἀπείθειαν, a form of ἀπείθεια), again he appoints a certain day, “Today,” saying through David so long afterward, in the words already quoted,

“Today, if you hear his voice, do not harden your hearts” [Table].

For if Joshua (Ἰησοῦς) had given them rest, God would not have spoken of another day later on. So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his.

As Paul wrote, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure [Table].³¹ And I wrote in another essay:

My entering into God’s rest differs from his rest in a significant way. He rested from works that were very good: God saw all that he had made—and it was very good!^[14] I am eager to rest from works of evil at one extreme, hypocrisy at the other (the works of an actor playing at righteousness) or some jumbled combination of the two everywhere in between.

As John wrote: Whoever does good is from God (or “from God exists”).³² Balak did not believe that God spoke personally to him through Balaam (Numbers 23:11, 12 ESV).

And Balak said to Balaam, “What have you done to me? I took you to curse my enemies, and behold, you have done nothing but bless them.” And he answered and said, “Must I not take care to speak³³ what the Lord (yᵊhōvâ, יְהוָה; Septuagint: ὁ Θεὸς) puts in my mouth?”

To one who believes that the Lord (NETS: God) put a word in Balaam’s mouth, this sounds as if He is still speaking, asking an adroit question, inviting Balak to reconsider his ways. To one who does not believe, this sounds like Balaam trying rather ineffectively to deflect the king’s anger. Balak remained resolute (Numbers 23:13, 14 ESV):

And Balak said to him, “Please come with me to another place, from which you may see them. You shall see only a fraction of them and shall not see them all. Then curse them for me from there.” And he took him to the field of Zophim, to the top of Pisgah, and built seven altars and offered a bull and a ram on each altar.

Children are encouraged to emulate a faith and determination like Balak’s to realize their goals and achieve their full potential. Adults are praised for this kind of faith and determination as they pursue their goals and purposes. And the successful credit their success to this kind of faith and determination. Balaam continued as he had done before (Numbers 23:15-18a ESV):

Balaam said to Balak, “Stand here beside your burnt offering, while I meet the Lord (not in the Masoretic text;³⁴ Septuagint: τὸν Θεόν) over there.” And the Lord (yᵊhōvâ, יְהוָה; Septuagint: ὁ Θεὸς) met Balaam and put a word in his mouth and said, “Return to Balak, and thus shall you speak.” And he came to him, and behold, he was standing beside his burnt offering, and the princes of Moab with him. And Balak said to him, “What has the Lord (yᵊhōvâ, יְהוָה, corroborated by Κύριος in the Septuagint) spoken?”

Is Balak ready now to hear from the Lord (yᵊhōvâ, יְהוָה, corroborated by Κύριος in the Septuagint)?

And Balaam took up his discourse and said, “Rise, Balak, and hear; give ear to me, O son of Zippor: God (‘ēl, אֵל; Septuagint: ὁ Θεὸς) is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it? [Table] Behold, I received a command to bless: he has blessed, and I cannot revoke it. He has not beheld misfortune in Jacob, nor has he seen trouble in Israel. The Lord (yᵊhōvâ, יְהוָה, corroborated by Κύριος in the Septuagint) their God (‘ĕlōhîm, אֱלֹהָיו, corroborated by ὁ Θεὸς in the Septuagint) is with them, and the shout of a king is among them.³⁵

The Septuagint and the Masoretic text diverge here.

Masoretic Text		Septuagint
Numbers 23:21 (Tanakh)	Numbers 23:21 (NET)	Numbers 23:21 (NETS)	Numbers 23:21 (English Elpenor)
None hath beheld (הִבִּ֥יט) iniquity (אָ֨וֶן֙) in Jacob, neither hath one seen (רָאָ֥ה) perverseness (עָמָ֖ל) in Israel; HaShem his G-d is with him, and the shouting for the King (מֶ֖לֶךְ) is among them.	He has not looked on (nāḇaṭ, הביט) iniquity (‘āven, און) in Jacob, nor has he seen (rā’â, ראה) trouble (ʿāmāl, עמל) in Israel. The Lord their God is with them; his acclamation as king (meleḵ, מלך) is among them.	There shall be (ἔσται) no trouble (μόχθος) in Iakob, nor shall hardship (πόνος) be seen (ὀφθήσεται) in Israel. The Lord his God is with him; the glories of rulers (ἀρχόντων) are in him.	There shall not be (ἔσται) trouble (μόχθος) in Jacob, neither shall sorrow be (πόνος) seen (ὀφθήσεται) in Israel: the Lord his God [is] with him, the glories of rulers (ἀρχόντων) [are] in him.

In the Masoretic text הִבִּ֥יט, a form of נָבַט (nāḇaṭ) followed by אָ֨וֶן֙ (āven) was translated hath beheld iniquity (Tanakh), He hath…beheld iniquity (KJV) and He has…looked on iniquity (NET). This was understood as ἔσται μόχθος in the Septuagint, There shall be…trouble (NETS, English Elpenor). These statements were negated by לֹֽא (lō’) in the Masoretic text and οὐκ in the Septuagint. In the Masoretic text רָאָ֥ה (rā’â) followed by עָמָ֖ל (ʿāmāl) was translated hath one seen perverseness (Tanakh), hath he seen perverseness (KJV) and has he seen trouble (NET). This was understood as ὀφθήσεται πόνος in the Septuagint, shall hardship be seen (NETS) and shall sorrow be seen (English Elpenor). Again, these statements were negated by וְלֹֽא, a form of לֹא (lō’), in the Masoretic text and οὐδὲ in the Septuagint. Finally, מֶ֖לֶךְ (meleḵ), for the King (Tanakh), of a king (KJV) and as king (NET), was singular in the Masoretic text; ἀρχόντων, of rulers (NETS, English Elpenor), was plural in the Septuagint.

Balaam’s prophecy continued (Numbers 23:22, 23 ESV):

God brings them out of Egypt and is for them like the horns of the wild ox [Table]. For there is no enchantment against Jacob, no divination against Israel; now it shall be said of Jacob and Israel, ‘What has God wrought!’

Here, too, the Septuagint and Masoretic text diverge.

Masoretic Text		Septuagint
Numbers 23:23b (Tanakh)	Numbers 23:23b (NET)	Numbers 23:23b (NETS)	Numbers 23:23b (English Elpenor)
‘What hath G-d wrought (פָּעַ֖ל)!’	Look at what God has done (p̄āʿal, פעל)!’	what God shall accomplish (ἐπιτελέσει)	what God shall perform (ἐπιτελέσει)

The Masoretic text looks backward to the formation of Israel, while the Septuagint looks forward in the future tense: ἐπιτελέσει, a form of ἐπιτελέω. Would those “scholars and scribes” tasked “to decipher the authentic word of God” from “many disparities of the Torah [which had] emerged as countless scribes wrote numerous scrolls,” with an “ultimate goal…to uphold the traditions of the Jewish people,”³⁶ be more likely to look back to the Passover and the Exodus from Egypt or forward to Christ?

Balaam continued (Numbers 23:24 ESV):

Behold, a people! As a lioness it rises up and as a lion it lifts itself; it does not lie down until it has devoured the prey and drunk the blood of the slain.”

Here, too, the tense in the English translation is at issue.

Masoretic Text		Septuagint
Numbers 23:24 (Tanakh)	Numbers 23:24 (NET)	Numbers 23:24 (NETS)	Numbers 23:24 (English Elpenor)
Behold a people that riseth up (יָק֔וּם) as a lioness, and as a lion doth he lift himself up (יִתְנַשָּׂ֑א); he shall not lie down until he eat of the prey, and drink the blood of the slain.	Indeed, the people will rise up (qûm, יקום) like a lioness, and like a lion raises himself up (nāśā’, יתנשׁא); they will not lie down until they eat their prey, and drink the blood of the slain.”	Behold, a people shall rise up (ἀναστήσεται) like a whelp and shall bear itself proudly (γαυριωθήσεται) like a lion! It will not lie down until it eats prey and will drink blood of mortally wounded.”	Behold, the people shall rise up (ἀναστήσεται) as a lion’s whelp, and shall exalt himself (γαυρωθήσεται) as a lion; he shall not lie down till he have eaten the prey, and he shall drink the blood of the slain.

The Hebrew word קוּם, a form of יָק֔וּם (qûm) in the Masoretic text, was translated in the present tense in the Tanakh, that riseth up, but in the future tense in the KJV, shall rise up, and NET, will rise up. It was translated ἀναστήσεται in the future tense in the Septuagint: shall rise up (NETS, English Elpenor). The Hebrew word יִתְנַשָּׂ֑א, a form of נָשָׂא (nāśā’) in the Masoretic text, was translated in the present tense in the Tanakh, doth he lift himself up, and NET, raises himself up, but in the future tense in the KJV if I assume that shall carries through the conjunction and, [shall] lift up himself. It was translated γαυριωθήσεται in the future tense in the BLB Septuagint, shall bear itself proudly (NETS), and γαυρωθήσεται also in the future tense in the Elpenor Septuagint, shall exalt himself (English Elpenor).

With the words—it does not lie down until it has devoured the prey and drunk the blood of the slain—the Lord confirmed Balak’s fear (Numbers 23:25, 26 ESV).

And Balak said to Balaam, “Do not curse them at all, and do not bless them at all.” But Balaam answered Balak, “Did I not tell you, ‘All that the Lord (yᵊhōvâ, יְהוָה; Septuagint: ὁ Θεός) says, that I must do’?”³⁷

For the briefest moment it sounds as if Balak is catching on. Perhaps it is too much to hope that he would take advantage of his audience with God, and ask Balaam to intercede on behalf of his people (Exodus 32:9-14). But Balak continued in his faith with determination (Numbers 23:27 ESV):

And Balak said to Balaam, “Come now, I will take you to another place. Perhaps it will please God (‘ĕlōhîm, הָאֱלֹהִים, corroborated by τῷ Θεῷ in the Septuagint) that you may curse them for me from there.”

Here, Balak’s faith and determination became a stubborn rebellion; he completely ignored the Lord’s word: God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it? [Table] Behold, I received a command to bless: he has blessed, and I cannot revoke it.³⁸ John wrote, whoever does evil has not seen (ἑώρακεν, a form of ὁράω) God.³⁹

This sounds strange on its surface: No one has ever seen (ἑώρακεν, a form of ὁράω) God; God the only Son, who is at the Father’s side, he has made him known.⁴⁰ The key here is ἐξηγήσατο (a form of ἐξηγέομαι), translated has made him known. Forms of ὁράω mean more than “to see (with the eyes)” in the literal sense: “to consider (i.e., look at mentally); to arrive at a conclusion by observation; to experience, witness; to notice, recognize, understand; to realize, comprehend.” It is in this sense that Balak, though confronted by the word of God through a prophet, did not consider God, arrive at a conclusion in favor of God by observation, experience, witness, notice, recognize, understand, realize or comprehend God, though he had called Him by name, without understanding.

I’ll pick this up in another essay. According to a note (22) in the NET Matthew 19:18b, 19a is a quotation from Exodus 20:12-16 and Deuteronomy 5:16-20. The following tables compare the Greek of that quotation with the Septuagint.

Matthew 19:18b (NET Parallel Greek)	Exodus 20:13 (Septuagint BLB) Table	Exodus 20:15 (Septuagint Elpenor)
οὐ φονεύσεις	οὐ φονεύσεις	οὐ φονεύσεις
Matthew 19:18b (NET)	Exodus 20:15 (NETS)	Exodus 20:15 (English Elpenor)
Do not murder	You shall not murder.	Thou shalt not kill.

Matthew 19:18b (NET Parallel Greek)	Exodus 20:14 (Septuagint BLB) Table	Exodus 20:13 (Septuagint Elpenor)
οὐ μοιχεύσεις	οὐ μοιχεύσεις	οὐ μοιχεύσεις
Matthew 19:18b (NET)	Exodus 20:13 (NETS)	Exodus 20:13 (English Elpenor)
do not commit adultery	You shall not commit adultery.	Thou shalt not commit adultery.

Matthew 19:18b (NET Parallel Greek)	Exodus 20:15 (Septuagint BLB) Table	Exodus 20:14 (Septuagint Elpenor)
οὐ κλέψεις	οὐ κλέψεις	οὐ κλέψεις
Matthew 19:18b (NET)	Exodus 20:14 (NETS)	Exodus 20:14 (English Elpenor)
do not steal	You shall not steal.	Thou shalt not steal.

Matthew 19:18b (NET Parallel Greek)	Exodus 20:16a (Septuagint BLB) Table	Exodus 20:16a (Septuagint Elpenor)
οὐ ψευδομαρτυρήσεις	οὐ ψευδομαρτυρήσεις	οὐ ψευδομαρτυρήσεις
Matthew 19:18b (NET)	Exodus 20:16a (NETS)	Exodus 20:16a (English Elpenor)
do not give false testimony	You shall not testify falsely	Thou shalt not bear false witness

Matthew 19:19a (NET Parallel Greek)	Exodus 20:12a (Septuagint BLB) Table	Exodus 20:12a (Septuagint Elpenor)
τίμα τὸν πατέρα καὶ τὴν μητέρα	τίμα τὸν πατέρα σου καὶ τὴν μητέρα	τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου
Matthew 19:19a (NET)	Exodus 20:12a (NETS)	Exodus 20:12a (English Elpenor)
honor your father and mother	Honor your father and your mother	Honour thy father and thy mother

Matthew 19:18b (NET Parallel Greek)	Deuteronomy 5:17 (Septuagint BLB)	Deuteronomy 5:17 (Septuagint Elpenor)
οὐ φονεύσεις	οὐ φονεύσεις	οὐ φονεύσεις
Matthew 19:18b (NET)	Deuteronomy 5:18 (NETS)	Deuteronomy 5:17 (English Elpenor)
Do not murder	You shall not murder.	Thou shalt not commit murder.

Matthew 19:18b (NET Parallel Greek)	Deuteronomy 5:18 (Septuagint BLB) Table	Deuteronomy 5:18 (Septuagint Elpenor)
οὐ μοιχεύσεις	οὐ μοιχεύσεις	οὐ μοιχεύσεις
Matthew 19:18b (NET)	Deuteronomy 5:17 (NETS)	Deuteronomy 5:18 (English Elpenor)
do not commit adultery	You shall not commit adultery.	Thou shalt not commit adultery.

Matthew 19:18b (NET Parallel Greek)	Deuteronomy 5:19 (Septuagint BLB)	Deuteronomy 5:19 (Septuagint Elpenor)
οὐ κλέψεις	οὐ κλέψεις	οὐ κλέψεις
Matthew 19:18b (NET)	Deuteronomy 5:19 (NETS)	Deuteronomy 5:19 (English Elpenor)
do not steal	You shall not steal.	Thou shalt not steal.

Matthew 19:18b (NET Parallel Greek)	Deuteronomy 5:20a (Septuagint BLB)	Deuteronomy 5:20a (Septuagint Elpenor)
οὐ ψευδομαρτυρήσεις	οὐ ψευδομαρτυρήσεις	οὐ ψευδομαρτυρήσεις
Matthew 19:18b (NET)	Deuteronomy 5:20a (NETS)	Deuteronomy 5:20a (English Elpenor)
do not give false testimony	You shall not testify falsely	Thou shalt not bear false witness

Matthew 19:19a (NET Parallel Greek)	Deuteronomy 5:16a (Septuagint BLB) Table	Deuteronomy 5:16a (Septuagint Elpenor)
τίμα τὸν πατέρα καὶ τὴν μητέρα	τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου	τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου
Matthew 19:19a (NET)	Deuteronomy 5:16a (NETS)	Deuteronomy 5:16a (English Elpenor)
honor your father and mother	Honor your father and your mother	Honour thy father and thy mother

According to a note (23) in the NET Matthew 19:19b is a quotation from Leviticus 19:18. The following table compares the Greek of that quotation with the Septuagint.

Matthew 19:19b (NET Parallel Greek)	Leviticus 19:18c (Septuagint BLB) Table	Leviticus 19:18c (Septuagint Elpenor)
ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν
Matthew 19:19b (NET)	Leviticus 19:18c (NETS)	Leviticus 19:18c (English Elpenor)
love your neighbor as yourself	you shall love your neighbor as yourself	thou shalt love thy neighbour as thyself

Tables comparing Deuteronomy 5:17; 5:19 (5:17); 5:20 (5:17); Numbers 23:11; 23:12; 23:13; 23:14; 23:15; 23:16; 23:17; 23:18; 23:20; 23:21; 23:23; 23:24; 23:25; 23:26 and 23:27 in the Tanakh, KJV and NET, and comparing the Greek of Deuteronomy 5:17 (5:18); 5:19; 5:20; Numbers 23:11; 23:12; 23:13; 23:14; 23:15; 23:16; 23:17; 23:18; 23:20; 23:21; 23:23; 23:24; 23:25; 23:26 and 23:27 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 9:19, 20; Romans 14:5, 6; 14:9, 10 and Hebrews 3:17 in the KJV and NET follow.

Deuteronomy 5:17 (Tanakh)	Deuteronomy 5:17 (KJV)	Deuteronomy 5:17 (NET)
Thou shalt not murder.	Thou shalt not kill.	“You must not murder.

Deuteronomy 5:17 (Septuagint BLB)	Deuteronomy 5:17 (Septuagint Elpenor)
οὐ φονεύσεις	οὐ φονεύσεις
Deuteronomy 5:18 (NETS)	Deuteronomy 5:17 (English Elpenor)
You shall not murder.	Thou shalt not commit murder.

Deuteronomy 5:17 (Tanakh)	Deuteronomy 5:19 (KJV)	Deuteronomy 5:19 (NET)
Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour.	Neither shalt thou steal.	“You must not steal.

Deuteronomy 5:19 (Septuagint BLB)	Deuteronomy 5:19 (Septuagint Elpenor)
οὐ κλέψεις	οὐ κλέψεις
Deuteronomy 5:19 (NETS)	Deuteronomy 5:19 (English Elpenor)
You shall not steal.	Thou shalt not steal.

Deuteronomy 5:17 (Tanakh)	Deuteronomy 5:20 (KJV)	Deuteronomy 5:20 (NET)
Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour.	Neither shalt thou bear false witness against thy neighbour.	“You must not offer false testimony against another.

Deuteronomy 5:20 (Septuagint BLB)	Deuteronomy 5:20 (Septuagint Elpenor)
οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ	οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ
Deuteronomy 5:20 (NETS)	Deuteronomy 5:20 (English Elpenor)
You shall not testify falsely against your neighbor with a false testimony.	Thou shalt not bear false witness against thy neighbour.

Numbers 23:11 (Tanakh)	Numbers 23:11 (KJV)	Numbers 23:11 (NET)
And Balak said unto Balaam: ‘What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.’	And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.	Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary you have only blessed them!”

Numbers 23:11 (Septuagint BLB)	Numbers 23:11 (Septuagint Elpenor)
καὶ εἶπεν Βαλακ πρὸς Βαλααμ τί πεποίηκάς μοι εἰς κατάρασιν ἐχθρῶν μου κέκληκά σε καὶ ἰδοὺ εὐλόγηκας εὐλογίαν	καὶ εἶπε Βαλὰκ πρὸς Βαλαάμ· τί πεποίηκάς μοι; εἰς κατάρασιν ἐχθρῶν μου κέκληκά σε, καὶ ἰδοὺ εὐλόγηκας εὐλογίαν
Numbers 23:11 (NETS)	Numbers 23:11 (English Elpenor)
And Balak said to Balaam, “What have you done to me? For cursing my enemies have I called you—and, behold, you have blessed them with a blessing.”	And Balac said to Balaam, What hast thou done to me? I called thee to curse my enemies, and behold thou hast greatly blessed [them].

Numbers 23:12 (Tanakh)	Numbers 23:12 (KJV)	Numbers 23:12 (NET)
And he answered and said: ‘Must I not take heed to speak that which HaShem putteth in my mouth?’	And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth?	Balaam replied, “Must I not be careful to speak what the Lord has put in my mouth?”

Numbers 23:12 (Septuagint BLB)	Numbers 23:12 (Septuagint Elpenor)
καὶ εἶπεν Βαλααμ πρὸς Βαλακ οὐχὶ ὅσα ἐὰν ἐμβάλῃ ὁ θεὸς εἰς τὸ στόμα μου τοῦτο φυλάξω λαλῆσαι	καὶ εἶπε Βαλαὰμ πρὸς Βαλάκ· οὐχὶ ὅσα ἂν ἐμβάλῃ ὁ Θεὸς εἰς τὸ στόμα μου, τοῦτο φυλάξω λαλῆσαι
Numbers 23:12 (NETS)	Numbers 23:12 (English Elpenor)
And Balaam said to Balak, “No, as much as God puts into my mouth, shall I beware of speaking it?”	And Balaam said to Balac, Whatsoever the Lord shall put into my mouth, shall I not take heed to speak this?

Numbers 23:13 (Tanakh)	Numbers 23:13 (KJV)	Numbers 23:13 (NET)
And Balak said unto him: ‘Come, I pray thee, with me unto another place, from whence thou mayest see them; thou shalt see but the utmost part of them, and shalt not see them all; and curse me them from thence.’	And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence.	Balak said to him, “Please come with me to another place from which you can observe them. You will see only a part of them, but you will not see all of them. Curse them for me from there.”

Numbers 23:13 (Septuagint BLB)	Numbers 23:13 (Septuagint Elpenor)
καὶ εἶπεν πρὸς αὐτὸν Βαλακ δεῦρο ἔτι μετ᾽ ἐμοῦ εἰς τόπον ἄλλον ἐξ ὧν οὐκ ὄψῃ αὐτὸν ἐκεῖθεν ἀλλ᾽ ἢ μέρος τι αὐτοῦ ὄψῃ πάντας δὲ οὐ μὴ ἴδῃς καὶ κατάρασαί μοι αὐτὸν ἐκεῖθεν	Καὶ εἶπε πρὸς αὐτὸν Βαλάκ· δεῦρο ἔτι μετ’ ἐμοῦ εἰς τόπον ἄλλον, ἐξ οὗ οὐκ ὄψει αὐτὸν ἐκεῖθεν, ἀλλ’ ἢ μέρος τι αὐτοῦ ὄψει, πάντας δὲ οὐ μὴ ἴδῃς, καὶ κατάρασαί μοι αὐτὸν ἐκεῖθεν
Numbers 23:13 (NETS)	Numbers 23:13 (English Elpenor)
And Balak said to him, “Come yet with me to another place, from there where you shall not see it; rather some part of it you shall see, but all you shall not see. And curse if for me from there.”	And Balac said to him, Come yet with me to another place where thou shalt not see the people, but only thou shalt see a part of them, and shalt not see them all; and curse me them from thence.

Numbers 23:14 (Tanakh)	Numbers 23:14 (KJV)	Numbers 23:14 (NET)
And he took him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered up a bullock and a ram on every altar.	And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.	So Balak brought Balaam to the field of Zophim, to the top of Pisgah, where he built seven altars and offered a bull and a ram on each altar.

Numbers 23:14 (Septuagint BLB)	Numbers 23:14 (Septuagint Elpenor)
καὶ παρέλαβεν αὐτὸν εἰς ἀγροῦ σκοπιὰν ἐπὶ κορυφὴν λελαξευμένου καὶ ᾠκοδόμησεν ἐκεῖ ἑπτὰ βωμοὺς καὶ ἀνεβίβασεν μόσχον καὶ κριὸν ἐπὶ τὸν βωμόν	καὶ παρέλαβεν αὐτὸν εἰς ἀγροῦ σκοπιὰν ἐπὶ κορυφὴν λελαξευμένου καὶ ᾠκοδόμησεν ἐκεῖ ἑπτὰ βωμοὺς καὶ ἀνεβίβασε μόσχον καὶ κριὸν ἐπὶ τὸν βωμόν
Numbers 23:14 (NETS)	Numbers 23:14 (English Elpenor)
And he took him to a lookout place of a field, on the top of Hewn. And he built there seven altars and brought a calf and a ram on the altar.	And he took him to a high place of the field to the top of the quarried [rock], and he built there seven altars, and offered a calf and a ram on [every] altar.

Numbers 23:15 (Tanakh)	Numbers 23:15 (KJV)	Numbers 23:15 (NET)
And he said unto Balak: ‘Stand here by thy burnt-offering, while I go toward a meeting yonder.’	And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder.	And Balaam said to Balak, “Station yourself here by your burnt offering, while I meet the Lord there.”

Numbers 23:15 (Septuagint BLB)	Numbers 23:15 (Septuagint Elpenor)
καὶ εἶπεν Βαλααμ πρὸς Βαλακ παράστηθι ἐπὶ τῆς θυσίας σου ἐγὼ δὲ πορεύσομαι ἐπερωτῆσαι τὸν θεόν	καὶ εἶπε Βαλαὰμ πρός Βαλάκ· παράστηθι ἐπὶ τῆς θυσίας σου, ἐγὼ δὲ πορεύσομαι ἐπερωτῆσαι τὸν Θεόν
Numbers 23:15 (NETS)	Numbers 23:15 (English Elpenor)
And Balaam said to Balak, “Stand beside your sacrifice, but I will go to inquire of God.”	And Balaam said to Balac, Stand by thy sacrifice, and I will go to enquire of God.

Numbers 23:16 (Tanakh)	Numbers 23:16 (KJV)	Numbers 23:16 (NET)
And HaShem met Balaam, and put a word in his mouth, and said: ‘Return unto Balak, and thus shalt thou speak.’	And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.	Then the Lord met Balaam and put a message in his mouth and said, “Return to Balak, and speak what I tell you.”

Numbers 23:16 (Septuagint BLB)	Numbers 23:16 (Septuagint Elpenor)
καὶ συνήντησεν ὁ θεὸς τῷ Βαλααμ καὶ ἐνέβαλεν ῥῆμα εἰς τὸ στόμα αὐτοῦ καὶ εἶπεν ἀποστράφητι πρὸς Βαλακ καὶ τάδε λαλήσεις	καὶ συνήντησεν ὁ Θεὸς τῷ Βαλαὰμ καὶ ἐνέβαλε ρῆμα εἰς τὸ στόμα αὐτοῦ καὶ εἶπεν· ἀποστράφηθι πρὸς Βαλὰκ καὶ τάδε λαλήσεις
Numbers 23:16 (NETS)	Numbers 23:16 (English Elpenor)
And God met with Balaam, and he put a word into his mouth and said, “Turn back to Balak, and this is what you shall speak.”	And God met Balaam, and put a word into his mouth, and said, return to Balac, and thus shalt thou speak.

Numbers 23:17 (Tanakh)	Numbers 23:17 (KJV)	Numbers 23:17 (NET)
And he came to him, and, lo, he stood by his burnt-offering, and the princes of Moab with him. And Balak said unto him: ‘What hath HaShem spoken?’	And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken?	When Balaam came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”

Numbers 23:17 (Septuagint BLB)	Numbers 23:17 (Septuagint Elpenor)
καὶ ἀπεστράφη πρὸς αὐτόν καὶ ὅδε ἐφειστήκει ἐπὶ τῆς ὁλοκαυτώσεως αὐτοῦ καὶ πάντες οἱ ἄρχοντες Μωαβ μετ᾽ αὐτοῦ καὶ εἶπεν αὐτῷ Βαλακ τί ἐλάλησεν κύριος	καὶ ἀπεστράφη πρὸς αὐτόν, καὶ ὅδε ἐφειστήκει ἐπὶ τῆς ὁλοκαυτώσεως αὐτοῦ, καὶ πάντες οἱ ἄρχοντες Μωὰβ μετ’ αὐτοῦ. καὶ εἶπεν αὐτῷ Βαλάκ· τί ἐλάλησε Κύριος
Numbers 23:17 (NETS)	Numbers 23:17 (English Elpenor)
And he turned back to hum, and the latter stood beside his whole burnt offering, and all the rulers of Moab with him. And Balak said to him, “What did the Lord speak?”	And he returned to him: and he also as standing by his whole-burnt-sacrifice, and all the princes of Moab with him; and Balac said to him, What has the Lord spoken?

Numbers 23:18 (Tanakh)	Numbers 23:18 (KJV)	Numbers 23:18 (NET)
And he took up his parable, and said: Arise, Balak, and hear; give ear unto me, thou son of Zippor:	And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:	Balaam uttered his oracle, and said, “Rise up, Balak, and hear; Listen to me, son of Zippor:

Numbers 23:18 (Septuagint BLB)	Numbers 23:18 (Septuagint Elpenor)
καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν ἀνάστηθι Βαλακ καὶ ἄκουε ἐνώτισαι μάρτυς υἱὸς Σεπφωρ	καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν· ἀνάστηθι Βαλάκ, καὶ ἄκουε· ἐνώτισαι μάρτυς, υἱὸς Σεπφώρ
Numbers 23:18 (NETS)	Numbers 23:18 (English Elpenor)
And he took up this parable and said, “Rise up, Balak, and hear; give ear as a witness, O son of Sepphor:	And he took up his parable, and said, rise up, Balac, and hear; hearken as a witness, thou son of Sepphor.

Numbers 23:20 (Tanakh)	Numbers 23:20 (KJV)	Numbers 23:20 (NET)
Behold, I am bidden to bless; and when He hath blessed, I cannot call it back.	Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.	Indeed, I have received a command to bless; he has blessed, and I cannot reverse it.

Numbers 23:20 (Septuagint BLB)	Numbers 23:20 (Septuagint Elpenor)
ἰδοὺ εὐλογεῖν παρείλημμαι εὐλογήσω καὶ οὐ μὴ ἀποστρέψω	ἰδοὺ εὐλογεῖν παρείλημμαι· εὐλογήσω καὶ οὐ μὴ ἀποστρέψω
Numbers 23:20 (NETS)	Numbers 23:20 (English Elpenor)
Behold, I have been taken hold of to bless; I will bless, and I will not turn away.	Behold, I have received [commandment] to bless: I will bless, and not turn back.

Numbers 23:21 (Tanakh)	Numbers 23:21 (KJV)	Numbers 23:21 (NET)
None hath beheld iniquity in Jacob, neither hath one seen perverseness in Israel; HaShem his G-d is with him, and the shouting for the King is among them.	He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them.	He has not looked on iniquity in Jacob, nor has he seen trouble in Israel. The Lord their God is with them; his acclamation as king is among them.

Numbers 23:21 (Septuagint BLB)	Numbers 23:21 (Septuagint Elpenor)
οὐκ ἔσται μόχθος ἐν Ιακωβ οὐδὲ ὀφθήσεται πόνος ἐν Ισραηλ κύριος ὁ θεὸς αὐτοῦ μετ᾽ αὐτοῦ τὰ ἔνδοξα ἀρχόντων ἐν αὐτῷ	οὐκ ἔσται μόχθος ἐν ᾿Ιακώβ, οὐδὲ ὀφθήσεται πόνος ἐν ᾿Ισραήλ· Κύριος ὁ Θεὸς αὐτοῦ μετ’ αὐτοῦ, τὰ ἔνδοξα ἀρχόντων ἐν αὐτῷ
Numbers 23:21 (NETS)	Numbers 23:21 (English Elpenor)
There shall be no trouble in Iakob, nor shall hardship be seen in Israel. The Lord his God is with him; the glories of rulers are in him.	There shall not be trouble in Jacob, neither shall sorrow be seen in Israel: the Lord his God [is] with him, the glories of rulers [are] in him.

Numbers 23:23 (Tanakh)	Numbers 23:23 (KJV)	Numbers 23:23 (NET)
For there is no enchantment with Jacob, neither is there any divination with Israel; now is it said of Jacob and of Israel: ‘What hath G-d wrought!’	Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!	For there is no spell against Jacob, nor is there any divination against Israel. At this time it must be said of Jacob and of Israel, ‘Look at what God has done!’

Numbers 23:23 (Septuagint BLB)	Numbers 23:23 (Septuagint Elpenor)
οὐ γάρ ἐστιν οἰωνισμὸς ἐν Ιακωβ οὐδὲ μαντεία ἐν Ισραηλ κατὰ καιρὸν ῥηθήσεται Ιακωβ καὶ τῷ Ισραηλ τί ἐπιτελέσει ὁ θεός	οὐ γάρ ἐστιν οἰωνισμὸς ἐν ᾿Ιακώβ, οὐδὲ μαντεία ἐν ᾿Ισραήλ· κατὰ καιρὸν ρηθήσεται ᾿Ιακὼβ καὶ τῷ ᾿Ισραήλ, τί ἐπιτελέσει ὁ Θεός
Numbers 23:23 (NETS)	Numbers 23:23 (English Elpenor)
For there is no omen in Iakob nor divination in Israel; opportunely it shall be told to Iakob and to Israel what God shall accomplish.	For there is no divination in Jacob, nor enchantment in Israel; in season it shall be told to Jacob and Israel what God shall perform.

Numbers 23:24 (Tanakh)	Numbers 23:24 (KJV)	Numbers 23:24 (NET)
Behold a people that riseth up as a lioness, and as a lion doth he lift himself up; he shall not lie down until he eat of the prey, and drink the blood of the slain.	Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.	Indeed, the people will rise up like a lioness, and like a lion raises himself up; they will not lie down until they eat their prey, and drink the blood of the slain.”

Numbers 23:24 (Septuagint BLB)	Numbers 23:24 (Septuagint Elpenor)
ἰδοὺ λαὸς ὡς σκύμνος ἀναστήσεται καὶ ὡς λέων γαυριωθήσεται οὐ κοιμηθήσεται ἕως φάγῃ θήραν καὶ αἷμα τραυματιῶν πίεται	ἰδοὺ λαὸς ὡς σκύμνος ἀναστήσεται καὶ ὡς λέων γαυρωθήσεται· οὐ κοιμηθήσεται, ἕως φάγῃ θήραν, καὶ αἷμα τραυματιῶν πίεται
Numbers 23:24 (NETS)	Numbers 23:24 (English Elpenor)
Behold, a people shall rise up like a whelp and shall bear itself proudly like a lion! It will not lie down until it eats prey and will drink blood of mortally wounded.”	Behold, the people shall rise up as a lion’s whelp, and shall exalt himself as a lion; he shall not lie down till he have eaten the prey, and he shall drink the blood of the slain.

Numbers 23:25 (Tanakh)	Numbers 23:25 (KJV)	Numbers 23:25 (NET)
And Balak said unto Balaam: ‘Neither curse them at all, nor bless them at all.’	And Balak said unto Balaam, Neither curse them at all, nor bless them at all.	Balak said to Balaam, “Neither curse them at all nor bless them at all!”

Numbers 23:25 (Septuagint BLB)	Numbers 23:25 (Septuagint Elpenor)
καὶ εἶπεν Βαλακ πρὸς Βαλααμ οὔτε κατάραις καταράσῃ μοι αὐτὸν οὔτε εὐλογῶν μὴ εὐλογήσῃς αὐτόν	καὶ εἶπε Βαλὰκ πρὸς Βαλαάμ· οὔτε κατάραις καταράσῃ μοι αὐτὸν οὔτε εὐλογῶν μὴ εὐλογήσῃς αὐτόν
Numbers 23:25 (NETS)	Numbers 23:25 (English Elpenor)
And Balak said to Balaam, “You shall neither curse them with curses for me, nor, when blessing, shall you bless them.”	Behold, the people shall rise up as a lion’s whelp, and shall exalt himself as a lion; he shall not lie down till he have eaten the prey, and he shall drink the blood of the slain.

Numbers 23:26 (Tanakh)	Numbers 23:26 (KJV)	Numbers 23:26 (NET)
But Balaam answered and said unto Balak: ‘Told not I thee, saying: All that HaShem speaketh, that I must do?’	But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?	But Balaam replied to Balak, “Did I not tell you, ‘All that the Lord speaks, I must do’?”

Numbers 23:26 (Septuagint BLB)	Numbers 23:26 (Septuagint Elpenor)
καὶ ἀποκριθεὶς Βαλααμ εἶπεν τῷ Βαλακ οὐκ ἐλάλησά σοι λέγων τὸ ῥῆμα ὃ ἐὰν λαλήσῃ ὁ θεός τοῦτο ποιήσω	καὶ ἀποκριθεὶς Βαλαὰμ εἶπε τῷ Βαλάκ· οὐκ ἐλάλησά σοι λέγων, τὸ ρῆμα, ὃ ἐὰν λαλήσῃ ὁ Θεός, τοῦτο ποιήσω
Numbers 23:26 (NETS)	Numbers 23:26 (English Elpenor)
And Balaam answered and said to Balak, “Did I not speak to you, saying, ‘The word that God speaks, this I shall do’?”	And Balaam answered and said to Balac, Spoke I not to thee, saying, Whatsoever thing God shall speak to me, that will I do?

Numbers 23:27 (Tanakh)	Numbers 23:27 (KJV)	Numbers 23:27 (NET)
And Balak said unto Balaam: ‘Come now, I will take thee unto another place; peradventure it will please G-d that thou mayest curse me them from thence.’	And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence.	Balak said to Balaam, “Come, please; I will take you to another place. Perhaps it will please God to let you curse them for me from there.”

Numbers 23:27 (Septuagint BLB)	Numbers 23:27 (Septuagint Elpenor)
καὶ εἶπεν Βαλακ πρὸς Βαλααμ δεῦρο παραλάβω σε εἰς τόπον ἄλλον εἰ ἀρέσει τῷ θεῷ καὶ καταρᾶσαί μοι αὐτὸν ἐκεῖθεν	Καὶ εἶπε Βαλὰκ πρὸς Βαλαάμ· δεῦρο παραλάβω σε εἰς τόπον ἄλλον, εἰ ἀρέσει τῷ Θεῷ, καὶ κατάρασαί μοι αὐτὸν ἐκεῖθεν
Numbers 23:27 (NETS)	Numbers 23:27 (English Elpenor)
And Balak said to Balaam, “Come, let me take you to another place, if it shall please God, and curse it for me from there.”	And Balac said to Balaam, Come [and] I will remove thee to another place, if it shall please God, and curse me them from thence.

Matthew 19:19, 20 (NET)	Matthew 19:19, 20 (KJV)
honor your father and mother, and love your neighbor as yourself.”	Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

Matthew 19:19 (NET Parallel Greek)	Matthew 19:19 (Stephanus Textus Receptus)	Matthew 19:19 (Byzantine Majority Text)
τίμα τὸν πατέρα καὶ τὴν μητέρα, καί ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	τιμα τον πατερα σου και την μητερα και αγαπησεις τον πλησιον σου ως σεαυτον	τιμα τον πατερα και την μητερα και αγαπησεις τον πλησιον σου ως σεαυτον

The young man said to him, “I have wholeheartedly obeyed all these laws. What do I still lack?”

The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

Matthew 19:20 (NET Parallel Greek)	Matthew 19:20 (Stephanus Textus Receptus)	Matthew 19:20 (Byzantine Majority Text)
λέγει αὐτῷ ὁ νεανίσκος· \|πάντα ταῦτα\| ἐφύλαξα· τί ἔτι ὑστερῶ	λεγει αυτω ο νεανισκος παντα ταυτα εφυλαξαμην εκ νεοτητος μου τι ετι υστερω	λεγει αυτω ο νεανισκος παντα ταυτα εφυλαξαμην εκ νεοτητος μου τι ετι υστερω

Romans 14:5, 6 (NET)	Romans 14:5, 6 (KJV)
One person regards one day holier than other days, and another regards them all alike. Each must be fully convinced in his own mind.	One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

Romans 14:5 (NET Parallel Greek)	Romans 14:5 (Stephanus Textus Receptus)	Romans 14:5 (Byzantine Majority Text)
Ὂς μὲν [γὰρ] κρίνει ἡμέραν παρ᾿ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν· ἕκαστος ἐν τῷ ἰδίῳ νοὶ_ πληροφορείσθω	ος μεν κρινει ημεραν παρ ημεραν ος δε κρινει πασαν ημεραν εκαστος εν τω ιδιω νοι πληροφορεισθω	ος μεν κρινει ημεραν παρ ημεραν ος δε κρινει πασαν ημεραν εκαστος εν τω ιδιω νοι πληροφορεισθω

The one who observes the day does it for the Lord. The one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God.

He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

Romans 14:6 (NET Parallel Greek)	Romans 14:6 (Stephanus Textus Receptus)	Romans 14:6 (Byzantine Majority Text)
ὁ φρονῶν τὴν ἡμέραν κυρίῳ φρονεῖ· καὶ ὁ ἐσθίων κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῷ θεῷ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει καὶ εὐχαριστεῖ τῷ θεῷ	ο φρονων την ημεραν κυριω φρονει και ο μη φρονων την ημεραν κυριω ου φρονει ο εσθιων κυριω εσθιει ευχαριστει γαρ τω θεω και ο μη εσθιων κυριω ουκ εσθιει και ευχαριστει τω θεω	ο φρονων την ημεραν κυριω φρονει και ο μη φρονων την ημεραν κυριω ου φρονει και ο εσθιων κυριω εσθιει ευχαριστει γαρ τω θεω και ο μη εσθιων κυριω ουκ εσθιει και ευχαριστει τω θεω

Romans 14:9, 10 (NET)	Romans 14:9, 10 (KJV)
For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.	For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

Romans 14:9 (NET Parallel Greek)	Romans 14:9 (Stephanus Textus Receptus)	Romans 14:9 (Byzantine Majority Text)
εἰς τοῦτο γὰρ Χριστὸς ἀπέθανεν καὶ ἔζησεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ	εις τουτο γαρ χριστος και απεθανεν και ανεστη και ανεζησεν ινα και νεκρων και ζωντων κυριευση	εις τουτο γαρ χριστος και απεθανεν και ανεστη και εζησεν ινα και νεκρων και ζωντων κυριευση

But you who eat vegetables only—why do you judge your brother or sister? And you who eat everything—why do you despise your brother or sister? For we will all stand before the judgment seat of God.

But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

Romans 14:10 (NET Parallel Greek)	Romans 14:10 (Stephanus Textus Receptus)	Romans 14:10 (Byzantine Majority Text)
Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ θεοῦ	συ δε τι κρινεις τον αδελφον σου η και συ τι εξουθενεις τον αδελφον σου παντες γαρ παραστησομεθα τω βηματι του χριστου	συ δε τι κρινεις τον αδελφον σου η και συ τι εξουθενεις τον αδελφον σου παντες γαρ παραστησομεθα τω βηματι του χριστου

Hebrews 3:17 (NET)	Hebrews 3:17 (KJV)
And against whom was God provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness?	But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

Hebrews 3:17 (NET Parallel Greek)	Hebrews 3:17 (Stephanus Textus Receptus)	Hebrews 3:17 (Byzantine Majority Text)
τίσιν δὲ προσώχθισεν τεσσεράκοντα ἔτη; οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ	τισιν δε προσωχθισεν τεσσαρακοντα ετη ουχι τοις αμαρτησασιν ων τα κωλα επεσεν εν τη ερημω	τισιν δε προσωχθισεν τεσσαρακοντα ετη ουχι τοις αμαρτησασιν ων τα κωλα επεσεν εν τη ερημω

3 John, Part 7

Back to Balaam, Balak and the 24,000, Part 1

¹ 3 John, Part 3

² 3 John, Part 3

³ The Stephanus Textus Receptus had σου here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴ The NET parallel Greek text and NA²⁸ had ἐφύλαξα here, a form of φυλάσσω in the active voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εφυλαξαμην (KJV: have I kept) in the middle voice. The Stephanus Textus Receptus and Byzantine Majority Text had εκ νεοτητος μου (KJV: from my youth up) here. The NET parallel Greek text and NA²⁸ did not.

⁵ See Exploration, Part 3 for tables comparing the Greek of Paul’s quotation to that of the Septuagint.

⁶ Matthew 19:22b (ESV)

⁷ John 1:47b (ESV)

⁸ Romans 11:24 (ESV)

⁹ Matthew 22:40 (ESV) Table

¹⁰ Matthew 22:37b, 38 (ESV) Table

¹¹ Romans 3:19, 20 (ESV)

¹² Romans 9:32b (ESV) Table

¹³ Ibid.

¹⁴ Matthew 19:21 (ESV) Table For those with ears to hear, this is where the commandments concerning coveting and loving the Lord your God come to bear in this discourse.

¹⁵ Numbers 23:10b (The Complete Jewish Bible)

¹⁶ Numbers 22:31b (ESV) Table

¹⁷ Numbers 22:34b (ESV) Table

¹⁸ Mark 2:27, 28 (ESV)

¹⁹ Matthew 12:12b (ESV)

²⁰ Hebrews 7:12 (ESV)

²¹ The NET parallel Greek text and NA²⁸ had the conjunction γὰρ (“for”) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²² The Stephanus Textus Receptus and Byzantine Majority Text had ο μη φρονων την ημεραν κυριω ου φρονει (KJV: he that regardeth not the day, to the Lord he doth not regard it) here. The NET parallel Greek text and NA²⁸ did not.

²³ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: both) here. The NET parallel Greek text and NA²⁸ did not.

²⁴ The NET parallel Greek text and NA²⁸ had ἔζησεν here, where the Stephanus Textus Receptus had ανεστη και ανεζησεν (KJV: rose, and revived) and Byzantine Majority Text had ανεστη και ἔζησεν.

²⁵ The NET parallel Greek text and NA²⁸ had θεοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had χριστου (KJV: Christ).

²⁶ See Wonders and False Wonders, Part 2 for tables comparing the Greek of Paul’s quotation to that of the Septuagint.

²⁷ See A Shadow of the Good Things, Part 4 for tables comparing the Greek of this quotation to that of the Septuagint.

²⁸ The NET parallel Greek text and NA²⁸ had τεσσεράκοντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τεσσαρακοντα. These seem to be alternate spellings of the same word.

²⁹ See A Shadow of the Good Things, Part 4 for tables comparing the Greek of this quotation to that of the Septuagint.

³⁰ See A Shadow of the Good Things, Part 4 for tables comparing the Greek of this quotation to that of the Septuagint.

³¹ Philippians 2:12b, 13 (ESV)

³² 3 John 1:11b (ESV) Table

³³ The Septuagint had τοῦτο φυλάξω λαλῆσαι, shall I beware of speaking it (NETS) and shall I not take heed to speak this (English Elpenor), in the indicative mood rather than the imperative.

³⁴ He said to Balak, “Stand here next to your burnt offering and I will be chanced on here (The Complete Jewish Bible).

³⁵ Numbers 23:18-21 (ESV)

³⁶ From “Jewish Concepts: Masoretic Text” on Jewish Virtual Library online. 3 John, Part 5

³⁷ The Septuagint has τοῦτο ποιήσω: this I shall do (NETS) and that will I do (English Elpenor), translated as a verb in the future tense and indicative mood, rather than the aorist tense and subjunctive mood.

³⁸ Numbers 23:19, 20 (ESV)

³⁹ 3 John 1:11b (ESV) Table

⁴⁰ John 1:18 (ESV) Table

A Shadow of the Good Things, Part 2

Posted on March 28, 2020 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Romans 2:6 (NET Parallel Greek)	Psalm 62:12c (Septuagint BLB)	Psalm 61:13b (Septuagint Elpenor)
ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ
Romans 2:6 (NET)	Psalm 61:13c (NETS)	Psalm 61:13b (English Elpenor)
He will reward each one according to his works:	you will repay to each according to his works.	thou wilt recompense every one according to his works.

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

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

Psalm 62:12 (Septuagint BLB)	Psalm 61:13 (Septuagint Elpenor)
ὅτι τὸ κράτος τοῦ θεοῦ καὶ σοί κύριε τὸ ἔλεος ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	καὶ σοῦ, Κύριε, τὸ ἔλεος, ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ
Psalm 61:13 (NETS)	Psalm 61:13 (English Elpenor)
that might is God’s, and to you, O Lord, belongs mercy, because you will repay to each according to his works.	and mercy is thine, O Lord; for thou wilt recompense every one according to his works.

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

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

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

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

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

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

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

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

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

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

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

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

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

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Δρουσίλλῃ τῇ ἰδίᾳ γυναικὶ οὔσῃ Ἰουδαίᾳ μετεπέμψατο τὸν Παῦλον καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως	μετα δε ημερας τινας παραγενομενος ο φηλιξ συν δρουσιλλη τη γυναικι αυτου ουση ιουδαια μετεπεμψατο τον παυλον και ηκουσεν αυτου περι της εις χριστον πιστεως	μετα δε ημερας τινας παραγενομενος ο φηλιξ συν δρουσιλλη τη γυναικι ουση ιουδαια μετεπεμψατο τον παυλον και ηκουσεν αυτου περι της εις χριστον πιστεως

While Paul was discussing righteousness, self-control, and the coming judgment, Felix became frightened and said, “Go away for now, and when I have an opportunity, I will send for you.”

And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος, ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη· τὸ νῦν ἔχον πορεύου, καιρὸν δὲ μεταλαβὼν μετακαλέσομαι σε	διαλεγομενου δε αυτου περι δικαιοσυνης και εγκρατειας και του κριματος του μελλοντος εσεσθαι εμφοβος γενομενος ο φηλιξ απεκριθη το νυν εχον πορευου καιρον δε μεταλαβων μετακαλεσομαι σε	διαλεγομενου δε αυτου περι δικαιοσυνης και εγκρατειας και του κριματος του μελλοντος εσεσθαι εμφοβος γενομενος ο φηλιξ απεκριθη το νυν εχον πορευου καιρον δε μεταλαβων μετακαλεσομαι σε

At the same time he was also hoping that Paul would give him money, and for this reason he sent for Paul as often as possible and talked with him.

He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.

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

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

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

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

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

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

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

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

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

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

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κὰν ἡ σκιὰ \|ἐπισκιάσῃ\| τινὶ αὐτῶν	ωστε κατα τας πλατειας εκφερειν τους ασθενεις και τιθεναι επι κλινων και κραββατων ινα ερχομενου πετρου καν η σκια επισκιαση τινι αυτων	ωστε κατα τας πλατειας εκφερειν τους ασθενεις και τιθεναι επι κλινων και κραββατων ινα ερχομενου πετρου καν η σκια επισκιαση τινι αυτων

A crowd of people from the towns around Jerusalem also came together, bringing the sick and those troubled by unclean spirits. They were all being healed.

There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

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

A Shadow of the Good Things, Part 3

Back to The Lost Son of Perdition, Part 2

Back to Romans, Part 8

Back to Isaiah 53:10-12, Part 7

Back to Christianity, Part 1

Back to Christianity, Part 6

Back to Christianity, Part 8

Back to The Lost Son of Perdition, Part 10

Back to Wonders and False Wonders, Part 3

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 3

Back to Exploration, Part 6

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

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

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

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

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

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

^[7] Mark 10:24b (NET)

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

^[9] Mark 10:23b (NET)

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

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

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

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

^[14] John 14:6a (NET)

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

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

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

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

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

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

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

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

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

^[24] Hebrews 10:1a (NET)

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

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

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

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

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

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

^[31] Exodus 20:17 (NET) Table

^[32] Galatians 3:21b (NET)

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

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

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

Adultery in the Law, Part 2

Posted on May 26, 2012 by admin

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.