Exploration, Part 18

Posted on March 22, 2026 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ephesians 3:2 (NET Parallel Greek)	Ephesians 3:2 (Stephanus Textus Receptus)	Ephesians 3:2 (Byzantine Majority Text)
εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς	ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας	ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας

that by revelation the mystery was made known to me, as I wrote before briefly.

How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

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

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

Ephesians 3:5 (NET Parallel Greek)	Ephesians 3:5 (Stephanus Textus Receptus)	Ephesians 3:5 (Byzantine Majority Text)
ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι	ο εν ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι	ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι

namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.

That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

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

Exploration, Part 19

Back to Exploration, Part 20

Back to Who is a Christian? Part 1

¹ Galatians 3:2b (ESV)

² The NET parallel Greek text and NA²⁸ had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε.

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

⁴ The Stephanus Textus Receptus had εν here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

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

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

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

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

⁹ Ephesians 4:1a (ESV)

¹⁰ 1 John 4:18 (ESV)

¹¹ Acts 9:15, 16 (ESV)

¹² Ephesians 3:2 (NET)

¹³ Ephesians 3:13b (NET) Table

¹⁴ Romans 1:14, 15 (ESV)

¹⁵ Exodus 24:12b (NET) Table

¹⁶ Ephesians 2:15b, 16 (ESV)

¹⁷ Ephesians 4:22b (ESV)

¹⁸ Ephesians 4:24b (ESV)

¹⁹ Philippians 3:5, 6 (ESV)

²⁰ Galatians 3:2b (ESV)

²¹ Matthew 28:20b (ESV) Table

Balaam, Balak and the 24,000, Part 3

Posted on March 8, 2026 by admin

This is a continuation of my review of the Lord’s patience with the 24,000 killed by Moses, Phineas and the judges or tribes of Israel after joining themselves to Baal of Peor. At Marah He taught them to trust Him and his word more than their own experience or assessment of a situation (Exodus 15:22-27 ESV).

Then Moses made Israel set out from the Red Sea, and they went into the wilderness of Shur. They went three days in the wilderness and found no water. When they came to Marah, they could not drink the water of Marah because it was bitter; therefore it was named Marah. And the people grumbled against Moses, saying, “What shall we drink?” And he cried to the Lord, and the Lord showed him a log, and he threw it into the water, and the water became sweet.

There the Lord made for them a statute and a rule, and there he tested them, saying, “If you will diligently listen to the voice of the Lord your God, and do that which is right in his eyes, and give ear to his commandments and keep all his statutes, I will put none of the diseases on you that I put on the Egyptians, for I am the Lord, your healer.”

Then they came to Elim, where there were twelve springs of water and seventy palm trees, and they encamped there by the water.

A note (68) in the NET following and the Lord showed him reads:

U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).

tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

In another essay I mentioned that Rashi, “Rabbi Solomon ben Isaac (Shlomo Yitzhaki)…one of the most influential Jewish commentators in history,”¹ understood “the allegory of the vineyard as a reference to…Adam.”² His commentary on Isaiah 5:6 (following 5:7 in The Complete Jewish Bible) reads:

(6) And I made it a desolation. I made him dwell in desolation, for I did not give the Torah in his days.
It shall neither be pruned nor hoed. They will learn from him neither merit nor good deeds.
The shamir and desolation will come up. Temptation ruled over him and his posterity, to perform corrupt deeds.
And I commanded the clouds. I appointed guards over him to guard the way of the Tree of Life.

Steve Rodeheaver in an article titled, “Exodus 15:22-27: Bitter Water and Sweet Wood” on The Voice online, wrote:

The journey takes place externally and internally. The external journey is the obvious one…

The internal journey is less obvious, but it is the one on which the text focuses. Our English translations obscure this focus because of the difficulty in translating the verb for Yahweh “showing” or “directing” Moses to a tree/piece of wood. The verb used actually means to instruct or teach. Yahweh instructed/taught Moses a tree. That does not make much sense, but it is important to note because this verb is the root verb of the word “Torah”. Torah means instruction, and it specifically refers to the instruction/law that God gave Moses on Mount Sinai for how the Israelites were to live in covenant with this God who brought them up out of Egypt. We might say that Yahweh “torah-ed” Moses a tree.

I found Mr. Rodeheaver’s article searching for something else instead, and might have missed this because of my tendency to go deeper when the Masoretic text and Septuagint diverge. But since Israel and the 24,000 are on the way to “Mount Sinai” to hear and receive “the instruction/law that God gave Moses…for how the Israelites were to live in covenant with this God who brought them up out of Egypt,” I’ll consider the word וַיּוֹרֵ֤הוּ, a form of יָרָה (yārâ), in some detail.

Masoretic Text		Septuagint
Exodus 15:25 (Tanakh)	Exodus 15:25 (NET)	Exodus 15:25 (NETS)	Exodus 15:25 (English Elpenor)
And he cried unto HaShem; and HaShem showed him (וַיּוֹרֵ֤הוּ) a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordinance, and there He proved them;	He cried out to the Lord, and the Lord showed him (yārâ, ויורהו) a tree. When Moses threw it into the water, the water became safe to drink. There the Lord made for them a binding ordinance, and there he tested them.	Then Moyses cried to the Lord, and the Lord showed him (καὶ ἔδειξεν αὐτῷ) wood, and he threw it into the water, and the water became sweet. There he set for him statutes and judgments, and there he tested him.	And Moses cried to the Lord, and the Lord shewed him (καὶ ἔδειξεν αὐτῷ) a tree, and he cast it into the water, and the water was sweetened: there he established to him ordinances and judgments, and there he proved him,

The first two occurrences of forms of יָרָה (yārâ) in Exodus are found in Moses’ final objections to doing what the Lord called him to do (Exodus 4:10-12 ESV).

But Moses said to the Lord, “Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue.” Then the Lord said to him, “Who has made man’s mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the Lord? Now therefore go, and I will be with your mouth and teach you what you shall speak.”

A more detailed table of Exodus 4:12 follows.

Masoretic Text		Septuagint
Exodus 4:12 (Tanakh)	Exodus 4:12 (NET)	Exodus 4:12 (NETS)	Exodus 4:12 (English Elpenor)
Now therefore go, and I will be with thy mouth, and teach thee (וְהֽוֹרֵיתִ֖יךָ) what thou shalt speak.’	So now go, and I will be with your mouth and will teach you (yārâ, והוריתיך) what you must say.”	And now go, and I will open your mouth and teach you (καὶ συμβιβάσω σε) what you are going to speak.”	And now go and I will open thy mouth, and will instruct thee (καὶ συμβιβάσω σε) in what thou shalt say.

The Greek verb συμβιβάσω is a 1^st person singular form of συμβιβάζω in the active voice and indicative mood. In other words, as far as the rabbis who translated the Hebrew into Greek in the Septuagint were concerned, the Lord promised Moses: “I will prove logically, teach, instruct, bring together, reconcile, put together, compare, examine, advise, guide, conclude, deduce, infer, figure and decide you.” It’s quite an excellent translation of וְהֽוֹרֵיתִ֖יךָ, a 1^st person singular Hiphil stem of יָרָה (yārâ) according to the Brown-Driver-Briggs Lexicon [scroll down the page].

According to articles on Biblical Hebrew online:

The Hiphil stem in Biblical Hebrew primarily conveys a causative action. It allows the speaker or writer to express that the subject causes someone or something else to perform an action or be in a certain state. This causative nuance makes the Hiphil one of the most dynamic and versatile verb stems in the Hebrew language.³

The Hiphil stem in Biblical Hebrew is causation carved into grammar—giving speakers the power to transform simple verbs into agents of divine action, historical change, and theological intensity. With its hallmark morphology and presence across all verbal forms, Hiphil makes subjects into instigators: from causing cherubim to dwell in Eden (Genesis 3:24) to divinely hardening Pharaoh’s heart (Exodus 10:1). More than just linguistic architecture, Hiphil is the syntax of sovereignty—where YHWH doesn’t simply act, but sets events in motion, declares deliverance, and redefines reality through causative verbs.⁴

The הִפְעִיל (Hiphil) stem in Biblical Hebrew expresses causative action, often turning a simple verb into one that makes another perform the action.⁵

Did Moses understand the Hiphil stem (Exodus 4:13-16 ESV)?

But he said, “Oh, my Lord, please send someone else.” Then the anger of the Lord was kindled against Moses and he said, “Is there not Aaron, your brother, the Levite? I know that he can speak well. Behold, he is coming out to meet you, and when he sees you, he will be glad in his heart. You shall speak to him and put the words in his mouth, and I will be with your mouth and with his mouth and will teach you both (וְהֽוֹרֵיתִ֣י, another 1^st person singular Hiphil form of יָרָה, yārâ; Septuagint: καὶ συμβιβάσω ὑμᾶς) what to do. He shall speak for you to the people, and he shall be your mouth, and you shall be as God to him.

This time I’m completely primed to hear, Behold my servant, whom I uphold,⁶ and all that entails regarding the old human (τὸν παλαιὸν ἄνθρωπον), your old self born of Adam, fathered by the devil even, and the contrast to the new human Jesus: Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased.⁷ The next occurrence of a form of יָרָה (yārâ) in Exodus is found in the song Moses and the people of Israel sang…to the Lord after crossing the sea on dry ground (Exodus 15:1-4 ESV).

“I will sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea. The Lord is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father’s God, and I will exalt him. The Lord is a man of war; the Lord is his name [Table].

“Pharaoh’s chariots and his host he cast into the sea, and his chosen officers were sunk in the Red Sea.

Excited by the Hiphil stem I wanted to use Mr. Rodeheaver’s whimsical translation here: Pharaoh’s chariots and his host Yahweh “torah-ed” into (or “in”) the sea, and his chosen officers were sunk in the Red Sea. Now he is not God of the dead, Jesus told the Sadducees, but of the living, for all live to him.⁸ And in the one brief glimpse He offered into death, none other than Abraham speaks, to the dead on both sides of a great chasm, about Moses and the prophets: They [e.g., “the living”] have Moses and the Prophets; let them hear them.⁹ While Israel was on the way to be “torah-ed,” Pharoah’s…host…and his chosen officers took the low road, so to speak, through death to the same end.

But יָרָ֣ה (yārâ) in the Masoretic text of Exodus 15:4 is not a Hiphil stem. It’s practically a different word.

Masoretic Text		Septuagint
Exodus 15:4 (Tanakh)	Exodus 15:4 (NET)	Exodus 15:4 (NETS)	Exodus 15:4 (English Elpenor)
Pharaoh’s chariots and his host hath He cast (יָרָ֣ה) into the sea, and his chosen captains are sunk in the Red Sea.	The chariots of Pharaoh and his army he has thrown (yārâ, ירה) into the sea, and his chosen officers were drowned in the Red Sea.	“The chariots of Pharao and his host he threw (ἔρριψεν) into the sea; choice riders, third-ranked officers, he drowned in the Red Sea.	He has cast (ἔρριψεν) the chariots of Pharao and his host into the sea, the chosen mounted captains: they were swallowed up in the Red Sea.

This is the Qal stem:

The Qal stem is the structural heart of Biblical Hebrew, anchoring verbs in their most elemental and active form. It expresses straightforward action—whether movement, speech, emotion, or creation—without added layers of causation or intensity. From כָּתַב (“he wrote”) to בָּרָא (“he created”), Qal verbs frame the narrative and theological core of the Hebrew Bible, serving as the foundation for other stems like Piel and Hiphil. By mastering Qal, one grasps not only Hebrew syntax but the pulse of biblical storytelling itself—where simplicity carries divine power and poetic depth.¹⁰

The Qal (קַל) stem is the most foundational and frequently occurring verbal stem (or binyan) in Biblical Hebrew. The term “Qal” means “light” or “simple,” reflecting its role as the base form from which other stems are derived. It typically expresses simple, active voice with no additional nuance of causation, reflexivity, or intensity—functions that are represented in other stems such as Piel, Hiphil, or Niphal.¹¹

The rabbis who translated the Septuagint chose ἔρριψεν, a form of ῥίπτω: “to throw, throw away, throw off, throw down; to scatter abroad; to put down, lay down; to bring under notice, present; to cast away, reject.” It is the same word they chose in Exodus 5:1b.

Masoretic Text		Septuagint
Exodus 15:1b (Tanakh)	Exodus 15:1b (NET)	Exodus 15:1b (NETS)	Exodus 15:1b (English Elpenor)
the horse and his rider hath He thrown (רָמָ֥ה) into the sea.	the horse and its rider he has thrown (rāmâ, רמה) into the sea.	horse and rider he threw (ἔρριψεν) into the sea.	horse and rider he has thrown (ἔρριψεν) into the sea.

Here, however, the Hebrew word in the Masoretic text is not יָרָ֣ה (yārâ), but another Qal stem: רָמָ֥ה (rāmâ). Likewise in Exodus 15:21.

Masoretic Text		Septuagint
Exodus 15:21 (Tanakh)	Exodus 15:21 (NET)	Exodus 15:21 (NETS)	Exodus 15:21 (English Elpenor)
And Miriam sang unto them: Sing ye to HaShem, for He is highly exalted: the horse and his rider hath He thrown (רָמָ֥ה) into the sea.	Miriam sang in response to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown (rāmâ, רמה) into the sea.”	And Mariam took their lead, saying: “Let us sing to the Lord, for gloriously he has glorified himself. Horse and rider he threw (ἔρριψεν) into the sea.”	And Mariam led them, saying, Let us sing to the Lord, for he has been very greatly glorified: the horse and rider has he cast (ἔρριψεν) into the sea.

It makes me wonder about the different Qal stem in Exodus 15:4. Was it a mistake, chosen simply for variety, or intentionally placed there because the Hiphil stem of יָרָ֣ה (yārâ) “is the verb behind the noun ‘Law’ (תּוֹרָה, torah)”?¹² The last occurrence of a form of יָרָה (yārâ) in Exodus that I’ll consider here is found in words the Lord spoke to Moses after they arrived at Sinai, after God spoke all these words¹³ (Exodus 20:1-23:33), and after:

Moses came and told the people all the words of the Lord and all the rules. And all the people answered with one voice and said, “All the words that the Lord has spoken we will do.”¹⁴

After Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, and they saw the God of Israel,¹⁵ the Lord said to Moses (Exodus 24:12 ESV):

“Come up to me on the mountain and wait there, that I may give you the tablets of stone, with the law and the commandment, which I have written for their instruction.”

A detailed table follows:

Masoretic Text		Septuagint
Exodus 24:12b (Tanakh)	Exodus 24:12b (NET)	Exodus 24:12b (NETS)	Exodus 24:12b (English Elpenor)
and I will give (וְאֶתְּנָ֨ה) thee (לְךָ֜) the (אֶת) tables (לֻחֹ֣ת) of stone (הָאֶ֗בֶן), and the law (וְהַתּוֹרָה֙) and the commandment (וְהַמִּצְוָ֔ה), which (אֲשֶׁ֥ר) I have written (כָּתַ֖בְתִּי), that thou mayest teach them (לְהֽוֹרֹתָֽם).’	and I will give (nāṯan, ואתנה) you (לך) the (et, את) stone (‘eḇen, האבן) tablets (lûaḥ, לחת) with the law (tôrâ, והתורה) and the commandments (miṣvâ, והמצוה) that (‘ăšer, אשר) I have written (kāṯaḇ, כתבתי), so that you may teach them (yārâ, להורתם).”	And I will give (καὶ δώσω) you (σοι) stone (τὰ λίθινα) tablets (τὰ πυξία), the law (τὸν νόμον) and the commandments (καὶ τὰς ἐντολάς) that (ἃς) I wrote (ἔγραψα) to legislate for them (νομοθετῆσαι αὐτοῖς).”	and I will give (καὶ δώσω) thee (σοι) the (τὰ) tables (πυξία) of stone (τὰ λίθινα), the law (τὸν νόμον) and the commandments (καὶ τὰς ἐντολάς), which (ἃς) I have written (ἔγραψα) to give them laws (νομοθετῆσαι αὐτοῖς).

The first Hebrew word in the Masoretic text וְאֶתְּנָ֨ה, a form of נָתַן (nāṯan), and I will give (Tanakh, NET), was translated καὶ δώσω, And I will give (NETS), and I will give (English Elpenor), in the Septuagint. Then comes לְךָ֜, thee (Tanakh), you (NET), translated σοι, you (NETS), thee (English Elpenor), which is followed by אֶת (et), a definite article the (Tanakh, NET), translated τὰ, the (English Elpenor), in the Septuagint. Then לֻחֹ֣ת, a form of לוּחַ (lûaḥ), tables (Tanakh), tablets (NET), translated πυξία, tablets (NETS), tables (English Elpenor), is followed by הָאֶ֗בֶן, a form of אֶבֶן (‘eḇen), of stone (Tanakh), stone (NET), translated τὰ λίθινα, stone (NETS), of stone (English Elpenor), in the Septuagint.

The next Hebrew word is וְהַתּוֹרָה֙, a form of תּוֹרָה (tôrâ), and the law (Tanakh), with the law (NET), translated τὸν νόμον, the law (NETS, English Elpenor), in the Septuagint. The Hebrew word תּוֹרָה (tôrâ) is the noun derived from the verb יָרָה (yārâ). The Brown-Driver-Briggs Lexicon explains that the feminine noun תּוֹרָה (tôrâ), “direction, instruction, law” comes “possibly in first instance from casting lots.” So, יָרָ֣ה (yārâ), he cast (ESV), in Exodus 5:4 was not a word choice made only for variety in a stanza praising the Lord’s casting of the lot for Israel, against their pursuers (Exodus 15:4-7 ESV).

“Pharaoh’s chariots and his host he cast into the sea, and his chosen officers were sunk in the Red Sea. The floods covered them; they went down into the depths like a stone. Your right hand, O Lord, glorious in power, your right hand, O Lord, shatters the enemy. In the greatness of your majesty you overthrow your adversaries; you send out your fury; it consumes them like stubble.

It was no mistake: ἔρριψεν, a form of ῥίπτω is a very good translation of יָרָ֣ה (yārâ), he cast (ESV), in Exodus 15:4. If I were to question the originality of one or the other, I would wonder more about ἔρριψεν as a translation of רָמָ֥ה (rāmâ), he has thrown (ESV), in Exodus 15:1 and 21, where “he has beguiled into the sea” would probably be more accurate: He beguiled them with the deceitful desires of their old human, despite their fearful knowledge that they should flee from before Israel, for the Lord fights for them against the Egyptians.¹⁶ But I can understand some reticence to cast the Lord as deceitful, though He proved over and over to be a man of war,¹⁷ a master of battle tactics and strategy.

The next word of the Hebrew word string in Exodus 24:12 in the Masoretic text is וְהַמִּצְוָ֔ה, a form of מִצְוָה (miṣvâ), and the commandments (Tanakh, NET), translated καὶ τὰς ἐντολάς, and the commandments (NETS, English Elpenor), in the Septuagint. This is followed by אֲשֶׁ֥ר (‘ăšer), which (Tanakh), that (NET), translated ἃς, that (NETS), which (Englsih Elpenor), and כָּתַ֖בְתִּי, a form of כָּתַב (kāṯaḇ), I have written (Tanakh, NET), translated ἔγραψα, I wrote (NETS), I have written (English Elpenor), in the Septuagint. And finally, there is לְהֽוֹרֹתָֽם, another form of יָרָה (yārâ), that thou mayest teach them (Tanakh), so that you may teach them (NET).

Though I expected this Hiphil infinitive to be translated something like συμβιβάσαι αὐτοῖς in the Septuagint, as וְהֽוֹרֵיתִ֖יךָ (another form of יָרָה, yārâ) was translated in Exodus 4:12 above (καὶ συμβιβάσω σε), it was translated νομοθετῆσαι αὐτοῖς, to legislate for them (NETS), to give them laws (English Elpenor), instead. The rabbis who translated the Septuagint were willing to recognize the “causative action¹⁸…of divine action,”¹⁹ “the syntax of sovereignty,”²⁰ in the Hiphil stem when God was teaching Moses, or Moses and Aaron, but would not extend this power to Moses teaching the people of Israel. Why not?

From the moment all the people answered with one voice and said, “All the words that the Lord has spoken we will do,”²¹ one of the more monotonous themes of the Old Testament is the repetitive tale of their failure to keep that promise. As Paul wrote and the Septuagint confirms by translating a Hiphil stem with νομοθετῆσαι, a form of νομοθετέω: 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 [Table]²² in God who “causes someone…else to perform an action,”²³ the Hiphil stem in action, but as if it were based on works.²⁴

And that brings me to the topic I originally intended to pursue: the misunderstandings the deceitful desires of the old human engender.

When they came to Marah, they could not drink the water of Marah because it was bitter; therefore it was named Marah. And the people grumbled against Moses, saying, “What shall we drink?”²⁵

The old human is frustrated, disbelieving that God would lead it to Marah, to bitter water. Why not go directly to Elim, where there were twelve springs of water and seventy palm trees²⁶ in the first place? But no, the Lord showed [Moses] a log, and he threw it into the water, and the water became sweet.²⁷ But Moses didn’t even name the log, so the old human can’t know what to do if it ever encounters bitter water again—except trust Moses, and God maybe.

“If you will diligently listen to the voice of the Lord your God, and do that which is right in his eyes, and give ear to his commandments and keep all his statutes, I will put none of the diseases on you that I put on the Egyptians, for I am the Lord, your healer.”²⁸

The old human knows a quid pro quo when it hears one. A Hiphil stem? The old human scoffs, knowing that this is about potable water and disease, real stuff, not the causative grammar or sovereign syntax of some ancient language. Of course, Paul, who wrote about both the old human and the new human (Ephesians 4:17-24) not only understood the Hiphil stem in Hebrew, he lived it (Galatians 2:20 EXP11):

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

“Jesus is our Torah,” Steve Rodeheaver concluded, “our transforming Word from Yahweh on and for life.”²⁹ As for finding hope for those Egyptians cast into the sea³⁰ because the Hebrew word translated he cast in a song celebrating it is יָרָ֣ה (yārâ) in the Masoretic text, the verb from which the noun תּוֹרָה (tôrâ) is derived? Admittedly, that hope probably has more to do with faith that The Lord…is patient toward you, not wishing that any should perish, but that all should reach repentance,³¹ and that the judgment of the One to whom All authority in heaven and on earth has been given³² to draw all to Himself will prevail ultimately over the deceitful desires of the old human.

Tables comparing Exodus 15:22; 15:23; 15:24; 15:25; 15:26; 15:27; Isaiah 5:6; Exodus 4:10; 4:11; 4:12; 4:13; 4:14; 4:15; 4:16; 15:1; 15:2; 15:4; 15:21; 24:3; 24:9; 24:10; 24:12; 15:5; 15:6 and 15:7 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 15:22; 15:23; 15:24; 15:25; 15:26; 15:27; Isaiah 5:6; Exodus 4:10; 4:11; 4:12; 4:13; 4:14; 4:15; 4:16; 15:1; 15:2; 15:4; 15:21; 24:3; 24:9; 24:10; 24:12; 15:5; 15:6 and 15:7 in the Septuagint (BLB and Elpenor) follow.

Exodus 15:22 (Tanakh)	Exodus 15:22 (KJV)	Exodus 15:22 (NET)
And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.	So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.	Then Moses led Israel to journey away from the Red Sea. They went out to the wilderness of Shur, walked for three days into the wilderness, and found no water.

Exodus 15:22 (Septuagint BLB)	Exodus 15:22 (Septuagint Elpenor)
ἐξῆρεν δὲ Μωυσῆς τοὺς υἱοὺς Ισραηλ ἀπὸ θαλάσσης ἐρυθρᾶς καὶ ἤγαγεν αὐτοὺς εἰς τὴν ἔρημον Σουρ καὶ ἐπορεύοντο τρεῖς ἡμέρας ἐν τῇ ἐρήμῳ καὶ οὐχ ηὕρισκον ὕδωρ ὥστε πιεῖν	᾿Εξῇρε δὲ Μωυσῆς τοὺς υἱοὺς ᾿Ισραὴλ ἀπὸ θαλάσσης ἐρυθρᾶς καὶ ἤγαγεν αὐτοὺς εἰς τὴν ἔρημον Σούρ· καὶ ἐπορεύοντο τρεῖς ἡμέρας ἐν τῇ ἐρήμῳ καὶ οὐχ ηὕρισκον ὕδωρ ὥστε πιεῖν
Exodus 15:22 (NETS)	Exodus 15:22 (English Elpenor)
Then Moyses removed the sons of Israel from the Red Sea and led them into the wilderness of Sour. And they were journeying for three days in the wilderness and were not finding water to drink.	So Moses brought up the children of Israel from the Red Sea, and brought them into the wilderness of Sur; and they went three days in [t]he wilderness, and found no water to drink.

Exodus 15:23 (Tanakh)	Exodus 15:23 (KJV)	Exodus 15:23 (NET)
And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called Marah.	And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.	Then they came to Marah, but they were not able to drink the waters of Marah, because they were bitter. (That is why its name was Marah.)

Exodus 15:23 (Septuagint BLB)	Exodus 15:23 (Septuagint Elpenor)
ἦλθον δὲ εἰς Μερρα καὶ οὐκ ἠδύναντο πιεῖν ἐκ Μερρας πικρὸν γὰρ ἦν διὰ τοῦτο ἐπωνομάσθη τὸ ὄνομα τοῦ τόπου ἐκείνου πικρία	ἦλθον δὲ εἰς Μερρᾶ καὶ οὐκ ἠδύναντο πιεῖν ἐκ Μερρᾶς, πικρὸν γὰρ ἦν· διὰ τοῦτο ἐπωνόμασε τὸ ὄνομα τοῦ τόπου ἐκείνου Πικρία
Exodus 15:23 (NETS)	Exodus 15:23 (English Elpenor)
And they came to Merra and could not drink water from Merra, for it was bitter. Therefore the name of that place was called Bitterness.	and they came to Merrha, and could not drink of Merrha, for it was bitter; therefore he named the name of that place, Bitterness.

Exodus 15:24 (Tanakh)	Exodus 15:24 (KJV)	Exodus 15:24 (NET)
And the people murmured against Moses, saying: ‘What shall we drink?’	And the people murmured against Moses, saying, What shall we drink?	So the people murmured against Moses, saying, “What can we drink?”

Exodus 15:24 (Septuagint BLB)	Exodus 15:24 (Septuagint Elpenor)
καὶ διεγόγγυζεν ὁ λαὸς ἐπὶ Μωυσῆν λέγοντες τί πιόμεθα	καὶ διεγόγγυζεν ὁ λαὸς ἐπὶ Μωυσῇ λέγοντες· τί πιόμεθα
Exodus 15:24 (NETS)	Exodus 15:24 (English Elpenor)
And the people were complaining against Moyses, saying, “What shall we drink?”	And the people murmured against Moses, saying, What shall we drink?

Exodus 15:25 (Tanakh)	Exodus 15:25 (KJV)	Exodus 15:25 (NET)
And he cried unto HaShem; and HaShem showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordinance, and there He proved them;	And he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,	He cried out to the Lord, and the Lord showed him a tree. When Moses threw it into the water, the water became safe to drink. There the Lord made for them a binding ordinance, and there he tested them.

Exodus 15:25 (Septuagint BLB)	Exodus 15:25 (Septuagint Elpenor)
ἐβόησεν δὲ Μωυσῆς πρὸς κύριον καὶ ἔδειξεν αὐτῷ κύριος ξύλον καὶ ἐνέβαλεν αὐτὸ εἰς τὸ ὕδωρ καὶ ἐγλυκάνθη τὸ ὕδωρ ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίσεις καὶ ἐκεῖ ἐπείρασεν αὐτὸν	ἐβόησε δὲ Μωυσῆς πρὸς Κύριον, καὶ ἔδειξεν αὐτῷ Κύριος ξύλον, καὶ ἐνέβαλεν αὐτὸ εἰς τὸ ὕδωρ, καὶ ἐγλυκάνθη τὸ ὕδωρ. ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίσεις καὶ ἐκεῖ αὐτὸν ἐπείρασε
Exodus 15:25 (NETS)	Exodus 15:25 (English Elpenor)
Then Moyses cried to the Lord, and the Lord showed him wood, and he threw it into the water, and the water became sweet. There he set for him statutes and judgments, and there he tested him.	And Moses cried to the Lord, and the Lord shewed him a tree, and he cast it into the water, and the water was sweetened: there he established to him ordinances and judgments, and there he proved him,

Exodus 15:26 (Tanakh)	Exodus 15:26 (KJV)	Exodus 15:26 (NET)
and He said: ‘If thou wilt diligently hearken to the voice of HaShem thy G-d, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am HaShem that healeth thee.’	And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.	He said, “If you will diligently obey the Lord your God, and do what is right in his sight, and pay attention to his commandments, and keep all his statutes, then all the diseases that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.”

Exodus 15:26 (Septuagint BLB)	Exodus 15:26 (Septuagint Elpenor)
καὶ εἶπεν ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου καὶ τὰ ἀρεστὰ ἐναντίον αὐτοῦ ποιήσῃς καὶ ἐνωτίσῃ ταῖς ἐντολαῖς αὐτοῦ καὶ φυλάξῃς πάντα τὰ δικαιώματα αὐτοῦ πᾶσαν νόσον ἣν ἐπήγαγον τοῖς Αἰγυπτίοις οὐκ ἐπάξω ἐπὶ σέ ἐγὼ γάρ εἰμι κύριος ὁ ἰώμενός σε	καὶ εἶπεν· ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου καὶ τὰ ἀρεστὰ ἐναντίον αὐτοῦ ποιήσῃς καὶ ἐνωτίσῃ ταῖς ἐντολαῖς αὐτοῦ καὶ φυλάξῃς πάντα τὰ δικαιώματα αὐτοῦ, πᾶσαν νόσον, ἣν ἐπήγαγον τοῖς Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ· ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου ὁ ἰώμενός σε
Exodus 15:26 (NETS)	Exodus 15:26 (English Elpenor)
And he said, “If you by paying attention listen to the voice of the Lord, your God, and do before him pleasing things, and give ear to his commandments, and keep all his statutes, every disease which I brought upon the Egyptians, I will not bring upon you. For I am the Lord who heals you.”	and said, If thou wilt indeed hear the voice of the Lord thy God, and do things pleasing before him, and wilt hearken to his commands, and keep all his ordinances, no disease which I have brought upon the Egyptians will I bring upon thee, for I am the Lord thy God that heals thee.

Exodus 15:27 (Tanakh)	Exodus 15:27 (KJV)	Exodus 15:27 (NET)
And they came to Elim, where were twelve springs of water, and three score and ten palm-trees; and they encamped there by the waters.	And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.	Then they came to Elim, where there were twelve wells of water and seventy palm trees, and they camped there by the water.

Exodus 15:27 (Septuagint BLB)	Exodus 15:27 (Septuagint Elpenor)
καὶ ἤλθοσαν εἰς Αιλιμ καὶ ἦσαν ἐκεῖ δώδεκα πηγαὶ ὑδάτων καὶ ἑβδομήκοντα στελέχη φοινίκων παρενέβαλον δὲ ἐκεῖ παρὰ τὰ ὕδατα	Καὶ ἤλθοσαν εἰς Αἰλείμ, καὶ ἦσαν ἐκεῖ δώδεκα πηγαὶ ὑδάτων καὶ ἑβδομήκοντα στελέχη φοινίκων· παρενέβαλον δὲ ἐκεῖ παρὰ τὰ ὕδατα
Exodus 15:27 (NETS)	Exodus 15:27 (English Elpenor)
And they came to Ailim, and twelve springs of water and seventy date palm trunks were there. And they camped there by the waters.	And they came to Aelim, and there were there twelve fountains of water, and seventy stems of palm-trees; and they encamped there by the waters.

Isaiah 5:6 (Tanakh)	Isaiah 5:6 (KJV)	Isaiah 5:6 (NET)
And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.	And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.	I will make it a wasteland; no one will prune its vines or hoe its ground, and thorns and briers will grow there. I will order the clouds not to drop any rain on it.

Isaiah 5:6 (Septuagint BLB)	Isaiah 5:6 (Septuagint Elpenor)
καὶ ἀνήσω τὸν ἀμπελῶνά μου καὶ οὐ μὴ τμηθῇ οὐδὲ μὴ σκαφῇ καὶ ἀναβήσεται εἰς αὐτὸν ὡς εἰς χέρσον ἄκανθα καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν	καὶ ἀνήσω τὸν ἀμπελωνά μου καὶ οὐ τμηθῇ οὐδὲ μὴ σκαφῇ, καὶ ἀναβήσονται εἰς αὐτὸν ὡς εἰς χέρσον ἄκανθαι· καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν
Isaiah 5:6 (NETS)	Isaiah 5:6 (English Elpenor)
And I will abandon my vineyard, and it shall not be pruned or dug, and a thorn shall come up into it as into a wasteland, and I will command the clouds, that they send no rain to it.	And I will forsake my vineyard; and it shall not be pruned, nor dug, and thorns shall come up upon it as on barren land; and I will command the clouds to rain no rain upon it.

Exodus 4:10 (Tanakh)	Exodus 4:10 (KJV)	Exodus 4:10 (NET)
And Moses said unto HaShem: ‘Oh L-rd, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.	And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.	Then Moses said to the Lord, “O my Lord, I am not an eloquent man, neither in the past nor since you have spoken to your servant, for I am slow of speech and slow of tongue.”

Exodus 4:10 (Septuagint BLB)	Exodus 4:10 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς πρὸς κύριον δέομαι κύριε οὐχ ἱκανός εἰμι πρὸ τῆς ἐχθὲς οὐδὲ πρὸ τῆς τρίτης ἡμέρας οὐδὲ ἀφ᾽ οὗ ἤρξω λαλεῖν τῷ θεράποντί σου ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι	εἶπε δὲ Μωυσῆς πρὸς Κύριον· δέομαι, Κύριε, οὐχ ἱκανός εἰμι πρὸ τῆς χθές, οὐδὲ πρὸ τῆς τρίτης ἡμέρας, οὐδὲ ἀφ᾿ οὗ ἤρξω λαλεῖν τῷ θεράποντί σου· ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι
Exodus 4:10 (NETS)	Exodus 4:10 (English Elpenor)
But Moyses said to the Lord, “Please, Lord, I am incompetenet—before yesterday or the third day or since you began to speak to your attendant. I am weak-voiced and slow-tongued.”	And Moses said to the Lord, I pray, Lord, I have not been sufficient in former times, neither from the time that thou hast begun to speak to thy servant: I am weak in speech, and slow-tongued.

Exodus 4:11 (Tanakh)	Exodus 4:11 (KJV)	Exodus 4:11 (NET)
And HaShem said unto him: ‘Who hath made man’s mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I HaShem?	And the LORD said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?	The Lord said to him, “Who gave a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord?

Exodus 4:11 (Septuagint BLB)	Exodus 4:11 (Septuagint Elpenor)
εἶπεν δὲ κύριος πρὸς Μωυσῆν τίς ἔδωκεν στόμα ἀνθρώπῳ καὶ τίς ἐποίησεν δύσκωφον καὶ κωφόν βλέποντα καὶ τυφλόν οὐκ ἐγὼ ὁ θεός	εἶπε δὲ Κύριος πρὸς Μωυσῆν· τίς ἔδωκε στόμα ἀνθρώπῳ, καὶ τίς ἐποίησε δύσκωφον καὶ κωφόν, βλέποντα καὶ τυφλόν; οὐκ ἐγὼ ὁ Θεός
Exodus 4:11 (NETS)	Exodus 4:11 (English Elpenor)
Then the Lord said to Moyses, “Who gave a mouth to a person, and who made him deaf and mute, seeing and blind? Is it not I, the Lord God?	And the Lord said to Moses, Who has given a mouth to man, and who has made the very hard of hearing, and the deaf, the seeing and the blind? have not I, God?

Exodus 4:12 (Tanakh)	Exodus 4:12 (KJV)	Exodus 4:12 (NET)
Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak.’	Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.	So now go, and I will be with your mouth and will teach you what you must say.”

Exodus 4:12 (Septuagint BLB)	Exodus 4:12 (Septuagint Elpenor)
καὶ νῦν πορεύου καὶ ἐγὼ ἀνοίξω τὸ στόμα σου καὶ συμβιβάσω σε ὃ μέλλεις λαλῆσαι	καὶ νῦν πορεύου, καὶ ἐγὼ ἀνοίξω τὸ στόμα σου, καὶ συμβιβάσω σε, ὃ μέλλεις λαλῆσαι
Exodus 4:12 (NETS)	Exodus 4:12 (English Elpenor)
And now go, and I will open your mouth and teach you what you are going to speak.”	And now go and I will open thy mouth, and will instruct thee in what thou shalt say.

Exodus 4:13 (Tanakh)	Exodus 4:13 (KJV)	Exodus 4:13 (NET)
And he said: ‘Oh L-rd, send, I pray Thee, by the hand of him whom Thou wilt send.’	And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.	But Moses said, “O my Lord, please send anyone else whom you wish to send!”

Exodus 4:13 (Septuagint BLB)	Exodus 4:13 (Septuagint Elpenor)
καὶ εἶπεν Μωυσῆς δέομαι κύριε προχείρισαι δυνάμενον ἄλλον ὃν ἀποστελεῖς	καὶ εἶπε Μωυσῆς· δέομαι, Κύριε, προχείρισαι δυνάμενον ἄλλον, ὃν ἀποστελεῖς
Exodus 4:13 (NETS)	Exodus 4:13 (English Elpenor)
And Moyses said, “Please, Lord, appoint another capable person, whom you will send.”	And Moses said, I pray thee, Lord, appoint another able [person] whom thou shalt send.

Exodus 4:14 (Tanakh)	Exodus 4:14 (KJV)	Exodus 4:14 (NET)
And the anger of HaShem was kindled against Moses, and He said: ‘Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart.	And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.	Then the Lord became angry with Moses, and he said, “What about your brother Aaron the Levite? I know that he can speak very well. Moreover, he is coming to meet you, and when he sees you he will be glad in his heart.

Exodus 4:14 (Septuagint BLB)	Exodus 4:14 (Septuagint Elpenor)
καὶ θυμωθεὶς ὀργῇ κύριος ἐπὶ Μωυσῆν εἶπεν οὐκ ἰδοὺ Ααρων ὁ ἀδελφός σου ὁ Λευίτης ἐπίσταμαι ὅτι λαλῶν λαλήσει αὐτός σοι καὶ ἰδοὺ αὐτὸς ἐξελεύσεται εἰς συνάντησίν σοι καὶ ἰδών σε χαρήσεται ἐν ἑαυτῷ	καὶ θυμωθεὶς ὀργῇ Κύριος ἐπὶ Μωυσῆν εἶπεν· οὐκ ἰδοὺ ᾿Ααρὼν ὁ ἀδελφός σου ὁ Λευΐτης; ἐπίσταμαι ὅτι λαλῶν λαλήσει αὐτός σοι· καὶ ἰδοὺ αὐτὸς ἐξελεύσεται εἰς συνάντησίν σοι καὶ ἰδών σε χαρήσεται ἐν ἑαυτῷ
Exodus 4:14 (NETS)	Exodus 4:14 (English Elpenor)
And enraged with anger towards Moyses the Lord said, “Look, is not Aaron your brother, the Leuite? I know that when he speaks, he will speak for you. And look, he will come out to meet you, and when he sees you, he will be glad in himself.	And the Lord was greatly angered against Moses, and said, Lo! is not Aaron the Levite thy brother? I know that he will surely speak to thee; and, behold, he will come forth to meet thee, and beholding thee he will rejoice within himself.

Exodus 4:15 (Tanakh)	Exodus 4:15 (KJV)	Exodus 4:15 (NET)
And thou shalt speak unto him, and put the words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.	And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.	“So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth and with his mouth, and I will teach you both what you must do.

Exodus 4:15 (Septuagint BLB)	Exodus 4:15 (Septuagint Elpenor)
καὶ ἐρεῖς πρὸς αὐτὸν καὶ δώσεις τὰ ῥήματά μου εἰς τὸ στόμα αὐτοῦ καὶ ἐγὼ ἀνοίξω τὸ στόμα σου καὶ τὸ στόμα αὐτοῦ καὶ συμβιβάσω ὑμᾶς ἃ ποιήσετε	καὶ ἐρεῖς πρὸς αὐτὸν καὶ δώσεις τὰ ρήματά μου εἰς τὸ στόμα αὐτοῦ· καὶ ἐγὼ ἀνοίξω τὸ στόμα σου καὶ τὸ στόμα αὐτοῦ καὶ συμβιβάσω ὑμᾶς ἃ ποιήσετε
Exodus 4:15 (NETS)	Exodus 4:15 (English Elpenor)
And you shall speak to him and put my words in his mouth. And I will open your mouth and his mouth and will teach you what you shall do.	And thou shalt speak to him; and thou shalt put my words into his mouth, and I will open thy mouth and his mouth, and I will instruct you in what ye shall do.

Exodus 4:16 (Tanakh)	Exodus 4:16 (KJV)	Exodus 4:16 (NET)
And he shall be thy spokesman unto the people; and it shall come to pass, that he shall be to thee a mouth, and thou shalt be to him in G-d’s stead.	And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.	He will speak for you to the people, and it will be as if he were your mouth and as if you were his God.

Exodus 4:16 (Septuagint BLB)	Exodus 4:16 (Septuagint Elpenor)
καὶ αὐτός σοι προσλαλήσει πρὸς τὸν λαόν καὶ αὐτὸς ἔσται σου στόμα σὺ δὲ αὐτῷ ἔσῃ τὰ πρὸς τὸν θεόν	καὶ αὐτός σοι λαλήσει πρὸς τὸν λαόν, καὶ αὐτὸς ἔσται σου στόμα, σὺ δὲ αὐτῷ ἔσῃ τὰ πρὸς τὸν Θεόν
Exodus 4:16 (NETS)	Exodus 4:16 (English Elpenor)
And he shall speak for you to the people, and he shall be your mouth, but you shall be to him the things pertaining to God.	And he shall speak for thee to the people, and he shall be thy mouth, and thou shalt be for him in things pertaining to God.

Exodus 15:1 (Tanakh)	Exodus 15:1 (KJV)	Exodus 15:1 (NET)
Then sang Moses and the children of Israel this song unto HaShem, and spoke, saying: I will sing unto HaShem, for He is highly exalted; the horse and his rider hath He thrown into the sea.	Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.	Then Moses and the Israelites sang this song to the Lord. They said, “I will sing to the Lord, for he has triumphed gloriously, the horse and its rider he has thrown into the sea.

Exodus 15:1 (Septuagint BLB)	Exodus 15:1 (Septuagint Elpenor)
τότε ᾖσεν Μωυσῆς καὶ οἱ υἱοὶ Ισραηλ τὴν ᾠδὴν ταύτην τῷ θεῷ καὶ εἶπαν λέγοντες ᾄσωμεν τῷ κυρίῳ ἐνδόξως γὰρ δεδόξασται ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν	ΤΟΤΕ ᾖσε Μωυσῆς καὶ οἱ υἱοὶ ᾿Ισραὴλ τὴν ᾠδὴν ταύτην τῷ Θεῷ καὶ εἶπαν λέγοντες· ᾄσωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν
Exodus 15:1 (NETS)	Exodus 15:1 (English Elpenor)
Then Moyses and the sons of Israel sang this song to God and spoke, saying, “Let us sing to the Lord, for gloriously he has glorified himself; horse and rider he threw into the sea.	Then sang Moses and the children of Israel this song to God, and spoke, saying, Let us sing to the Lord, for he is very greatly glorified: horse and rider he has thrown into the sea.

Exodus 15:2 (Tanakh)	Exodus 15:2 (KJV)	Exodus 15:2 (NET)
HaShem is my strength and song, and He is become my salvation; this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him.	The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him.	The Lord is my strength and my song, and he has become my salvation. This is my God, and I will praise him, my father’s God, and I will exalt him.

Exodus 15:2 (Septuagint BLB)	Exodus 15:2 (Septuagint Elpenor)
βοηθὸς καὶ σκεπαστὴς ἐγένετό μοι εἰς σωτηρίαν οὗτός μου θεός καὶ δοξάσω αὐτόν θεὸς τοῦ πατρός μου καὶ ὑψώσω αὐτόν	βοηθὸς καὶ σκεπαστὴς ἐγένετό μοι εἰς σωτηρίαν· οὗτός μου Θεός, καὶ δοξάσω αὐτόν, Θεὸς τοῦ πατρός μου, καὶ ὑψώσω αὐτόν
Exodus 15:2 (NETS)	Exodus 15:2 (English Elpenor)
Helper and defender he has become to me, for deliverance; this is my God, and I will glorify him; my father’s God, and I will exalt him.	He was to me a helper and protector for salvation: this is my God and I will glorify him; my father’s God, and I will exalt him.

Exodus 15:4 (Tanakh)	Exodus 15:4 (KJV)	Exodus 15:4 (NET)
Pharaoh’s chariots and his host hath He cast into the sea, and his chosen captains are sunk in the Red Sea.	Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.	The chariots of Pharaoh and his army he has thrown into the sea, and his chosen officers were drowned in the Red Sea.

Exodus 15:4 (Septuagint BLB)	Exodus 15:4 (Septuagint Elpenor)
ἅρματα Φαραω καὶ τὴν δύναμιν αὐτοῦ ἔρριψεν εἰς θάλασσαν ἐπιλέκτους ἀναβάτας τριστάτας κατεπόντισεν ἐν ἐρυθρᾷ θαλάσσῃ	ἅρματα Φαραὼ καὶ τὴν δύναμιν αὐτοῦ ἔρριψεν εἰς θάλασσαν, ἐπιλέκτους ἀναβάτας τριστάτας κατεπόντισεν ἐν ἐρυθρᾷ θαλάσσῃ
Exodus 15:4 (NETS)	Exodus 15:4 (English Elpenor)
“The chariots of Pharao and his host he threw into the sea; choice riders, third-ranked officers, he drowned in the Red Sea.	He has cast the chariots of Pharao and his host into the sea, the chosen mounted captains: they were swallowed up in the Red Sea.

Exodus 15:21 (Tanakh)	Exodus 15:21 (KJV)	Exodus 15:21 (NET)
And Miriam sang unto them: Sing ye to HaShem, for He is highly exalted: the horse and his rider hath He thrown into the sea.	And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.	Miriam sang in response to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.”

Exodus 15:21 (Septuagint BLB)	Exodus 15:21 (Septuagint Elpenor)
ἐξῆρχεν δὲ αὐτῶν Μαριαμ λέγουσα ᾄσωμεν τῷ κυρίῳ ἐνδόξως γὰρ δεδόξασται ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν	ἐξῆρχε δὲ αὐτῶν Μαριὰμ λέγουσα· ᾄσωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν
Exodus 15:21 (NETS)	Exodus 15:21 (English Elpenor)
And Mariam took their lead, saying: “Let us sing to the Lord, for gloriously he has glorified himself. Hors and rider he threw into the sea.”	And Mariam led them, saying, Let us sing to the Lord, for he has been very greatly glorified: the horse and rider has he cast into the sea.

Exodus 24:3 (Tanakh)	Exodus 24:3 (KJV)	Exodus 24:3 (NET)
And Moses came and told the people all the words of HaShem, and all the ordinances; and all the people answered with one voice, and said: ‘All the words which the L-rd hath spoken will we do.’	And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.	Moses came and told the people all the Lord’s words and all the decisions. All the people answered together, “We are willing to do all the words that the Lord has said,”

Exodus 24:3 (Septuagint BLB)	Exodus 24:3 (Septuagint Elpenor)
εἰσῆλθεν δὲ Μωυσῆς καὶ διηγήσατο τῷ λαῷ πάντα τὰ ῥήματα τοῦ θεοῦ καὶ τὰ δικαιώματα ἀπεκρίθη δὲ πᾶς ὁ λαὸς φωνῇ μιᾷ λέγοντες πάντας τοὺς λόγους οὓς ἐλάλησεν κύριος ποιήσομεν καὶ ἀκουσόμεθα	εἰσῆλθε δὲ Μωυσῆς καὶ διηγήσατο τῷ λαῷ πάντα τὰ ῥήματα τοῦ Θεοῦ καὶ τὰ δικαιώματα· ἀπεκρίθη δὲ πᾶς ὁ λαὸς φωνῇ μιᾷ λέγοντες· πάντας τοὺς λόγους, οὓς ἐλάλησε Κύριος, ποιήσομεν καὶ ἀκουσόμεθα
Exodus 24:3 (NETS)	Exodus 24:3 (English Elpenor)
And Moyses went in and recounted to the people all God’s words and statutes. And all the people answered with one voice, saying, “All the words that the Lord has spoken we will do and heed.”	And Moses went in and related to the people all the words of God and the ordinances; and all the people answered with one voice, saying, All the words which the Lord has spoken, we will do and be obedient.

Exodus 24:9 (Tanakh)	Exodus 24:9 (KJV)	Exodus 24:9 (NET)
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;	Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:	Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up,

Exodus 24:9 (Septuagint BLB)	Exodus 24:9 (Septuagint Elpenor)
καὶ ἀνέβη Μωυσῆς καὶ Ααρων καὶ Ναδαβ καὶ Αβιουδ καὶ ἑβδομήκοντα τῆς γερουσίας Ισραηλ	Καὶ ἀνέβη Μωυσῆς καὶ ᾿Ααρὼν καὶ Ναδὰβ καὶ ᾿Αβιοὺδ καὶ ἑβδομήκοντα τῆς γερουσίας ᾿Ισραήλ
Exodus 24:9 (NETS)	Exodus 24:9 (English Elpenor)
And Moyses and Aaron and Nadab and Abioud and seventy of the elders’ council of Israel went up.	And Moses went up, and Aaron, and Nadab and Abiud, and seventy of the elders of Israel.

Exodus 24:10 (Tanakh)	Exodus 24:10 (KJV)	Exodus 24:10 (NET)
and they saw the G-d of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.	And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.	and they saw the God of Israel. Under his feet there was something like a pavement made of sapphire, clear like the sky itself.

Exodus 24:10 (Septuagint BLB)	Exodus 24:10 (Septuagint Elpenor)
καὶ εἶδον τὸν τόπον οὗ εἱστήκει ἐκεῖ ὁ θεὸς τοῦ Ισραηλ καὶ τὰ ὑπὸ τοὺς πόδας αὐτοῦ ὡσεὶ ἔργον πλίνθου σαπφείρου καὶ ὥσπερ εἶδος στερεώματος τοῦ οὐρανοῦ τῇ καθαριότητι	καὶ εἶδον τὸν τόπον, οὗ εἱστήκει ὁ Θεὸς τοῦ ᾿Ισραήλ· καὶ τά ὑπὸ τοὺς πόδας αὐτοῦ ὡσεὶ ἔργον πλίνθου σαπφείρου καὶ ὥσπερ εἶδος στερεώματος τοῦ οὐρανοῦ τῇ καθαριότητι
Exodus 24:10 (NETS)	Exodus 24:10 (English Elpenor)
And they saw the place where the God of Israel stood, and that which was beneath his feet, like something made from lapis lazuli brick and like the appearance of the firmament of heaven in purity.	And they saw the place where the God of Israel stood; and under his feet was as it were a work of sapphire slabs, and as it were the appearance of the firmament of heaven in its purity.

Exodus 24:12 (Tanakh)	Exodus 24:12 (KJV)	Exodus 24:12 (NET)
And HaShem said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’	And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.	The Lord said to Moses, “Come up to me on the mountain and remain there, and I will give you the stone tablets with the law and the commandments that I have written, so that you may teach them.”

Exodus 24:12 (Septuagint BLB)	Exodus 24:12 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Μωυσῆν ἀνάβηθι πρός με εἰς τὸ ὄρος καὶ ἴσθι ἐκεῖ καὶ δώσω σοι τὰ πυξία τὰ λίθινα τὸν νόμον καὶ τὰς ἐντολάς ἃς ἔγραψα νομοθετῆσαι αὐτοῖς	καὶ εἶπε Κύριος πρὸς Μωυσῆν· ἀνάβηθι πρός με εἰς τὸ ὄρος καὶ ἴσθι ἐκεῖ· καὶ δώσω σοι τὰ πυξία τὰ λίθινα, τὸν νόμον καὶ τὰς ἐντολάς, ἃς ἔγραψα νομοθετῆσαι αὐτοῖς
Exodus 24:12 (NETS)	Exodus 24:12 (English Elpenor)
And the Lord said to Moyses, “Come up to me into the mountain, and be there. And I will give you stone tablets, the law and the commandments that I wrote to legislate for them.”	And the Lord said to Moses, Come up to me into the mountain, and be there; and I will give thee the tables of stone, the law and the commandments, which I have written to give them laws.

Exodus 15:5 (Tanakh)	Exodus 15:5 (KJV)	Exodus 15:5 (NET)
The deeps cover them–they went down into the depths like a stone.	The depths have covered them: they sank into the bottom as a stone.	The depths have covered them; they went down to the bottom like a stone.

Exodus 15:5 (Septuagint BLB)	Exodus 15:5 (Septuagint Elpenor)
πόντῳ ἐκάλυψεν αὐτούς κατέδυσαν εἰς βυθὸν ὡσεὶ λίθος	πόντῳ ἐκάλυψεν αὐτούς, κατέδυσαν εἰς βυθὸν ὡσεὶ λίθος
Exodus 15:5 (NETS)	Exodus 15:5 (English Elpenor)
With open sea he covered them; they sank down into the deep like a stone.	He covered them with the sea: they sank to the depth like a stone.

Exodus 15:6 (Tanakh)	Exodus 15:6 (KJV)	Exodus 15:6 (NET)
Thy right hand, O HaShem, glorious in power, Thy right hand, O HaShem, dasheth in pieces the enemy.	Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.	Your right hand, O Lord, was majestic in power; your right hand, O Lord, shattered the enemy.

Exodus 15:6 (Septuagint BLB)	Exodus 15:6 (Septuagint Elpenor)
ἡ δεξιά σου κύριε δεδόξασται ἐν ἰσχύι ἡ δεξιά σου χείρ κύριε ἔθραυσεν ἐχθρούς	ἡ δεξιά σου, Κύριε, δεδόξασται ἐν ἰσχύϊ· ἡ δεξιά σου χείρ, Κύριε, ἔθραυσεν ἐχθρούς
Exodus 15:6 (NETS)	Exodus 15:6 (English Elpenor)
Your right hand, O Lord, has been glorified in power; your right hand, O Lord, crushed enemies.	Thy right hand, O God, has been glorified in strength; thy right hand, O God, has broken the enemies.

Exodus 15:7 (Tanakh)	Exodus 15:7 (KJV)	Exodus 15:7 (NET)
And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.	And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.	In the abundance of your majesty you have overthrown those who rise up against you. You sent forth your wrath; it consumed them like stubble.

Exodus 15:7 (Septuagint BLB)	Exodus 15:7 (Septuagint Elpenor)
καὶ τῷ πλήθει τῆς δόξης σου συνέτριψας τοὺς ὑπεναντίους ἀπέστειλας τὴν ὀργήν σου καὶ κατέφαγεν αὐτοὺς ὡς καλάμην	καὶ τῷ πλήθει τῆς δόξης σου συνέτριψας τοὺς ὑπεναντίους· ἀπέστειλας τὴν ὀργήν σου καὶ κατέφαγεν αὐτοὺς ὡς καλάμην
Exodus 15:7 (NETS)	Exodus 15:7 (English Elpenor)
And in the abundance of your glory you scattered the adversaries; you sent your anger, and it consumed them like stubble.	And in the abundance of thy glory thou hast broken the adversaries to pieces: thou sentest forth thy wrath, it devoured them as stubble.