Fear – Exodus Part 2

Posted on March 26, 2013 by admin

“Why have you done this and let the boys live?”¹ the king of Egypt accused the midwives. Hebrew women are vigorous, they answered, they give birth before the midwife gets to them!² Then Pharaoh commanded all his people, “All sons that are born you must throw into the river, but all daughters you may let live.”³ But Moses’ mother disobeyed the law. She hid her baby for three months. Then she set him adrift in a papyrus basket, where Pharaoh’s daughter found him and raised him as her own.

In those days, when Moses had grown up, he went out to his people and observed their hard labor, and he saw an Egyptian man attacking a Hebrew man, one of his own people. He looked this way and that and saw that no one was there, and then he attacked the Egyptian and concealed the body in the sand.⁴ Then he saw two Hebrew men fighting. When he tried to break it up one of them said, “Who made you a ruler and a judge over us? Are you planning to kill me like you killed that Egyptian?” Then Moses was afraid (yârêʼ, וַיִּירָא), thinking, “Surely what I did has become known.”⁵

The rabbis who translated the Septuagint chose ἐφοβήθη (a form of φοβέω) here. There are no more occurrences of ἐφοβήθη in the New Testament. By choosing this word however they have made Moses’ fear equivalent to Sarah’s fear when she lied to God about laughing at him.⁶ It was like Lot’s fear to live in Zoar after witnessing the destruction of the surrounding cities,⁷ and Isaac’s fear to acknowledge Rebekah as his wife.⁸ It was like Jacob’s fear of Bethel the morning after his dream,⁹ and when he heard that Esau was coming out to meet him on his return to Canaan.¹⁰

When Pharaoh heard [what Moses did to the Egyptian], he sought to kill Moses. So Moses fled from Pharaoh and settled in the land of Midian…¹¹ During that long period of time the king of Egypt died, and the Israelites groaned because of the slave labor. They cried out, and their desperate cry because of their slave labor went up to God.¹² And God responded (Exodus 3:1-5 NET).

Now Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert and came to the mountain of God, to Horeb. The angel of the Lord appeared to him in a flame of fire from within a bush. He looked – and the bush was ablaze with fire, but it was not being consumed! So Moses thought, “I will turn aside to see this amazing sight. Why does the bush not burn up?” When the Lord saw that he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” And Moses said, “Here I am.” God said, “Do not approach any closer! Take your sandals off your feet, for the place where you are standing is holy ground.”

God added, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid (yârêʼ, יָרֵא) to look at God.¹³ In the Septuagint εὐλαβεῖτο (a form of εὐλαβέομαι) was used. It does not occur in the New Testament but is close to εὐλαβηθεὶς, translated reverent regard in Hebrews: By faith Noah, when he was warned about things not yet seen, with reverent regard (εὐλαβηθεὶς, a participle of εὐλαβέομαι) constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.¹⁴

The Lord said [to Moses], “I have surely seen the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. I have come down to deliver them from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, to a land flowing with milk and honey, to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. And now indeed the cry of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them. So now go, and I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.”¹⁵

I think the rabbis who translated the Septuagint were wise to choose εὐλαβηθεὶς [Addendum 1/30/2026: The word in the Septuagint in Exodus 3:6 was actually εὐλαβεῖτο, a 3^rd person singular form of εὐλαβέομαι in the present tense.] (a form of εὐλαβέομαι) here rather than φοβέω, a word that connotes flight. The NET online definition of εὐλαβηθεὶς is a continuum from caution through wariness to reverence. For Moses was not afraid to stand and argue with God: “Who am I, that I should go to Pharaoh, or that I should bring the Israelites out of Egypt?”¹⁶ And his question prompted a couple of my own about the timing of God’s calling. Wouldn’t it have been better to call a prince of Egypt for this diplomatic mission than a shepherd from Midian? And certainly the moralist in me would prefer that God had called Moses before he became a murderer and a fugitive from justice.

To address my first question I turned to Paul: For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.”¹⁷ Paul quoted the prophetic word of God through Isaiah as a clear statement of God’s purpose and intent. This is like an overarching theme with God. Then Paul elaborated (1 Corinthians 1:26-31 NET):

Think about the circumstances of your call (κλῆσιν, a form of κλῆσις), brothers and sisters. Not many were wise by human standards, not many were powerful, not many were born to a privileged position. But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. God chose what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, so that no one can boast in his presence [Table]. He is the reason you have a relationship with Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.”

Given my upbringing and temperament it probably bears saying that Paul did not invent rules for God to obey. He revealed what he heard from Christ or observed of God’s behavior in Scripture. David was the youngest of Jesse’s sons (and a shepherd, by the way), not the eldest. Jephthah was the illegitimate son of Gilead and a prostitute. Solomon was apparently not the eldest of David’s sons with Bathsheba,¹⁸ and David’s and Bathsheba’s relationship began as an adulterous affair, yet God called Solomon Jedidiah, beloved of the Lord.

As for Moses being a murderer and a fugitive from justice it is clear that God was working at (what I would call) cross-purposes. If God sent me to gain the Israelites release from Pharaoh I would hope, and even prayer, that He would grant me favor with Pharaoh. He told Moses, So now go, and I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.¹⁹ But I will harden his heart and he will not let the people go.²⁰

It occurred to me years ago that one way God might have hardened Pharaoh’s heart was to grant him wealth, position, power and prestige without first humbling him to serve God. As I imagine the scene now I see Moses, a murderer and fugitive from Egyptian justice, standing before the king of Egypt, saying, The Lord, the God of the Hebrews, has met with us. So now, let us go three days’ journey into the wilderness, so that we may sacrifice to the Lord our God.²¹ It was almost guaranteed that his heart would be hardened against such a request from such a man. And if Egyptian justice had become forgetful of Moses’ crime as a prince in Egypt, Moses had become a Midianite shepherd. Again Pharaoh’s heart was likely to be hardened, for everyone who takes care of sheep is disgusting (KJV, an abomination) to the Egyptians.²²

I am in the heart now of the issues that Paul considered important when discussing election: So then, it does not depend on human desire or exertion, but on God who shows mercy [Table]. For the scripture says to Pharaoh: “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.²³

What was God’s response to Moses’ objection? Surely I will be with you [literally, I AM with you], and this will be the sign to you that I have sent you: When you bring the people out of Egypt, you and they will serve God on this mountain.²⁴ God opposes the proud, but he gives grace to the humble,²⁵ both James and Peter quoted from the Proverbs of Solomon.

Anyone called to the salvation of righteousness in Jesus Christ might feel just like Moses. Who am I to love [my] enemy and pray for those who persecute [me] [Table], so that [I] may be like [my] Father in heaven [Table]?²⁶ Who am I to Rejoice and be glad²⁷ when people insult [me] and persecute [me] and say all kinds of evil things about [me] falsely on account of [You]?²⁸ I’m not one of the prophets. Like Peter I might say, “Go away from me, Lord, for I am a sinful man!”²⁹ But as He promised Moses, I AM with you, so He does not intend that I do righteousness on my own, but tapped into that infinite daily living stream of his Holy Spirit, relying on his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control. Against such things there is no law [Table].³⁰

Addendum: February 6, 2026
According to a note (22) in the NET Paul quoted from Isaiah 29:14. The following table compares the Greek of that quotation with that of the Septuagint.

1 Corinthians 1:19b (NET Parallel Greek)	Isaiah 29:14b (Septuagint BLB) Table	Isaiah 29:14b (Septuagint Elpenor)
ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω	ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν κρύψω	ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν κρύψω
1 Corinthians 1:19b (NET)	Isaiah 29:14b (NETS)	Isaiah 29:14b (English Elpenor)
I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.	[I will] destroy the wisdom of the wise, and the discernment of the discerning I will hide.	I will destroy the wisdom of the wise, and will hide the understanding of the prudent.

According to a note (33) in the NET Paul quoted from Jeremiah 9:24. The following table compares the Greek of that quotation with that of the Septuagint.

1 Corinthians 1:31b (NET Parallel Greek)	Jeremiah 9:24a (Septuagint BLB) Table	Jeremiah 9:24a (Septuagint Elpenor)
ὁ καυχώμενος ἐν κυρίῳ καυχάσθω	ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος	ἀλλ’ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνίειν καὶ γινώσκεν ὅτι ἐγώ εἰμι Κύριος
1 Corinthians 1:31b (NET)	Jeremiah 9:24a (NETS)	Jeremiah 9:24a (English Elpenor)
Let the one who boasts, boast in the Lord.	But let him who boasts boast in this: that he understands and knows that I am the Lord	but let him that boasts boast in this, the understanding and knowing that I am the Lord

Tables comparing Exodus 1:18; 1:19; 1:22; 2:11; 2:12; 2:14; 2:15: 2:23; 3:1; 3:2; 3:3; 3:4; 3:5; 3:7; 3:8; 3:9; 3:10; 3:11; 3:18; Genesis 46:34 and Exodus 3:12 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 1:18; 1:19; 1:22; 2:11; 2:12; 2:14; 2:15; 2:23; 3:1; 3:2; 3:3; 3:4; 3:5; 3:7; 3:8; 3:9; 3:10; 3:11; 3:18; Genesis 46:34 and Exodus 3:12 in the Septuagint (BLB and Elpenor) follow.

Exodus 1:18 (Tanakh)	Exodus 1:18 (KJV)	Exodus 1:18 (NET)
And the king of Egypt called for the midwives, and said unto them: ‘Why have ye done this thing, and have saved the men-children alive?’	And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?	Then the king of Egypt summoned the midwives and said to them, “Why have you done this and let the boys live?”

Exodus 1:18 (Septuagint BLB)	Exodus 1:18 (Septuagint Elpenor)
ἐκάλεσεν δὲ ὁ βασιλεὺς Αἰγύπτου τὰς μαίας καὶ εἶπεν αὐταῖς τί ὅτι ἐποιήσατε τὸ πρᾶγμα τοῦτο καὶ ἐζωογονεῖτε τὰ ἄρσενα	ἐκάλεσε δὲ ὁ βασιλεὺς Αἰγύπτου τὰς μαίας καὶ εἶπεν αὐταῖς· τί ὅτι ἐποιήσατε τὸ πρᾶγμα τοῦτο καὶ ἐζωογονεῖτε τὰ ἄρσενα
Exodus 1:18 (NETS)	Exodus 1:18 (English Elpenor)
Then the king of Egypt summoned the midwives and said to them, “Why is it that you have done this thing and tried to keep the males alive?”	And the king of Egypt called the midwives, and said to them, Why is it that ye have done this thing, and saved the male children alive?

Exodus 1:19 (Tanakh)	Exodus 1:19 (KJV)	Exodus 1:19 (NET)
And the midwives said unto Pharaoh: ‘Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwife come unto them.’	And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.	The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women—for the Hebrew women are vigorous; they give birth before the midwife gets to them!”

Exodus 1:19 (Septuagint BLB)	Exodus 1:19 (Septuagint Elpenor)
εἶπαν δὲ αἱ μαῖαι τῷ Φαραω οὐχ ὡς γυναῖκες Αἰγύπτου αἱ Εβραῖαι τίκτουσιν γὰρ πρὶν ἢ εἰσελθεῖν πρὸς αὐτὰς τὰς μαίας καὶ ἔτικτον	εἶπαν δὲ αἱ μαῖαι τῷ Φαραώ· οὐχ ὡς γυναῖκες Αἰγύπτου αἱ ῾Εβραῖαι, τίκτουσι γὰρ πρὶν ἢ εἰσελθεῖν πρὸς αὐτὰς τὰς μαίας· καὶ ἔτικτον
Exodus 1:19 (NETS)	Exodus 1:19 (English Elpenor)
The midwives then said to Pharao, “The Hebrew women are not like the women of Egypt, for they give birth before the midwives go in to them,” and they were already giving birth.	And the midwives said to Pharao, The Hebrew women are not as the women of Egypt, for they are delivered before the midwives go in to them. So they bore children.

Exodus 1:22 (Tanakh)	Exodus 1:22 (KJV)	Exodus 1:22 (NET)
And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.’	And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.	Then the king of Egypt summoned the midwives and said to them, “Why have you done this and let the boys live?”

Exodus 1:22 (Septuagint BLB)	Exodus 1:22 (Septuagint Elpenor)
συνέταξεν δὲ Φαραω παντὶ τῷ λαῷ αὐτοῦ λέγων πᾶν ἄρσεν ὃ ἐὰν τεχθῇ τοῖς Εβραίοις εἰς τὸν ποταμὸν ῥίψατε καὶ πᾶν θῆλυ ζωογονεῖτε αὐτό	συνέταξε δὲ Φαραὼ παντὶ τῷ λαῷ αὐτοῦ λέγων· πᾶν ἄρσεν, ὃ ἐὰν τεχθῇ τοῖς ῾Εβραίοις, εἰς τὸν ποταμὸν ῥίψατε· καὶ πᾶν θῆλυ, ζωογονεῖτε αὐτό
Exodus 1:22 (NETS)	Exodus 1:22 (English Elpenor)
Then Pharao instructed all his people, saying, “Every male that might be born to the Hebrews, throw into the river, and every female, keep it alive.”	And Pharao charged all his people, saying, Whatever male [child] shall be born to the Hebrews, cast into the river; and every female, save it alive.

Exodus 2:11 (Tanakh)	Exodus 2:11 (KJV)	Exodus 2:11 (NET)
And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren.	And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.	In those days, when Moses had grown up, he went out to his people and observed their hard labor, and he saw an Egyptian man attacking a Hebrew man, one of his own people.

Exodus 2:11 (Septuagint BLB)	Exodus 2:11 (Septuagint Elpenor)
ἐγένετο δὲ ἐν ταῖς ἡμέραις ταῖς πολλαῖς ἐκείναις μέγας γενόμενος Μωυσῆς ἐξήλθεν πρὸς τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ισραηλ κατανοήσας δὲ τὸν πόνον αὐτῶν ὁρᾷ ἄνθρωπον Αἰγύπτιον τύπτοντά τινα Εβραῖον τῶν ἑαυτοῦ ἀδελφῶν τῶν υἱῶν Ισραηλ	᾿Εγένετο δὲ ἐν ταῖς ἡμέραις ταῖς πολλαῖς ἐκείναις μέγας γενόμενος Μωυσῆς, ἐξῆλθε πρὸς τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς ᾿Ισραήλ. κατανοήσας δὲ τὸν πόνον αὐτῶν ὁρᾷ ἄνθρωπον Αἰγύπτιον τύπτοντά τινα ῾Εβραῖον τῶν ἑαυτοῦ ἀδελφῶν τῶν υἱῶν ᾿Ισραήλ
Exodus 2:11 (NETS)	Exodus 2:11 (English Elpenor)
Now it came to pass in the course of those many days, when he had fully grown, Moyses went out to his brothers, the sons of Israel. And as he observed their toil, he saw an Egyptian man beating some Hebrew from his own brothers, the sons of Israel.	And it came to pass in that length of time, that Moses having grown, went out to his brethren the sons of Israel: and having noticed their distress, he sees an Egyptian smiting a certain Hebrew of his brethren the children of Israel.

Exodus 2:12 (Tanakh)	Exodus 2:12 (KJV)	Exodus 2:12 (NET)
And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand.	And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.	He looked this way and that and saw that no one was there, and then he attacked the Egyptian and concealed the body in the sand.

Exodus 2:12 (Septuagint BLB)	Exodus 2:12 (Septuagint Elpenor)
περιβλεψάμενος δὲ ὧδε καὶ ὧδε οὐχ ὁρᾷ οὐδένα καὶ πατάξας τὸν Αἰγύπτιον ἔκρυψεν αὐτὸν ἐν τῇ ἄμμῳ	περιβλεψάμενος δὲ ὧδε καὶ ὧδε οὐχ ὁρᾷ οὐδένα καὶ πατάξας τὸν Αἰγύπτιον, ἔκρυψεν αὐτὸν ἐν τῇ ἄμμῳ
Exodus 2:12 (NETS)	Exodus 2:12 (English Elpenor)
Now when he looked around this way and that, he saw no one, and he struck the Egyptian and hid him in the sand.	And having looked round this way and that way, he sees no one; and he smote the Egyptian, and hid him in the sand.

Exodus 2:14 (Tanakh)	Exodus 2:14 (KJV)	Exodus 2:14 (NET)
And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’	And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.	The man replied, “Who made you a ruler and a judge over us? Are you planning to kill me like you killed that Egyptian?” Then Moses was afraid, thinking, “Surely what I did has become known.”

Exodus 2:14 (Septuagint BLB)	Exodus 2:14 (Septuagint Elpenor)
ὁ δὲ εἶπεν τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾽ ἡμῶν μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον ἐφοβήθη δὲ Μωυσῆς καὶ εἶπεν εἰ οὕτως ἐμφανὲς γέγονεν τὸ ῥῆμα τοῦτο	ὁ δὲ εἶπε· τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾿ ἡμῶν; μὴ ἀνελεῖν με σὺ θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον; ἐφοβήθη δὲ Μωυσῆς, καὶ εἶπεν· εἰ οὕτως ἐμφανὲς γέγονε τὸ ῥῆμα τοῦτο
Exodus 2:14 (NETS)	Exodus 2:14 (English Elpenor)
But he said, “Who appointed you ruler and judge over us? You do not intend to kill me, do you, in the same way you killed the Egyptian yesterday?” Then Moyses was afraid and said, “Has this matter perhaps become so well known?”	And he said, Who made thee a ruler and a judge over us? wilt thou slay me as thou yesterday slewest the Egyptian? Then Moses was alarmed, and said, If [it be] thus, this matter has become known.

Exodus 2:15 (Tanakh)	Exodus 2:15 (KJV)	Exodus 2:15 (NET)
Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.	Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.	When Pharaoh heard about this event, he sought to kill Moses. So Moses fled from Pharaoh and settled in the land of Midian, and he settled by a certain well.

Exodus 2:15 (Septuagint BLB)	Exodus 2:15 (Septuagint Elpenor)
ἤκουσεν δὲ Φαραω τὸ ῥῆμα τοῦτο καὶ ἐζήτει ἀνελεῖν Μωυσῆν ἀνεχώρησεν δὲ Μωυσῆς ἀπὸ προσώπου Φαραω καὶ ᾤκησεν ἐν γῇ Μαδιαμ ἐλθὼν δὲ εἰς γῆν Μαδιαμ ἐκάθισεν ἐπὶ τοῦ φρέατος	ἤκουσε δὲ Φαραὼ τὸ ρῆμα τοῦτο καὶ ἐζήτει ἀνελεῖν Μωυσῆν· ἀνεχώρησε δὲ Μωυσῆς ἀπὸ προσώπου Φαραὼ καὶ ᾤκησεν ἐν γῇ Μαδιάμ, ἐλθὼν δὲ εἰς γῆν Μαδιὰμ ἐκάθισεν ἐπὶ τοῦ φρέατος
Exodus 2:15 (NETS)	Exodus 2:15 (English Elpenor)
Now Pharao heard about this matter, and he was seeking to kill Moyses. Then Moyses withdrew from Pharao’s presence and settled in the land of Madian. Now when he came into the land of Madian, he sat upon the well.	And Pharao heard this matter, and sought to slay Moses; and Moses departed from the presence of Pharao, and dwelt in the land of Madiam; and having come into the land of Madiam, he sat on the well.

Exodus 2:23 (Tanakh)	Exodus 2:23 (KJV)	Exodus 2:23 (NET)
And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto G-d by reason of the bondage.	And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.	During that long period of time the king of Egypt died, and the Israelites groaned because of the slave labor. They cried out, and their desperate cry because of their slave labor went up to God.

Exodus 2:23 (Septuagint BLB)	Exodus 2:23 (Septuagint Elpenor)
μετὰ δὲ τὰς ἡμέρας τὰς πολλὰς ἐκείνας ἐτελεύτησεν ὁ βασιλεὺς Αἰγύπτου καὶ κατεστέναξαν οἱ υἱοὶ Ισραηλ ἀπὸ τῶν ἔργων καὶ ἀνεβόησαν καὶ ἀνέβη ἡ βοὴ αὐτῶν πρὸς τὸν θεὸν ἀπὸ τῶν ἔργων	Μετὰ δὲ τὰς ἡμέρας τὰς πολλὰς ἐκείνας ἐτελεύτησεν ὁ βασιλεὺς Αἰγύπτου. καὶ κατεστέναξαν οἱ υἱοὶ ᾿Ισραὴλ ἀπὸ τῶν ἔργων καὶ ἀνεβόησαν, καὶ ἀνέβη ἡ βοὴ αὐτῶν πρὸς τὸν Θεὸν ἀπὸ τῶν ἔργων
Exodus 2:23 (NETS)	Exodus 2:23 (English Elpenor)
Now after those many days the king of Egypt died, and the sons of Israel groaned from the tasks and cried out, and their cry rose up to God form their tasks.	And in those days after a length of time, the king of Egypt died; and the children of Israel groaned because of their tasks, and cried, and their cry because of their tasks went up to God.

Exodus 3:1 (Tanakh)	Exodus 3:1 (KJV)	Exodus 3:1 (NET)
Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the farthest end of the wilderness, and came to the mountain of G-d, unto Horeb.	Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.	Now Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert and came to the mountain of God, to Horeb.

Exodus 3:1 (Septuagint BLB)	Exodus 3:1 (Septuagint Elpenor)
καὶ Μωυσῆς ἦν ποιμαίνων τὰ πρόβατα Ιοθορ τοῦ γαμβροῦ αὐτοῦ τοῦ ἱερέως Μαδιαμ καὶ ἤγαγεν τὰ πρόβατα ὑπὸ τὴν ἔρημον καὶ ἦλθεν εἰς τὸ ὄρος Χωρηβ	ΚΑΙ Μωυσῆς ἦν ποιμαίνων τὰ πρόβατα ᾿Ιοθόρ τοῦ γαμβροῦ αὐτοῦ τοῦ ἱερέως Μαδιὰμ καὶ ἤγαγε τὰ πρόβατα ὑπὸ τὴν ἔρημον καὶ ἦλθεν εἰς τὸ ὄρος Χωρήβ
Exodus 3:1 (NETS)	Exodus 3:1 (English Elpenor)
And Moyses was tending the sheep of Iothor, his father-in-law, the priest of Madian, and he led the sheep beyond the wilderness and came to the mountain, Choreb.	And Moses was feeding the flock of Jothor his father-in-law, the priest of Madiam; and he brought the sheep nigh to the wilderness, and came to the mount of Choreb.

Exodus 3:2 (Tanakh)	Exodus 3:2 (KJV)	Exodus 3:2 (NET)
And the angel of HaShem appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed.	And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.	The angel of the Lord appeared to him in a flame of fire from within a bush. He looked, and the bush was ablaze with fire, but it was not being consumed!

Exodus 3:2 (Septuagint BLB)	Exodus 3:2 (Septuagint Elpenor)
ὤφθη δὲ αὐτῷ ἄγγελος κυρίου ἐν φλογὶ πυρὸς ἐκ τοῦ βάτου καὶ ὁρᾷ ὅτι ὁ βάτος καίεται πυρί ὁ δὲ βάτος οὐ κατεκαίετο	ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἐν πυρὶ φλογὸς ἐκ τοῦ βάτου, καὶ ὁρᾷ ὅτι ὁ βάτος καίεται πυρί, ὁ δὲ βάτος οὐ κατεκαίετο
Exodus 3:2 (NETS)	Exodus 3:2 (English Elpenor)
Now an angel of the Lord appeared to him in a fire of flame out of the bush, and he saw that the bush was burning with fire, but the bush was not burning up.	And an angel of the Lord appeared to him in flaming fire out of the bush, and he sees that the bush burns with fire,– but the bush was not consumed.

Exodus 3:3 (Tanakh)	Exodus 3:3 (KJV)	Exodus 3:3 (NET)
And Moses said: ‘I will turn aside now, and see this great sight, why the bush is not burnt.’	And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.	So Moses thought, “I will turn aside to see this amazing sight. Why does the bush not burn up?”

Exodus 3:3 (Septuagint BLB)	Exodus 3:3 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς παρελθὼν ὄψομαι τὸ ὅραμα τὸ μέγα τοῦτο τί ὅτι οὐ κατακαίεται ὁ βάτος	εἶπε δὲ Μωυσῆς· παρελθὼν ὄψομαι τὸ ὅραμα τὸ μέγα τοῦτο, ὅτι οὐ κατακαίεται ὁ βάτος
Exodus 3:3 (NETS)	Exodus 3:3 (English Elpenor)
Then Moyses said, “When I pass by, I will look at this great sight, why it is that the bush is not burning up.”	And Moses said, I will go near and see this great sight, why the bush is not consumed.

Exodus 3:4 (Tanakh)	Exodus 3:4 (KJV)	Exodus 3:4 (NET)
And when HaShem saw that he turned aside to see, G-d called unto him out of the midst of the bush, and said: ‘Moses, Moses.’ And he said: ‘Here am I.’	>And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.	When the Lord saw that he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” And Moses said, “Here I am.”

Exodus 3:4 (Septuagint BLB)	Exodus 3:4 (Septuagint Elpenor)
ὡς δὲ εἶδεν κύριος ὅτι προσάγει ἰδεῖν ἐκάλεσεν αὐτὸν κύριος ἐκ τοῦ βάτου λέγων Μωυσῆ Μωυσῆ ὁ δὲ εἶπεν τί ἐστιν	ὡς δὲ εἶδε Κύριος ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν ὁ Κύριος ἐκ τοῦ βάτου λέγων· Μωυσῆ, Μωυσῆ. ὁ δὲ εἶπε τί ἐστι
Exodus 3:4 (NETS)	Exodus 3:4 (English Elpenor)
Now when the Lord saw that he was drawing near to see, the Lord called him from the bush, saying, “Moyses, Moyses.” And he said, “What is it?”	And when the Lord saw that he drew nigh to see, the Lord called him out of the bush, saying, Moses, Moses; and he said, What is it?

Exodus 3:5 (Tanakh)	Exodus 3:5 (KJV)	Exodus 3:5 (NET)
And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’	And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.	God said, “Do not approach any closer! Take your sandals off your feet, for the place where you are standing is holy ground.”

Exodus 3:5 (Septuagint BLB)	Exodus 3:5 (Septuagint Elpenor)
καὶ εἶπεν μὴ ἐγγίσῃς ὧδε λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας γῆ ἁγία ἐστίν	ὁ δὲ εἶπε· μή ἐγγίσῃς ὧδε. λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου· ὁ γὰρ τόπος, ἐν ᾧ σὺ ἕστηκας, γῆ ἁγία ἐστί
Exodus 3:5 (NETS)	Exodus 3:5 (English Elpenor)
And he said, “Do not come near here! Loose the sandal from your feet! For the place on which you are standing is holy ground.”	And he said, Draw not nigh hither: loose thy sandals from off thy feet, for the place whereon thou standest is holy ground.

Exodus 3:7 (Tanakh)	Exodus 3:7 (KJV)	Exodus 3:7 (NET)
And HaShem said: ‘I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains;	And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;	The Lord said, “I have surely seen the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows.

Exodus 3:7 (Septuagint BLB)	Exodus 3:7 (Septuagint Elpenor)
εἶπεν δὲ κύριος πρὸς Μωυσῆν ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ καὶ τῆς κραυγῆς αὐτῶν ἀκήκοα ἀπὸ τῶν ἐργοδιωκτῶν οἶδα γὰρ τὴν ὀδύνην αὐτῶν	εἶπε δὲ Κύριος πρὸς Μωυσῆν· ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ καὶ τῆς κραυγῆς αὐτῶν ἀκήκοα ἀπὸ τῶν ἐργοδιωκτῶν· οἶδα γὰρ τὴν ὀδύνην αὐτῶν
Exodus 3:7 (NETS)	Exodus 3:7 (English Elpenor)
Then the Lord said to Moyses, “When I looked, I saw the affliction of my people in Egypt, and I have heard their cry on account of the taskmasters. For I know their pain.	And the Lord said to Moses, I have surely seen the affliction of my people that is in Egypt, and I have heard their cry [caused] by their task-masters; for I know their affliction.

Exodus 3:8 (Tanakh)	Exodus 3:8 (KJV)	Exodus 3:8 (NET)
and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.	And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.	I have come down to deliver them from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious, to a land flowing with milk and honey, to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites.

Exodus 3:8 (Septuagint BLB)	Exodus 3:8 (Septuagint Elpenor)
καὶ κατέβην ἐξελέσθαι αὐτοὺς ἐκ χειρὸς Αἰγυπτίων καὶ ἐξαγαγεῖν αὐτοὺς ἐκ τῆς γῆς ἐκείνης καὶ εἰσαγαγεῖν αὐτοὺς εἰς γῆν ἀγαθὴν καὶ πολλήν εἰς γῆν ῥέουσαν γάλα καὶ μέλι εἰς τὸν τόπον τῶν Χαναναίων καὶ Χετταίων καὶ Αμορραίων καὶ Φερεζαίων καὶ Γεργεσαίων καὶ Ευαίων καὶ Ιεβουσαίων	καὶ κατέβην ἐξελέσθαι αὐτοὺς ἐκ χειρὸς τῶν Αἰγυπτίων καὶ ἐξαγαγεῖν αὐτοὺς ἐκ τῆς γῆς ἐκείνης καὶ εἰσαγαγεῖν αὐτοὺς εἰς γῆν ἀγαθὴν καὶ πολλήν, εἰς γῆν ῥέουσαν γάλα καὶ μέλι, εἰς τὸν τόπον τῶν Χαναναίων καὶ Χετταίων καὶ ᾿Αμορραίων καὶ Φερεζαίων καὶ Γεργεσαίων καὶ Εὐαίων καὶ ᾿Ιεβουσαίων
Exodus 3:8 (NETS)	Exodus 3:8 (English Elpenor)
And I came down to deliver them them from the hand of the Egyptians and to bring them out of that land and to bring them into a good and spacious land, into a land flowing with milk and honey, into the place of the Chananites and Chettites and Amorites and Pherezites and Heuites and Gergesites and Iebousites.	And I have come down to deliver them out of the hand of the Egyptians, and to bring them out of that land, and to bring them into a good and wide land, into a land flowing with milk and honey, into the place of the Chananites, and the Chettites, and Amorites, and Pherezites, and Gergesites, and Evites, and Jebusites.

Exodus 3:9 (Tanakh)	Exodus 3:9 (KJV)	Exodus 3:9 (NET)
And now, behold, the cry of the children of Israel is come unto Me; moreover I have seen the oppression wherewith the Egyptians oppress them.	Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.	And now indeed the cry of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them.

Exodus 3:9 (Septuagint BLB)	Exodus 3:9 (Septuagint Elpenor)
καὶ νῦν ἰδοὺ κραυγὴ τῶν υἱῶν Ισραηλ ἥκει πρός με κἀγὼ ἑώρακα τὸν θλιμμόν ὃν οἱ Αἰγύπτιοι θλίβουσιν αὐτούς	καὶ νῦν ἰδοὺ κραυγὴ τῶν υἱῶν ᾿Ισραὴλ ἥκει πρός με, κἀγὼ ἑώρακα τὸν θλιμμόν, ὃν οἱ Αἰγύπτιοι θλίβουσιν αὐτούς
Exodus 3:9 (NETS)	Exodus 3:9 (English Elpenor)
And now, look, the cry of the sons of Israel has come to me, and I have seen the oppression with which the Egyptians oppress them.	And now, behold, the cry of the children of Israel is come to me, and I have seen the affliction with which the Egyptians afflict them.

Exodus 3:10 (Tanakh)	Exodus 3:10 (KJV)	Exodus 3:10 (NET)
Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt.’	Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.	So now go, and I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.”

Exodus 3:10 (Septuagint BLB)	Exodus 3:10 (Septuagint Elpenor)
καὶ νῦν δεῦρο ἀποστείλω σε πρὸς Φαραω βασιλέα Αἰγύπτου καὶ ἐξάξεις τὸν λαόν μου τοὺς υἱοὺς Ισραηλ ἐκ γῆς Αἰγύπτου	καὶ νῦν δεῦρο ἀποστείλω σε πρὸς Φαραὼ βασιλέα Αἰγύπτου, καὶ ἐξάξεις τὸν λαόν μου τοὺς υἱοὺς ᾿Ισρὴλ ἐκ γῆς Αἰγύπτου
Exodus 3:10 (NETS)	Exodus 3:10 (English Elpenor)
And now come, let me send you to Pharao, king of Egypt, and you will bring my people, the sons of Israel, out of the land of Egypt.	And now come, I will send thee to Pharao king of Egypt, and thou shalt bring out my people the children of Israel from the land of Egypt.

Exodus 3:11 (Tanakh)	Exodus 3:11 (KJV)	Exodus 3:11 (NET)
And Moses said unto G-d: ‘Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?’	And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?	Moses said to God, “Who am I that I should go to Pharaoh, or that I should bring the Israelites out of Egypt?”

Exodus 3:11 (Septuagint BLB)	Exodus 3:11 (Septuagint Elpenor)
καὶ εἶπεν Μωυσῆς πρὸς τὸν θεόν τίς εἰμι ὅτι πορεύσομαι πρὸς Φαραω βασιλέα Αἰγύπτου καὶ ὅτι ἐξάξω τοὺς υἱοὺς Ισραηλ ἐκ γῆς Αἰγύπτου	καὶ εἶπε Μωυσῆς πρὸς τὸν Θεόν· τίς εἰμι ἐγώ, ὅτι πορεύσομαι πρὸς Φαραὼ βασιλέα Αἰγύπτου, καὶ ὅτι ἐξάξω τοὺς υἱοὺς ᾿Ισραὴλ ἐκ γῆς Αἰγύπτου
Exodus 3:11 (NETS)	Exodus 3:11 (English Elpenor)
And Moyses said to God, “Who am I that I should go to Pharao, king of Egypt, and that I should bring the sons of Israel out of the land of Egypt?”	And Moses said to God, Who am I, that I should go to Pharao king of Egypt, and that I should bring out the children of Israel from the land of Egypt?

Exodus 3:18 (Tanakh)	Exodus 3:18 (KJV)	Exodus 3:18 (NET)
And they shall hearken to thy voice. And thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him: HaShem, the G-d of the Hebrews, hath met with us. And now let us go, we pray thee, three days’ journey into the wilderness, that we may sacrifice to HaShem our G-d.	And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days’ journey into the wilderness, that we may sacrifice to the LORD our God.	“The elders will listen to you, and then you and the elders of Israel must go to the king of Egypt and tell him, ‘The Lord, the God of the Hebrews, has met with us. So now, let us go three days’ journey into the wilderness, so that we may sacrifice to the Lord our God.’

Exodus 3:18 (Septuagint BLB)	Exodus 3:18 (Septuagint Elpenor)
καὶ εἰσακούσονταί σου τῆς φωνῆς καὶ εἰσελεύσῃ σὺ καὶ ἡ γερουσία Ισραηλ πρὸς Φαραω βασιλέα Αἰγύπτου καὶ ἐρεῖς πρὸς αὐτόν ὁ θεὸς τῶν Εβραίων προσκέκληται ἡμᾶς πορευσώμεθα οὖν ὁδὸν τριῶν ἡμερῶν εἰς τὴν ἔρημον ἵνα θύσωμεν τῷ θεῷ ἡμῶν	καὶ εἰσακούσονταί σου τῆς φωνῆς· καὶ εἰσελεύσῃ σὺ καὶ ἡ γερουσία ᾿Ισραὴλ πρὸς Φαραὼ βασιλέα Αἰγύπτου καὶ ἐρεῖς πρὸς αὐτόν· ὁ Θεὸς τῶν ῾Εβραίων προσκέκληται ἡμᾶς· πορευσόμεθα οὖν ὁδὸν τριῶν ἡμερῶν εἰς τὴν ἔρημον, ἵνα θύσωμεν τῷ Θεῷ ἡμῶν
Exodus 3:18 (NETS)	Exodus 3:18 (English Elpenor)
And they will listen to your voice, and you and the elders’ council of Israel shall go in to Pharao, king of Egupt, and you shall say to him, “The God of the Hebrews has summoned us. Therefore, let us go a three days’ journey into the wilderness so that we may sacrifice to our God.’	And they shall hearken to thy voice, and thou and the elders of Israel shall go in to Pharao king of Egypt, and thou shalt say to him, The God of the Hebrews has called us; we will go then a journey of three days into the wilderness, that we may sacrifice to our God.

Genesis 46:34 (Tanakh)	Genesis 46:34 (KJV)	Genesis 46:34 (NET)
that ye shall say: Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers; that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.’	That ye shall say, Thy servants’ trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.	Tell him, ‘Your servants have taken care of cattle from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, for everyone who takes care of sheep is disgusting to the Egyptians.”

Genesis 46:34 (Septuagint BLB)	Genesis 46:34 (Septuagint Elpenor)
ἐρεῖτε ἄνδρες κτηνοτρόφοι ἐσμὲν οἱ παῖδές σου ἐκ παιδὸς ἕως τοῦ νῦν καὶ ἡμεῖς καὶ οἱ πατέρες ἡμῶν ἵνα κατοικήσητε ἐν γῇ Γεσεμ Ἀραβίᾳ βδέλυγμα γάρ ἐστιν Αἰγυπτίοις πᾶς ποιμὴν προβάτων	ἐρεῖτε· ἄνδρες κτηνοτρόφοι ἐσμὲν οἱ παῖδές σου ἐκ παιδὸς ἕως τοῦ νῦν, καὶ ἡμεῖς καὶ οἱ πατέρες ἡμῶν, ἵνα κατοικήσητε ἐν γῇ Γεσὲμ ᾿Αραβίας· βδέλυγμα γάρ ἐστιν Αἰγυπτίοις πᾶς ποιμὴν προβάτων
Genesis 46:34 (NETS)	Genesis 46:34 (English Elpenor)
you shall say, ‘We your servants are stockmen from childhood until now, both we and our fathers’—in order that you may settle in the land of Gesem of Arabia, for every shepherd of sheep is an abomination to Egyptians.”	Ye shall say, We thy servants are herdsmen from our youth until now, both we and our fathers: that ye may dwell in the land of Gesem of Arabia, for every shepherd is an abomination to the Egyptians.

Exodus 3:12 (Tanakh)	Exodus 3:12 (KJV)	Exodus 3:12 (NET)
And He said: ‘Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain.’	And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.	He replied, “Surely I will be with you, and this will be the sign to you that I have sent you: When you bring the people out of Egypt, you and they will serve God at this mountain.”

Exodus 3:12 (Septuagint BLB)	Exodus 3:12 (Septuagint Elpenor)
εἶπεν δὲ ὁ θεὸς Μωυσεῖ λέγων ὅτι ἔσομαι μετὰ σοῦ καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἐγώ σε ἐξαποστέλλω ἐν τῷ ἐξαγαγεῖν σε τὸν λαόν μου ἐξ Αἰγύπτου καὶ λατρεύσετε τῷ θεῷ ἐν τῷ ὄρει τούτῳ	εἶπε δὲ ὁ Θεὸς Μωυσῇ λέγων· ὅτι ἔσομαι μετὰ σοῦ, καὶ τοῦτό σοι τὸ σημεῖον, ὅτι ἐγώ σε ἐξαποστέλλω ἐν τῷ ἐξαγαγεῖν σε τὸν λαόν μου ἐξ Αἰγύπτου καὶ λατρεύσετε τῷ Θεῷ ἐν τῷ ὄρει τούτῳ
Exodus 3:12 (NETS)	Exodus 3:12 (English Elpenor)
But God spoke to Moyses, saying, “I will be with you, and this shall be the sign for you that I am sending you: when you have brought my people out of Egypt, you shall also serve God at this mountain.”	And God spoke to Moses, saying, I will be with thee, and this shall be the sign to thee that I shall send thee forth,– when thou bringest out my people out of Egypt, then ye shall serve God in this mountain.

Fear – Exodus, Part 3

¹ Exodus 1:18 (NET)

² Exodus 1:19 (NET)

³ Exodus 1:22 (NET)

⁴ Exodus 2:11, 12 (NET)

⁵ Exodus 2:14 (NET)

⁶ Genesis 18:15 (NET) Table

⁷ Genesis 19:30 (NET) Table

⁸ Genesis 26:7 (NET) Table

⁹ Genesis 28:17 (NET) Table

¹⁰ Genesis 32:7 (NET) Table

¹¹ Exodus 2:15 (NET)

¹² Exodus 2:23 (NET)

¹³ Exodus 3:6 (NET) Table

¹⁴ Hebrews 11:7 (NET)

¹⁵ Exodus 3:7-10 (NET)

¹⁶ Exodus 3:11 (NET)

¹⁷ 1 Corinthians 1:19 (NET)

¹⁸ 1 Chronicles 3:5 (NET)

¹⁹ Exodus 3:10 (NET)

²⁰ Exodus 4:21b (NET) Table

²¹ Exodus 3:18b (NET)

²² Genesis 46:34b (NET)

²³ Romans 9:16-18 (NET) See The Lost Son of Perdition, Part 4 for a table comparing the Greek of the quotation in Romans 9:17b to that of Exodus 9:16 in the Septuagint.

²⁴ Exodus 3:12 (NET)

²⁵ James 4:6; 1 Peter 5:5 (NET) Table See Isaiah 53:10-12, Part 8 for a table comparing the Greek of the quotation in James 4:6 to that of Proverbs 3:34 in the Septuagint. See Isaiah 53:10-12, Part 8 for a table comparing the Greek of the quotation in 1 Peter 5:5 to that of Proverbs 3:34 in the Septuagint.

²⁶ Matthew 5:44b-45a (NET)

²⁷ Matthew 5:12a (NET)

²⁸ Matthew 5:11 (NET) Table

²⁹ Luke 5:8 (NET) Table

³⁰ Galatians 5:22, 23 (NET)

Fear – Exodus, Part 1

Posted on February 24, 2013 by admin

In Egypt the Israelites were fruitful, increased greatly, multiplied, and became extremely strong, so that the land was filled with them. Then a new king, who did not know about Joseph, came to power over Egypt.¹ The new king feared that the Israelite people might join with his enemies in time of war. So he put foremen over the Israelites to oppress them with hard labor.²

When he was brought before Pharaoh to interpret his dreams Joseph acknowledged, It is not within my power, but God will speak concerning the welfare of Pharaoh.³ And it was through God’s Spirit that Joseph interpreted the dreams and warned Pharaoh of seven years of abundance followed by seven years of famine. But I think I’m safe to say that Joseph’s advice to Pharaoh was not of God, because its execution differed so dramatically from the economic system God ordained for Israel in the law.⁴

So now Pharaoh should look for a wise and discerning man and give him authority over all the land of Egypt…he should appoint officials throughout the land to collect one-fifth of the produce of the land of Egypt during the seven years of abundance. They should gather all the excess food during these good years that are coming…This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt [Table].⁵

It seemed like a good idea to Pharaoh and his officials, so Joseph was put in charge: I am Pharaoh, but without your permission no one will move his hand or his foot in all the land of Egypt,⁶ Pharaoh said to Joseph. When the seven years of famine came Joseph sold grain back to the people. Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment for the grain they were buying.⁷ Later Joseph said, “If your money is gone, bring your livestock, and I will give you food in exchange for your livestock.”⁸ When their livestock was gone the Egyptians said, Buy us and our land in exchange for food, and we, with our land, will become Pharaoh’s slaves.⁹ So Joseph bought all the land of Egypt for Pharaoh,¹⁰ and, Joseph made all the people slaves from one end of Egypt’s border to the other end of it.¹¹

The land must not be sold without reclaim because the land belongs to me, the Lord said, for you are foreigners and residents with me. In all your landed property you must provide for the right of redemption of the land. If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold. If a man has no redeemer, but he prospers and gains enough for its redemption, he is to calculate the value of the years it was sold, refund the balance to the man to whom he had sold it, and return to his property. If he has not prospered enough to refund a balance to him, then what he sold will belong to the one who bought it until the jubilee year [every fiftieth year], but it must revert in the jubilee and the original owner may return to his property.¹²

If your brother becomes impoverished and is indebted to you, the Lord continued, you must support him; he must live with you like a foreign resident. Do not take interest or profit from him, but you must fear your God and your brother must live with you. You must not lend him your money at interest and you must not sell him food for profit. I am the Lord your God who brought you out from the land of Egypt to give you the land of Canaan – to be your God.¹³

If your brother becomes impoverished with regard to you so that he sells himself to you, the Lord added, you must not subject him to slave service. He must be with you as a hired worker, as a resident foreigner; he must serve with you until the year of jubilee, but then he may go free, he and his children with him, and may return to his family and to the property of his ancestors. Since they are my servants whom I brought out from the land of Egypt, they must not be sold in a slave sale. You must not rule over him harshly, but you must fear your God.¹⁴

So when a new king put foremen over the Israelites to oppress them with hard labor it sounds like karma, what goes around comes around. Karma is never mentioned by name in the Bible, but one can certainly find it there. What I recognize as karma is codified in the law: 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 [Table].¹⁵ I want to address it directly here because I’ve confused karma for justice, and have thought at times that God was beholden to, rather than the dealer of, karma, whether good or bad.

I don’t suspect Joseph of any particular malice. I’m sure he thought he was doing a good job for Pharaoh. It was just good business. But I believe now that he was wrong, just like I was wrong to confuse the tit-for-tat of karma for justice. The law according to Jesus was about justice and mercy and faithfulness ¹⁶ and love for God.¹⁷ And though visiting the iniquity of the fathers upon the children to the third and fourth generations,¹⁸ sounds like bad karma to me, Yahweh is the One who looked my idea of karma right in the eyes and declared, I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.¹⁹

And so I’ll amend my original statement that Joseph’s advice was not of God. The Egyptians were not able to eat with Hebrews, for the Egyptians think it is disgusting to do so.²⁰ Perhaps it was part of their karma from the hand of God to be enslaved by a Hebrew slave. I don’t know. But it came with a price for Israel, too, or an opportunity to walk a mile in the Egyptians’ shoes. But clearly God is not beholden to karma. To break the wheel of karma one need only look to the One who said I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy, and, Come to me, all you who are weary and burdened, and I will give you rest.²¹

The new king of Egypt hoped that hard labor would kill the Israelites off and diminish their population. But the more the Egyptians oppressed them, the more they multiplied and spread.²² Instant karma.²³ So he made their service harder. And, The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, “When you assist the Hebrew women in childbirth, observe at the delivery: If it is a son, kill him, but if it is a daughter, she may live.” But the midwives feared (yārē’, וַתִּירֶאןָ) God and did not do what the king of Egypt had told them; they let the boys live.²⁴

I was actually surprised that the rabbis who translated the Septuagint chose ἐφοβήθησαν (a form of φοβέω) here. I suppose I expected something that was more clearly reverence for God. The next occurrence of ἐφοβήθησαν in the New Testament was in response to Jesus’ telling the chief priests, elders and Pharisees that the kingdom of God will be taken from you and given to a people who will produce its fruit (καρποὺς, a form of καρπός).²⁵

For me that is a sobering statement. Am I allowing Him to justify his word in me? Is the fruit (καρπὸς) of [his] Spirit which flows so graciously into me, flowing out in worthy proportion as his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control [Table]?²⁶ The chief priests and Pharisees had a different reaction. They wanted to arrest him, but they were afraid (ἐφοβήθησαν, a form of φοβέω) of the crowds, because²⁷ the crowds regarded him as²⁸ a prophet.²⁹

I doubt they wanted “to reverence, venerate, to treat [the crowds] with deference or reverential obedience.” I suspect that they feared or hesitated “to do something (for fear of harm).” That may be what the rabbis had in mind concerning the Hebrew midwives’ motives. Perhaps they hesitated (or feared) to kill baby boys because they thought that God would, or could, visit them with worse karma than the new king of Egypt.

And because the midwives feared (yārē’, יָרְאוּ) God, he made households for them.³⁰ Good karma followed upon their fear. Here the rabbis chose ἐφοβοῦντο. Jesus said, The Son of Man will be betrayed into the hands of men. They will kill him, and after three days he will rise.³¹ His disciples did not understand this statement and were afraid (ἐφοβοῦντο, another form of φοβέω) to ask him.³² It was a fear that seemed like respect, but lacked the knowledge or the faith of reverence. And the Hebrew midwives I think also exhibited that kind of fear.

Addendum: November 27, 2025
The English translations of Genesis 47:21 in the Masoretic text and Septuagint diverge here. It seems possible that the Septuagint explains a Hebrew idiom.

Masoretic Text		Septuagint
Genesis 47:21 (Tanakh)	Genesis 47:21 (NET)	Genesis 47:21 (NETS)	Genesis 47:21 (English Elpenor)
And as for the people, he removed (הֶֽעֱבִ֥יר) them city by city (לֶֽעָרִ֑ים), from one end of the border of Egypt even to the other end thereof.	Joseph made (ʿāḇar, העביר) all the people slaves (ʿîr, לערים) from one end of Egypt’s border to the other end of it.	and the people he subjugated (κατεδουλώσατο) to him as slaves (παῖδας) from the furthest boundaries of Egypt to the furthest—	And he brought the people into bondage (κατεδουλώσατο) to him, for servants (παῖδας), from one extremity of Egypt to the other,

So rather than nomadic shepherds wandering freely with their herds, or even agrarian freeholders, Joseph “enslaved” the Egyptians as dependents in cities, as he “elevated” the office of Pharaoh from chieftain to god-king. Then a new king, who did not know about Joseph, came to power over Egypt,³³ may well be an understated critique of the unreliability of Egyptian “history.” And my own focus on history, political science and sociology probably obfuscates the meaning of the story of Joseph (and Abraham) in the Bible.

My focus is natural to me: History, political science and sociology are some of the academic pursuits that lead people astray, some of the sources of my own objections to faith in God and his word through Jesus Christ. Yes, a Pharaoh’s lust for Sarai, enriched Abram materially and made him like a king. And here a great-grandson of Abraham enriched and empowered another Pharaoh beyond anything he might ask or think. But the point is God’s care of, and provision for, his people: Abraham first and then the children of Israel. Through Joseph the Lord created a space in Egypt to incubate the relatively small population of Israel until they were more numerous and stronger than³⁴ the Egyptians.

Tables comparing Exodus 1:7; 1:8; 1:11; Genesis 41:16; 41:33; 41:34; 41:35; 41:44; 47:14; 47:16; 47:19; 47:20; 47:21; Leviticus 25:23; 25:24; 25:25; 25:26; 25:27; 25:28; 25:35; 25:36; 25:37; 25:38; 25:39; 25:40; 25:41; 25:42; 25:43; Genesis 43:32; Exodus 1:12; 1:15; 1:16; 1:17; 1:21 and 1:9 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 1:7; 1:8; 1:11; Genesis 41:16; 41:33; 41:34; 41:35; 41:44; 47:14; 47:16; 47:19; 47:20; 47:21; Leviticus 25:23; 25:24; 25:25; 25:26; 25:27; 25:28; 25:35; 25:36; 25:37; 25:38; 25:39; 25:40; 25:41; 25:42; 25:43; Genesis 43:32 (43:31); Exodus 1:12; 1:15; 1:16; 1:17; 1:21 and 1:9 in the Septuagint (BLB and Elpenor), and a table comparing Matthew 21:46 in the KJV and NET follow.

Exodus 1:7 (Tanakh)	Exodus 1:7 (KJV)	Exodus 1:7 (NET)
And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.	And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.	The Israelites, however, were fruitful, increased greatly, multiplied, and became extremely strong, so that the land was filled with them.

Exodus 1:7 (Septuagint BLB)	Exodus 1:7 (Septuagint Elpenor)
οἱ δὲ υἱοὶ Ισραηλ ηὐξήθησαν καὶ ἐπληθύνθησαν καὶ χυδαῖοι ἐγένοντο καὶ κατίσχυον σφόδρα σφόδρα ἐπλήθυνεν δὲ ἡ γῆ αὐτούς	οἱ δὲ υἱοὶ ᾿Ισραὴλ ηὐξήθησαν καὶ ἐπληθύνθησαν καὶ χυδαῖοι ἐγένοντο. καὶ κατίσχυον σφόδρα σφόδρα, ἐπλήθυνε δὲ ἡ γῆ αὐτούς
Exodus 1:7 (NETS)	Exodus 1:7 (English Elpenor)
But the sons of Israel increased and multiplied and became common and were growing very, very strong. Now the land kept multiplying them.	And the children of Israel increased and multiplied, and became numerous and grew exceedingly strong, and the land multiplied them.

Exodus 1:8 (Tanakh)	Exodus 1:8 (KJV)	Exodus 1:8 (NET)
Now there arose a new king over Egypt, who knew not Joseph.	Now there arose up a new king over Egypt, which knew not Joseph.	Then a new king, who did not know about Joseph, came to power over Egypt.

Exodus 1:8 (Septuagint BLB)	Exodus 1:8 (Septuagint Elpenor)
ἀνέστη δὲ βασιλεὺς ἕτερος ἐπ᾽ Αἴγυπτον ὃς οὐκ ᾔδει τὸν Ιωσηφ	᾿Ανέστη δὲ βασιλεὺς ἕτερος ἐπ᾿ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν ᾿Ιωσήφ
Exodus 1:8 (NETS)	Exodus 1:8 (English Elpenor)
Now another king arose over Egypt, who did not know Ioseph.	And there arose up another king over Egypt, who knew not Joseph.

Exodus 1:11 (Tanakh)	Exodus 1:11 (KJV)	Exodus 1:11 (NET)
Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses.	Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.	So they put foremen over the Israelites to oppress them with hard labor. As a result they built Pithom and Rameses as store cities for Pharaoh.

Exodus 1:11 (Septuagint BLB)	Exodus 1:11 (Septuagint Elpenor)
καὶ ἐπέστησεν αὐτοῖς ἐπιστάτας τῶν ἔργων ἵνα κακώσωσιν αὐτοὺς ἐν τοῖς ἔργοις καὶ ᾠκοδόμησαν πόλεις ὀχυρὰς τῷ Φαραω τήν τε Πιθωμ καὶ Ραμεσση καὶ Ων ἥ ἐστιν Ἡλίου πόλις	καὶ ἐπέστησεν αὐτοῖς ἐπιστάτας τῶν ἔργων, ἵνα κακώσωσιν αὐτοὺς ἐν τοῖς ἔργοις· καὶ ᾠκοδόμησαν πόλεις ὀχυρὰς τῷ Φαραώ, τήν τε Πειθὼ καὶ Ῥαμεσσῆ καὶ ῎Ων, ἥ ἐστιν ῾Ηλιούπολις
Exodus 1:11 (NETS)	Exodus 1:11 (English Elpenor)
And he set over them overseers of tasks in order to afflict them in the tasks. And they built fortified cities for Pharao, both Pithom and Ramesses and On, which is Heliopolis.	And he set over them task-masters, who should afflict them in their works; and they built strong cities for Pharao, both Pitho, and Ramesses, and On, which is Heliopolis.

Genesis 41:16 (Tanakh)	Genesis 41:16 (KJV)	Genesis 41:16 (NET)
And Joseph answered Pharaoh, saying: ‘It is not in me; G-d will give Pharaoh an answer of peace.’	And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.	Joseph replied to Pharaoh, “It is not within my power, but God will speak concerning the welfare of Pharaoh.”

Genesis 41:16 (Septuagint BLB)	Genesis 41:16 (Septuagint Elpenor)
ἀποκριθεὶς δὲ Ιωσηφ τῷ Φαραω εἶπεν ἄνευ τοῦ θεοῦ οὐκ ἀποκριθήσεται τὸ σωτήριον Φαραω	ἀποκριθεὶς δὲ ᾿Ιωσὴφ τῷ Φαραὼ εἶπεν· ἄνευ τοῦ Θεοῦ οὐκ ἀποκριθήσεται τὸ σωτήριον Φαραώ
Genesis 41:16 (NETS)	Genesis 41:16 (English Elpenor)
And Ioseph said to Pharao in reply, “Without God the safety of Pharao will not be answered.”	And Joseph answered Pharao and said, Without God an answer of safety shall not be given to Pharao.

Genesis 41:33 (Tanakh)	Genesis 41:33 (KJV)	Genesis 41:33 (NET)
Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.	Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.	“So now Pharaoh should look for a wise and discerning man and give him authority over all the land of Egypt.

Genesis 41:33 (Septuagint BLB)	Genesis 41:33 (Septuagint Elpenor)
νῦν οὖν σκέψαι ἄνθρωπον φρόνιμον καὶ συνετὸν καὶ κατάστησον αὐτὸν ἐπὶ γῆς Αἰγύπτου	νῦν οὖν σκέψαι ἄνθρωπον φρόνιμον καὶ συνετὸν καὶ κατάστησον αὐτὸν ἐπὶ γῆς Αἰγύπτου
Genesis 41:33 (NETS)	Genesis 41:33 (English Elpenor)
Now then search out a man, sensible and intelligent, and appoint him over the land of Egypt.	And Joseph answered Pharao and said, Without God an answer of safety shall not be given to Pharao.

Genesis 41:34 (Tanakh)	Genesis 41:34 (KJV)	Genesis 41:34 (NET)
Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt in the seven years of plenty.	Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.	Pharaoh should do this—he should appoint officials throughout the land to collect one-fifth of the produce of the land of Egypt during the seven years of abundance.

Genesis 41:34 (Septuagint BLB)	Genesis 41:34 (Septuagint Elpenor)
καὶ ποιησάτω Φαραω καὶ καταστησάτω τοπάρχας ἐπὶ τῆς γῆς καὶ ἀποπεμπτωσάτωσαν πάντα τὰ γενήματα τῆς γῆς Αἰγύπτου τῶν ἑπτὰ ἐτῶν τῆς εὐθηνίας	καὶ ποιησάτω Φαραὼ καὶ καταστησάτω τοπάρχας ἐπὶ τῆς γῆς, καὶ ἀποπεμπτωσάτωσαν πάντα τὰ γεννήματα τῆς γῆς Αἰγύπτου τῶν ἑπτὰ ἐτῶν τῆς εὐθηνίας
Genesis 41:34 (NETS)	Genesis 41:34 (English Elpenor)
And let Pharao make and appoint district governors over the land, and let them take one-fifth of all the produce of the land of Egypt in the seven years of plenty,	And let Pharao make and appoint local governors over the land; and let them take up a fifth part of all the produce of the land of Egypt for the seven years of the plenty.

Genesis 41:35 (Tanakh)	Genesis 41:35 (KJV)	Genesis 41:35 (NET)
And let them gather all the food of these good years that come, and lay up corn under the hand of Pharaoh for food in the cities, and let them keep it.	And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.	They should gather all the excess food during these good years that are coming. By Pharaoh’s authority they should store up grain so the cities will have food, and they should preserve it.

Genesis 41:35 (Septuagint BLB)	Genesis 41:35 (Septuagint Elpenor)
καὶ συναγαγέτωσαν πάντα τὰ βρώματα τῶν ἑπτὰ ἐτῶν τῶν ἐρχομένων τῶν καλῶν τούτων καὶ συναχθήτω ὁ σῖτος ὑπὸ χεῖρα Φαραω βρώματα ἐν ταῖς πόλεσιν φυλαχθήτω	καὶ συναγαγέτωσαν πάντα τὰ βρώματα τῶν ἑπτὰ ἐτῶν τῶν ἐρχομένων τῶν καλῶν τούτων, καὶ συναχθήτω ὁ σῖτος ὑπὸ χεῖρα Φαραώ, βρώματα ἐν ταῖς πόλεσι φυλαχθήτω
Genesis 41:35 (NETS)	Genesis 41:35 (English Elpenor)
and let them gather all the provisions of these seven good years that are coming, and let the grain be gathered under the authority of Pharao; let provisions be kept in the cities.	And let Pharao make and appoint local governors over the land; and let them take up a fifth part of all the produce of the land of Egypt for the seven years of the plenty.

Genesis 41:44 (Tanakh)	Genesis 41:44 (KJV)	Genesis 41:44 (NET)
And Pharaoh said unto Joseph: ‘I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt.’	And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.	Pharaoh also said to Joseph, “I am Pharaoh, but without your permission no one will move his hand or his foot in all the land of Egypt.”

Genesis 41:44 (Septuagint BLB)	Genesis 41:44 (Septuagint Elpenor)
εἶπεν δὲ Φαραω τῷ Ιωσηφ ἐγὼ Φαραω ἄνευ σοῦ οὐκ ἐξαρεῖ οὐθεὶς τὴν χεῖρα αὐτοῦ ἐπὶ πάσῃ γῇ Αἰγύπτου	εἶπε δὲ Φαραὼ τῷ ᾿Ιωσήφ· ἐγὼ Φαραώ, ἄνευ σοῦ οὐκ ἐξαρεῖ οὐδεὶς τὴν χεῖρα αὐτοῦ ἐπὶ πάσης γῆς Αἰγύπτου
Genesis 41:44 (NETS)	Genesis 41:44 (English Elpenor)
And Pharao said to Ioseph, “I am Pharao; without you no one shall lift up a hand in reference to all the land of Egypt.”	And Pharao said to Joseph, I am Pharao; without thee no one shall lift up his hand on all the land of Egypt.

Genesis 47:14 (Tanakh)	Genesis 47:14 (KJV)	Genesis 47:14 (NET)
And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought; and Joseph brought the money into Pharaoh’s house.	And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh’s house.	Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment for the grain they were buying. Then Joseph brought the money into Pharaoh’s palace.

Genesis 47:14 (Septuagint BLB)	Genesis 47:14 (Septuagint Elpenor)
συνήγαγεν δὲ Ιωσηφ πᾶν τὸ ἀργύριον τὸ εὑρεθὲν ἐν γῇ Αἰγύπτου καὶ ἐν γῇ Χανααν τοῦ σίτου οὗ ἠγόραζον καὶ ἐσιτομέτρει αὐτοῖς καὶ εἰσήνεγκεν Ιωσηφ πᾶν τὸ ἀργύριον εἰς τὸν οἶκον Φαραω	συνήγαγε δὲ ᾿Ιωσὴφ πᾶν τὸ ἀργύριον τὸ εὑρεθὲν ἐν γῇ Αἰγύπτου καὶ ἐν γῇ Χαναὰν τοῦ σίτου, οὗ ἠγόραζον, καὶ ἐσιτομέτρει αὐτοῖς, καὶ εἰσήνεγκεν ᾿Ιωσὴφ πᾶν τὸ ἀργύριον εἰς τὸν οἶκον Φαραώ
Genesis 47:14 (NETS)	Genesis 47:14 (English Elpenor)
Then Ioseph collected all the money that was found in the land of Egypt and in the land of Chanaan for the grain that they would buy, and he would measure out grain to them, and Ioseph brought all the money into Pharao’s house.	And Joseph gathered all the money that was found in the land of Egypt, and the land of Chanaan, [in return for] the corn which they bought, and he distributed corn to them; and Joseph brought all the money into the house of Pharao.

Genesis 47:16 (Tanakh)	Genesis 47:16 (KJV)	Genesis 47:16 (NET)
And Joseph said: ‘Give your cattle, and I will give you bread for your cattle, if money fail.’	And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.	Then Joseph said, “If your money is gone, bring your livestock, and I will give you food in exchange for your livestock.”

Genesis 47:16 (Septuagint BLB)	Genesis 47:16 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῖς Ιωσηφ φέρετε τὰ κτήνη ὑμῶν καὶ δώσω ὑμῖν ἄρτους ἀντὶ τῶν κτηνῶν ὑμῶν εἰ ἐκλέλοιπεν τὸ ἀργύριον	εἶπε δὲ αὐτοῖς ᾿Ιωσήφ· φέρετε τὰ κτήνη ὑμῶν, καὶ δώσω ὑμῖν ἄρτους ἀντὶ τῶν κτηνῶν ὑμῶν, εἰ ἐκλέλοιπε τὸ ἀργύριον ὑμῶν
Genesis 47:16 (NETS)	Genesis 47:16 (English Elpenor)
And Ioseph said to them, “Bring your livestock, and I will give you bread loaves in exchange for your livestock, if the money has failed.”	And Joseph said to them, Bring your cattle, and I will give you bread for your cattle, if your money is spent.

Genesis 47:19 (Tanakh)	Genesis 47:19 (KJV)	Genesis 47:19 (NET)
Wherefore should we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be bondmen unto Pharaoh; and give us seed, that we may live, and not die, and that the land be not desolate.’	Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate.	Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become Pharaoh’s slaves. Give us seed that we may live and not die. Then the land will not become desolate.”

Genesis 47:19 (Septuagint BLB)	Genesis 47:19 (Septuagint Elpenor)
ἵνα οὖν μὴ ἀποθάνωμεν ἐναντίον σου καὶ ἡ γῆ ἐρημωθῇ κτῆσαι ἡμᾶς καὶ τὴν γῆν ἡμῶν ἀντὶ ἄρτων καὶ ἐσόμεθα ἡμεῖς καὶ ἡ γῆ ἡμῶν παῖδες Φαραω δὸς σπέρμα ἵνα σπείρωμεν καὶ ζῶμεν καὶ μὴ ἀποθάνωμεν καὶ ἡ γῆ οὐκ ἐρημωθήσεται	ἵνα οὖν μὴ ἀποθάνωμεν ἐναντίον σου καὶ ἡ γῆ ἐρημωθῇ, κτῆσαι ἡμᾶς καὶ τὴν γῆν ἡμῶν ἀντὶ ἄρτων, καὶ ἐσόμεθα ἡμεῖς καὶ ἡ γῆ ἡμῶν παῖδες τῷ Φαραώ· δὸς σπέρμα, ἵνα σπείρωμεν καὶ ζῶμεν καὶ μὴ ἀποθάνωμεν καὶ ἡ γῆ οὐκ ἐρημωθήσεται
Genesis 47:19 (NETS)	Genesis 47:19 (English Elpenor)
So lest we die in your presence and the land be desolated, acquire us and our land in exchange for bread loaves, and we with our land will be Pharao’s slaves; grant seed in order that we may sow and live and not die, and the land will not be desolated.”	In order, then, that we die not before thee, and the land be made desolate, buy us and our land for bread, and we and our land will be servants to Pharao: give seed that we may sow, and live and not die, so our land shall not be made desolate.

Genesis 47:20 (Tanakh)	Genesis 47:20 (KJV)	Genesis 47:20 (NET)
So Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine was sore upon them; and the land became Pharaoh’s.	And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh’s.	So Joseph bought all the land of Egypt for Pharaoh. Each of the Egyptians sold his field, for the famine was severe. So the land became Pharaoh’s.

Genesis 47:20 (Septuagint BLB)	Genesis 47:20 (Septuagint Elpenor)
καὶ ἐκτήσατο Ιωσηφ πᾶσαν τὴν γῆν τῶν Αἰγυπτίων τῷ Φαραω ἀπέδοντο γὰρ οἱ Αἰγύπτιοι τὴν γῆν αὐτῶν τῷ Φαραω ἐπεκράτησεν γὰρ αὐτῶν ὁ λιμός καὶ ἐγένετο ἡ γῆ Φαραω	καὶ ἐκτήσατο ᾿Ιωσὴφ πᾶσαν τὴν γῆν τῶν Αἰγυπτίων τῷ Φαραώ· ἀπέδοντο γὰρ οἱ Αἰγύπτιοι τὴν γῆν αὐτῶν τῷ Φαραώ, ἐπεκράτησε γὰρ αὐτῶν ὁ λιμός· καὶ ἐγένετο ἡ γῇ τῷ Φαραώ
Genesis 47:20 (NETS)	Genesis 47:20 (English Elpenor)
And Ioseph acquired all the land of the Egyptians for Pharao. For the Egyptians sold their land to Pharao, because the famine gained mastery over them. And the land became Pharao’s—	And Joseph bought all the land of the Egyptians, for Pharao; for the Egyptians sold their land to Pharao; for the famine prevailed against them, and the land became Pharao’s.

Genesis 47:21 (Tanakh)	Genesis 47:21 (KJV)	Genesis 47:21 (NET)
And as for the people, he removed them city by city, from one end of the border of Egypt even to the other end thereof.	And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof.	Joseph made all the people slaves from one end of Egypt’s border to the other end of it.

Genesis 47:21 (Septuagint BLB)	Genesis 47:21 (Septuagint Elpenor)
καὶ τὸν λαὸν κατεδουλώσατο αὐτῷ εἰς παῖδας ἀπ᾽ ἄκρων ὁρίων Αἰγύπτου ἕως τῶν ἄκρων	καὶ τὸν λαὸν κατεδουλώσατο αὐτῷ εἰς παῖδας ἀπ᾿ ἄκρων ὁρίων Αἰγύπτου ἕως τῶν ἄκρων
Genesis 47:21 (NETS)	Genesis 47:21 (English Elpenor)
and the people he subjugated to him as slaves from the furthest boundaries of Egypt to the furthest—	And he brought the people into bondage to him, for servants, from one extremity of Egypt to the other,

Leviticus 25:23 (Tanakh)	Leviticus 25:23 (KJV)	Leviticus 25:23 (NET)
And the land shall not be sold in perpetuity; for the land is Mine; for ye are strangers and settlers with Me.	The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me.	The land must not be sold without reclaim because the land belongs to me, for you are foreign residents, temporary settlers, with me.

Leviticus 25:23 (Septuagint BLB)	Leviticus 25:23 (Septuagint Elpenor)
καὶ ἡ γῆ οὐ πραθήσεται εἰς βεβαίωσιν ἐμὴ γάρ ἐστιν ἡ γῆ διότι προσήλυτοι καὶ πάροικοι ὑμεῖς ἐστε ἐναντίον μου	καὶ ἡ γῆ οὐ πραθήσεται εἰς βεβαίωσιν. ἐμὴ γάρ ἐστιν ἡ γῆ, διότι προσήλυτοι καὶ πάροικοι ὑμεῖς ἐστε ἐναντίον μου
Leviticus 25:23 (NETS)	Leviticus 25:23 (English Elpenor)
And the land shall not be sold irrevocably, for the land is mine, because before me you are guests and resident aliens.	And the land shall not be sold for a permanence; for the land is mine, because ye are strangers and sojourners before me.

Leviticus 25:24 (Tanakh)	Leviticus 25:24 (KJV)	Leviticus 25:24 (NET)
And in all the land of your possession ye shall grant a redemption for the land.	And in all the land of your possession ye shall grant a redemption for the land.	In all your landed property you must provide for the right of redemption of the land.

Leviticus 25:24 (Septuagint BLB)	Leviticus 25:24 (Septuagint Elpenor)
καὶ κατὰ πᾶσαν γῆν κατασχέσεως ὑμῶν λύτρα δώσετε τῆς γῆς	καὶ κατὰ πᾶσαν γῆν κατασχέσεως ὑμῶν λύτρα δώσετε τῆς γῆς
Leviticus 25:24 (NETS)	Leviticus 25:24 (English Elpenor)
And on the basis of all the land of your holding, you shall provide ransom for the land.	And in every land of your possession, ye shall allow ransoms for the land.

Leviticus 25:25 (Tanakh)	Leviticus 25:25 (KJV)	Leviticus 25:25 (NET)
If thy brother be waxen poor, and sell some of his possession, then shall his kinsman that is next unto him come, and shall redeem that which his brother hath sold.	If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.	“‘If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold.

Leviticus 25:25 (Septuagint BLB)	Leviticus 25:25 (Septuagint Elpenor)
ἐὰν δὲ πένηται ὁ ἀδελφός σου ὁ μετὰ σοῦ καὶ ἀποδῶται ἀπὸ τῆς κατασχέσεως αὐτοῦ καὶ ἔλθῃ ὁ ἀγχιστεύων ἐγγίζων ἔγγιστα αὐτοῦ καὶ λυτρώσεται τὴν πρᾶσιν τοῦ ἀδελφοῦ αὐτοῦ	ἐὰν δὲ πένηται ὁ ἀδελφός σου ὁ μετὰ σοῦ καὶ ἀποδῶται ἀπὸ τῆς κατασχέσεως αὐτοῦ, καὶ ἔλθῃ ὁ ἀγχιστεύων ὁ ἐγγίζων αὐτῷ, καὶ λυτρώσεται τὴν πρᾶσιν τοῦ ἀδελφοῦ αὐτοῦ
Leviticus 25:25 (NETS)	Leviticus 25:25 (English Elpenor)
But if your brother who is with you should become poor and should sell some of what he holds and the next of kin who is nearest should come, then he shall redeem the sale of his brother.	And if thy brother who is with thee be poor, and should have sold [part] of his possession, and his kinsman who is nigh to him come, then he shall redeem the possession which his brother has sold.

Leviticus 25:26 (Tanakh)	Leviticus 25:26 (KJV)	Leviticus 25:26 (NET)
And if a man have no one to redeem it, and he be waxen rich and find sufficient means to redeem it;	And if the man have none to redeem it, and himself be able to redeem it;	If a man has no redeemer, but he prospers and gains enough for its redemption,

Leviticus 25:26 (Septuagint BLB)	Leviticus 25:26 (Septuagint Elpenor)
ἐὰν δὲ μὴ ᾖ τινι ὁ ἀγχιστεύων καὶ εὐπορηθῇ τῇ χειρὶ καὶ εὑρεθῇ αὐτῷ τὸ ἱκανὸν λύτρα αὐτοῦ	ἐὰν δὲ μὴ ᾖ τινι ὁ ἀγχιστεύων καὶ εὐπορηθῇ τῇ χειρὶ καὶ εὑρεθῇ αὐτῷ τὸ ἱκανὸν λύτρα αὐτοῦ
Leviticus 25:26 (NETS)	Leviticus 25:26 (English Elpenor)
But if someone does not have one who is next of kin and has plenty in hand and finds for himself what is sufficient for his ransom,	And if one have no near kinsman, and he prosper with his hand, and he find sufficient money, [even] his ransom;

Leviticus 25:27 (Tanakh)	Leviticus 25:27 (KJV)	Leviticus 25:27 (NET)
then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; and he shall return unto his possession.	Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession.	he is to calculate the value of the years it was sold, refund the balance to the man to whom he had sold it, and return to his property.

Leviticus 25:27 (Septuagint BLB)	Leviticus 25:27 (Septuagint Elpenor)
καὶ συλλογιεῖται τὰ ἔτη τῆς πράσεως αὐτοῦ καὶ ἀποδώσει ὃ ὑπερέχει τῷ ἀνθρώπῳ ᾧ ἀπέδοτο ἑαυτὸν αὐτῷ καὶ ἀπελεύσεται εἰς τὴν κατάσχεσιν αὐτοῦ	καὶ συλλογιεῖται τὰ ἔτη τῆς πράσεως αὐτοῦ καὶ ἀποδώσει ὃ ὑπερέχει τῷ ἀνθρώπῳ, ᾧ ἀπέδοτο αὐτὸ αὐτῷ, καὶ ἀπελεύσεται εἰς τὴν κατάσχεσιν αὐτοῦ
Leviticus 25:27 (NETS)	Leviticus 25:27 (English Elpenor)
then he shall compute the years of his sale and give back what he has over to the person who sold it to him, and he shall depart to his holding.	then shall he calculate the years of his sale, and he shall give what is due to the man to whom he sold it, and he shall return to his possession.

Leviticus 25:28 (Tanakh)	Leviticus 25:28 (KJV)	Leviticus 25:28 (NET)
But if he have not sufficient means to get it back for himself, then that which he hath sold shall remain in the hand of him that hath bought it until the year of jubilee; and in the jubilee it shall go out, and he shall return unto his possession.	But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubile: and in the jubile it shall go out, and he shall return unto his possession.	If he has not prospered enough to refund a balance to him, then what he sold will belong to the one who bought it until the Jubilee year, but it must revert in the Jubilee and the original owner may return to his property.

Leviticus 25:28 (Septuagint BLB)	Leviticus 25:28 (Septuagint Elpenor)
ἐὰν δὲ μὴ εὐπορηθῇ ἡ χεὶρ αὐτοῦ τὸ ἱκανὸν ὥστε ἀποδοῦναι αὐτῷ καὶ ἔσται ἡ πρᾶσις τῷ κτησαμένῳ αὐτὰ ἕως τοῦ ἕκτου ἔτους τῆς ἀφέσεως καὶ ἐξελεύσεται τῇ ἀφέσει καὶ ἀπελεύσεται εἰς τὴν κατάσχεσιν αὐτοῦ	ἐὰν δὲ μὴ εὐπορηθῇ αὐτοῦ ἡ χεὶρ τὸ ἱκανόν, ὥστε ἀποδοῦναι αὐτῷ, καὶ ἔσται ἡ πρᾶσις τῷ κτησαμένῳ αὐτὰ ἕως τοῦ ἕκτου ἔτους τῆς ἀφέσεως· καὶ ἐξελεύσεται ἐν τῇ ἀφέσει, καὶ ἀπελεύσεται εἰς τὴν κατάσχεσιν αὐτοῦ
Leviticus 25:28 (NETS)	Leviticus 25:28 (English Elpenor)
But if his hand does not find what is sufficient to give it back to him, then the sale shall belong to the one who acquired them until the year of release, and at the release it shall expire, and he shall depart to his holding.	But if his hand have not prospered sufficiently, so as that he should restore the money to him, then he that bought the possessions shall have them till the sixth year of the release; and it shall go out in the release, and the owner shall return to his possession.

Leviticus 25:35 (Tanakh)	Leviticus 25:35 (KJV)	Leviticus 25:35 (NET)
And if thy brother be waxen poor, and his means fail with thee; then thou shalt uphold him: as a stranger and a settler shall he live with thee.	And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee.	“‘If your brother becomes impoverished and is indebted to you, you must support him; he must live with you like a foreign resident.

Leviticus 25:35 (Septuagint BLB)	Leviticus 25:35 (Septuagint Elpenor)
ἐὰν δὲ πένηται ὁ ἀδελφός σου καὶ ἀδυνατήσῃ ταῖς χερσὶν παρὰ σοί ἀντιλήμψῃ αὐτοῦ ὡς προσηλύτου καὶ παροίκου καὶ ζήσεται ὁ ἀδελφός σου μετὰ σοῦ	᾿Εὰν δὲ πένηται ὁ ἀδελφός σου ὁ μετὰ σοῦ καὶ ἀδυνατήσῃ ταῖς χερσὶ παρὰ σοί, ἀντιλήψῃ αὐτοῦ ὡς προσηλύτου καὶ παροίκου καὶ ζήσεται ὁ ἀδελφός σου μετὰ σοῦ
Leviticus 25:35 (NETS)	Leviticus 25:35 (English Elpenor)
Now if your brother is needy and with you becomes weak in his hands, you shall help him as a guest and a resident alien, and your brother shall live with you.	And if thy brother who is with thee become poor, and he fail in resources with thee, thou shalt help him as a stranger and a sojourner, and thy brother shall live with thee.

Leviticus 25:36 (Tanakh)	Leviticus 25:36 (KJV)	Leviticus 25:36 (NET)
Take thou no interest of him or increase; but fear thy G-d; that thy brother may live with thee.	Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee.	Do not take interest or profit from him, but you must fear your God, and your brother must live with you.

Leviticus 25:36 (Septuagint BLB)	Leviticus 25:36 (Septuagint Elpenor)
οὐ λήμψῃ παρ᾽ αὐτοῦ τόκον οὐδὲ ἐπὶ πλήθει καὶ φοβηθήσῃ τὸν θεόν σου ἐγὼ κύριος καὶ ζήσεται ὁ ἀδελφός σου μετὰ σοῦ	οὐ λήψῃ παρ᾿ αὐτοῦ τόκον, οὐδὲ ἐπὶ πλήθει· καὶ φοβηθήσῃ τὸν Θεόν σου, ἐγὼ Κύριος, καὶ ζήσεται ὁ ἀδελφός σου μετὰ σοῦ
Leviticus 25:36 (NETS)	Leviticus 25:36 (English Elpenor)
You shall not take interest from him, not even in any amount, and you shall fear your God; I am the Lord. And your brother shall live with you.	Thou shalt not receive from him interest, nor increase: and thou shalt fear thy God: I [am] the Lord: and thy brother shall live with thee.

Leviticus 25:37 (Tanakh)	Leviticus 25:37 (KJV)	Leviticus 25:37 (NET)
Thou shalt not give him thy money upon interest, nor give him thy victuals for increase.	Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.	You must not lend him your money at interest, and you must not sell him food for profit.

Leviticus 25:37 (Septuagint BLB)	Leviticus 25:37 (Septuagint Elpenor)
τὸ ἀργύριόν σου οὐ δώσεις αὐτῷ ἐπὶ τόκῳ καὶ ἐπὶ πλεονασμὸν οὐ δώσεις αὐτῷ τὰ βρώματά σου	τὸ ἀργύριόν σου οὐ δώσεις αὐτῷ ἐπὶ τόκῳ καὶ ἐπὶ πλεονασμῷ οὐ δώσεις αὐτῷ τὰ βρώματά σου
Leviticus 25:37 (NETS)	Leviticus 25:37 (English Elpenor)
You shall not give him your money at interest; neither shall you give him your food in excess.	Thou shalt not lend thy money to him at interest, and thou shalt not lend thy meat to him to be returned with increase.

Leviticus 25:38 (Tanakh)	Leviticus 25:38 (KJV)	Leviticus 25:38 (NET)
I am HaShem your G-d, who brought you forth out of the land of Egypt, to give you the land of Canaan, to be your G-d.	I am the LORD your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.	I am the Lord your God who brought you out from the land of Egypt to give you the land of Canaan—to be your God.

Leviticus 25:38 (Septuagint BLB)	Leviticus 25:38 (Septuagint Elpenor)
ἐγὼ κύριος ὁ θεὸς ὑμῶν ὁ ἐξαγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου δοῦναι ὑμῖν τὴν γῆν Χανααν ὥστε εἶναι ὑμῶν θεός	ἐγὼ Κύριος ὁ Θεὸς ὑμῶν, ὁ ἐξαγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου, δοῦναι ὑμῖν τὴν γῆν Χαναάν, ὥστε εἶναι ὑμῶν Θεός
Leviticus 25:38 (NETS)	Leviticus 25:38 (English Elpenor)
I am the Lord your God, the one who brought you out from the land of Egypt, to give you the land Chanaan in order to be your God.	I [am] the Lord your God, who brought you out of the land of Egypt, to give you the land of Chanaan, so as to be your God.

Leviticus 25:39 (Tanakh)	Leviticus 25:39 (KJV)	Leviticus 25:39 (NET)
And if thy brother be waxen poor with thee, and sell himself unto thee, thou shalt not make him to serve as a bondservant.	And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:	“‘If your brother becomes impoverished with regard to you so that he sells himself to you, you must not subject him to slave service.

Leviticus 25:39 (Septuagint BLB)	Leviticus 25:39 (Septuagint Elpenor)
ἐὰν δὲ ταπεινωθῇ ὁ ἀδελφός σου παρὰ σοὶ καὶ πραθῇ σοι οὐ δουλεύσει σοι δουλείαν οἰκέτου	᾿Εὰν δὲ ταπεινωθῇ ὁ ἀδελφός σου παρὰ σοί, καὶ πραθῇ σοι, οὐ δουλεύσει σοι δουλείαν οἰκέτου
Leviticus 25:39 (NETS)	Leviticus 25:39 (English Elpenor)
Now if your brother with you is humbled and is sold to you, he shall not be subject to you with the subjection of a domestic.	And if thy brother by thee be lowered, and be sold to thee, he shall not serve thee with the servitude of a slave.

Leviticus 25:40 (Tanakh)	Leviticus 25:40 (KJV)	Leviticus 25:40 (NET)
As a hired servant, and as a settler, he shall be with thee; he shall serve with thee unto the year of jubilee.	But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubile:	He must be with you as a hired worker, as a resident foreigner; he must serve with you until the Year of Jubilee,

Leviticus 25:40 (Septuagint BLB)	Leviticus 25:40 (Septuagint Elpenor)
ὡς μισθωτὸς ἢ πάροικος ἔσται σοι ἕως τοῦ ἔτους τῆς ἀφέσεως ἐργᾶται παρὰ σοί	ὡς μισθωτὸς ἢ πάροικος ἔσται σοι, ἕως τοῦ ἔτους τῆς ἀφέσεως ἐργᾶται παρὰ σοί
Leviticus 25:40 (NETS)	Leviticus 25:40 (English Elpenor)
He shall be to you as a hired laborer or a resident alien. He shall work with you until the year of release.	He shall be with thee as a hireling or a sojourner, he shall work for thee till the year of release:

Leviticus 25:41 (Tanakh)	Leviticus 25:41 (KJV)	Leviticus 25:41 (NET)
Then shall he go out from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.	And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.	but then he may go free, he and his children with him, and may return to his family and to the property of his ancestors.

Leviticus 25:41 (Septuagint BLB)	Leviticus 25:41 (Septuagint Elpenor)
καὶ ἐξελεύσεται τῇ ἀφέσει καὶ τὰ τέκνα αὐτοῦ μετ᾽ αὐτοῦ καὶ ἀπελεύσεται εἰς τὴν γενεὰν αὐτοῦ εἰς τὴν κατάσχεσιν τὴν πατρικὴν ἀποδραμεῖται	καὶ ἐξελεύσεται τῇ ἀφέσει καὶ τὰ τέκνα αὐτοῦ μετ᾿ αὐτοῦ καὶ ἀπελεύσεται εἰς τὴν γενεὰν αὐτοῦ, εἰς τὴν κατάσχεσιν τὴν πατρικὴν ἀποδραμεῖται
Leviticus 25:41 (NETS)	Leviticus 25:41 (English Elpenor)
And he and his children with him shall go forth at the release, and he shall go away to his kin; he shall depart to his ancestral holding.	and he shall go out in the release, and his children with him; and he shall go to his family, he shall hasten back to his patrimony.

Leviticus 25:42 (Tanakh)	Leviticus 25:42 (KJV)	Leviticus 25:42 (NET)
For they are My servants, whom I brought forth out of the land of Egypt; they shall not be sold as bondmen.	For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen.	Since the Israelites are my servants whom I brought out from the land of Egypt, they must not be sold in a slave sale.

Leviticus 25:42 (Septuagint BLB)	Leviticus 25:42 (Septuagint Elpenor)
διότι οἰκέται μού εἰσιν οὗτοι οὓς ἐξήγαγον ἐκ γῆς Αἰγύπτου οὐ πραθήσεται ἐν πράσει οἰκέτου	διότι οἰκέται μού εἰσιν οὗτοι, οὓς ἐξήγαγον ἐκ γῆς Αἰγύπτου· οὐ πραθήσεται ἐν πράσει οἰκέτου
Leviticus 25:42 (NETS)	Leviticus 25:42 (English Elpenor)
For they are my domestics, whom I brought out of the land of Egypt; he shall not be sold in a sale of a domestic.	Because these are my servants, whom I brought out of the land of Egypt; such an one shall not be sold as a [common] servant.

Leviticus 25:43 (Tanakh)	Leviticus 25:43 (KJV)	Leviticus 25:43 (NET)
Thou shalt not rule over him with rigour; but shalt fear thy G-d.	Thou shalt not rule over him with rigour; but shalt fear thy God.	You must not rule over them harshly, but you must fear your God.

Leviticus 25:43 (Septuagint BLB)	Leviticus 25:43 (Septuagint Elpenor)
οὐ κατατενεῖς αὐτὸν ἐν τῷ μόχθῳ καὶ φοβηθήσῃ κύριον τὸν θεόν σου	οὐ κατατενεῖς αὐτὸν ἐν τῷ μόχθῳ, καὶ φοβηθήσῃ Κύριον τὸν Θεόν σου
Leviticus 25:43 (NETS)	Leviticus 25:43 (English Elpenor)
You shall not abuse him with toil, and you shall fear the Lord your God.	Thou shalt not oppress him with labour, and shalt fear the Lord thy God.

Genesis 43:32 (Tanakh)	Genesis 43:32 (KJV)	Genesis 43:32 (NET)
And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.	And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.	They set a place for him, a separate place for his brothers, and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting to do so.)

Genesis 43:32 (Septuagint BLB)	Genesis 43:31 (Septuagint Elpenor)
καὶ παρέθηκαν αὐτῷ μόνῳ καὶ αὐτοῖς καθ᾽ ἑαυτοὺς καὶ τοῖς Αἰγυπτίοις τοῖς συνδειπνοῦσιν μετ᾽ αὐτοῦ καθ᾽ ἑαυτούς οὐ γὰρ ἐδύναντο οἱ Αἰγύπτιοι συνεσθίειν μετὰ τῶν Εβραίων ἄρτους βδέλυγμα γάρ ἐστιν τοῖς Αἰγυπτίοις	καὶ παρέθηκαν αὐτῷ μόνῳ καὶ αὐτοῖς καθ᾿ ἑαυτοὺς καὶ τοῖς Αἰγυπτίοις τοῖς συνδειπνοῦσι μετ᾿ αὐτοῦ καθ᾿ ἑαυτούς· οὐ γὰρ ἐδύναντο οἱ Αἰγύπτιοι συνεσθίειν μετὰ τῶν ῾Εβραίων ἄρτους, βδέλυγμα γάρ ἐστι τοῖς Αἰγυπτίοις
Genesis 43:32 (NETS)	Genesis 43:31 (English Elpenor)
And they served him alone and them by themselves, for the Egyptians could not eat bread loaves together with the Hebrews, for it is an abomination to the Egyptians.	And they set on [bread] for him alone, and for them by themselves, and for the Egyptians feasting with him by themselves, for the Egyptians could not eat bread with the Hebrews, for it is an abomination to the Egyptians.

Exodus 1:12 (Tanakh)	Exodus 1:12 (KJV)	Exodus 1:12 (NET)
But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were adread because of the children of Israel.	But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.	But the more the Egyptians oppressed them, the more they multiplied and spread. As a result the Egyptians loathed the Israelites,

Exodus 1:12 (Septuagint BLB)	Exodus 1:12 (Septuagint Elpenor)
καθότι δὲ αὐτοὺς ἐταπείνουν τοσούτῳ πλείους ἐγίνοντο καὶ ἴσχυον σφόδρα σφόδρα καὶ ἐβδελύσσοντο οἱ Αἰγύπτιοι ἀπὸ τῶν υἱῶν Ισραηλ	καθότι δὲ αὐτοὺς ἐταπείνουν, τοσούτῳ πλείους ἐγίγνοντο, καὶ ἴσχυον σφόδρα σφόδρα· καὶ ἐβδελύσσοντο οἱ Αἰγύπτιοι ἀπὸ τῶν υἱῶν ᾿Ισραήλ
Exodus 1:12 (NETS)	Exodus 1:12 (English Elpenor)
But as much as they were humbling them, by so much the more they kept becoming more numerous and stronger, and the Egyptians were disgusted with the sons of Israel.	But as they humbled them, by so much they multiplied, and grew exceedingly strong; and the Egyptians greatly abhorred the children of Israel.

Exodus 1:15 (Tanakh)	Exodus 1:15 (KJV)	Exodus 1:15 (NET)
And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah;	And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:	The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah,

Exodus 1:15 (Septuagint BLB)	Exodus 1:15 (Septuagint Elpenor)
καὶ εἶπεν ὁ βασιλεὺς τῶν Αἰγυπτίων ταῖς μαίαις τῶν Εβραίων τῇ μιᾷ αὐτῶν ᾗ ὄνομα Σεπφωρα καὶ τὸ ὄνομα τῆς δευτέρας Φουα	Καὶ εἶπεν ὁ βασιλεὺς τῶν Αἰγυπτίων ταῖς μαίαις τῶν ῾Εβραίων· τῇ μιᾷ αὐτῶν ὄνομα Σεπφώρα, καὶ τὸ ὄνομα τῆς δευτέρας Φουά
Exodus 1:15 (NETS)	Exodus 1:15 (English Elpenor)
And the king of the Egyptians spoke to the Hebrews’ midwives, to one of them whose name was sepphora, and the name of the second was Phoua,	And the king of the Egyptians spoke to the midwives of the Hebrews; the name of the one was, Sepphora; and the name of the second, Phua.

Exodus 1:16 (Tanakh)	Exodus 1:16 (KJV)	Exodus 1:16 (NET)
and he said: ‘When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.’	And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.	“When you assist the Hebrew women in childbirth, observe at the delivery: If it is a son, kill him, but if it is a daughter, she may live.”

Exodus 1:16 (Septuagint BLB)	Exodus 1:16 (Septuagint Elpenor)
καὶ εἶπεν ὅταν μαιοῦσθε τὰς Εβραίας καὶ ὦσιν πρὸς τῷ τίκτειν ἐὰν μὲν ἄρσεν ᾖ ἀποκτείνατε αὐτό ἐὰν δὲ θῆλυ περιποιεῖσθε αὐτό	καὶ εἶπεν· ὅταν μαιοῦσθε τὰς ῾Εβραίας καὶ ὦσι πρὸς τῷ τίκτειν, ἐὰν μὲν ἄρσεν ᾖ, ἀποκτείνατε αὐτό, ἐὰν δὲ θῆλυ, περιποιεῖσθε αὐτό
Exodus 1:16 (NETS)	Exodus 1:16 (English Elpenor)
and he said, “Whenever you act as midwives to the Hebrew women and they should be at the birthing stage, if then it may be male, kill it, but if female, preserve it alive.”	And he said, When ye do the office of midwives to the Hebrew women, and they are about to be delivered, if it be a male, kill it; but if a female, save it.

Exodus 1:17 (Tanakh)	Exodus 1:17 (KJV)	Exodus 1:17 (NET)
But the midwives feared G-d, and did not as the king of Egypt commanded them, but saved the men-children alive.	But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.	But the midwives feared God and did not do what the king of Egypt had told them; they let the boys live.

Exodus 1:17 (Septuagint BLB)	Exodus 1:17 (Septuagint Elpenor)
ἐφοβήθησαν δὲ αἱ μαῖαι τὸν θεὸν καὶ οὐκ ἐποίησαν καθότι συνέταξεν αὐταῖς ὁ βασιλεὺς Αἰγύπτου καὶ ἐζωογόνουν τὰ ἄρσενα	ἐφοβήθησαν δὲ αἱ μαῖαι τὸν Θεὸν καὶ οὐκ ἐποίησαν καθότι συνέταξεν αὐταῖς ὁ βασιλεὺς Αἰγύπτου, καὶ ἐζωογόνουν τὰ ἄρσενα
Exodus 1:17 (NETS)	Exodus 1:17 (English Elpenor)
But the midwives feared God, and they did not do as the king of Egypt instructed them and tried to keep the males alive.	But the midwives feared God, and did not as the king of Egypt appointed them; and they saved the male children alive.

Exodus 1:21 (Tanakh)	Exodus 1:21 (KJV)	Exodus 1:21 (NET)
And it came to pass, because the midwives feared G-d, that He made them houses.	And it came to pass, because the midwives feared God, that he made them houses.	And because the midwives feared God, he made households for them.

Exodus 1:21 (Septuagint BLB)	Exodus 1:21 (Septuagint Elpenor)
ἐπειδὴ ἐφοβοῦντο αἱ μαῖαι τὸν θεόν ἐποίησαν ἑαυταῖς οἰκίας	ἐπεὶ δὲ ἐφοβοῦντο αἱ μαῖαι τὸν Θεόν, ἐποίησαν ἑαυταῖς οἰκίας
Exodus 1:21 (NETS)	Exodus 1:21 (English Elpenor)
Because the midwives were fearing God, they made families for themselves.	And as the midwives feared God, they established for themselves families.

Exodus 1:9 (Tanakh)	Exodus 1:9 (KJV)	Exodus 1:9 (NET)
And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us;	And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:	He said to his people, “Look at the Israelite people, more numerous and stronger than we are!

Exodus 1:9 (Septuagint BLB)	Exodus 1:9 (Septuagint Elpenor)
εἶπεν δὲ τῷ ἔθνει αὐτοῦ ἰδοὺ τὸ γένος τῶν υἱῶν Ισραηλ μέγα πλῆθος καὶ ἰσχύει ὑπὲρ ἡμᾶς	εἶπε δὲ τῷ ἔθνει αὐτοῦ· ἰδοὺ τὸ γένος τῶν υἱῶν ᾿Ισραὴλ μέγα πλῆθος καὶ ἰσχύει ὑπὲρ ἡμᾶς
Exodus 1:9 (NETS)	Exodus 1:9 (English Elpenor)
Now he said to his nation, “Look, the race of the sons of Israel is a great multitude and is becoming stronger than we.	And he said to his nation, Behold, the race of the children of Israel is a great multitude, and is stronger than we:

Matthew 21:46 (NET)	Matthew 21:46 (KJV)
They wanted to arrest him, but they were afraid of the crowds because the crowds regarded him as a prophet.	But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

Matthew 21:46 (NET Parallel Greek)	Matthew 21:46 (Stephanus Textus Receptus)	Matthew 21:46 (Byzantine Majority Text)
καὶ ζητοῦντες αὐτὸν κρατῆσαι ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς προφήτην αὐτὸν εἶχον	και ζητουντες αυτον κρατησαι εφοβηθησαν τους οχλους επειδη ως προφητην αυτον ειχον	και ζητουντες αυτον κρατησαι εφοβηθησαν τους οχλους επειδη ως προφητην αυτον ειχον

Fear – Exodus, Part 2

Back to Fear – Genesis, Part 6

Back to Jephthah

Back to Romans, Part 41

Back to Romans, Part 20

¹ Exodus 1:7, 8 (NET)

² Exodus 1:11 (NET)

³ Genesis 41:16 (NET)

⁴ Leviticus 25, Exodus 22:25-27, Exodus 23:10-12, Leviticus 23:22 (NET)

⁵ Genesis 41:33-36 (NET)

⁶ Genesis 41:44 (NET)

⁷ Genesis 47:14 (NET)

⁸ Genesis 47:16 (NET)

⁹ Genesis 47:19 (NET)

¹⁰ Genesis 47:20 (NET)

¹¹ Genesis 47:21 (NET)

¹² Leviticus 25:23-28 (NET)

¹³ Leviticus 25:35-38 (NET)

¹⁴ Leviticus 25:39-43 (NET)

¹⁵ Exodus 20:5, 6 (NET)

¹⁶ Matthew 23:23 (NET) Table

¹⁷ Luke 11:42 (NET) Table

¹⁸ Exodus 20:5 (NKJV) Table

¹⁹ Exodus 33:19b (NET) Table

²⁰ Genesis 43:32b (NET)

²¹ Matthew 11:28 (NET)

²² Exodus 1:12 (NET)

²³ Instant Karma lyrics

²⁴ Exodus 1:15-17 (NET)

²⁵ Matthew 21:43 (NET)

²⁶ Galatians 5:22, 23 (NET)

²⁷ The NET parallel Greek text and NA²⁸ had ἐπεὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επειδη.

²⁸ The NET parallel Greek text and NA²⁸ had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ως (KJV: for).

²⁹ Matthew 21:46 (NET)

³⁰ Exodus 1:21 (NET)

³¹ Mark 9:31 (NET) Table

³² Mark 9:32 (NET)

³³ Exodus 1:8 (NET)

³⁴ Exodus 1:9b (NET)

Romans, Part 38

Posted on February 1, 2013 by admin

For Moses writes about the righteousness that is by the law, Paul continued. “The one who does these things will live by them [Table]” [Table]. But the righteousness that is by faith says: “Do not say in your heart [Table], ‘Who will ascend into heaven? [Table]’” (that is, to bring Christ down) or “Who will descend into the abyss? [Table]” (that is, to bring Christ up from the dead). But what does it say? “The word is near you, in your mouth and in your heart [Table]” (that is, the word of faith that we preach)…¹

I have already gone into this in some detail elsewhere, when it seemed appropriate to understand Paul’s rhetorical question: If some did not believe, does their unbelief nullify the faithfulness of God?² Here I will simply point out the recurring pattern. The righteousness that is by the law is an external code of conduct forced upon the sinful flesh of Adam. There are rewards for compliance, and threats of violence and death for noncompliance. The righteousness that is by faith wells up from the Holy Spirit and communes intimately with the spirit born from above, so intimately that this righteousness seems like that spirit’s own idea and longing.

Paul continued, because if you confess with your mouth that Jesus is Lord…³ There is a note (10) in the NET here: “Or ‘the Lord.’ The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same ‘Lord’ seems to be in view) suggests that κύριον (kurion) is to be taken as ‘the Lord,’ that is, Yahweh…” Jesus was quite clear on the subject, saying, I tell you the solemn truth, before Abraham came into existence, I am!⁴

Paul continued, and believe in your heart that God raised him from the dead, you will be saved (σωθήσῃ, a form of σώζω).⁵ What this salvation is substantively is the righteousness that is by faith, a righteousness that comes from God through his Holy Spirit. When Peter defended his actions with Cornelius, he said, He informed us how he had seen an angel standing in his house and saying, “Send to Joppa and summon Simon, who is called Peter [Table], who will speak a message (ρήματα, a form of ῥῆμα) to you by which you and your entire household will be saved (σωθήσῃ, a form of σώζω).” Then as I began to speak, the Holy Spirit fell on them just as he did on us at the beginning. And I remembered the word (ρήματος, another form of ῥῆμα) of the Lord, as he used to say, “John baptized with water, but you will be baptized with the Holy Spirit”⁶ [Table].

For with the heart one believes and thus has righteousness, Paul continued, and with the mouth one confesses and thus has salvation.⁷ This translation is a little confusing. It sounds like one possesses two different things by two different means: 1) my heart believes and thus has righteousness and 2) my mouth confesses and thus has salvation. But the Greek word ἔχω (to have, to hold) is not found in the text. The actual word is εἰς (into, unto): For with the heart one believes unto (εἰς) righteousness, and with the mouth confession is made unto (εἰς) salvation.⁸

I did not believe once upon a time and thus possess righteousness. I did not confess once upon a time and thus possess salvation. I believe and confess daily that I am utterly dependent on Christ’s righteousness and faithfulness. Give us today our daily bread⁹ of this new life, the fruit of your Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law¹⁰ [Table]. What is our belief and confession (Titus 3:3-6 NET)?

For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. But “when the kindness of God our Savior and his love for mankind appeared, he saved (ἔσωσεν, another form of σώζω) us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit [Table], whom he poured out on us in full measure through Jesus Christ our Savior.”

“And so, since we have been justified by his grace, since we are experiencing this salvation, this righteousness by faith (through the washing of the new birth and the renewing of the Holy Spirit),¹¹ we become heirs with the confident expectation of eternal life.”¹² Now having written that “we are experiencing this salvation, this righteousness by faith,” I certainly don’t mean that “our experience” is a 100% accurate translation of Christ’s righteousness. When it came to his bout with coveting Paul wrote, For I want (θέλειν, a form of θέλω) to do the good, but I cannot do it [Table] (literally, For to wish is present in/with me, but not to do it).¹³ Still, he recognized that this desire was from God and not from himself or his own righteousness by the law, for the one bringing forth in you both the desire (θέλειν, a form of θέλω) and the effort – for the sake of his good pleasure – is God.¹⁴

For the scripture says, Paul continued in Romans, “Everyone who believes in him will not be put to shame.” For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. For everyone who calls on the name of the Lord will be saved (σωθήσεται, another form of σώζω).¹⁵

Addendum: August 10, 2025
According to a note (13) in the NET, Paul quoted from Isaiah 28:16 in Romans 10:11. A table comparing the Greek of Paul’s quotation to that of the Septuagint follows.

Romans 10:11b (NET Parallel Greek)	Isaiah 28:16b (Septuagint BLB) Table	Isaiah 28:16b (Septuagint Elpenor)
πᾶς ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται	καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ	καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ μὴ καταισχυνθῇ
Romans 10:11b (NET)	Isaiah 28:16b (NETS)	Isaiah 28:16b (English Elpenor)
Everyone who believes in him will not be put to shame.	and the one who believes in him will not be put to shame.	and he that believes [on him] shall by no means be ashamed.

According to a note (14) in the NET, Paul quoted from Joel 2:32 in Romans 10:13. A table comparing the Greek of Paul’s quotation to that of the Septuagint follows.

Romans 10:13 (NET Parallel Greek)	Joel 2:32b (Septuagint BLB) Table	Joel 3:5b (Septuagint Elpenor)
πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται	πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται	πᾶς, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται
Romans 10:13 (NET)	Joel 2:32b (NETS)	Joel 3:5b (English Elpenor)
For everyone who calls on the name of the Lord will be saved.	everyone who calls on the name of the Lord shall be saved,	whosoever shall call on the name of the Lord shall be saved:

Romans, Part 39

Back to Antichrist, Part 2

Back to Son of God – John, Part 5

Back to Who Am I? Part 7

Back to Exploration, Part 17

¹ Romans 10:5-8 (NET)

² Romans 3:3 (NET)

³ Romans 10:9a (NET)

⁴ John 8:58 (NET) Table

⁵ Romans 10:9b (NET)

⁶ Acts 11:13-16 (NET)

⁷ Romans 10:10 (NET)

⁸ Romans 10:10 (NKJV)

⁹ Matthew 6:11 (NET)

¹⁰ Galatians 5:22, 23 (NET)

¹¹ Titus 3:5b (NET)

¹² Titus 3:7 (NET) Table

¹³ Romans 7:18b (NET)

¹⁴ Philippians 2:13 (NET) Table

¹⁵ Romans 10:11-13 (NET)

Justice, Vengeance and Punishment

Posted on January 13, 2013 by admin

Then¹ Jesus told them a parable to show them they² should always pray and not lose heart.³ It is a story about a persistent widow nagging an unrighteous judge for justice. Finally the unrighteous judge thought to himself, Though I neither fear God nor⁴ have regard for people, yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out by her unending pleas.⁵ Won’t God give⁶ justice to his chosen ones, Jesus asked, who cry out to him⁷ day and night? Will he delay long to help⁸ them? I tell you, he will give them justice speedily.⁹

Those who pursued a law of righteousness¹⁰ expected justice. They hoped for the overthrow of the Roman government, and that Gentiles would be dealt with by God according to their alignment with Jewish tradition and the law of God. That’s not exactly how things went down. It causes me to wonder what I—one who does not work, but believes in the one who declares the ungodly righteous¹¹— should expect of justice. What should I always pray and not lose heart about in this regard?

The word justice in the rhetorical question Won’t God give justice to his chosen ones, and its answer he will give them justice speedily, is ἐκδίκησιν (a form of ἐκδίκησις) in Greek. In a very strong way that should not be discounted this promise was fulfilled less than forty years later. But when you see Jerusalem¹² surrounded by armies, Jesus said, then know that its desolation has come near. Then those who are in Judea must flee to the mountains. Those who are inside the city must depart. Those who are out in the country must not enter it, because these are days of vengeance (ἐκδικήσεως, another form of ἐκδίκησις), to fulfill all that is written.¹³

It is not lost on me that the justice Israel hoped for the Romans was also the vengeance they received from them in 70 A.D. I bear that in mind when I read Paul’s letter to the Thessalonians (2 Thessalonians 1:6-10 NET).

For it is right for God to repay with affliction those who afflict you, and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed from heaven with his mighty angels. With flaming fire he will mete out punishment (ἐκδίκησιν, a form of ἐκδίκησις) on those who do not know (εἰδόσιν, a form of εἴδω) God and do not obey (ὑπακούουσιν, a form of ὑπακούω) the gospel of our Lord Jesus [Table]. They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, when he comes to be glorified among his saints and admired on that day among all who have believed – and you did in fact believe our testimony [Table].

The penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength is not the justice I hope for those who do not know God and do not obey the gospel of our Lord Jesus. For Paul also wrote: Do not avenge (ἐκδικοῦντες, a form of ἐκδικέω) yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance (ἐκδίκησις) is mine, I will repay,” says the Lord.¹⁴ There is always the hope that the Lord’s vengeance (justice) will be more merciful than mine might have been. I and all the Gentiles who have been called to faith rather than dealt with according to law or Jewish tradition are the proof. Rather, Paul continued, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head [Table]. Do not be overcome by evil, but overcome evil with good.¹⁵

There is a troubling passage in Revelation: Now when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed because of the word of God and because of the testimony¹⁶ they had given. They cried out¹⁷ with a loud voice, “How long, Sovereign Master, holy and true, before you judge (κρίνεις, a form of κρίνω) those who live on the earth and avenge (ἐκδικεῖς, a form of ἐκδικέω) our blood?”¹⁸ And this was after the four horsemen were sent out to conquer,¹⁹ to take peace from the earth, so that people would butcher²⁰ one another,²¹ cause famine—A quart of wheat will cost a day’s pay and three quarts of barley²² will cost a day’s pay,²³ and kill a fourth of the population of the earth by disease, and by the wild animals of the earth.²⁴

I didn’t know what to make of it. Was it a revelation of some decadent time when Christ’s witnesses are of such inferior quality to Peter and Paul? Was it a revelation behind the veil, so to speak, into what Peter and Paul are actually like? Was it what I am meant to become? I thought such bloodlust was at least part of what the Lord’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]²⁵ was saving me from. But the explanation of the fifth seal continued.

Each of them was given a long white robe²⁶ and they were told to rest²⁷ for a little longer, until the full number was reached²⁸ of both their fellow servants and their brothers who were going to be killed just as they had been.²⁹ Obviously the death of a fourth of the earth’s population was not what God considered vengeance (or, justice) for those who had been violently killed because of the word of God and because of the testimony they had given.³⁰ I kept reading to see what He considered justice (Revelation 16:4-7 NET).

Then the third angel³¹ poured out his bowl on³² the rivers and the springs of water, and they turned into blood. Now I heard the angel of the waters saying: “You are just (δίκαιος) – the one who is and who was, the Holy One – because you have passed these judgments (ἔκρινας, another form of κρίνω), because they poured out the blood of your saints and prophets, so you have given them blood to drink. They got what they deserved (ἄξιοι, a form of ἄξιος)!” [Table] Then I heard³³ the altar reply, “Yes, Lord God, the All-Powerful, your judgments are true and just (δίκαιαι, a form of δίκαιος)!”

I can live with that. It sounds like the Lord I am beginning to know and love. And if I think He valued his witnesses too cheaply I am reminded of the purpose of our calling: As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”³⁴ As for the other seals, trumpets and bowls, even the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, I’m not in a position to judge what is deserved, what weight is sufficient to balance the scale of offense to God afflicted, by unrepentant sinners. I trust that He is just and merciful. And the justice I nag Him about is the mercy upon which all repentance depends: So then, it does not depend on human desire or exertion, but on God who shows mercy.³⁵ Freely you received, Jesus said, freely give.³⁶

Addendum: May 12, 2025
Tables comparing Luke 18:1; 18:4; 18:7; 21:20; Revelation 6:9, 10; 6:2; 6:4; 6:6; 6:11; 16:4 and 16:7 in the KJV and NET follow.

Luke 18:1 (NET)	Luke 18:1 (KJV)
Then Jesus told them a parable to show them they should always pray and not lose heart.	And he spake a parable unto them to this end, that men ought always to pray, and not to faint;

Luke 18:1 (NET Parallel Greek)	Luke 18:1 (Stephanus Textus Receptus)	Luke 18:1 (Byzantine Majority Text)
Ἔλεγεν δὲ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι αὐτοὺς καὶ μὴ ἐγκακεῖν	ελεγεν δε και παραβολην αυτοις προς το δειν παντοτε προσευχεσθαι και μη εκκακειν	ελεγεν δε και παραβολην αυτοις προς το δειν παντοτε προσευχεσθαι και μη εκκακειν

Luke 18:4 (NET)	Luke 18:4 (KJV)
For a while he refused, but later on he said to himself, ‘Though I neither fear God nor have regard for people,	And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;

Luke 18:4 (NET Parallel Greek)	Luke 18:4 (Stephanus Textus Receptus)	Luke 18:4 (Byzantine Majority Text)
καὶ οὐκ ἤθελεν ἐπὶ χρόνον. μετὰ \|δὲ\| ταῦτα εἶπεν ἐν ἑαυτῷ· εἰ καὶ τὸν θεὸν οὐ φοβοῦμαι οὐδὲ ἄνθρωπον ἐντρέπομαι	και ουκ ηθελησεν επι χρονον μετα δε ταυτα ειπεν εν εαυτω ει και τον θεον ου φοβουμαι και ανθρωπον ουκ εντρεπομαι	και ουκ ηθελησεν επι χρονον μετα δε ταυτα ειπεν εν εαυτω ει και τον θεον ου φοβουμαι και ανθρωπον ουκ εντρεπομαι

Luke 18:7 (NET)	Luke 18:7 (KJV)
Won’t God give justice to his chosen ones, who cry out to him day and night? Will he delay long to help them?	And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?

Luke 18:7 (NET Parallel Greek)	Luke 18:7 (Stephanus Textus Receptus)	Luke 18:7 (Byzantine Majority Text)
ὁ δὲ θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων αὐτῷ ἡμέρας καὶ νυκτός, καὶ μακροθυμεῖ ἐπ᾿ αὐτοῖς	ο δε θεος ου μη ποιησει την εκδικησιν των εκλεκτων αυτου των βοωντων προς αυτον ημερας και νυκτος και μακροθυμων επ αυτοις	ο δε θεος ου μη ποιηση την εκδικησιν των εκλεκτων αυτου των βοωντων προς αυτον ημερας και νυκτος και μακροθυμων επ αυτοις

Luke 21:20 (NET)	Luke 21:20 (KJV)
“But when you see Jerusalem surrounded by armies, then know that its desolation has come near.	And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.

Luke 21:20 (NET Parallel Greek)	Luke 21:20 (Stephanus Textus Receptus)	Luke 21:20 (Byzantine Majority Text)
Ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων Ἰερουσαλήμ, τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς	οταν δε ιδητε κυκλουμενην υπο στρατοπεδων την ιερουσαλημ τοτε γνωτε οτι ηγγικεν η ερημωσις αυτης	οταν δε ιδητε κυκλουμενην υπο στρατοπεδων την ιερουσαλημ τοτε γνωτε οτι ηγγικεν η ερημωσις αυτης

Revelation 6:9, 10 (NET)	Revelation 6:9, 10 (KJV)
Now when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed because of the word of God and because of the testimony they had given.	And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:

Revelation 6:9 (NET Parallel Greek)	Revelation 6:9 (Stephanus Textus Receptus)	Revelation 6:9 (Byzantine Majority Text)
Καὶ ὅτε ἤνοιξεν τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων διὰ τὸν λόγον τοῦ θεοῦ καὶ διὰ τὴν μαρτυρίαν ἣν εἶχον	και οτε ηνοιξεν την πεμπτην σφραγιδα ειδον υποκατω του θυσιαστηριου τας ψυχας των εσφαγμενων δια τον λογον του θεου και δια την μαρτυριαν ην ειχον	και οτε ηνοιξεν την πεμπτην σφραγιδα ειδον υποκατω του θυσιαστηριου τας ψυχας των εσφαγμενων δια τον λογον του θεου και δια την μαρτυριαν του αρνιου ην ειχον

They cried out with a loud voice, “How long, Sovereign Master, holy and true, before you judge those who live on the earth and avenge our blood?”

And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

Revelation 6:10 (NET Parallel Greek)	Revelation 6:10 (Stephanus Textus Receptus)	Revelation 6:10 (Byzantine Majority Text)
καὶ ἔκραξαν φωνῇ μεγάλῃ λέγοντες· ἕως πότε, ὁ δεσπότης ὁ ἅγιος καὶ ἀληθινός, οὐ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν ἐκ τῶν κατοικούντων ἐπὶ τῆς γῆς	και εκραζον φωνη μεγαλη λεγοντες εως ποτε ο δεσποτης ο αγιος και ο αληθινος ου κρινεις και εκδικεις το αιμα ημων απο των κατοικουντων επι της γης	και εκραξαν φωνη μεγαλη λεγοντες εως ποτε ο δεσποτης ο αγιος και αληθινος ου κρινεις και εκδικεις το αιμα ημων εκ των κατοικουντων επι της γης

Revelation 6:2 (NET)	Revelation 6:2 (KJV)
So I looked, and here came a white horse! The one who rode it had a bow, and he was given a crown, and as a conqueror he rode out to conquer.	And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

Revelation 6:2 (NET Parallel Greek)	Revelation 6:2 (Stephanus Textus Receptus)	Revelation 6:2 (Byzantine Majority Text)
καὶ εἶδον, καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπ᾿ αὐτὸν ἔχων τόξον καὶ ἐδόθη αὐτῷ στέφανος καὶ ἐξῆλθεν νικῶν καὶ ἵνα νικήσῃ	και ειδον και ιδου ιππος λευκος και ο καθημενος επ αυτω εχων τοξον και εδοθη αυτω στεφανος και εξηλθεν νικων και ινα νικηση	και ιδου ιππος λευκος και ο καθημενος επ αυτον εχων τοξον και εδοθη αυτω στεφανος και εξηλθεν νικων και ινα νικηση

Revelation 6:4 (NET)	Revelation 6:4 (KJV)
And another horse, fiery red, came out, and the one who rode it was granted permission to take peace from the earth so that people would butcher one another, and he was given a huge sword.	And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.

Revelation 6:4 (NET Parallel Greek)	Revelation 6:4 (Stephanus Textus Receptus)	Revelation 6:4 (Byzantine Majority Text)
καὶ ἐξῆλθεν ἄλλος ἵππος πυρρός, καὶ τῷ καθημένῳ ἐπ᾿ αὐτὸν ἐδόθη \|αὐτῷ\| λαβεῖν τὴν εἰρήνην \|ἐκ\| τῆς γῆς καὶ ἵνα ἀλλήλους σφάξουσιν καὶ ἐδόθη αὐτῷ μάχαιρα μεγάλη	και εξηλθεν αλλος ιππος πυρρος και τω καθημενω επ αυτω εδοθη αυτω λαβειν την ειρηνην απο της γης και ινα αλληλους σφαξωσιν και εδοθη αυτω μαχαιρα μεγαλη	και εξηλθεν αλλος ιππος πυρος και τω καθημενω επ αυτον εδοθη αυτω λαβειν την ειρηνην εκ της γης ινα αλληλους σφαξωσιν και εδοθη αυτω μαχαιρα μεγαλη

Revelation 6:6 (NET)	Revelation 6:6 (KJV)
Then I heard something like a voice from among the four living creatures saying, “A quart of wheat will cost a day’s pay, and three quarts of barley will cost a day’s pay. But do not damage the olive oil and the wine!”	And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.

Revelation 6:6 (NET Parallel Greek)	Revelation 6:6 (Stephanus Textus Receptus)	Revelation 6:6 (Byzantine Majority Text)
καὶ ἤκουσα ὡς φωνὴν ἐν μέσῳ τῶν τεσσάρων ζῴων λέγουσαν· χοῖνιξ σίτου δηναρίου καὶ τρεῖς χοίνικες κριθῶν δηναρίου, καὶ τὸ ἔλαιον καὶ τὸν οἶνον μὴ ἀδικήσῃς	και ηκουσα φωνην εν μεσω των τεσσαρων ζωων λεγουσαν χοινιξ σιτου δηναριου και τρεις χοινικες κριθης δηναριου και το ελαιον και τον οινον μη αδικησης	και ηκουσα φωνην εν μεσω των τεσσαρων ζωων λεγουσαν χοινιξ σιτου δηναριου και τρεις χοινικες κριθης δηναριου και το ελαιον και τον οινον μη αδικησης

Revelation 6:11 (NET)	Revelation 6:11 (KJV)
Each of them was given a long white robe, and they were told to rest for a little longer, until the full number was reached of both their fellow servants and their brothers who were going to be killed just as they had been.	And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.

Revelation 6:11 (NET Parallel Greek)	Revelation 6:11 (Stephanus Textus Receptus)	Revelation 6:11 (Byzantine Majority Text)
καὶ ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκὴ καὶ ἐρρέθη αὐτοῖς ἵνα ἀναπαύσονται ἔτι χρόνον μικρόν, ἕως πληρωθῶσιν καὶ οἱ σύνδουλοι αὐτῶν καὶ οἱ ἀδελφοὶ αὐτῶν οἱ μέλλοντες ἀποκτέννεσθαι ὡς καὶ αὐτοί	και εδοθησαν εκαστοις στολαι λευκαι και ερρεθη αυτοις ινα αναπαυσωνται ετι χρονον μικρον εως ου πληρωσονται και οι συνδουλοι αυτων και οι αδελφοι αυτων οι μελλοντες αποκτεινεσθαι ως και αυτοι	και εδοθη αυτοις εκαστω στολη λευκη και ερρεθη αυτοις ινα αναπαυσωνται ετι χρονον εως ου πληρωσωσιν και οι συνδουλοι αυτων και οι αδελφοι αυτων και οι μελλοντες αποκτενεσθαι ως και αυτοι

Revelation 16:4 (NET)	Revelation 16:4 (KJV)
Then the third angel poured out his bowl on the rivers and the springs of water, and they turned into blood.	And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

Revelation 16:4 (NET Parallel Greek)	Revelation 16:4 (Stephanus Textus Receptus)	Revelation 16:4 (Byzantine Majority Text)
Καὶ ὁ τρίτος ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς τοὺς ποταμοὺς καὶ τὰς πηγὰς τῶν ὑδάτων, καὶ ἐγένετο αἷμα	και ο τριτος αγγελος εξεχεεν την φιαλην αυτου εις τους ποταμους και εις τας πηγας των υδατων και εγενετο αιμα	και ο τριτος αγγελος εξεχεεν την φιαλην αυτου εις τους ποταμους και εις τας πηγας των υδατων και εγενετο αιμα

Revelation 16:7 (NET)	Revelation 16:7 (KJV)
Then I heard the altar reply, “Yes, Lord God, the All-Powerful, your judgments are true and just!”	And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.

Revelation 16:7 (NET Parallel Greek)	Revelation 16:7 (Stephanus Textus Receptus)	Revelation 16:7 (Byzantine Majority Text)
Καὶ ἤκουσα τοῦ θυσιαστηρίου λέγοντος· ναὶ κύριε ὁ θεὸς ὁ παντοκράτωρ, ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις σου	και ηκουσα αλλου εκ του θυσιαστηριου λεγοντος ναι κυριε ο θεος ο παντοκρατωρ αληθιναι και δικαιαι αι κρισεις σου	και ηκουσα του θυσιαστηριου λεγοντος ναι κυριε ο θεος ο παντοκρατωρ αληθιναι και δικαιαι αι κρισεις σου

Justice and Mercy

Back to Romans, Part 37

Back to Fear – Exodus, Part 3

Back to Condemnation or Judgment? – Part 4

Back to Romans, Part 76

Back to Romans, Part 89

¹ The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε και (KJV: And).

² The NET parallel Greek text and NA²⁸ had αὐτοὺς here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³ Luke 18:1 (NET) The NET parallel Greek text and NA²⁸ had ἐγκακεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκακειν (KJV: to faint). Both are infinitive forms of ἐκκακέω in the present tense.

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και joining these clauses and the negative particle ουκ preceding the verb have regard (KJV: regard), where the NET parallel Greek text and NA²⁸ had the adverb οὐδὲ joining these clauses.

⁵ Luke 18:4, 5 (NET)

⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the verb ποιήσῃ here, a form of ποιέω in the aorist tense and subjunctive mood, where the Stephanus Textus Receptus had ποιησει in the future tense and indicative mood.

⁷ The NET parallel Greek text and NA²⁸ had αὐτῷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had προς αυτον (KJV: unto him).

⁸ The NET parallel Greek text and NA²⁸ had the verb μακροθυμεῖ here, a form of μακροθυμέω, where the Stephanus Textus Receptus and Byzantine Majority Text had the participle μακροθυμων (KJV: he bear long).

⁹ Luke 18:7, 8a (NET)

¹⁰ Romans 9:31 (NET) Table

¹¹ Romans 4:5 (NET)

¹² The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding Jerusalem. The NET parallel Greek text and NA²⁸ did not.

¹³ Luke 21:20-22 (NET)

¹⁴ Romans 12:19 (NET)

¹⁵ Romans 12:20, 21 (NET) Table

¹⁶ The Byzantine Majority Text had του αρνιου (“of the lamb”) following testimony. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

¹⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἔκραξαν, a form of κράζω in the aorist tense, where the Stephanus Textus Receptus had εκραζον in the imperfect tense.

¹⁸ Revelation 6:9, 10 (NET)

¹⁹ Revelation 6:2 (NET)

²⁰ The NET parallel Greek text and NA²⁸ had σφάξουσιν here, a form of σφάζω in the future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had σφαξωσιν in the present or aorist tense.

²¹ Revelation 6:4 (NET)

²² The NET parallel Greek text and NA²⁸ had the plural κριθῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular κριθης.

²³ Revelation 6:6 (NET)

²⁴ Revelation 6:8 (NET) Table

²⁵ Galatians 5:22, 23 (NET)

²⁶ The NET parallel Greek text and NA²⁸ had ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκὴ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδοθησαν εκαστοις στολαι λευκαι (KJV: white robes were given).

²⁷ The NET parallel Greek text and NA²⁸ had ἀναπαύσονται here, a form of ἀναπαύω in the future tense and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had αναπαυσωνται in the aorist tense and subjunctive mood.

²⁸ The NET parallel Greek text and NA²⁸ had πληρωθῶσιν here, a form of πληρόω in the aorist tense, passive voice and subjunctive mood, where the Stephanus Textus Receptus had πληρωσονται in the future tense, middle voice and indicative mood, and the Byzantine Majority Text had πληρωσωσιν in the aorist tense, active voice and subjunctive mood.

²⁹ Revelation 6:11 (NET)

³⁰ Revelation 6:9 (NET)

³¹ The Stephanus Textus Receptus and Byzantine Majority Text had αγγελος here. The NET parallel Greek text and NA²⁸ did not.

³² The Stephanus Textus Receptus and Byzantine Majority Text had εις here. The NET parallel Greek text and NA²⁸ did not.

³³ The Stephanus Textus Receptus had αλλου εκ here (KJV: another out of). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³⁴ Romans 8:36 (NET) Table See Paul’s OT Quotes – Romans 10:18-21 for another table comparing the Greek of Paul’s quotation to that of the Septuagint.

³⁵ Romans 9:16 (NET) Table

³⁶ Matthew 10:8b (NET) Table

Romans, Part 35

Posted on December 27, 2012 by admin

After the crescendo of faith and victory in Christ at the end of chapter eight, Paul’s abrupt admission at the beginning of chapter nine is disconcerting. I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit – I have great sorrow and unceasing anguish in my heart.¹
But the sense of his great sorrow and unceasing anguish comes with its cause. For I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen [Table], who are Israelites.²
This has become more personal to me as I reflect on the fundamentalist Christians who are my people by birth.

To them, Paul continued writing about the descendants of Israel, belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.³ While this is objectively true of Israel I grew up feeling it subjectively, that fundamentalist Christians were the true heirs of it all. It is not as though the word of God had failed,⁴ Paul continued. What does it mean for the righteousness of God through the faithfulness of Jesus Christ for all who believe⁵ when the people for whom it was prepared rejected the Gospel of Christ?

This sounds, even to my ear, like a harsh judgment of the fundamentalist Christians I call my people. But I am taking the absence of internet chatter regarding the movie “Courageous” as anecdotal evidence. I only found one comment from a Lutheran theologian criticizing “Courageous” for being too synergistic (not monergistic enough). I had to look it up, too, so I won’t choose up sides and argue theological jargon. It makes me feel a little too much like a Gentile living in the futility of [my] thinking.⁶

I will simply say that the character Adam in the movie sought to have his own righteousness derived from his own reading of the Bible as a list of rules he resolved (or, swore an oath) to keep. Then he became a stumblingblock to others as they followed him in his defection from Christ’s righteousness. This is clearly part of the dung⁷ Paul had rejected of his past life as a Pharisee. And the silence on the internet is deafening when compared to the outrage over the movie “End of the Spear,” when a gay Christian was hired to portray a missionary and his son.

As I have written before I didn’t see this either as I watched the movie. We fundamentalist Christians are so accustomed to being tossed back and forth by waves of the latest spiritual fad, and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes,⁸ and so dissatisfied with the lives we lead by faith alone⁹ that Adam’s neo-Phariseeism seems completely right and natural to us. We are they who maintain the outward appearance of religion but…have repudiated its power,¹⁰ the power he exercised in Christ when he raised him from the¹¹ dead,¹² the righteousness that comes from his Spirit, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control [Table].¹³

For not all those who are descended from Israel are truly Israel,¹⁴ Paul began to explain how the word of God had not failed, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”¹⁵ This seemed like an ad hoc argument to me, since all the descendants of Israel (Jacob) were also descendents of Isaac his father. But then Paul reiterated the point he had made over and over in Romans, This means it is not the children of the flesh (σαρκὸς, a form of σάρξ) who are the children of God; rather, the children of promise (ἐπαγγελίας, a form of ἐπαγγελία) are counted (λογίζεται, a form of λογίζομαι) as descendants.¹⁶ This is the same distinction Paul made between those born only of the flesh and those born of the flesh and of the Spirit,¹⁷ and those who live according to the flesh and those who live according the Spirit.¹⁸

And look, I am sending you what my Father promised¹⁹ (ἐπαγγελίαν, another form of ἐπαγγελία), the resurrected Jesus told the children of promise (all descended from Israel) just before He was taken up into heaven.²⁰ While [Jesus] was with them, Luke reiterated in Acts, he declared, “Do not leave Jerusalem, but wait there for what my Father promised (ἐπαγγελίαν, another form of ἐπαγγελία), which you heard about from me. For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”²¹ This Jesus God raised up, and we are all witnesses of it, Peter declared in his first sermon on Pentecost. So then, exalted to the right hand of God, and having received the promise (ἐπαγγελίαν, another form of ἐπαγγελία) of the Holy Spirit from the Father, he has poured out what you both see and hear [Table].²²

For this is what the promise (ἐπαγγελίας, a form of ἐπαγγελία) declared: Paul continued. “About a year from now I will return and Sarah will have a son.”²³ Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works but by his calling) – it was said to her, “The older will serve the younger,” [see Table for comparison] just as it is written: “Jacob I loved, but Esau I hated.”²⁴ This kind of talk rubs those born only of the flesh of Adam, those who are content with their own works, the wrong way. Paul knew that.

What shall we say then? Paul continued. Is there injustice with God?²⁵ In other words, by what right did God distinguish between Esau and Jacob before they were born or had done anything good or bad? Too often, I have missed the point here, rationalizing that God knew what Esau and Jacob would do before they were born. But Paul said, Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” [see Table for comparison].²⁶ Even as He gave Moses the law that defined sin, God reserved for Himself the right to have mercy and compassion on any He chose to have mercy and compassion. So then, Paul concluded, it does not depend on human desire or exertion, but on God who shows mercy.²⁷

For the scripture says to Pharaoh: Paul continued to make his point doubly strong and doubly clear by declaring its inverse. “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth” [see Table for comparison]. So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.²⁸ Again, such talk infuriates one depending on his own works for glory, honor and salvation. You will say to me then, “Why does he still find fault? For who has ever resisted his will?”²⁹ But Paul didn’t back down (Romans 9:20-29 NET).

But who indeed are you – a mere human being – to talk back to God? Does what is molded say to the molder, “Why have you made me like this?” [see Table for comparison] Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use? But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction? And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory – even us, whom he has called, not only from the Jews but also from the Gentiles? As he also says in Hosea: “I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’” [see Table for comparison] “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God’” [see Table for comparison]. And Isaiah cries out on behalf of Israel, “Though the number of the children of Israel are as the sand of the sea, only the remnant³⁰ will be saved, for the Lord will execute his sentence on the earth completely and quickly”³¹ Just as Isaiah predicted, “If the Lord of armies had not left us descendants, we would have become like Sodom, and we would have resembled Gomorrah.”

Now if one reads the passage above, and suspects that he or she has been hardened by God into an object of wrath, and begins to fear rather than to mock, take heart. You have begun to hear the word of the Lord. He is calling you. And the righteous prayer that justifies is near you, on your lips. God, be merciful (ἱλάσθητι, a passive imperative form of ἱλάσκομαι) to me, sinner that I am!³²

Addendum: February 11, 2025
A table comparing some English translations of Isaiah 1:9 in the Masoretic text and Septuagint follows:

Masoretic Text		Septuagint
Isaiah 1:9 (Tanakh/KJV)	Isaiah 1:9 (NET)	Isaiah 1:9 (NETS)	Isaiah 1:9 (English Elpenor)
Except the LORD of hosts had left unto us a very small (כִּמְעָ֑ט) remnant (שָׂרִ֖יד), we should have been as Sodom, and we should have been like unto Gomorrah.	If the Lord of Heaven’s Armies had not left us a few survivors (śārîḏ, שׁריד), we would have quickly (mᵊʿaṭ, כמעט) been like Sodom, we would have become like Gomorrah.	And if the Lord Sabaoth had not left us offspring (σπέρμα), we would have become like Sodoma and been made similar to Gomorra.	And if the Lord of Sabaoth had not left us a seed (σπέρμα), we should have been as Sodom, and we should have been made like Gomorrha.

In the Tanakh and KJV כִּמְעָ֑ט (mᵊʿaṭ) was translated very small, while it was translated quickly in the NET and soon in a more recently translated version of the Tanakh. There is no Greek counterpart in the Septuagint. The word שָׂרִ֖יד (śārîḏ) was translated a…remnant in the Tanakh and KJV (a remnant in the Tanakh on chabad.org), and a few survivors in the NET. It was translated σπέρμα in the Septuagint: offspring (NETS), a seed (English Elpenor).

Considering the previous verse one might naturally assume that the destruction of Sodom and Gomorrah was in view.

Masoretic Text		Septuagint
Isaiah 1:8 (Tanakh/KJV)	Isaiah 1:8 (NET)	Isaiah 1:8 (NETS)	Isaiah 1:8 (English Elpenor)
And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.	Daughter Zion is left isolated, like a hut in a vineyard or a shelter in a cucumber field; she is a besieged city.	Daughter Sion will be forsaken like a booth in a vineyard and like a garden-watcher’s hut in a cucumber field, like a besieged city.	The daughter of Sion shall be deserted as a tent in a vineyard, and as a storehouse of fruits in a garden of cucumbers, as a besieged city.

The following verse, however, lends credence to the idea that the Lord had the manner of life of the people of Sodom and Gomorrah, rather than their death, in view.

Masoretic Text		Septuagint
Isaiah 1:10 (Tanakh/KJV)	Isaiah 1:10 (NET)	Isaiah 1:10 (NETS)	Isaiah 1:10 (English Elpenor)
Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.	Listen to the Lord’s message, you leaders of Sodom! Pay attention to our God’s rebuke, people of Gomorrah!	Hear the word of the Lord, you rulers of Sodoma! Pay attention to the law of God, you people of Gomorra!	Hear the word of the Lord, ye rulers of Sodoma; attend to the law of God, thou people of Gomorrha.

According to a note (54) in the NET, Paul quoted from Isaiah 1:9 in Romans 9:29. A table comparing the Greek of that quotation with that of the Septuagint follows.

Romans 9:29b (NET Parallel Greek)	Isaiah 1:9b (Septuagint BLB)	Isaiah 1:9b (Septuagint Elpenor)
εἰ μὴ κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν	εἰ μὴ κύριος σαβαωθ ἐγκατέλιπεν ἡμῖν σπέρμα ὡς Σοδομα ἂν ἐγενήθημεν καὶ ὡς Γομορρα ἂν ὡμοιώθημεν	εἰ μὴ Κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν
Romans 9:29b (NET)	Isaiah 1:9b (NETS)	Isaiah 1:9b (English Elpenor)
“If the Lord of Heaven’s Armies had not left us descendants, we would have become like Sodom, and we would have resembled Gomorrah.”	if the Lord Sabaoth had not left us offspring, we would have become like Sodoma and been made similar to Gomorra.	if the Lord of Sabaoth had not left us a seed, we should have been as Sodom, and we should have been made like Gomorrha.

So, Paul and the Septuagint represent two witnesses that compel one to consider σπέρμα as the more original reading. Did the rabbis who translated the Septuagint understand שָׂרִ֖יד (śārîḏ) and כִּמְעָ֑ט (mᵊʿaṭ) as σπέρμα? Or, did the Masoretes remove an ambiguous form of זֶרַע (zeraʿ) and replace it with שָׂרִ֖יד (śārîḏ) and כִּמְעָ֑ט (mᵊʿaṭ) to fix a single interpretation, to eliminate the possibility that a seed (זֶרַע), who is Christ, was also in view?

Tables comparing Isaiah 1:9; 1:8 and 1:10 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 1:9; 1:8 and 1:10 in the Septuagint (BLB and Elpenor), and tables comparing Ephesians 1:20 and Romans 9:27, 28 in the KJV and NET follow.

Isaiah 1:9 (Tanakh)	Isaiah 1:9 (KJV)	Isaiah 1:9 (NET)
Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.	Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.	If the Lord of Heaven’s Armies had not left us a few survivors, we would have quickly been like Sodom, we would have become like Gomorrah.

Isaiah 1:9 (Septuagint BLB)	Isaiah 1:9 (Septuagint Elpenor)
καὶ εἰ μὴ κύριος σαβαωθ ἐγκατέλιπεν ἡμῖν σπέρμα ὡς Σοδομα ἂν ἐγενήθημεν καὶ ὡς Γομορρα ἂν ὡμοιώθημεν	καὶ εἰ μὴ Κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν
Isaiah 1:9 (NETS)	Isaiah 1:9 (English Elpenor)
And if the Lord Sabaoth had not left us offspring, we would have become like Sodoma and been made similar to Gomorra.	And if the Lord of Sabaoth had not left us a seed, we should have been as Sodom, and we should have been made like Gomorrha.

Isaiah 1:8 (Tanakh)	Isaiah 1:8 (KJV)	Isaiah 1:8 (NET)
And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.	And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.	Daughter Zion is left isolated, like a hut in a vineyard or a shelter in a cucumber field; she is a besieged city.

Isaiah 1:8 (Septuagint BLB)	Isaiah 1:8 (Septuagint Elpenor)
ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιων ὡς σκηνὴ ἐν ἀμπελῶνι καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ ὡς πόλις πολιορκουμένη	ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιὼν ὡς σκηνὴ ἐν ἀμπελῶνι καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ, ὡς πόλις πολιορκουμένη
Isaiah 1:8 (NETS)	Isaiah 1:8 (English Elpenor)
Daughter Sion will be forsaken like a booth in a vineyard and like a garden-watcher’s hut in a cucumber field, like a besieged city.	The daughter of Sion shall be deserted as a tent in a vineyard, and as a storehouse of fruits in a garden of cucumbers, as a besieged city.

Isaiah 1:10 (Tanakh)	Isaiah 1:10 (KJV)	Isaiah 1:10 (NET)
Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.	Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.	Listen to the Lord’s message, you leaders of Sodom! Pay attention to our God’s rebuke, people of Gomorrah!

Isaiah 1:10 (Septuagint BLB)	Isaiah 1:10 (Septuagint Elpenor)
ἀκούσατε λόγον κυρίου ἄρχοντες Σοδομων προσέχετε νόμον θεοῦ λαὸς Γομορρας	᾿Ακούσατε λόγον Κυρίου, ἄρχοντες Σοδόμων· προσέχετε νόμον Θεοῦ λαὸς Γομόρρας
Isaiah 1:10 (NETS)	Isaiah 1:10 (English Elpenor)
Hear the word of the Lord, you rulers of Sodoma! Pay attention to the law of God, you people of Gomorra!	Hear the word of the Lord, ye rulers of Sodoma; attend to the law of God, thou people of Gomorrha.

Ephesians 1:20 (NET)	Ephesians 1:20 (KJV)
This power he exercised in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms	Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

Ephesians 1:20 (NET Parallel Greek)	Ephesians 1:20 (Stephanus Textus Receptus)	Ephesians 1:20 (Byzantine Majority Text)
῞Ην \|ἐνήργησεν\| ἐν τῷ Χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις	ην ενηργησεν εν τω χριστω εγειρας αυτον εκ νεκρων και εκαθισεν εν δεξια αυτου εν τοις επουρανιοις	ην ενηργησεν εν τω χριστω εγειρας αυτον εκ των νεκρων και εκαθισεν εν δεξια αυτου εν τοις επουρανιοις

Romans 9:27, 28 (NET)	Romans 9:27, 28 (KJV)
And Isaiah cries out on behalf of Israel, “Though the number of the children of Israel are as the sand of the sea, only the remnant will be saved,	Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

Romans 9:27 (NET Parallel Greek)	Romans 9:27 (Stephanus Textus Receptus)	Romans 9:27 (Byzantine Majority Text)
Ἠσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ· ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπόλειμμα σωθήσεται	ησαιας δε κραζει υπερ του ισραηλ εαν η ο αριθμος των υιων ισραηλ ως η αμμος της θαλασσης το καταλειμμα σωθησεται	ησαιας δε κραζει υπερ του ισραηλ εαν η ο αριθμος των υιων ισραηλ ως η αμμος της θαλασσης το καταλειμμα σωθησεται

for the Lord will execute his sentence on the earth completely and quickly.”

For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

Romans 9:28 (NET Parallel Greek)	Romans 9:28 (Stephanus Textus Receptus)	Romans 9:28 (Byzantine Majority Text)
λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς	λογον γαρ συντελων και συντεμνων εν δικαιοσυνη οτι λογον συντετμημενον ποιησει κυριος επι της γης	λογον γαρ συντελων και συντεμνων εν δικαιοσυνη οτι λογον συντετμημενον ποιησει κυριος επι της γης

Paul’s OT Quotes – Romans 9:1-20

Romans, Part 36

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 5

Back to Romans, Part 37

Back to Romans, Part 39

Back to Romans, Part 40

Back to Fear – Exodus, Part 2

Back to Antichrist, Part 1

Back to Fear – Exodus, Part 3

Back to Romans, Part 44

Back to Fear – Exodus, Part 8

Back to Romans, Part 49

Back to Condemnation or Judgment? – Part 5

Back to Exploration, Part 13

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

¹ Romans 9:1, 2 (NET)

² Romans 9:3, 4a (NET)

³ Romans 9:4b, 5 (NET)

⁴ Romans 9:6a (NET)

⁵ Romans 3:22 (NET) Table

⁶ Ephesians 4:17 (NET) Table

⁷ Philippians 3:2-11 (NET)

⁸ Ephesians 4:14 (NET)

⁹ James 2:14-26 (NET); Romans, Part 17

¹⁰ 2 Timothy 3:5 (NET)

¹¹ The Byzantine Majority Text had the article των here. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

¹² Ephesians 1:20 (NET)

¹³ Galatians 5:22, 23 (NET)

¹⁴ Romans 9:6b (NET)

¹⁵ Romans 9:7 (NET) Table comparing Paul’s quotation to Genesis in the Septuagint.

¹⁶ Romans 9:8 (NET)

¹⁷ Romans, Part 26

¹⁸ Romans 8:1-11 (NET); Romans, Parts 28 and 29

¹⁹ Luke 24:49a (NET) Table

²⁰ Luke 24:51 (NET)

²¹ Acts 1:4, 5 (NET)

²² Acts 2:32, 33 (NET)

²³ Romans, Part 20 Table comparing Paul’s quotation to Genesis in the Septuagint.

²⁴ Romans 9:9-13 (NET) Table comparing Paul’s quotation to Malachi in the Septuagint.

²⁵ Romans 9:14a (NET)

²⁶ Romans 9:14b, 15 (NET)

²⁷ Romans 9:16 (NET) Table

²⁸ Romans 9:17, 18 (NET)

²⁹ Romans 9:19 (NET) Table

³⁰ The NET parallel Greek text and NA²⁸ had ὑπόλειμμα here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταλειμμα (KJV: a remnant).

³¹ The Stephanus Textus Receptus and Byzantine Majority Text had εν δικαιοσυνη οτι λογον συντετμημενον (KJV: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.) interspersed here. The NET parallel Greek text and NA²⁸ did not.

³² Luke 18:13, 14 (NET) Table; Religious and Righteous Prayer

Romans, Part 33

Posted on December 7, 2012 by admin

In the same way, Paul continued, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groaning (στεναγμοῖς, a form of στεναγμός).¹ I think in the same way above referred back to 1) the groaning of creation, the whole creation groans (συστενάζει, a form of συστενάζω) and suffers together until now;² and 2) we ourselves also, who have the firstfruits of the Spirit, groan (στενάζομεν, a form of στενάζω) inwardly as we eagerly await our adoption, the redemption of our bodies.³ In the same way…the Spirit himself intercedes for us with inexpressible groaning (στεναγμοῖς, a form of στεναγμός). Why? The Spirit helps us in our weakness, for we do not know how we should pray.

To the Holy Spirit’s intercession with inexpressible groaning I can only say amen and thank you. But I want to linger awhile over the insight we do not know how we should pray.

If I think of people at all when I think of church, I think of a small clique relative to all who believe, or have believed, or will believe in Jesus Christ for salvation. If I’m honest the word church conjures up the by-laws and functions of a property owning not-for-profit corporation where we strive to keep the doors open, lights on, heat and air conditioning functioning so we can attract more people to help keep the doors open, lights on, heat and air conditioning functioning so we can attract more people…

In 1 Corinthians Paul effectively equated church with the body of Christ: Now you are Christ’s body (σῶμα Χριστοῦ), and each of you is a member of it. And God has placed in the church (ἐκκλησίᾳ) first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues [Table].⁴ And again to the Ephesians Paul wrote, It was [Jesus] who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ (σώματος τοῦ Χριστοῦ), until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.⁵

The body of Christ, as opposed to church, gives me a whole new vision of my ignorance regarding how I should pray. Here is my analogy: I have decided that the body of Dan will extend its right arm parallel to the floor. If I could imbue each muscle cell in that arm with sight and speech and reason, it is not too hard to imagine what some might say. As they tired, as they began to think about why they were so tired, they would realize that the muscle cells across from them were pulling against them, in the opposite direction.

“Stop, you’re pulling the wrong way!” they would say.

The muscle cells on the other side of my arm would say, “You stop, we are pulling the way the spirit of Dan’s nervous system is telling us to pull.”

The others would counter, “No, you stop, we are pulling the way the spirit of Dan’s nervous system is telling us to pull. You must be mistaken.”

“We know what the Spirit of Dan’s nervous system is telling us.”

“That’s impossible! We know Dan. He is very rational. You are asserting that he would act irrationally.”

“We know the spirit of Dan’s nervous system.”

“You must be deceived by some form of evil masquerading as the spirit of Dan’s nervous system.”

On and on they argue from their limited perspectives. How could they pray intelligently? And if I decided that the body of Dan would wave its arm back and forth, first one side would receive the signal to relax as the other side continued pulling.

“Finally, you see the light,” the pulling side would exclaim. And they would encourage each other with words like, “We’re winning! The truth prevails!”

Then as the direction changed and that side was given the signal to relax and the other side to pull, the relaxed muscle cells would lament, “Oh, no! Evil rules!”

Obviously, If I had imbued my muscle cells with any kind of self-will they would fight me to satisfy their own egos, if I imbued them with egos, that is.

It is easy now to see why the Spirit himself intercedes for us with inexpressible groaning, but what about those times I pray with my mind? I still meditate on Scripture, and I still ramble on and on about my confusions, frustrations and concerns, but when I ask for things in prayer I have become very dependent on the Lord’s Prayer, not as a model prayer, but word for word from Matthew 6:9-14 (NET):

Our Father in heaven… I am particularly mindful then that I pray for all who call on our Father, or have called, or will call, on Him. My prayer is no longer limited geographically or temporally. It is as expansive and all-encompassing as Almighty Eternal God chooses to hear it.

…may your name be honored… Here is the raison d’etre for all who call on our Father.

…may your kingdom come… Here is the mission amplified by the next line, may your will be done (or, become) on earth as it is in heaven [Table]. I have no idea how God’s will is done in heaven, but I assume it is not by police forces but by something more akin to being led by the Holy Spirit.

Give us today our daily bread… Like Jesus’ disciples⁶ before me I thought He was talking about bread, food. After I studied life (ζωή) I realized He meant bread of life.⁷ I pray for that daily infusion of Christ Himself, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control (ἐγκράτεια) [Table].⁸ And I pray this not for myself alone but for all who call on our Father, or have called, or will call, on Him.

…and forgive us our debts, as we ourselves have forgiven our debtors [Table]. Oh, how I used to labor here, wondering, doubting, could it be enough? The Lord knows my weakness, my need for penance. What could be better than to preoccupy myself and my mind with forgiving others? But again, I pray not for myself alone but for all who call on our Father, or have called, or will call, on Him.

And do not lead us into temptation (πειρασμόν), but deliver us from the evil one [Table]. Though James⁹ had a singularly macho attitude toward temptation (πειρασμοῖς and πειρασμόν are forms of πειρασμός), I am more than content to side with Jesus here, and pray not for myself alone but for all who call on our Father, or have called, or will call, on Him.

And he who searches¹⁰ our hearts knows the mind of the Spirit, Paul continued in Romans, because the Spirit intercedes on behalf of the saints according to God’s will. And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.¹¹

He is worthy of our trust.

Addendum: November 28, 2024
A table comparing Romans 8:27 in the NET and KJV follows.

Romans 8:27 (NET)	Romans 8:27 (KJV)
And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will.	And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

Romans 8:27 (NET Parallel Greek)	Romans 8:27 (Stephanus Textus Receptus)	Romans 8:27 (Byzantine Majority Text)
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων	ο δε ερευνων τας καρδιας οιδεν τι το φρονημα του πνευματος οτι κατα θεον εντυγχανει υπερ αγιων	ο δε ερευνων τας καρδιας οιδεν τι το φρονημα του πνευματος οτι κατα θεον εντυγχανει υπερ αγιων

Romans, Part 34

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 5

Back to Romans, Part 40

Back to Antichrist, Part 5

¹ Romans 8:26 (NET) Table

² Romans 8:22 (NET)

³ Romans 8:23 (NET)

⁴ 1 Corinthians 12:27, 28 (NET)

⁵ Ephesians 4:11-13 (NET)

⁶ Matthew 16:5-12 (NET)

⁷ John 6:35, 48 (NET) ὁ ἄρτος τῆς ζωῆς

⁸ Galatians 5:22, 23 (NET)

⁹ James 1:2, 12 (NET)

¹⁰ The NET parallel Greek text and NA²⁸ had ἐραυνῶν here, a participle of the verb ἐρευνάω, where the Stephanus Textus Receptus and Byzantine Majority Text had ερευνων (KJV: he that searcheth). These appear to be different spellings of the same part of speech.

¹¹ Romans 8:27-30 (NET)

Fear – Genesis, Part 1

Posted on December 6, 2012 by admin

Paul was not the only one to write about the end of fear. John also wrote, There is no fear (φόβος) in love, but perfect love drives out fear (φόβον, a form of φόβος), because fear (φόβος) has to do with punishment (κόλασιν, a form of κόλασις). The one who fears (φοβούμενος, a form of φοβέω) punishment has not been perfected in love.¹ This is as good to hear as Paul’s statement, For you did not receive the spirit of slavery leading again to fear (φόβον, a form of φόβος).² But I wonder about the fear of the Lord since the concept continued into the New Testament.

Therefore, because we know the fear (φόβον, a form of φόβος) of the Lord, Paul wrote the Corinthians, we try to persuade people…³ And to slaves in Colossae he wrote, obey your earthly masters in every respect, not only when they are watching⁴ – like those who are strictly people-pleasers – but with a sincere heart, fearing (φοβούμενοι, a form of φοβέω) the Lord.⁵ I have begun to track fear through the Old Testament to attempt to understand this better.

The first occurrence was from the mouth of Adam after he ate the forbidden fruit, “I heard you moving about in the orchard, and I was afraid (yārē’, וָֽאִירָ֛א) because I was naked, so I hid,”⁶ he said to the Lord God moving about in the orchard at the breezy time of the day.⁷ The rabbis who translated the Septuagint used the Greek word ἐφοβήθην for the Hebrew word, the passive form of φοβέω the root of φόβος.⁸ This form does not occur in the New Testament but is close to, For I was afraid (ἐφοβούμην, a form of φοβέω) of you, because you are a severe man.⁹ This is apparently the middle voice of φέβομαι.

Next God spoke what would become the most common divine greeting to those born of Adam, “Fear (yârêʼ, תִּירָ֣א) not, Abram! I am your shield and the one who will reward you in great abundance.”¹⁰ In the Septuagint the rabbis chose the Greek word φοβοῦ. The first usage of this form in the New Testament was in Mark’s account of the synagogue ruler Jairus. He fell at Jesus’ feet and said, “My little daughter is near death. Come and lay your hands on her so that¹¹ she may be healed and live.”¹² But, people came from the synagogue ruler’s house saying, “Your daughter has died. Why trouble the teacher any longer?” But Jesus, paying no attention¹³ to what was said, told the synagogue ruler, “Do not be afraid (φοβοῦ, a form of φοβέω); just believe (πίστευε, a form of πιστεύω).”¹⁴

And here by faith in the revelation of Scripture I can begin to analyze the beginning of fear from its end. Jesus offered faith to Jairus as an antidote, or a preoccupation, to his fear of the revealed facts. (Jesus apparently raised his daughter from death.) This is the faith Adam lacked. Though he had unimaginable experience of God’s generous provision, Adam’s faith was in his own efforts to keep God’s commandment. Once that commandment was broken he feared punishment. Whatever sonship he experienced was forfeit and he was given over to a spirit of slavery leading to fear.

Sarah didn’t believe the word of the Lord when it was said, I will surely return to you when the season comes round again, and your wife Sarah will have a son,¹⁵ but trusted in her long experience of barrenness. She laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?”¹⁶ The Lord confronted Abraham about her. Then Sarah lied, saying, “I did not laugh,” because she was afraid (yârêʼ, יָרֵ֑אָה). But the Lord said, “No! You did laugh.”¹⁷ While Adam’s fear prompted him to hide from the all-seeing God, Sarah’s fear persuaded her to lie to the all-knowing God.

The Hebrew word translated afraid above was the Greek word ἐφοβήθη in the Septuagint. This form of φοβέω was first used in Matthew’s narrative of Joseph’s, Mary’s and Jesus’ return from Egypt. After Herod had died, an angel of the Lord appeared in a dream to Joseph in Egypt saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.” So he got up and took the child and his mother and returned¹⁸ to the land of Israel. But when he heard that Archelaus was reigning over¹⁹ Judea in place of his father Herod, he was afraid (ἐφοβήθη, another form of φοβέω) to go there. After being warned in a dream, he went to the regions of Galilee.²⁰ Joseph’s fear of Archelaus was apparently warranted since God warned him in a dream.

I get an image of the nature of Lot’s faith in the Lord from the next occurrence of fear (Genesis 19:15-17).

At dawn the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, or else you will be destroyed when the city is judged!” When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. They led them away and placed them outside the city [Table]. When they had brought them outside, they said, “Run for your lives! Don’t look behind you or stop anywhere in the valley! Escape to the mountains or you will be destroyed!” [Table]

Lot apparently sensed the anxiousness in the angels’ tone of voice, but misunderstood its significance. “No, please, Lord!” [Table] he said. Your servant has found favor with you, and you have shown me great kindness by sparing my life. But I am not able to escape to the mountains because this disaster will overtake me and I’ll die” [Table].²¹ Lot assumed that the angels’ anxiety was provoked by Lot’s relative slowness. He reasoned that he should seek closer shelter. “Look, this town over here is close enough to escape to, and it’s just a little one. Let me go there. It’s just a little place, isn’t it? Then I’ll survive.”²²

“Very well,” he replied, “I will grant this request too and will not overthrow the town you mentioned.”²³ Then the angel revealed that he was anxious to fulfill the will of the Lord. “Run there quickly, for I cannot do anything until you arrive there.”²⁴ Lot made it safely to Zoar, and Zoar was spared from destruction when the Lord rained down sulfur and fire on Sodom and Gomorrah.²⁵ But, Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid (yârêʼ, יָרֵ֖א) to live in Zoar. So he lived in a cave with his two daughters.²⁶ This, too, was ἐφοβήθη in the Septuagint.

The second usage of this form in the New Testament was, Although Herod wanted to kill John [because John had repeatedly told him, “It is not lawful for you to have {Herodias, his brother Philip’s wife}²⁷.”],²⁸ he feared (ἐφοβήθη) the crowd because they accepted John as a prophet.²⁹ In other words, Herod did not believe the Lord that he should not have taken his brother’s wife. He feared the wrath of his people if he killed one they considered a prophet. Similarly, Lot did not believe that he would make it safely to the mountains and asked for Zoar to be spared as a place of refuge. When that request was granted he did not believe that Zoar would continue to be spared from destruction and fled to the mountains.

There is a pattern of sorts here. Those born of Adam fear God, but not in a good way. It is not a fear that leads to faith in Him. It prompts them to hide or lie or flee from his protection. It is a fear of punishment. They are not perfected in love. And I take this to mean they are not led by the Spirit, they do not experience that continuous stream of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]³⁰ that flows from Him.

Addendum: November 5, 2024
Tables comparing Genesis 18:12; 18:15; 19:15; 19:20; 19:21; 19:22; 19:24 and 19:30 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 18:12; 18:15; 19:15; 19:20; 19:21; 19:22; 19:24 and 19:30 in the Septuagint (BLB and Elpenor), and tables comparing Colossians 3:22; Mark 5:23; 5:36; Matthew 2:21, 22 and 14:3 in the KJV and NET follow.

Genesis 18:12 (Tanakh)	Genesis 18:12 (KJV)	Genesis 18:12 (NET)
And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’	Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?	So Sarah laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?”

Genesis 18:12 (BLB Septuagint)	Genesis 18:12 (Elpenor Septuagint)
ἐγέλασεν δὲ Σαρρα ἐν ἑαυτῇ λέγουσα οὔπω μέν μοι γέγονεν ἕως τοῦ νῦν ὁ δὲ κύριός μου πρεσβύτερος	ἐγέλασε δὲ Σάρρα ἐν ἑαυτῇ, λέγουσα· οὔπω μέν μοι γέγονεν ἕως τοῦ νῦν, ὁ δὲ κύριός μου πρεσβύτερος
Genesis 18:12 (NETS)	Genesis 18:12 (Elpenor English)
And Sarra laughed within herself, saying, “It has not yet happened to me up to the present, and my lord is rather old.”	And Sarrha laughed in herself, saying, The thing has not as yet happened to me, even until now, and my lord is old.

Genesis 18:15 (Tanakh)	Genesis 18:15 (KJV)	Genesis 18:15 (NET)
Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’	Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.	Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.”

Genesis 18:15 (BLB Septuagint)	Genesis 18:15 (Elpenor Septuagint)
ἠρνήσατο δὲ Σαρρα λέγουσα οὐκ ἐγέλασα ἐφοβήθη γάρ καὶ εἶπεν οὐχί ἀλλὰ ἐγέλασας	ἠρνήσατο δὲ Σάρρα λέγουσα· οὐκ ἐγέλασα· ἐφοβήθη γάρ. καὶ εἶπεν αὐτῇ· οὐχί, ἀλλὰ ἐγέλασας
Genesis 18:15 (NETS)	Genesis 18:15 (Elpenor English)
But Sarra denied, saying, “I did not laugh,” for she was afraid. And he said, “No, but you did laugh.”	But Sarrha denied, saying, I did not laugh, for she was afraid. And he said to her, Nay, but thou didst laugh.

Genesis 19:15 (Tanakh)	Genesis 19:15 (KJV)	Genesis 19:15 (NET)
And when the morning arose, then the angels hastened Lot, saying: ‘Arise, take thy wife, and thy two daughters that are here; lest thou be swept away in the iniquity of the city.’	And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.	At dawn the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, or else you will be destroyed when the city is judged!”

Genesis 19:15 (BLB Septuagint)	Genesis 19:15 (Elpenor Septuagint)
ἡνίκα δὲ ὄρθρος ἐγίνετο ἐπεσπούδαζον οἱ ἄγγελοι τὸν Λωτ λέγοντες ἀναστὰς λαβὲ τὴν γυναῖκά σου καὶ τὰς δύο θυγατέρας σου ἃς ἔχεις καὶ ἔξελθε ἵνα μὴ συναπόλῃ ταῖς ἀνομίαις τῆς πόλεως	ἡνίκα δὲ ὄρθρος ἐγίνετο, ἐσπούδαζον οἱ ἄγγελοι τὸν Λὼτ λέγοντες· ἀναστὰς λάβε τὴν γυναῖκά σου καὶ τὰς δύο θυγατέρας σου, ἃς ἔχεις, καὶ ἔξελθε, ἵνα μὴ καὶ σὺ συναπόλῃ ταῖς ἀνομίαις τῆς πόλεως
Genesis 19:15 (NETS)	Genesis 19:15 (Elpenor English)
Now when dawn was breaking, the angels were urging Lot, saying, “Rise, take your wife and the two daughters whom you have, and get out, lest you also be destroyed together with the lawlessness of the city.”	But when it was morning, the angels hastened Lot, saying, Arise and take thy wife, and thy two daughters whom thou hast, and go forth; lest thou also be destroyed with the iniquities of the city.

Genesis 19:20 (Tanakh)	Genesis 19:20 (KJV)	Genesis 19:20 (NET)
Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither–is it not a little one? –and my soul shall live.’	Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live.	Look, this town over here is close enough to escape to, and it’s just a little one. Let me go there. It’s just a little place, isn’t it? Then I’ll survive.”

Genesis 19:20 (BLB Septuagint)	Genesis 19:20 (Elpenor Septuagint)
ἰδοὺ ἡ πόλις αὕτη ἐγγὺς τοῦ καταφυγεῖν με ἐκεῖ ἥ ἐστιν μικρά ἐκεῖ σωθήσομαι οὐ μικρά ἐστιν καὶ ζήσεται ἡ ψυχή μου	ἰδοὺ ἡ πόλις αὕτη ἐγγὺς τοῦ καταφυγεῖν με ἐκεῖ, ἥ ἐστι μικρά, καὶ ἐκεῖ διασωθήσομαι· οὐ μικρά ἐστι; καὶ ζήσεται ἡ ψυχή μου ἕνεκέν σου
Genesis 19:20 (NETS)	Genesis 19:20 (Elpenor English)
Look, this city, which is small, is near enough for me to flee for refuge there; I shall escape there. Is it not small? And my soul will live!”	Behold this city is near for me to escape thither, which is a small one, and there shall I be preserved, is it not little? and my soul shall live because of thee.

Genesis 19:21 (Tanakh)	Genesis 19:21 (KJV)	Genesis 19:21 (NET)
And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken.	And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.	“Very well,” he replied, “I will grant this request too and will not overthrow the town you mentioned.

Genesis 19:21 (BLB Septuagint)	Genesis 19:21 (Elpenor Septuagint)
καὶ εἶπεν αὐτῷ ἰδοὺ ἐθαύμασά σου τὸ πρόσωπον καὶ ἐπὶ τῷ ῥήματι τούτῳ τοῦ μὴ καταστρέψαι τὴν πόλιν περὶ ἧς ἐλάλησας	καὶ εἶπεν αὐτῷ· ἰδοὺ ἐθαύμασά σου τὸ πρόσωπον καὶ ἐπὶ τῷ ρήματι τούτῳ τοῦ μὴ καταστρέψαι τὴν πόλιν, περὶ ἧς ἐλάλησας
Genesis 19:21 (NETS)	Genesis 19:21 (Elpenor English)
And he said to him, “Look, I have indulged your person also in reference to this matter, not to overthrow the city concerning which you have spoken.	And he said to him, Behold, I have had respect to thee also about this thing, that I should not overthrow the city about which thou hast spoken.

Genesis 19:22 (Tanakh)	Genesis 19:22 (KJV)	Genesis 19:22 (NET)
Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’ –Therefore the name of the city was called Zoar.–	Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.	Run there quickly, for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.)

Genesis 19:22 (BLB Septuagint)	Genesis 19:22 (Elpenor Septuagint)
σπεῦσον οὖν τοῦ σωθῆναι ἐκεῖ οὐ γὰρ δυνήσομαι ποιῆσαι πρᾶγμα ἕως τοῦ σε εἰσελθεῖν ἐκεῖ διὰ τοῦτο ἐκάλεσεν τὸ ὄνομα τῆς πόλεως ἐκείνης Σηγωρ	σπεῦσον οὖν τοῦ σωθῆναι ἐκεῖ· οὐ γὰρ δυνήσομαι ποιῆσαι πρᾶγμα, ἕως τοῦ ἐλθεῖν σε ἐκεῖ. διὰ τοῦτο ἐκάλεσε τὸ ὄνομα τῆς πόλεως ἐκείνης Σηγώρ
Genesis 19:22 (NETS)	Genesis 19:22 (Elpenor English)
So hurry to escape there, for I shall not be able to do a thing until you enter there.” Therefore he called the name of the city Segor.	Hasten therefore to escape thither, for I shall not be able to do anything until thou art come thither; therefore he called the name of that city, Segor.

Genesis 19:24 (Tanakh)	Genesis 19:24 (KJV)	Genesis 19:24 (NET)
Then HaShem caused to rain upon Sodom and upon Gomorrah brimstone and fire from HaShem out of heaven;	Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;	Then the Lord rained down sulfur and fire on Sodom and Gomorrah. It was sent down from the sky by the Lord.

Genesis 19:24 (BLB Septuagint)	Genesis 19:24 (Elpenor Septuagint)
καὶ κύριος ἔβρεξεν ἐπὶ Σοδομα καὶ Γομορρα θεῖον καὶ πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ	καὶ Κύριος ἔβρεξεν ἐπὶ Σόδομα καὶ Γόμορρα θεῖον, καὶ πῦρ παρὰ Κυρίου ἐξ οὐρανοῦ
Genesis 19:24 (NETS)	Genesis 19:24 (Elpenor English)
and the Lord rained on Sodom and Gomorra sulfur and fire from the Lord out of the sky,	And the Lord rained on Sodom and Gomorrha brimstone and fire from the Lord out of heaven.

Genesis 19:30 (Tanakh)	Genesis 19:30 (KJV)	Genesis 19:30 (NET)
And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters.	And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.	Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters.

Genesis 19:30 (BLB Septuagint)	Genesis 19:30 (Elpenor Septuagint)
ἀνέβη δὲ Λωτ ἐκ Σηγωρ καὶ ἐκάθητο ἐν τῷ ὄρει καὶ αἱ δύο θυγατέρες αὐτοῦ μετ᾽ αὐτοῦ ἐφοβήθη γὰρ κατοικῆσαι ἐν Σηγωρ καὶ ᾤκησεν ἐν τῷ σπηλαίῳ αὐτὸς καὶ αἱ δύο θυγατέρες αὐτοῦ μετ᾽ αὐτοῦ	᾿Ανέβη δὲ Λὼτ ἐκ Σηγὼρ καὶ ἐκάθητο ἐν τῷ ὄρει αὐτὸς καὶ αἱ δύο θυγατέρες αὐτοῦ μετ᾿ αὐτοῦ· ἐφοβήθη γὰρ κατοικῆσαι ἐν Σηγώρ. καὶ κατῴκησεν ἐν τῷ σπηλαίῳ, αὐτὸς καὶ αἱ δύο θυγατέρες αὐτοῦ μετ᾿ αὐτοῦ
Genesis 19:30 (NETS)	Genesis 19:30 (Elpenor English)
Now Lot went up out of Segor and settled in the mountain, and his two daughters with him, for he was afraid to dwell in Segor. And he lived in the cave, he and his two daughters with him.	And Lot went up out of Segor, and dwelt in the mountain, he and his two daughters with him, for he feared to dwell in Segor; and he dwelt in a cave, he and his two daughters with him.

Colossians 3:22 (NET)	Colossians 3:22 (KJV)
Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord.	Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

Colossians 3:22 (NET Parallel Greek)	Colossians 3:22 (Stephanus Textus Receptus)	Colossians 3:22 (Byzantine Majority Text)
Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν \|ὀφθαλμοδουλίᾳ\| ὡς ἀνθρωπάρεσκοι, ἀλλ᾿ ἐν ἁπλότητι καρδίας φοβούμενοι τὸν κύριον.	οι δουλοι υπακουετε κατα παντα τοις κατα σαρκα κυριοις μη εν οφθαλμοδουλειαις ως ανθρωπαρεσκοι αλλ εν απλοτητι καρδιας φοβουμενοι τον θεον	οι δουλοι υπακουετε κατα παντα τοις κατα σαρκα κυριοις μη εν οφθαλμοδουλειαις ως ανθρωπαρεσκοι αλλ εν απλοτητι καρδιας φοβουμενοι τον θεον

Mark 5:23 (NET)	Mark 5:23 (KJV)
He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”	And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

Mark 5:23 (NET Parallel Greek)	Mark 5:23 (Stephanus Textus Receptus)	Mark 5:23 (Byzantine Majority Text)
καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι τὸ θυγάτριον μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ	και παρεκαλει αυτον πολλα λεγων οτι το θυγατριον μου εσχατως εχει ινα ελθων επιθης αυτη τας χειρας οπως σωθη και ζησεται	και παρεκαλει αυτον πολλα λεγων οτι το θυγατριον μου εσχατως εχει ινα ελθων επιθης αυτη τας χειρας οπως σωθη και ζησεται

Mark 5:36 (NET)	Mark 5:36 (KJV)
But Jesus, paying no attention to what was said, told the synagogue leader, “Do not be afraid; just believe.”	As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.

Mark 5:36 (NET Parallel Greek)	Mark 5:36 (Stephanus Textus Receptus)	Mark 5:36 (Byzantine Majority Text)
ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ· μὴ φοβοῦ, μόνον πίστευε	ο δε ιησους ευθεως ακουσας τον λογον λαλουμενον λεγει τω αρχισυναγωγω μη φοβου μονον πιστευε	ο δε ιησους ευθεως ακουσας τον λογον λαλουμενον λεγει τω αρχισυναγωγω μη φοβου μονον πιστευε

Matthew 2:21, 22 (NET)	Matthew 2:21, 22 (KJV)
So he got up and took the child and his mother and returned to the land of Israel.	And he arose, and took the young child and his mother, and came into the land of Israel.

Matthew 2:21 (NET Parallel Greek)	Matthew 2:21 (Stephanus Textus Receptus)	Matthew 2:21 (Byzantine Majority Text)
ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ	ο δε εγερθεις παρελαβεν το παιδιον και την μητερα αυτου και ηλθεν εις γην ισραηλ	ο δε εγερθεις παρελαβεν το παιδιον και την μητερα αυτου και ηλθεν εις γην ισραηλ

But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.

But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:

Matthew 2:22 (NET Parallel Greek)	Matthew 2:22 (Stephanus Textus Receptus)	Matthew 2:22 (Byzantine Majority Text)
Ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατ᾿ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας	ακουσας δε οτι αρχελαος βασιλευει επι της ιουδαιας αντι ηρωδου του πατρος αυτου εφοβηθη εκει απελθειν χρηματισθεις δε κατ οναρ ανεχωρησεν εις τα μερη της γαλιλαιας	ακουσας δε οτι αρχελαος βασιλευει επι της ιουδαιας αντι ηρωδου του πατρος αυτου εφοβηθη εκει απελθειν χρηματισθεις δε κατ οναρ ανεχωρησεν εις τα μερη της γαλιλαιας

Matthew 14:3 (NET)	Matthew 14:3 (KJV)
For Herod had arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife,	For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.

Matthew 14:3 (NET Parallel Greek)	Matthew 14:3 (Stephanus Textus Receptus)	Matthew 14:3 (Byzantine Majority Text)
Ὁ γὰρ Ἡρῴδης κρατήσας τὸν Ἰωάννην ἔδησεν καὶ ἐν φυλακῇ ἀπέθετο διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ	ο γαρ ηρωδης κρατησας τον ιωαννην εδησεν αυτον και εθετο εν φυλακη δια ηρωδιαδα την γυναικα φιλιππου του αδελφου αυτου	ο γαρ ηρωδης κρατησας τον ιωαννην εδησεν αυτον και εθετο εν φυλακη δια ηρωδιαδα την γυναικα φιλιππου του αδελφου αυτου

Fear – Genesis, Part 2

Back to Fear – Genesis, Part 7

Back to Fear – Genesis, Part 8

Back to Fear – Exodus, Part 2

Back to Romans, Part 72

Back to Wonders and False Wonders, Part 3

¹ 1 John 4:18 (NET)

² Romans 8:15a (NET)

³ 2 Corinthians 5:11a (NET)

⁴ The NET parallel Greek text and NA²⁸ had ὀφθαλμοδουλίᾳ here, a singular form of ὀφθαλμοδουλία, where the Stephanus Textus Receptus and Byzantine Majority Text had οφθαλμοδουλειαις (KJV: eyeservice), a plural form of ὀφθαλμοδουλεία.

⁵ Colossians 3:22 (NET) The NET parallel Greek text and NA²⁸ had κύριον here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεον (KJV: God).

⁶ Genesis 3:10 (NET) Table

⁷ Genesis 3:8 (NET) Table

⁸ Addendum 11/03/2024: In Strong’s Concordance online φέβομαι is listed as the root of φόβος. The Koine Greek Lexicon online doesn’t have a listing for φέβομαι.

⁹ Luke 19:21a (NET)

¹⁰ Genesis 15:1 (NET) Table

¹¹ The NET parallel Greek text and NA²⁸ had ἵνα here, where the Stephanus Textus Receptus and Byzantine Majority Text had οπως (KJV: that).

¹² Mark 5:23 (NET) The NET parallel Greek text and NA²⁸ had ζήσῃ here, a form of ζάω in the aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: she shall live), in the future tense.

¹³ The NET parallel Greek text and NA²⁸ had παρακούσας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως ακουσας (KJV: As soon as…heard).

¹⁴ Mark 5:35, 36 (NET)

¹⁵ Genesis 18:10 (NET)

¹⁶ Genesis 18:12 (NET)

¹⁷ Genesis 18:15 (NET)

¹⁸ The NET parallel Greek text and NA²⁸ had εἰσῆλθεν, a form of εἰσέρχομαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηλθεν (KJV: came), a form of ἔρχομαι.

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had επι (KJV: in) here. The NET parallel Greek text and NA²⁸ did not.

²⁰ Matthew 2:19-22 (NET)

²¹ Genesis 19:18, 19 (NET)

²² Genesis 19:20 (NET)

²³ Genesis 19:21 (NET)

²⁴ Genesis 19:22a (NET)

²⁵ Genesis 19:24a (NET)

²⁶ Genesis 19:30 (NET)

²⁷ Matthew 14:3 (NET)

²⁸ Matthew 14:4 (NET)

²⁹ Matthew 14:5 (NET)

³⁰ Galatians 5:22b, 23a (NET)

You Must Be Gentle, Part 2

Posted on November 6, 2012 by admin

Neither Alexander or his evil stepfather appear during the whipping sequence in “Fanny and Alexander.” The whipping was implied with a sound effect and a series of close-ups of the witnesses. There was nothing titillating for a spankophile (though Justine’s pained expression was ambiguous and difficult for me to read). There was no homoeroticism. There was nothing to distract one from the bitter irony of a man who, in the guise of punishment for lying, bullied and tortured a boy into a false confession.

Alexander made a brave, if short-lived, stand against confessing something he didn’t believe. One stroke of the cane later he caved like a little girl. Frankly, I was embarrassed for Alexander. The boy Jose in “For Greater Glory” was tortured to death rather than deny his support for the Cristeros, who rebelled against Mexico during Plutarco Elías Calles’ persecution of the Catholic Church. To be fair, Jose may have been based on a real boy strengthened by the Spirit of God.

Alexander, though Bergman’s alter-ego in the movie, was a fictional character whose reactions were dictated by the writer/director’s rhetorical or dramatic needs. The pyrrhic victory of Alexander’s evil stepfather stands as a brilliant illustration of Jesus’ warning to hypocrites, You cross land and sea to make one convert, and when you get one, you make him twice as much a child of hell as yourselves!¹ The real Ingmar Bergman, as far as I know, rejected his real father’s Lutheran faith with as much vigor as Jose refused to forswear himself.

It got me thinking about growing up in the cult of boyhood. The cult derides a boy who can’t take it, whether pain or derision. It lauds a boy who runs at full speed, throws his body down, and slides through dirt and gravel, to be called “safe.” Bruises and blood are marks of honor. Tears are forbidden. The only acceptable response to pain is swearing or responding in kind, returning blow for blow. Boys are little soldiers in training. Anyone attempting to use physical pain to force a boy to forswear himself should be prepared for the violence that may require.

I have no idea if Erik Bergman treated his son Ingmar as ruthlessly as the evil stepfather treated Alexander. I only know that any attempt to produce faith and repentance in another through bullying and torture is a folly of the religious mind. Faith and repentance come from the Holy Spirit.

Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know (ἀγνοῶν, a form of ἀγνοέω) that God’s kindness leads you to repentance (μετάνοιαν, a form of μετάνοια)?² And Paul counseled Timothy, the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, correcting opponents with gentleness (πραΰτητι, a form of πραΰτης). Perhaps God will grant them repentance (μετάνοιαν, a form of μετάνοια) and then knowledge (ἐπίγνωσιν, a form of ἐπίγνωσις) of the truth…³

As the ghost of Alexander’s “good” father said, “You must be gentle with people, Alexander.” And gentleness is an aspect of the fruit of the Spirit: the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness (πραΰτης), and self-control. Against such things there is no law [Table].⁴

You Must Be Gentle, Part 3

Back to My Reasons and My Reason, Part 6

¹ Matthew 23:15 (NET)

² Romans 2:4 (NET)

³ 2 Timothy 2:24, 25 (NET) Table

⁴ Galatians 5:22, 23 (NET)

Romans, Part 23

Posted on October 7, 2012 by admin

Not only [do we rejoice in the hope of God’s glory],¹ but we also rejoice in sufferings (θλίψεσιν, a form of θλίψις),² Paul continued. I’ve already written about the feedback loop that fosters this apparent masochism in believers and won’t do so again. The word translated sufferings in Romans 5:3 (NET) above was translated affliction in 2 Corinthians 1:8 (NET): For we do not want you to be unaware, brothers and sisters, regarding the affliction (θλίψεως, another form of θλίψις) that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living [Table].

I don’t know when Paul’s θλίψεως (θλίψις) began, perhaps as early as his first visit to Ephesus. After he left Corinth he made his way there and went into the synagogue and addressed³ the Jews. When they asked him to stay longer,⁴ he would not consent, but⁵ said farewell⁶ to them⁷ and⁸ added⁹, “I¹⁰ will come back to you again if God wills.” Then¹¹ he set sail from Ephesus…¹² Paul greeted the church in Jerusalem briefly and went home to Antioch. Perhaps he was simply tired and needed a rest. But for Paul who wrote—I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen¹³—to turn his back on his fellow countrymen when they were eager to hear him again seems like something more troubling than exhaustion.

Admittedly, I have little to go on, but the message of Paul’s letter to the Romans steers me toward the dilemma of the πόρνοι (a form of πόρνος) and the Pharisees. The πόρνοι were men who served a pagan god, a demon, sexually, the vilest of the vile from a Pharisee’s point of view. Yet the πόρνοι were granted faith and repentance in Corinth¹⁴ while so many Pharisees were not. Jesus said it (Matthew 21:28-32 NET).

“What do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today [Table].’ The boy answered, ‘I will not.’ But later he had a change of heart (μεταμεληθεὶς, a form of μεταμέλομαι) and went. The father went to the other son and said the same thing. This boy answered, ‘I will, sir,’ but did not go. Which of the two did his father’s will?” They said,¹⁵ “The first.” Jesus said to them, “I tell you the truth, tax collectors and prostitutes (πόρναι, a form of πόρνη) will go ahead of you into the kingdom of God! [Table] For John came to you in the way of righteousness, and you did not believe (ἐπιστεύσατε, a form of πιστεύω) him. But the tax collectors and prostitutes (πόρναι, a form of πόρνη) did believe (ἐπίστευσαν, another form of πιστεύω). Although you saw (ἰδόντες, a form of εἴδω) this, you did not later change your minds (μετεμελήθητε, another form of μεταμέλομαι) and believe (πιστεῦσαι, another form of πιστεύω) him” [Table].

But I think experiencing it was difficult for Paul. Rather than being flippant with the Jews at Ephesus, or using “God’s will” as an excuse, I suspect that Paul was sincerely concerned that God may not will that he return to Ephesus or anywhere else, that Paul despaired even of living the only life he had known since his encounter with Jesus on the road to Damascus. Of course, I can be wrong about this. The affliction happened to us (plural) in the province of Asia, we were burdened excessively, and we despaired even of living. Paul seemed to be alone that first Sabbath day in Ephesus. If his affliction came later, then it is more difficult to pin down. Luke didn’t mention it in Acts.

Paul’s affliction may have continued for a long time. He may have referred to it (and its relation to his previous letter to the Corinthians) in Macedonia after returning home for an unspecified amount of time, strengthening the disciples in Galatia and Phyrgia, and then spending two years at Ephesus (2 Corinthians 7:5, 6 NET).

For even when we came into Macedonia, our body had no rest at all, but we were troubled (θλιβόμενοι, a form of θλίβω) in every way – struggles from the outside, fears from within. But God, who encourages the downhearted, encouraged us by the arrival of Titus.

Far from being debilitating this affliction in the province of Asia was a very productive period for Paul (Acts 19:11, 12 NET):

God was performing extraordinary miracles by Paul’s hands, so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them.¹⁶

Though this seems counterintuitive, the sense of it becomes more apparent when I heed Paul’s own assessment of his affliction (2 Corinthians 1:9 NET):

Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead.

Jesus said to Paul, My grace is enough for you, for my power is made perfect in weakness. And Paul concluded, So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me. Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.¹⁷

Paul probably wrote his letter to the Romans during his two year stay at Ephesus in the province of Asia. And I assume that weaknesses, insults, troubles, persecutions and difficulties along with struggles from the outside, and fears from within is what he meant by θλίψις: we also rejoice in sufferings (θλίψεσιν, a form of θλίψις), knowing that suffering (θλῖψις) produces endurance, and endurance, character, and character, hope.¹⁸

The word translated knowing above is εἰδότες (a form of εἴδω), to see. Paul was an eyewitness to this transformation of suffering into endurance into character into hope. But again, there is nothing intrinsic to suffering that in and of itself produces endurance. Jesus spoke about the person who hears the word and immediately receives it with joy. But he has no root (ρίζαν, a form of ῥίζα) in himself and does not endure; when trouble (θλίψεως, another form of θλίψις) or persecution comes because of the word, immediately he falls away.¹⁹

Though the phrase he has no root in himself might lead one to the conclusion that the solution is to have deep roots in oneself, the actual solution is to be strengthened with power through [the Father’s] Spirit in the inner person [Table], that Christ may dwell in your hearts through faith, so that, because you have been rooted (ἐρριζωμένοι, a form of ῥιζόω) and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth [Table], and thus to know the love of Christ that surpasses knowledge, so that you may be filled up (πληρωθῆτε, a form of πληρόω) to all the fullness (πλήρωμα) of God.²⁰

And hope does not disappoint, Paul continued in Romans, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.²¹ I think love here is a kind of shorthand for all the aspects of the fruit of the Spirit, because it is not too difficult to see that joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]²² would all contribute to turning suffering into endurance into character into hope.

Now the question arises, how can one be strengthened with power through [the Father’s] Spirit? For this reason I kneel before the Father [Table], Paul wrote the Ephesians, from whom every family in heaven and on the earth is named. I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person [Table]…²³ Or as Jesus said (Matthew 7:7-11 NET):

Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. Is there anyone among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? [Table] If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

And Paul concluded (Romans 5:6-8 NET):

For while we were still helpless, at the right time Christ died for the ungodly [Table]. (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Addendum: March 21, 2024
Tables comparing the Greek of Acts 18:19-21 and 19:12 the NET and KJV follow.

Acts 18:19-21 (NET)	Acts 18:19-21 (KJV)
When they reached Ephesus, Paul left Priscilla and Aquila behind there, but he himself went into the synagogue and addressed the Jews.	And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

Acts 18:19 (NET Parallel Greek)	Acts 18:19 (Stephanus Textus Receptus)	Acts 18:19 (Byzantine Majority Text)
κατήντησαν δὲ εἰς Ἔφεσον, κακείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέξατο τοῖς Ἰουδαίοις	κατηντησεν δε εις εφεσον κακεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις	κατηντησεν δε εις εφεσον και εκεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις

When they asked him to stay longer, he would not consent,

When they desired him to tarry longer time with them, he consented not;

Acts 18:20 (NET Parallel Greek)	Acts 18:20 (Stephanus Textus Receptus)	Acts 18:20 (Byzantine Majority Text)
ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι οὐκ ἐπένευσεν	ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν	ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν

but said farewell to them and added, “I will come back to you again if God wills.” Then he set sail from Ephesus,

But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

Acts 18:21 (NET Parallel Greek)	Acts 18:21 (Stephanus Textus Receptus)	Acts 18:21 (Byzantine Majority Text)
ἀλλὰ ἀποταξάμενος καὶ εἰπών· πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος, ἀνήχθη ἀπὸ τῆς Ἐφέσου	αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος και ανηχθη απο της εφεσου	αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος ανηχθη απο της εφεσου

Acts 19:12 (NET)	Acts 19:12 (KJV)
so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them.	So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

Acts 19:12 (NET Parallel Greek)	Acts 19:12 (Stephanus Textus Receptus)	Acts 19:12 (Byzantine Majority Text)
ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπ᾿ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι	ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων	ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων

Romans, Part 24

Back to Romans, Part 86

Back to Atonement, Part 8

¹ Romans 5:2b (NET)

² Romans 5:3a (NET)

³ The NET parallel Greek text and NA²⁸ had διελέξατο here in the middle voice, where the Stephanus Textus Receptus and Byzantine Majority Text had διελεχθη (KJV: and reasoned with) in the passive voice. According to the Koine Greek Lexicon online the meaning of both the middle and passive voices is: “to hold a discussion, to hold a conversation.”

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had παρ αυτοις (KJV: with them) here. The NET parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

⁶ The NET parallel Greek text and NA²⁸ had the participle ἀποταξάμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεταξατο (KJV: bade…farewell). Both are in the middle voice. According to the Koine Greek Lexicon online the middle voice means: “to renounce, give up; to say goodbye, bid farewell, forsake, take leave, send away.”

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: them) here. The NET parallel Greek text and NA²⁸ did not.

⁸ The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα (KJV: I must by all means keep this feast that cometh in Jerusalem:) here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: but) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

¹¹ The Stephanus Textus Receptus had και (KJV: And) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹² Acts 18:19b-21 (NET)

¹³ Romans 9:3 (NET) Table

¹⁴ 1 Corinthians 6:9-11 (NET)

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had απ αυτων here. The NET parallel Greek text and NA²⁸ did not.

¹⁷ 2 Corinthians 12:9, 10 (NET) Table

¹⁸ Romans 5:3, 4 (NET)

¹⁹ Matthew 13:20, 21 (NET)

²⁰ Ephesians 3:16b-19 (NET)

²¹ Romans 5:5 (NET)

²² Galatians 5:22, 23 (NET)

²³ Ephesians 3:14-16 (NET)

Romans, Part 22

Posted on October 6, 2012 by admin

Therefore, since we have been declared righteous (Δικαιωθέντες, a form of δικαιόω) by faith (πίστεως, a form of πίστις), we have peace (εἰρήνην, a form of εἰρήνη) with God through our Lord Jesus Christ,¹ Paul continued. Jesus said, When a strong man, fully armed, guards his own palace, his possessions are safe (ἐν εἰρήνῃ; literally, “in peace”).² I take that to mean that one aspect of εἰρήνην with God is security or safety. The word also meant the typical cessation of hostilities. Jesus described a king going to battle, realizing he will not succeed, he will send a representative while the other is still a long way off and ask for terms of peace (εἰρήνην, a form of εἰρήνη).³ But Jesus took great pains to warn his followers what peace with God was not (Luke 12:51-53 NET).

Do you think I have come to bring peace (εἰρήνην, a form of εἰρήνη) on earth? No, I tell you, but rather division! For from now on there will be five in one household divided, three against two and two against three. They will be divided, father against⁴ son and son against father, mother against daughter⁵ and daughter against mother,⁶ mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.⁷

Do not think that I have come to bring peace (εἰρήνην, a form of εἰρήνη) to the earth, Jesus said. I have not come to bring peace (εἰρήνην, a form of εἰρήνη) but a sword. For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, and a man’s enemies will be the members of his household.⁸ It is hard to imagine anything more divisive than Jesus’ exclusive claim, I am the way, and the truth, and the life.⁹ He did not say to those of the East, I know the way. He did not say to those of the West, I know the truth. He did not say to Israel, I know the life. He said, I am the way, and the truth, and the life. No one comes to the Father except through me.¹⁰

Jesus was not a good man. He was clearly insane or He was Yahweh come in human flesh just as He claimed: I tell you the solemn truth, before Abraham came into existence, I am!¹¹ He continued as recorded by Matthew to give his followers instruction in light of the division He had come to bring to families: Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. And whoever does not take up his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life because of me will find it.¹²

I have told you these things, Jesus comforted his followers, so that in me you may have peace (εἰρήνην, a form of εἰρήνη). In the world you have trouble and suffering (θλῖψιν, a form of θλίψις), but take courage – I have conquered (νενίκηκα, a form of νικάω) the world.¹³ Peace is an aspect of the fruit of the Spirit, flowing from God through his Spirit to each and every believer. But the fruit of the Spirit is love, joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law [Table].¹⁴

Therefore, since we have been declared righteous by faith, Paul wrote the Romans, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith (πίστει, another form of πίστις) into this grace (χάριν, a form of χάρις) in which we stand (ἑστήκαμεν, a form of ἵστημι), and we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope (ἐλπίδι, a form of ἐλπίς) of God’s glory (δόξης, a form of δόξα).¹⁵

Boasting or glorying (καύχησις) in ourselves is excluded…by the principle of faith.¹⁶ It is through Christ that believers have obtained access by faith into this grace in which we stand; namely, the righteousness of God [Table]¹⁷ by the fruit of his Spirit. So believers boast or rejoice in the hope of God’s glory. This is the glory which was withheld from God when people did not glorify (ἐδόξασαν, a form of δοξάζω) him as God or give him thanks.¹⁸ And believers rejoice in hope because they do not yet see the fullness of this glory in themselves, not merely that they do not praise themselves, nor that they praise God with mere words, but that they glorify Him with lives that are reflections of his gift of righteousness by the fruit of his Spirit.

This grace in which we stand (ἑστήκαμεν, a form of ἵστημι) was difficult for me to comprehend. It is the same word as uphold in the answer to Paul’s question, Do we then nullify the law through faith? Absolutely not! Instead we uphold (ἱστάνομεν, a form of ἱστάνω) the law.¹⁹ [Addendum March 7, 2024: According to the Koine Greek Lexicon online, ἱστάνομεν is a form of ἱστάνω.] The King James translation had it, we establish the law. I had trouble squaring grace and establishing the law because I thought establishing the law meant an evenhanded application of the punishments for sin listed in Leviticus 20, for instance. I thought the law could not or would not be established or upheld until those punishments were implemented on the whole planet, whether by believers or by Christ Himself I was never quite certain.

I was Abin Cooper from Kevin Smith’s “Red State” (played brilliantly by Michael Parks, by the way) in spirit if not in action (my “faith” was completely devoid of works, thankfully, in this particular case). Long before Kevin Smith penned “Red State” the Lord used Nietzsche’s hot wind to unmask me. “And again, there are those who hold it a virtue to say: ‘Virtue is necessary’: but fundamentally they believe only that the police are necessary.”²⁰ I argued for a time that Nietzsche had not aptly described me, but lost that argument in the end. “Sometimes when you lose, you win.”²¹ Once I acknowledged that I didn’t know what it meant to uphold or establish the law, I began to learn.

We who through Jesus Christ have also obtained access by faith into this grace in which we stand do not glorify God or uphold his law by seeking to punish evildoers, but by demonstrating the love that is the fulfillment of the law.²²

If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing [Table]. If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit [Table]. Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. It is not rude, it is not self-serving, it is not easily angered or resentful. It is not glad about injustice, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside [Table]. For we know in part, and we prophesy in part, but when what is perfect comes, the partial will be set aside [Table]. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But²³ when I became an adult, I set aside childish ways. For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known. And now these three remain: faith, hope, and love. But the greatest of these is love.²⁴

And the fruit of the Spirit is love…²⁵

Addendum: March 7, 2024
According to a note (55) in the NET, Jesus alluded to Micah 7:6. A table comparing the Greek of Micah 7:6 with Matthew 10:35b, 36 follows.

Matthew 10:35b, 36 (NET Parallel Greek)	Micah 7:6 (BLB Septuagint)	Micah 7:6 (Elpenor Septuagint)
ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, (36) καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ	διότι υἱὸς ἀτιμάζει πατέρα θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ	διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴκῳ αὐτοῦ
Matthew 10:35b, 36 (NET)	Micah 7:6 (NETS)	Micah 7:6 (English Elpenor)
a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, (36) and a man’s enemies will be the members of his household.	for a son dishonors a father, a daughter shall rise up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are the men in his house.	For the son dishonours his father, the daughter will rise up against her mother, the daughter-in-law against her mother-in-law: those in his house [shall be] all a man’s enemies.

Tables comparing Micah 7:6 in the Tanakh, KJV and NET, and comparing Micah 7:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Luke 12:53; Matthew 10:36 and 1 Corinthians 13:11 the NET and KJV follow.

Micah 7:6 (Tanakh)	Micah 7:6 (KJV)	Micah 7:6 (NET)
For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.	For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.	For a son thinks his father is a fool, a daughter challenges her mother, and a daughter-in-law her mother-in-law; a man’s enemies are his own family.

Micah 7:6 (BLB Septuagint)	Micah 7:6 (Elpenor Septuagint)
διότι υἱὸς ἀτιμάζει πατέρα θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ	διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴκῳ αὐτοῦ
Micah 7:6 (NETS)	Micah 7:6 (English Elpenor)
for a son dishonors a father, a daughter shall rise up against her mother, a daughter-in-law against her mother-in-law; the enemies of a man are the men in his house.	For the son dishonours his father, the daughter will rise up against her mother, the daughter-in-law against her mother-in-law: those in his house [shall be] all a man’s enemies.

Luke 12:53 (NET)	Luke 12:53 (KJV)
They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”	The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Luke 12:53 (NET Parallel Greek)	Luke 12:53 (Stephanus Textus Receptus)	Luke 12:53 (Byzantine Majority Text)
διαμερισθήσονται πατὴρ ἐπὶ υἱῷ καὶ υἱὸς ἐπὶ πατρί, μήτηρ ἐπὶ \|τὴν\| θυγατέρα καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς καὶ νύμφη ἐπὶ τὴν πενθεράν	διαμερισθησεται πατηρ εφ υιω και υιος επι πατρι μητηρ επι θυγατρι και θυγατηρ επι μητρι πενθερα επι την νυμφην αυτης και νυμφη επι την πενθεραν αυτης	διαμερισθησεται πατηρ επι υιω και υιος επι πατρι μητηρ επι θυγατρι και θυγατηρ επι μητρι πενθερα επι την νυμφην αυτης και νυμφη επι την πενθεραν αυτης

Matthew 10:36 (NET)	Matthew 10:36 (KJV)
and a man’s enemies will be the members of his household.	And a man’s foes shall be they of his own household.

Matthew 10:36 (NET Parallel Greek)	Matthew 10:36 (Stephanus Textus Receptus)	Matthew 10:36 (Byzantine Majority Text)
καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ	και εχθροι του ανθρωπου οι οικιακοι αυτου	και εχθροι του ανθρωπου οι οικειακοι αυτου

1 Corinthians 13:11 (NET)	1 Corinthians 13:11 (KJV)
When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways.	When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

1 Corinthians 13:11 (NET Parallel Greek)	1 Corinthians 13:11 (Stephanus Textus Receptus)	1 Corinthians 13:11 (Byzantine Majority Text)
ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου	οτε ημην νηπιος ως νηπιος ελαλουν ως νηπιος εφρονουν ως νηπιος ελογιζομην οτε δε γεγονα ανηρ κατηργηκα τα του νηπιου	οτε ημην νηπιος ως νηπιος ελαλουν ως νηπιος εφρονουν ως νηπιος ελογιζομην οτε δε γεγονα ανηρ κατηργηκα τα του νηπιου