Exploration, Part 2

Posted on November 13, 2024 by admin

Paul continued to address the more intimate and pervasive issues of how one believes and how one obeys (Galatians 5:5, 6 ESV).

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

This was placed in direct contrast to you who would be justified by the law (Galatians 5:4 ESV).

You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table].

The Greek of Galatians 5:5 was: ἡμεῖς γὰρ, “For we,” πνεύματι, through the Spirit. This word string begins with we, ἡμεῖς, and for was not a translator’s choice to help describe πνεύματι, a form of πνεῦμα in the dative case, but the conjunction and logical connector γὰρ. This is a different situation from the translation For freedom in verse 1.

Next came ἐκ πίστεως, by faith: “For we through the Spirit, by faith.” Paul used both πνεύματι and πίστεως elsewhere in this same letter (Galatians 3:1-7 ESV):

O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified [Table]. Let me ask you only this: Did you receive the Spirit (τὸ πνεῦμα) by works of the law or by hearing with faith (πίστεως)? Are you so foolish? Having begun by the Spirit (πνεύματι), are you now being perfected by the flesh? Did you suffer so many things in vain—if indeed¹ it was in vain? Does he who supplies the Spirit (τὸ πνεῦμα) to you and works miracles among you do so by works of the law, or by hearing with faith (πίστεως)—just as Abraham “believed God, and it was counted to him as righteousness”?

Know then that it is those of faith (ἐκ πίστεως) who are the sons of Abraham.

The next words in this word string were ἐλπίδα δικαιοσύνης, the hope of righteousness, ἀπεκδεχόμεθα, “ourselves eagerly await”—“For we through the Spirit, by faith, the hope of righteousness ourselves eagerly await.” It’s not exactly what my religious mind expected to hear, but then, my religious mind is much more accustomed to being perfected by the flesh. It wants to be justified by the law (e.g., it’s own compliance to rules), rather than through the Spirit, by faith.

The verb ἀπεκδεχόμεθα is a middle/passive form of ἀπεκδέχομαι: “to expect fully, to look for eagerly, to wait for eagerly.” The translators added ourselves to we to highlight the middle voice. Paul chose ἀπεκδεχόμεθα on two other occasions in reference to the redemption of our bodies and the return of the Lord Jesus Christ (Romans 8:22-25; Philippians 3:17-21 ESV).

For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit (τοῦ πνεύματος, another form of πνεῦμα), groan inwardly as we wait eagerly (ἀπεκδεχόμενοι, a participle of ἀπεκδέχομαι) for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? [Table] But if we hope for what we do not see, we await for it (ἀπεκδεχόμεθα, a form of ἀπεκδέχομαι) with patience.

Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us [Table]. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await (ἀπεκδεχόμεθα, a form of ἀπεκδέχομαι) a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself [Table].

So what is this righteousness (δικαιοσύνης, a form of δικαιοσύνη) that is our hope as we ourselves eagerly wait?

For we say that faith was counted to Abraham as righteousness (δικαιοσύνην, another form of δικαιοσύνη) [Table]. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received the sign of circumcision as a seal of the righteousness (δικαιοσύνης, another form of δικαιοσύνη) that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness (δικαιοσύνην, another form of δικαιοσύνη) would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised [Table].²

For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness (δικαιοσύνης, another form of δικαιοσύνη) reign in life through the one man Jesus Christ.³

Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness (δικαιοσύνης, another form of δικαιοσύνη) leading to eternal life through Jesus Christ our Lord.⁴

Who are we who ourselves eagerly wait for the hope of [this] righteousness? We are those whom Christ has set free for freedom (Galatians 5:1 EXP1):

For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.

Now I’ve gone and done it. I’ve quoted what appears to be my own translation of Galatians 5:1. And that requires some explanation because I don’t know Greek well enough to translate the New Testament from Greek into English. I may not know English well enough to translate the New Testament from Greek into English. So, I would not attempt to translate the New Testament from Greek into English on my own. None of that seems to matter, however, when I sit down to study the Bible with God the Father, God the Son, through God the Holy Spirit. He gives me the courage and the patience to understand his word in Greek. But since I still think, and write, primarily in English, the end result is something not unlike an English translation of the Greek text.

The ESV translation of Galatians 5:1 is not like Romans 11:32 (ESV):

For God has consigned all to disobedience, that he may have mercy on all.

Once I understand that he may have mercy is ἐλεήσῃ, a 3^rd person singular form of ἐλεέω in the subjunctive mood, once I realize “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,”⁵ and recognize ἵνα (ESV: that) as the clue that this is a purpose or result clause, I can still read and quote the ESV. I no longer understand it in English. I understand the English words as pointers to the underlying Greek, and understand it in Greek: “…so that He has mercy on all.”

I may question the value of an English translation which is written for people who already know the underlying Greek. I may wonder why it was not fully translated into English. But I understand the conventions and can make footnotes for others who may not understand them. There is no need to eschew the ESV translation of Romans 11:32. But Galatians 5:1 is another matter altogether. The translators made deliberate and unnecessary choices to force Paul to present the English reader with two rules to obey, the old way of the written code⁶ (Galatians 5:1 ESV):

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

The laws of Paul are all too easy to dismiss—especially in this context.

Let me see if I’ve got this straight, Paul. You’re telling me, a Gentile, in effect to ignore God’s laws delivered to Moses regarding circumcision, and obey your rules instead? Get a life, man!

Once I hear two better promises of the new covenant instead—therefore you stand firm and cannot entangle yourselves in a yoke of slavery again—there is no going back. For [my] freedom Christ has [me] set free! Unlike the laws of Paul, all too easy to dismiss, two better promises heard with faith invade my soul with the power of God for (εἰς) salvation:⁷ for it is God who works in [me], both to will and to work for his good pleasure.⁸ His Spirit causes me to stand firm and won’t allow me to entangle myself in a yoke of slavery again. Thus, by his grace I serve in the new way of the Spirit and not in the old way of the written code⁹ (Galatians 5:1b ESV):

…stand firm therefore, and do not submit again to a yoke of slavery.

Compliant children are as likely to comply with bad teaching as good. These better promises—therefore you stand firm and cannot entangle yourselves in a yoke of slavery again—appear to have been inoperative in the foolish Galatians to whom Paul wrote because Christ was not yet formed (μορφωθῇ, a form of μορφόω) in them, rendering them susceptible to law teaching (Galatians 4:17-19 ESV).

They make much of you, but for no good purpose. They want to shut you out, that you may make much of them. It is always good to be made much of¹⁰ for a good purpose, and not only when I am present with you, my little children,¹¹ for whom I am again in the anguish of childbirth until¹² Christ is formed in you! [Table]

So, I’ll quote Galatians 5:1 (EXP1) from now on, but I don’t expect you to trust me. The rationale for the translation, For our freedom Christ has us set free, was mostly explained elsewhere. Here, I’ll add that: For freedom Christ has set us free accounts for the accusative case of ἡμᾶς but ignores the actual placement of the word in the word string; For our freedom Christ has set free captures more of the sense of the word placement but implies the genitive case; For our freedom Christ has us set free captures both the meaning of the accusative case and the implication of the word placement but implies two pronouns rather than one in the original Greek text. I’m most willing to accept that compromise.

The translation therefore you stand firm was mostly explained elsewhere. Here I’ll add: In the critical text the conjunction οὖν (therefore) actually follows the verb στήκετε (you stand firm), but the implication is that both clauses joined by the conjunction καὶ (and) are related to (i.e., both promises are the logical and actual result of) For our freedom Christ has us set free. So, that’s where I placed therefore.

The translation and cannot entangle yourselves in a yoke of slavery again was mostly explained elsewhere. Here I’ll add: I swapped the position of the verb ἐνέχεσθε (entangle yourselves in) with the adverb πάλιν. An imperative verb in the middle/passive voice is a tricky concept for me to grasp. By placing the verb directly after the negative particle μὴ, I could put the weight of the imperative mood on the negative particle (cannot) while retaining the flavor of the middle/passive voice without compromise (ESV: do not submit). The adverb πάλιν (again) makes a satisfying punctuation mark at the end of these promises.

These are our current choices for Galatians 5:1, the Lord’s and mine. I say current because our choices are always limited by my current ability to understand Him. It is more customary to call them my choices, but here in this context it seems important to highlight that I would not have arrived at these particular choices without Him, and my ability to understand Him will not improve apart from Him. You are welcome to try and do better.

Paul continued: ἐν γὰρ Χριστῷ |Ἰησοῦ|, For in Christ Jesus.¹³ What follows these words is a further description of that path of righteousness ἐν Χριστῷ (in Christ) that Paul distinguished from ἐν νόμῳ (by the law).¹⁴

First, οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, neither circumcision nor uncircumcision counts for anything, though “neither circumcision counts for anything nor uncircumcision” would be closer to the actual word order. Translating ἰσχύει, a form of ἰσχύω, counts for isn’t wrong. One of the meanings of ἰσχύω listed in the Koine Greek Lexicon online is: “to have meaning, be valid,” a figurative understanding of power or strength. In this context of standing firm and not being entangled again in a yoke of slavery, however, “anyone empowers” is a more apt understanding of τι ἰσχύει: “neither circumcision anyone empowers nor uncircumcision.” The ἐν νόμῳ (by the law) option was negated: neither circumcision nor uncircumcision empowers anyone or makes anyone stronger.

Only the ἐν Χριστῷ (in Christ) option stands: ἀλλὰ πίστις δι᾿ ἀγάπης ἐνεργουμένη, but only faith working through love. Here again, the literal word order is: “but faith through love working.” This is the deepest darkest kernel of the human soul: Are my actions actualized by laws, rules, applications, customs, traditions that I obey, or by my God-given faith in Jesus Christ through the outworking of his own love? Only the Holy Spirit knows for sure moment by moment. Only He can enlighten me and lead me away from my fleshly inclinations to justify myself by laws, rules, applications, customs and traditions, and into the freedom of full dependence on God my Savior through Jesus Christ my Lord.

Paul had already written to the foolish Galatians (Galatians 3:10-14 ESV):

For all who rely on works of the law are under a curse; for it is written,¹⁵ “Cursed be everyone who does not abide by¹⁶ all things written in the Book of the Law, and do them.” Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” But the law is not of faith, rather “The one¹⁷ who does them shall live by them.” Christ redeemed us from the curse of the law by becoming a curse for us—for¹⁸ it is written, “Cursed is everyone who is hanged on a tree”—so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

You were running well,¹⁹ Paul continued. The foolish Galatians had already been living this way! Previously, their actions were actualized by their God-given faith in Jesus Christ through the outworking of his own love. In fact, I might translate Ἐτρέχετε καλῶς as “you were running beautifully.” The Koine Greek Lexicon online lists the definitions of the adverb καλῶς as follows: “well, beautifully; fitly, appropriately, splendidly, in the right way; commendably, free from objection; beneficially, acceptably, honourably; rightly, correctly, skilfully, expertly; in a manner meeting the speaker’s approval; quite right!, well said!, true enough!; fortunately; in an aesthetically or artistically pleasing manner and conducive to pleasure.” Who hindered²⁰ you from obeying the truth?²¹

What truth? only faith working through love is the ἐν Χριστῷ (in Christ) option that empowers anyone or makes anyone stronger. The Greek word translated obeying was πείθεσθαι, an infinitive form of πείθω in the middle/passive voice: “to be persuaded, be convinced, come to believe, believe, trust; to be confident, sure; to obey, follow, rely.” I’ll let the reader decide which was most likely Paul’s meaning in this context, since he stated it explicitly in the very next verse: This persuasion is not from him who calls you.²²

The Greek word translated persuasion was πεισμονὴ: “persuasion, credulity, gullible.” One cannot simply assume that translators had time or opportunity to think deeply about every word. It’s a good practice to check as the Lord leads. As Paul wrote, A little leaven leavens the whole lump.²³ Admittedly, I’m taking this proverb in the more negative sense of teaching that is not of the Lord. But their could be another meaning here, if the teaching were the truth. At any rate, Paul’s conclusion despite all that was stacked against the foolish Galatians—the world, the flesh and the devil—was: I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is.²⁴ In fact, the word order is more like: “I have confidence for you in the Lord,” ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ. How? Why?

But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.²⁵

For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.²⁶

As Paul wrote elsewhere, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure [Table].²⁷ Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us.²⁸ I’ll pick this up in another essay.

According to a note (13) in the NET, Paul quoted from Genesis 15:6 in Galatians 3:6. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:6 (NET Parallel Greek)	Genesis 15:6 (Septuagint BLB) Table	Genesis 15:6 (Septuagint Elpenor)
Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Galatians 3:6 (NET)	Genesis 15:6 (NETS)	Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness	Abram believed God, and it was reckoned to him as righteousness.	Abram believed God, and it was counted to him for righteousness.

According to a note (21) in the NET, Paul quoted from Deuteronomy 27:26 in Galatians 3:10. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:10b (NET Parallel Greek)	Deuteronomy 27:26a (Septuagint BLB)	Deuteronomy 27:26a (Septuagint Elpenor)
ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά	ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς	ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τούτου ποιῆσαι αὐτούς
Galatians 3:10b (NET)	Deuteronomy 27:26a (NETS)	Deuteronomy 27:26a (English Elpenor)
“Cursed is everyone who does not keep on doing everything written in the book of the law.”	“Cursed be any person who does not remain in all the words of this law to do them.”	Cursed is every man that continues not in all the words of this law to do them:

According to a note (22) in the NET, Paul quoted from Habakkuk 2:4 in Galatians 3:11. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:11b (NET Parallel Greek)	Habakkuk 2:4b (Septuagint BLB) Table	Habakkuk 2:4b (Septuagint Elpenor)
ὁ δίκαιος ἐκ πίστεως ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται
Galatians 3:11b (NET)	Habakkuk 2:4b (NETS)	Habakkuk 2:4b (English Elpenor)
the righteous one will live by faith	But the just shall live by my faith.	but the just shall live by my faith.

According to a note (25) in the NET, Paul quoted from Leviticus 18:5 in Galatians 3:12. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:12b (NET Parallel Greek)	Leviticus 18:5b (Septuagint BLB) Table	Leviticus 18:5b (Septuagint Elpenor)
ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς	ποιήσετε αὐτά ἃ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς	ποιήσετε αὐτά, ἃ ποιήσας αὐτά ἄνθρωπος ζήσεται ἐν αὐτοῖς
Galatians 3:12b (NET)	Leviticus 18:5b (NETS)	Leviticus 18:5b (English Elpenor)
the one who does the works of the law will live by them.	you shall do them; as for the things a person does, he shall live by them	do them; which if a man do, he shall live in them

According to a note (27) in the NET, Paul quoted from Deuteronomy 21:23 in Galatians 3:13. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:13b (NET Parallel Greek)	Deuteronomy 21:23b (Septuagint BLB)	Deuteronomy 21:23b (Septuagint Elpenor)
ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου	κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου	κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου
Galatians 3:13b (NET)	Deuteronomy 21:23b (NETS)	Deuteronomy 21:23b (English Elpenor)
“Cursed is everyone who hangs on a tree”	anyone hanging on a tree is cursed by a god	every one that is hanged on a tree is cursed of God

Tables comparing Deuteronomy 27:26 and 21:23 in the Tanakh, KJV and NET, and tables comparing the Greek of Deuteronomy 27:26 and 21:23 in the Septuagint (BLB and Elpenor), and tables comparing Galatians 3:4; 4:18; 3:10; 3:12, 13; 5:7 and 5:10 in the KJV and NET follow.

Deuteronomy 27:26 (Tanakh)	Deuteronomy 27:26 (KJV)	Deuteronomy 27:26 (NET)
Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’	Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.	Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:26 (Septuagint BLB)	Deuteronomy 27:26 (Septuagint Elpenor)
ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο	ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τούτου ποιῆσαι αὐτούς· καὶ ἐροῦσι πᾶς ὁ λαός· γένοιτο
Deuteronomy 27:26 (NETS)	Deuteronomy 27:26 (English Elpenor)
“Cursed be any person who does not remain in all the words of this law to do them.” And all the people shall say, “May it be!”	Cursed is every man that continues not in all the words of this law to do them: and all the people shall say, So be it.

Deuteronomy 21:23 (Tanakh)	Deuteronomy 21:23 (KJV)	Deuteronomy 21:23 (NET)
his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto G-d; that thou defile not thy land which HaShem thy G-d giveth thee for an inheritance.	His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.	his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land that the Lord your God is giving you as an inheritance.

Deuteronomy 21:23 (Septuagint BLB)	Deuteronomy 21:23 (Septuagint Elpenor)
οὐκ ἐπικοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου ἀλλὰ ταφῇ θάψετε αὐτὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτι κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου καὶ οὐ μιανεῖτε τὴν γῆν ἣν κύριος ὁ θεός σου δίδωσίν σοι ἐν κλήρῳ	οὐ κοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου, ἀλλὰ ταφῇ θάψετε αὐτὸ ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὅτι κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου· καὶ οὐ μὴ μιανεῖτε τὴν γῆν, ἣν Κύριος ὁ Θεός σου δίδωσί σοι ἐν κλήρῳ
Deuteronomy 21:23 (NETS)	Deuteronomy 21:23 (English Elpenor)
his body shall not sleep upon the tree, but with burial you shall bury him that same day, for anyone hanging on a tree is cursed by a god. And you shall not defile the land that the Lord your God is giving you as an allotment.	his body shall not remain all night upon the tree, but ye shall by all means bury it in that day; for every one that is hanged on a tree is cursed of God; and ye shall by no means defile the land which the Lord thy God gives thee for an inheritance.

Galatians 3:4 (NET)	Galatians 3:4 (KJV)
Have you suffered so many things for nothing?—if indeed it was for nothing.	Have ye suffered so many things in vain? if it be yet in vain.

Galatians 3:4 (NET Parallel Greek)	Galatians 3:4 (Stephanus Textus Receptus)	Galatians 3:4 (Byzantine Majority Text)
τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ	τοσαυτα επαθετε εικη ειγε και εικη	τοσαυτα επαθετε εικη ειγε και εικη

Galatians 4:18 (NET)	Galatians 4:18 (KJV)
However, it is good to be sought eagerly for a good purpose at all times, and not only when I am present with you.	But it is good to be zealously affected always in a good thing, and not only when I am present with you.

Galatians 4:18 (NET Parallel Greek)	Galatians 4:18 (Stephanus Textus Receptus)	Galatians 4:18 (Byzantine Majority Text)
καλὸν δὲ ζηλοῦσθαι ἐν καλῷ πάντοτε καὶ μὴ μόνον ἐν τῷ παρεῖναι με πρὸς ὑμᾶς	καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας	καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας

Galatians 3:10 (NET)	Galatians 3:10 (KJV)
For all who rely on doing the works of the law are under a curse because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.”	For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

Galatians 3:10 (NET Parallel Greek)	Galatians 3:10 (Stephanus Textus Receptus)	Galatians 3:10 (Byzantine Majority Text)
Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσίν, ὑπὸ κατάραν εἰσίν· γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά	οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα	οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα

Galatians 3:12, 13 (NET)	Galatians 3:12, 13 (KJV)
But the law is not based on faith, but the one who does the works of the law will live by them.	And the law is not of faith: but, The man that doeth them shall live in them.

Galatians 3:12 (NET Parallel Greek)	Galatians 3:12 (Stephanus Textus Receptus)	Galatians 3:12 (Byzantine Majority Text)
ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾿ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς	ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις	ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις

Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”)

Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Galatians 3:13 (NET Parallel Greek)	Galatians 3:13 (Stephanus Textus Receptus)	Galatians 3:13 (Byzantine Majority Text)
Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα (ὅτι γέγραπται· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου)	χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου	χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου

Galatians 5:7 (NET)	Galatians 5:7 (KJV)
You were running well; who prevented you from obeying the truth?	Ye did run well; who did hinder you that ye should not obey the truth?

Galatians 5:7 (NET Parallel Greek)	Galatians 5:7 (Stephanus Textus Receptus)	Galatians 5:7 (Byzantine Majority Text)
Ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν [τῇ] ἀληθείᾳ μὴ πείθεσθαι	ετρεχετε καλως τις υμας ανεκοψεν τη αληθεια μη πειθεσθαι	ετρεχετε καλως τις υμας ενεκοψεν τη αληθεια μη πειθεσθαι

Galatians 5:10 (NET)	Galatians 5:10 (KJV)
I am confident in the Lord that you will accept no other view. But the one who is confusing you will pay the penalty, whoever he may be.	I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

Galatians 5:10 (NET Parallel Greek)	Galatians 5:10 (Stephanus Textus Receptus)	Galatians 5:10 (Byzantine Majority Text)
ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ ὅτι οὐδὲν ἄλλο φρονήσετε· ὁ δὲ ταράσσων ὑμᾶς βαστάσει τὸ κρίμα, ὅστις ἐὰν ᾖ	εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η	εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η

¹ The NET parallel Greek text and NA²⁸ had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: if it be).

² Romans 4:9b-12 (ESV)

³ Romans 5:17 (ESV)

⁴ Romans 5:20, 21 (ESV)

⁵ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁶ Romans 7:6b (ESV)

⁷ Romans 1:16b (ESV) Table

⁸ Philippians 2:13 (ESV) Table

⁹ Romans 7:6b (ESV)

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding to be made much of (NET: to be sought eagerly; KJV: to be zealously affected). The NET parallel Greek text and NA²⁸ did not.

¹¹ The NET parallel Greek text and NA²⁸ had τέκνα here, a form of τέκνον, where the Stephanus Textus Receptus and Byzantine Majority Text had τεκνια, a form of τεκνίον.

¹² The NET parallel Greek text and NA²⁸ had μέχρις here, a form of μέχρι, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις.

¹³ Galatians 5:6a (ESV)

¹⁴ Galatians 5:4b (ESV) Table

¹⁵ The NET parallel Greek text and NA²⁸ had ὅτι (“that”) following for it is written. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in) preceding all things. The NET parallel Greek text and NA²⁸ did not.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπος (KJV: man) in this clause. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The NET parallel Greek text and NA²⁸ had ὅτι (NET: because) here, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: for).

¹⁹ Galatians 5:7a (ESV)

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνέκοψεν here, a form of ἐγκόπτω, where the Stephanus Textus Receptus had ανεκοψεν (KJV: did hinder), a form of ἀνακόπτω.

²¹ Galatians 5:7b (ESV)

²² Galatians 5:8 (ESV)

²³ Galatians 5:9 (ESV)

²⁴ Galatians 5:10 (ESV) The NET parallel Greek text and NA²⁸ had ὅστις ἐὰν ᾖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had οστις αν η (KJV: whosoever he be).

²⁵ Hebrews 8:6 (ESV) Table

²⁶ Galatians 5:1 (EXP1) Table

²⁷ Philippians 2:12b, 13 (ESV)

²⁸ Philippians 3:17 (ESV) Table

Nothing True, Part 3

Posted on July 8, 2023 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus we must make every effort (Σπουδάσωμεν, another form of σπουδάζω) to enter that rest, so that no one may fall by following the same pattern of disobedience.⁹ Therefore, brothers and sisters, make every effort (σπουδάσατε, another form of σπουδάζω) to be sure of your calling and election. For by doing this you will never stumble into sin (ου μη ¹⁰ πταισητε ποτε; literally, “never stumble once”).¹¹ Therefore, dear friends, since you are waiting for these things, strive (σπουδάσατε, another form of σπουδάζω) to be found at peace, without spot or blemish, when you come into his presence.¹²

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

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

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

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

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

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

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

Romans 4:3b (NET Parallel Greek)	Genesis 15:6 (Septuagint BLB) Table	Genesis 15:6 (Septuagint Elpenor)
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Romans 4:3b (NET)	Genesis 15:6 (NETS)	Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness.	And Abram believed God, and it was reckoned to him as righteousness.	And Abram believed God, and it was counted to him for righteousness.

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

Hebrews 11:18b (NET Parallel Greek)	Genesis 21:12b (Septuagint BLB) Table	Genesis 21:12b (Septuagint Elpenor)
ὅτι ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα	ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα	ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Hebrews 11:18b (NET)	Genesis 21:12b (NETS)	Genesis 21:12b (English Elpenor)
through Isaac descendants will carry on your name	for in Isaak offspring shall be named for you	for in Isaac shall thy seed be called

The table mentioned above follows:

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

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

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

Job 4:1 (Septuagint BLB)	Job 4:1 (Septuagint Elpenor)
ὑπολαβὼν δὲ Ελιφας ὁ Θαιμανίτης λέγει	ΥΠΟΛΑΒΩΝ δὲ ᾿Ελιφὰζ ὁ Θαιμανίτης λέγει
Job 4:1 (NETS)	Job 4:1 (English Elpenor)
Now Eliphaz the Thaimanite continued and said,	Then Eliphaz the Thaemanite answered and said,

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

Job 4:2 (Septuagint BLB)	Job 4:2 (Septuagint Elpenor)
μὴ πολλάκις σοι λελάληται ἐν κόπῳ ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει	μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει
Job 4:2 (NETS)	Job 4:2 (English Elpenor)
“Have you often been addressed when in distress? But who can endure the force of your words?	Hast thou been often spoken to in distress? but who shall endure the force of thy words?

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

Genesis 22:1 (Septuagint BLB)	Genesis 22:1 (Septuagint Elpenor)
καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα ὁ θεὸς ἐπείραζεν τὸν Αβρααμ καὶ εἶπεν πρὸς αὐτόν Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ	ΚΑΙ ἐγένετο μετὰ τὰ ρήματα ταῦτα ὁ Θεός ἐπείρασε τὸν ῾Αβραὰμ καὶ εἶπεν αὐτῷ· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ
Genesis 22:1 (NETS)	Genesis 22:1 (English Elpenor)
And it came about after these matters that God tested Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.”	AND it came to pass after these things that God tempted Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].

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

Genesis 22:2 (Septuagint BLB)	Genesis 22:2 (Septuagint Elpenor)
καὶ εἶπεν λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν ὃν ἠγάπησας τὸν Ισαακ καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾽ ἓν τῶν ὀρέων ὧν ἄν σοι εἴπω	καὶ εἶπε· λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν, ὃν ἠγάπησας, τὸν ᾿Ισαάκ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾿ ἓν τῶν ὀρέων, ὧν ἄν σοι εἴπω
Genesis 22:2 (NETS)	Genesis 22:2 (English Elpenor)
And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.”	And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

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

Exodus 17:2 (Septuagint BLB)	Exodus 17:2 (Septuagint Elpenor)
καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες δὸς ἡμῖν ὕδωρ ἵνα πίωμεν καὶ εἶπεν αὐτοῖς Μωυσῆς τί λοιδορεῖσθέ μοι καὶ τί πειράζετε κύριον	καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες· δὸς ἡμῖν ὕδωρ, ἵνα πίωμεν. καὶ εἶπεν αὐτοῖς Μωυσῆς· τί λοιδορεῖσθέ μοι, καὶ τί πειράζετε Κύριον
Exodus 17:2 (NETS)	Exodus 17:2 (English Elpenor)
And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing the Lord?”	And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye the Lord?

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

1 Samuel 17:38 (Septuagint BLB)	1 Kings 17:38 (Septuagint Elpenor)
καὶ ἐνέδυσεν Σαουλ τὸν Δαυιδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλὴν αὐτοῦ	καὶ ἐνέδυσε Σαοὺλ τὸν Δαυὶδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλήν αὐτοῦ
1 Reigns 17:38 (NETS)	1 Kings 17:38 (English Elpenor)
And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head,	And Saul clothed David with a military coat, and [put] his brazen helmet on his head.

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

1 Samuel 17:39 (Septuagint BLB)	1 Kings 17:39 (Septuagint Elpenor)
καὶ ἔζωσεν τὸν Δαυιδ τὴν ῥομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ καὶ ἐκοπίασεν περιπατήσας ἅπαξ καὶ δίς καὶ εἶπεν Δαυιδ πρὸς Σαουλ οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις ὅτι οὐ πεπείραμαι καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾽ αὐτοῦ	καὶ ἔζωσε τὸν Δαυὶδ τὴν ρομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ. καὶ ἐκοπίασε περιπατήσας ἅπαξ καὶ δίς· καὶ εἶπε Δαυὶδ πρὸς Σαούλ· οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις, ὅτι οὐ πεπείραμαι. καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾿ αὐτοῦ
1 Reigns 17:39 (NETS)	1 Kings 17:39 (English Elpenor)
and he girded Dauid with his sword over his woolen cloak, and he grew tired walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced.” And they removed them from him.	And he girt David with his sword over his coat: and he made trial walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them]: so they remove them from him.

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

Job 4:3 (Septuagint BLB)	Job 4:3 (Septuagint Elpenor)
εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας	εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας
Job 4:3 (NETS)	Job 4:3 (English Elpenor)
So what, if you instructed many and encouraged the hands of the weak one,	For whereas thou hast instructed many, and hast strengthened the hands of the weak one,

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

Job 4:4 (Septuagint BLB)	Job 4:4 (Septuagint Elpenor)
ἀσθενοῦντάς τε ἐξανέστησας ῥήμασιν γόνασίν τε ἀδυνατοῦσιν θάρσος περιέθηκας	ἀσθενοῦντάς τε ἐξανέστησας ρήμασι, γόνασί τε ἀδυνατοῦσι θάρσος περιέθηκας
Job 4:4 (NETS)	Job 4:4 (English Elpenor)
lifted up the weak with your words and wrapped feeble knees in courage—	and hast supported the failing with words, and hast imparted courage to feeble knees.

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

Job 4:5 (Septuagint BLB)	Job 4:5 (Septuagint Elpenor)
νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου σὺ δὲ ἐσπούδασας	νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου, σὺ ἐσπούδασας
Job 4:5 (NETS)	Job 4:5 (English Elpenor)
but now distress has come upon you and touched you, and you acted in haste.	Yet now [that] pain has come upon thee, and touched thee, thou art troubled.

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

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

Nothing True, Part 4

¹ Job 2:11 (NETS) Table

² Job 4:2a (NASB)

³ Job 3:13b, 14 (English Elpenor)

⁴ Romans 4:3 (NET)

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

⁶ Galatians 2:10 (NET)

⁷ Ephesians 4:1, 3 (NET)

⁸ 2 Timothy 2:15 (NET)

⁹ Hebrews 4:11 (NET)

¹⁰ “The Subjunctive of Emphatic Negation,” He Takes Away, Part 3

¹¹ 2 Peter 1:10 (NET)

¹² 2 Peter 3:14 (NET)

¹³ Philippians 3:9 (NET)

¹⁴ John 15:6b (NET) Table

¹⁵ 1 Thessalonians 2:17 (NET)

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

¹⁷ 1 Thessalonians 3:5 (NET)

Christianity, Part 9

Posted on April 8, 2023 by admin

There are 21 occurrences of πάντας in Acts [see Table below] the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ As I began this study another passage was brought to my attention (Colossians 1:24-29 ESV):

Now I rejoice in my² sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. Him we proclaim, warning everyone (πάντα ἄνθρωπον) and teaching everyone (πάντα ἄνθρωπον) with all (πάσῃ) wisdom, that we may present everyone (πάντα ἄνθρωπον) mature in Christ [Table]. For this I toil, struggling with all his energy that he powerfully works within me.

This wouldn’t have been part of my search criteria limited to πάντας, but it has become the key to the passages I’ll consider in detail in Acts. In the phrase ἐν πάσῃ σοφίᾳ (ESV: with all wisdom) all is limited, or qualified, by wisdom. Will I dispute whether we actually use all wisdom? No, I understand that we use all the “wisdom, cleverness” and “skill” God provides.

Three times the Greek words translated everyone were πάντα ἄνθρωπον, which is remarkable only because πάντας was translated all people in John 12:32 without any limitation in the Greek. Here πάντα was clearly limited, or qualified, by ἄνθρωπον. And here I began to argue in my mind that we aren’t warning everyone and teaching everyone with all wisdom, but only those with whom we come into contact.

Then I recalled my own words from another essay: “Paul, through his letters preserved in the New Testament, led me to Christ. I am a recipient of his ministry as much as anyone in Corinth.” But did he intend to say that we may present (παραστήσωμεν, a form of παρίστημι) everyone mature in Christ?

The Greek word παραστήσωμεν is a verb in the subjunctive mood in a result clause. We present everyone mature in Christ is the result of: [Christ] we proclaim, warning everyone and teaching everyone with all wisdom. For this I toil, Paul wrote, struggling with all³ his energy that he powerfully works within me.⁴ Somewhere along the line we have lost faith.

I was socialized into a religion in which human will is regarded above all:⁵

So, brethren, a universal attraction is raying out from Christ’s Cross, and from Himself to each of us. But that universal attraction can be resisted. If a man plants his feet firmly and wide apart, and holds on with both hands to some staple or holdfast, then the drawing cannot draw.

Paul wasn’t socialized into that religion. He had resisted the goads but the Lord prevailed despite his resistance.

He spoke in his own defense (ἀπολογίας, a form of ἀπολογία) in Jerusalem (Acts 21:40b-22:3 ESV):

Paul, standing on the steps [of the barracks], motioned with his hand to the people. And when there was a great hush, he addressed⁶ them in the Hebrew language, saying: “Brothers and fathers, hear the defense that I now⁷ make before you.”
And when they heard that he was addressing them in the Hebrew language, they became even more quiet. And he said:

“I am⁸ a Jew, born in Tarsus in Cilicia, but brought up in this city, educated at the feet of Gamaliel according to the strict manner of the law of our fathers, being zealous for God as all (πάντες) of you are this day.

When [Paul] had come to Jerusalem, the brothers⁹…said¹⁰ to him (Acts 21:20b-22 ESV):

“You see, brother, how many thousands there are among the Jews¹¹ of those who have believed. They are all zealous for the law, and they have been told about you that you teach all (πάντας) the Jews who are among the Gentiles to forsake Moses,¹² telling them not to circumcise their children or walk according to our customs. What then is to be done?¹³ They will certainly hear that you have come.

They came up with a scheme to placate the many thousands…among the Jews of those who have believed, but before Paul could complete it (Acts 21:27b-31 ESV):

the Jews from Asia, seeing him in the temple, stirred up the whole (πάντα) crowd and laid hands on him, crying out, “Men of Israel, help! This is the man who is teaching everyone (πάντας) everywhere¹⁴ against the people and the law and this place. Moreover, he even brought Greeks into the temple and has defiled this holy place.” For they had previously seen¹⁵ Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple. Then all the city was stirred up, and the people ran together. They seized Paul and dragged him out of the temple, and at once the gates were shut. And¹⁶ as they were seeking to kill him, word came to the tribune of the cohort that all Jerusalem was in confusion.¹⁷

Paul’s defense continued (Acts 22:4-10 ESV)

I persecuted this Way to the death, binding and delivering to prison both men and women, as the high priest and the whole (πᾶν) council of elders can bear me witness. From them I received letters to the brothers, and I journeyed toward Damascus to take those also who were there and bring them in bonds to Jerusalem to be punished.

“As I was on my way and drew near to Damascus, about noon a great light from heaven suddenly shone around me. And I fell¹⁸ to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ And I answered, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ Now those who were with me saw the light¹⁹ but did not understand the voice of the one who was speaking to me. And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Rise, and go into Damascus, and there you will be told all (πάντων) that is appointed for you to do.’

The Greek word translated appointed here was τέτακται, a form of τάσσω. This word was used by a Roman Centurion (Luke 7:8, 9 ESV):

For I too am a man set (τασσόμενος, another form of τάσσω) under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, “I tell you, not even²⁰ in Israel have I found such faith.”

The centurion’s simple recognition that Jesus was a man set under the authority of a higher power was regarded as faith: “I tell you, not even in Israel have I found such faith,” Jesus said. When Saul (aka Paul) was confronted by the resurrected, ascended and glorified Jesus, he didn’t trot out his best theological arguments why Jesus wasn’t Israel’s promised Messiah. What shall I do, Lord?²¹ He said instead. In other words, he believed God, and it was counted to him as righteousness.²²

Luke recounted the following when Paul and Barnabas preached in Pisidian Antioch (Acts 13:44-48 ESV):

The next Sabbath almost the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him [Table]. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles [Table]. For so the Lord has commanded us, saying,

“‘I have made (τέθεικα, a form of τίθημι) you a light for the Gentiles,

that you may bring salvation to the ends (ἐσχάτου, a form of ἔσχατος) of the earth.’”

And when the Gentiles heard this, they began rejoicing²³ and glorifying the word of the Lord, and as many as were appointed (τεταγμένοι, another form of τάσσω) to eternal life believed.

Whatever resistance these Gentiles may have had to that “universal attraction…raying out from Christ’s Cross, and from Himself” wasn’t overcome by something intrinsic to themselves. Rather, they believed because they were appointed (τεταγμένοι, another form of τάσσω) to eternal life. The Jews, those who judged themselves unworthy of eternal life, did not believe because a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.²⁴

Once that fullness (πλήρωμα) is achieved, I assume they, too, will be appointed to eternal life and believe. And this, despite the fact that from my limited perspective, they died almost 2,000 years ago. This outlook is informed less by knowledge, the breadth and length and height and depth,²⁵ and more by the love of Christ that surpasses knowledge, that you may be filled with all the fullness (πλήρωμα) of God,²⁶ as Paul prayed. And his prayer continues because I pray it daily for all.

Paul’s defense continued (Acts 22:11-15 ESV):

And since I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus.

“And one Ananias, a devout²⁷ man according to the law, well spoken of by all (πάντων) the Jews who lived there, came to me, and standing by me said to me, ‘Brother Saul, receive your sight.’ And at that very hour I received my sight and saw him. And he said, ‘The God of our fathers appointed (προεχειρίσατο, a form of προχειρίζω) you to know his will, to see the Righteous One and to hear a voice from his mouth; for you will be a witness for him to everyone (πάντας ἀνθρώπους) of what you have seen and heard.

So Paul, appointed…to know [God’s] will (τὸ θέλημα αὐτοῦ),²⁸ wrote: [Christ] we proclaim, warning everyone (πάντα ἄνθρωπον) and teaching everyone (πάντα ἄνθρωπον) with all wisdom, that we may present everyone (πάντα ἄνθρωπον) mature in Christ,²⁹ following Ananias’ prophetic word, you will be a witness for him to everyone (πάντας ἀνθρώπους) of what you have seen and heard.³⁰

After Paul appealed (Acts 25:8-12) to Caesar, the new governor Festus asked King Agrippa for advice about the charge (Acts 25:13-27) to send with Paul. Near the end of his defense before Festus and Agrippa Paul said (Acts 26:19-29 ESV):

“Therefore, O King Agrippa, I was not disobedient (ἀπειθὴς) to the heavenly vision, but declared³¹ first to those in Damascus, then³² in Jerusalem and throughout³³ all (πᾶσαν) the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance. For this reason the³⁴ Jews seized me in³⁵ the temple and tried to kill me. To this day I have had the help that comes from³⁶ God, and so I stand here testifying³⁷ both to small and great, saying nothing but what the prophets and Moses³⁸ said would come to pass: that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both³⁹ to our people and to the Gentiles.”

And as he was saying these things in his defense, Festus said⁴⁰ with a loud voice, “Paul, you are out of your mind; your great learning is driving you out of your mind.” But Paul⁴¹ said, “I am not out of my mind, most excellent Festus, but⁴² I am speaking true and rational words. For the king knows about these things, and to him I speak boldly. For I am persuaded that none of these things has escaped his notice, for this has⁴³ not been done in a corner. King Agrippa, do you believe the prophets? I know that you believe.” And Agrippa said⁴⁴ to Paul, “In a short time would you persuade me to be⁴⁵ a Christian?” And Paul said,⁴⁶ “Whether short or long,⁴⁷ I would to God that not only you but also all (πάντας) who hear me this day might become such as I⁴⁸ am—except for these chains.”

Here πάντας was clearly limited in Paul’s mind to those who heard him that day making that defense at that trial. And εὐξαίμην ἂν translated I would (NET: I pray) here was a 1^st person form of the verb εὔχομαι in the optative mood:

The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.⁴⁹

Yet, I too am hearing and believing his defense. Paul prayed or hoped or wished or willed to God (τῷ θεῷ), who is able to do far more abundantly than all that we ask or think.⁵⁰ And as I recall all that I can see that God has done to fulfill Ananias’ prophecy concerning Paul, you will be a witness for him to everyone (πάντας ἀνθρώπους) of what you have seen and heard,⁵¹ it becomes easier to believe what I can’t necessarily see: Him we proclaim, warning everyone (πάντα ἄνθρωπον) and teaching everyone (πάντα ἄνθρωπον) with all wisdom, that we [will⁵²] present everyone (πάντα ἄνθρωπον) mature in Christ.⁵³

Why? How? And I, when I am lifted up from the earth, Jesus said, will draw all people to myself.⁵⁴

According to a note (13) in the NET Paul quoted from Genesis 15:6. The table below compares the Greek of Paul’s quotation to that of the Septuagint.

Galatians 3:6b (NET Parallel Greek)	Genesis 15:6 (Septuagint BLB) Table	Genesis 15:6 (Septuagint Elpenor)
Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Galatians 3:6b (NET)	Genesis 15:6 (NETS)	Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness	Abram believed God, and it was reckoned to him as righteousness	Abram believed God, and it was counted to him for righteousness

The table mentioned above follows.

Occurrences of πάντας in Acts
Reference	NET Parallel Greek	ESV
Acts 4:33	χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς	great grace was upon them all
Acts 5:5	καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας	And great fear came upon all who heard of it
Acts 5:11	καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα	and upon all who heard of these things
Acts 9:14	πάντας τοὺς ἐπικαλουμένους τὸ ὄνομα σου	all who call on your name
Acts 9:40	ἐκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος	But Peter put them all outside
Acts 10:38	ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου	healing all who were oppressed by the devil
Acts 10:44	ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον	the Holy Spirit fell on all who heard the word
Acts 11:23	παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν τῷ κυρίῳ	he exhorted them all to remain faithful to the Lord with steadfast purpose
Acts 17:30	τὰ νῦν \|παραγγέλλει\| τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν	but now he commands all people everywhere to repent
Acts 18:2	διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης	because Claudius had commanded all the Jews to leave Rome
Acts 18:23	\|ἐπι\|στηρίζων πάντας τοὺς μαθητάς	strengthening all the disciples
Acts 19:10	πάντας τοὺς κατοικοῦντας τὴν Ἀσίαν	all the residents of Asia
Acts 19:17	ἐπέπεσεν φόβος ἐπὶ πάντας αὐτοὺς	fear fell upon them all
Acts 21:21	ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους	you teach all the Jews who are among the Gentiles to forsake Moses
Acts 21:28	οὗτος ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχῇ διδάσκων	This is the man who is teaching everyone everywhere against the people and the law and this place.
Acts 22:15	ἔσῃ μάρτυς αὐτῷ πρὸς πάντας ἀνθρώπους	you will be a witness for him to everyone
Acts 26:29	ἀλλὰ καὶ πάντας τοὺς ἀκούοντας μου σήμερον	but also all who hear me this day
Acts 27:24	κεχάρισται σοι ὁ θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ	God has granted you all those who sail with you.
Acts 27:44	καὶ οὕτως ἐγένετο πάντας διασωθῆναι ἐπὶ τὴν γῆν	And so it was that all were brought safely to land.
Acts 28:2	ἅψαντες γὰρ πυρὰν προσελάβοντο πάντας ἡμᾶς	for they kindled a fire and welcomed us all
Acts 28:30	καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν	and welcomed all who came to him

Tables comparing the Greek of Colossians 1:24; Acts 21:40; 22:1; 22:3; 21:20-22; 21:28, 29; 21:31; 22:7; 22:9; Luke 7:9; Acts 13:48; 22:12; 26:20-26 and 26:28, 29 in the NET and KJV follow.

Colossians 1:24 (NET)	Colossians 1:24 (KJV)
Now I rejoice in my sufferings for you, and I fill up in my physical body—for the sake of his body, the church—what is lacking in the sufferings of Christ.	Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

Colossians 1:24 (NET Parallel Greek)	Colossians 1:24 (Stephanus Textus Receptus)	Colossians 1:24 (Byzantine Majority Text)
Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία	νυν χαιρω εν τοις παθημασιν μου υπερ υμων και ανταναπληρω τα υστερηματα των θλιψεων του χριστου εν τη σαρκι μου υπερ του σωματος αυτου ο εστιν η εκκλησια	νυν χαιρω εν τοις παθημασιν υπερ υμων και ανταναπληρω τα υστερηματα των θλιψεων του χριστου εν τη σαρκι μου υπερ του σωματος αυτου ο εστιν η εκκλησια

Acts 21:40 (NET)	Acts 21:40 (KJV)
When the commanding officer had given him permission, Paul stood on the steps and gestured to the people with his hand. When they had become silent, he addressed them in Aramaic,	And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

Acts 21:40 (NET Parallel Greek)	Acts 21:40 (Stephanus Textus Receptus)	Acts 21:40 (Byzantine Majority Text)
ἐπιτρέψαντος δὲ αὐτοῦ ὁ Παῦλος ἑστὼς ἐπὶ τῶν ἀναβαθμῶν κατέσεισεν τῇ χειρὶ τῷ λαῷ. πολλῆς δὲ σιγῆς γενομένης προσεφώνησεν τῇ Ἑβραΐδι διαλέκτῳ λέγων	επιτρεψαντος δε αυτου ο παυλος εστως επι των αναβαθμων κατεσεισεν τη χειρι τω λαω πολλης δε σιγης γενομενης προσεφωνησεν τη εβραιδι διαλεκτω λεγων	επιτρεψαντος δε αυτου ο παυλος εστως επι των αναβαθμων κατεσεισεν τη χειρι τω λαω πολλης δε σιγης γενομενης προσεφωνει τη εβραιδι διαλεκτω λεγων

Acts 22:1 (NET)	Acts 22:1 (KJV)
“Brothers and fathers, listen to my defense that I now make to you.”	Men, brethren, and fathers, hear ye my defence which I make now unto you.

Acts 22:1 (NET Parallel Greek)	Acts 22:1 (Stephanus Textus Receptus)	Acts 22:1 (Byzantine Majority Text)
῎Ανδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε μου τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας	ανδρες αδελφοι και πατερες ακουσατε μου της προς υμας νυν απολογιας	ανδρες αδελφοι και πατερες ακουσατε μου της προς υμας νυνι απολογιας

Acts 22:3 (NET)	Acts 22:3 (KJV)
“I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law of our ancestors, and was zealous for God just as all of you are today.	I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.

Acts 22:3 (NET Parallel Greek)	Acts 22:3 (Stephanus Textus Receptus)	Acts 22:3 (Byzantine Majority Text)
ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ, παρὰ τοὺς πόδας Γαμαλιὴλ πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστε σήμερον	εγω μεν ειμι ανηρ ιουδαιος γεγεννημενος εν ταρσω της κιλικιας ανατεθραμμενος δε εν τη πολει ταυτη παρα τους ποδας γαμαλιηλ πεπαιδευμενος κατα ακριβειαν του πατρωου νομου ζηλωτης υπαρχων του θεου καθως παντες υμεις εστε σημερον	εγω μεν ειμι ανηρ ιουδαιος γεγεννημενος εν ταρσω της κιλικιας ανατεθραμμενος δε εν τη πολει ταυτη παρα τους ποδας γαμαλιηλ πεπαιδευμενος κατα ακριβειαν του πατρωου νομου ζηλωτης υπαρχων του θεου καθως παντες υμεις εστε σημερον

Acts 21:20-22 (NET)	Acts 21:20-22 (KJV)
When they heard this, they praised God. Then they said to him, “You see, brother, how many thousands of Jews there are who have believed, and they are all ardent observers of the law.	And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

Acts 21:20 (NET Parallel Greek)	Acts 21:20 (Stephanus Textus Receptus)	Acts 21:20 (Byzantine Majority Text)
Οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεὸν εἶπον τε αὐτῷ· Θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν	οι δε ακουσαντες εδοξαζον τον κυριον ειπον τε αυτω θεωρεις αδελφε ποσαι μυριαδες εισιν ιουδαιων των πεπιστευκοτων και παντες ζηλωται του νομου υπαρχουσιν	οι δε ακουσαντες εδοξαζον τον κυριον ειποντες αυτω θεωρεις αδελφε ποσαι μυριαδες εισιν ιουδαιων των πεπιστευκοτων και παντες ζηλωται του νομου υπαρχουσιν

They have been informed about you—that you teach all the Jews now living among the Gentiles to abandon Moses, telling them not to circumcise their children or live according to our customs.

And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.

Acts 21:21 (NET Parallel Greek)	Acts 21:21 (Stephanus Textus Receptus)	Acts 21:21 (Byzantine Majority Text)
κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν	κατηχηθησαν δε περι σου οτι αποστασιαν διδασκεις απο μωσεως τους κατα τα εθνη παντας ιουδαιους λεγων μη περιτεμνειν αυτους τα τεκνα μηδε τοις εθεσιν περιπατειν	κατηχηθησαν δε περι σου οτι αποστασιαν διδασκεις απο μωυσεως τους κατα τα εθνη παντας ιουδαιους λεγων μη περιτεμνειν αυτους τα τεκνα μηδε τοις εθεσιν περιπατειν

What then should we do? They will no doubt hear that you have come.

What is it therefore? the multitude must needs come together: for they will hear that thou art come.

Acts 21:22 (NET Parallel Greek)	Acts 21:22 (Stephanus Textus Receptus)	Acts 21:22 (Byzantine Majority Text)
τί οὖν ἐστιν; πάντως ἀκούσονται ὅτι ἐλήλυθας	τι ουν εστιν παντως δει πληθος συνελθειν ακουσονται γαρ οτι εληλυθας	τι ουν εστιν παντως δει πληθος συνελθειν ακουσονται γαρ οτι εληλυθας

Acts 21:28, 29 (NET)	Acts 21:28, 29 (KJV)
shouting, “Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this sanctuary! Furthermore he has brought Greeks into the inner courts of the temple and made this holy place ritually unclean!”	Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

Acts 21:28 (NET Parallel Greek)	Acts 21:28 (Stephanus Textus Receptus)	Acts 21:28 (Byzantine Majority Text)
κράζοντες· ἄνδρες Ἰσραηλῖται, βοηθεῖτε· οὗτος ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχῇ διδάσκων, ἔτι τε καὶ ῞Ελληνας εἰσήγαγεν εἰς τὸ ἱερὸν καὶ κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον	κραζοντες ανδρες ισραηλιται βοηθειτε ουτος εστιν ο ανθρωπος ο κατα του λαου και του νομου και του τοπου τουτου παντας πανταχου διδασκων ετι τε και ελληνας εισηγαγεν εις το ιερον και κεκοινωκεν τον αγιον τοπον τουτον	κραζοντες ανδρες ισραηλιται βοηθειτε ουτος εστιν ο ανθρωπος ο κατα του λαου και του νομου και του τοπου τουτου παντας πανταχου διδασκων ετι τε και ελληνας εισηγαγεν εις το ιερον και κεκοινωκεν τον αγιον τοπον τουτον

(For they had seen Trophimus the Ephesian in the city with him previously, and they assumed Paul had brought him into the inner temple courts.)

(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)

Acts 21:29 (NET Parallel Greek)	Acts 21:29 (Stephanus Textus Receptus)	Acts 21:29 (Byzantine Majority Text)
(ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.)	ησαν γαρ προεωρακοτες τροφιμον τον εφεσιον εν τη πολει συν αυτω ον ενομιζον οτι εις το ιερον εισηγαγεν ο παυλος	ησαν γαρ εωρακοτες τροφιμον τον εφεσιον εν τη πολει συν αυτω ον ενομιζον οτι εις το ιερον εισηγαγεν ο παυλος

Acts 21:31 (NET)	Acts 21:31 (KJV)
While they were trying to kill him, a report was sent up to the commanding officer of the cohort that all Jerusalem was in confusion.	And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.

Acts 21:31 (NET Parallel Greek)	Acts 21:31 (Stephanus Textus Receptus)	Acts 21:31 (Byzantine Majority Text)
Ζητούντων τε αὐτὸν ἀποκτεῖναι ἀνέβη φάσις τῷ χιλιάρχῳ τῆς σπείρης ὅτι ὅλη συγχύννεται Ἰερουσαλήμ	ζητουντων δε αυτον αποκτειναι ανεβη φασις τω χιλιαρχω της σπειρης οτι ολη συγκεχυται ιερουσαλημ	ζητουντων δε αυτον αποκτειναι ανεβη φασις τω χιλιαρχω της σπειρης οτι ολη συγκεχυται ιερουσαλημ

Acts 22:7 (NET)	Acts 22:7 (KJV)
Then I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’	And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?

Acts 22:7 (NET Parallel Greek)	Acts 22:7 (Stephanus Textus Receptus)	Acts 22:7 (Byzantine Majority Text)
ἔπεσα τε εἰς τὸ ἔδαφος καὶ ἤκουσα φωνῆς λεγούσης μοι· Σαοὺλ Σαούλ, τί με διώκεις	επεσον τε εις το εδαφος και ηκουσα φωνης λεγουσης μοι σαουλ σαουλ τι με διωκεις	επεσα τε εις το εδαφος και ηκουσα φωνης λεγουσης μοι σαουλ σαουλ τι με διωκεις

Acts 22:9 (NET)	Acts 22:9 (KJV)
Those who were with me saw the light, but did not understand the voice of the one who was speaking to me.	And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.

Acts 22:9 (NET Parallel Greek)	Acts 22:9 (Stephanus Textus Receptus)	Acts 22:9 (Byzantine Majority Text)
οἱ δὲ σὺν ἐμοὶ ὄντες τὸ μὲν φῶς ἐθεάσαντο τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντος μοι	οι δε συν εμοι οντες το μεν φως εθεασαντο και εμφοβοι εγενοντο την δε φωνην ουκ ηκουσαν του λαλουντος μοι	οι δε συν εμοι οντες το μεν φως εθεασαντο και εμφοβοι εγενοντο την δε φωνην ουκ ηκουσαν του λαλουντος μοι

Luke 7:9 (NET)	Luke 7:9 (KJV)
When Jesus heard this, he was amazed at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!”	When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.

Luke 7:9 (NET Parallel Greek)	Luke 7:9 (Stephanus Textus Receptus)	Luke 7:9 (Byzantine Majority Text)
ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτὸν καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν· λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον	ακουσας δε ταυτα ο ιησους εθαυμασεν αυτον και στραφεις τω ακολουθουντι αυτω οχλω ειπεν λεγω υμιν ουδε εν τω ισραηλ τοσαυτην πιστιν ευρον	ακουσας δε ταυτα ο ιησους εθαυμασεν αυτον και στραφεις τω ακολουθουντι αυτω οχλω ειπεν λεγω υμιν ουτε εν τω ισραηλ τοσαυτην πιστιν ευρον

Acts 13:48 (NET)	Acts 13:48 (KJV)
When the Gentiles heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed for eternal life believed.	And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

Acts 13:48 (NET Parallel Greek)	Acts 13:48 (Stephanus Textus Receptus)	Acts 13:48 (Byzantine Majority Text)
Ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ \|κυρίου\| καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον	ακουοντα δε τα εθνη εχαιρον και εδοξαζον τον λογον του κυριου και επιστευσαν οσοι ησαν τεταγμενοι εις ζωην αιωνιον	ακουοντα δε τα εθνη εχαιρεν και εδοξαζον τον λογον του κυριου και επιστευσαν οσοι ησαν τεταγμενοι εις ζωην αιωνιον

Acts 22:12 (NET)	Acts 22:12 (KJV)
A man named Ananias, a devout man according to the law, well spoken of by all the Jews who live there,	And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there,

Acts 22:12 (NET Parallel Greek)	Acts 22:12 (Stephanus Textus Receptus)	Acts 22:12 (Byzantine Majority Text)
Ἁνανίας δέ τις, ἀνὴρ εὐλαβὴς κατὰ τὸν νόμον, μαρτυρούμενος ὑπὸ πάντων τῶν κατοικούντων Ἰουδαίων	ανανιας δε τις ανηρ ευσεβης κατα τον νομον μαρτυρουμενος υπο παντων των κατοικουντων ιουδαιων	ανανιας δε τις ανηρ ευσεβης κατα τον νομον μαρτυρουμενος υπο παντων των κατοικουντων ιουδαιων

Acts 26:20-26 (NET)	Acts 26:20-26 (KJV)
but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, and to the Gentiles, that they should repent and turn to God, performing deeds consistent with repentance.	But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

Acts 26:20 (NET Parallel Greek)	Acts 26:20 (Stephanus Textus Receptus)	Acts 26:20 (Byzantine Majority Text)
ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτον τε καὶ Ἱεροσολύμοις, πᾶσαν τε τὴν χώραν τῆς Ἰουδαίας καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας	αλλα τοις εν δαμασκω πρωτον και ιεροσολυμοις εις πασαν τε την χωραν της ιουδαιας και τοις εθνεσιν απαγγελλων μετανοειν και επιστρεφειν επι τον θεον αξια της μετανοιας εργα πρασσοντας	αλλα τοις εν δαμασκω πρωτον και ιεροσολυμοις εις πασαν τε την χωραν της ιουδαιας και τοις εθνεσιν απαγγελλων μετανοειν και επιστρεφειν επι τον θεον αξια της μετανοιας εργα πρασσοντας

For this reason the Jews, after they seized me while I was in the temple courts, were trying to kill me.

For these causes the Jews caught me in the temple, and went about to kill me.

Acts 26:21 (NET Parallel Greek)	Acts 26:21 (Stephanus Textus Receptus)	Acts 26:21 (Byzantine Majority Text)
ἕνεκα τούτων με Ἰουδαῖοι συλλαβόμενοι [ὄντα] ἐν τῷ ἱερῷ ἐπειρῶντο διαχειρίσασθαι	ενεκα τουτων με οι ιουδαιοι συλλαβομενοι εν τω ιερω επειρωντο διαχειρισασθαι	ενεκα τουτων οι ιουδαιοι με συλλαβομενοι εν τω ιερω επειρωντο διαχειρισασθαι

I have experienced help from God to this day, and so I stand testifying to both small and great, saying nothing except what the prophets and Moses said was going to happen:

Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:

Acts 26:22 (NET Parallel Greek)	Acts 26:22 (Stephanus Textus Receptus)	Acts 26:22 (Byzantine Majority Text)
ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωϋσῆς	επικουριας ουν τυχων της παρα του θεου αχρι της ημερας ταυτης εστηκα μαρτυρουμενος μικρω τε και μεγαλω ουδεν εκτος λεγων ων τε οι προφηται ελαλησαν μελλοντων γινεσθαι και μωσης	επικουριας ουν τυχων της παρα του θεου αχρι της ημερας ταυτης εστηκα μαρτυρομενος μικρω τε και μεγαλω ουδεν εκτος λεγων ων τε οι προφηται ελαλησαν μελλοντων γινεσθαι και μωυσης

that the Christ was to suffer and be the first to rise from the dead, to proclaim light both to our people and to the Gentiles.”

That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

Acts 26:23 (NET Parallel Greek)	Acts 26:23 (Stephanus Textus Receptus)	Acts 26:23 (Byzantine Majority Text)
εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν	ει παθητος ο χριστος ει πρωτος εξ αναστασεως νεκρων φως μελλει καταγγελλειν τω λαω και τοις εθνεσιν	ει παθητος ο χριστος ει πρωτος εξ αναστασεως νεκρων φως μελλει καταγγελλειν τω λαω και τοις εθνεσιν

As Paul was saying these things in his defense, Festus exclaimed loudly, “You have lost your mind, Paul! Your great learning is driving you insane!”

And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.

Acts 26:24 (NET Parallel Greek)	Acts 26:24 (Stephanus Textus Receptus)	Acts 26:24 (Byzantine Majority Text)
Ταῦτα δὲ αὐτοῦ ἀπολογουμένου ὁ Φῆστος μεγάλῃ τῇ φωνῇ φησιν· μαίνῃ, Παῦλε· τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει	ταυτα δε αυτου απολογουμενου ο φηστος μεγαλη τη φωνη εφη μαινη παυλε τα πολλα σε γραμματα εις μανιαν περιτρεπει	ταυτα δε αυτου απολογουμενου ο φηστος μεγαλη τη φωνη εφη μαινη παυλε τα πολλα σε γραμματα εις μανιαν περιτρεπει

But Paul replied, “I have not lost my mind, most excellent Festus, but am speaking true and rational words.

But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.

Acts 26:25 (NET Parallel Greek)	Acts 26:25 (Stephanus Textus Receptus)	Acts 26:25 (Byzantine Majority Text)
ὁ δὲ Παῦλος· οὐ μαίνομαι, φησίν, κράτιστε Φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης ρήματα ἀποφθέγγομαι	ο δε ου μαινομαι φησιν κρατιστε φηστε αλλ αληθειας και σωφροσυνης ρηματα αποφθεγγομαι	ο δε ου μαινομαι φησιν κρατιστε φηστε αλλα αληθειας και σωφροσυνης ρηματα αποφθεγγομαι

For the king knows about these things, and I am speaking freely to him because I cannot believe that any of these things has escaped his notice, for this was not done in a corner.

For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.

Acts 26:26 (NET Parallel Greek)	Acts 26:26 (Stephanus Textus Receptus)	Acts 26:26 (Byzantine Majority Text)
ἐπίσταται γὰρ περὶ τούτων ὁ βασιλεὺς πρὸς ὃν \|καὶ\| παρρησιαζόμενος λαλῶ, λανθάνειν γὰρ αὐτόν [τι] τούτων οὐ πείθομαι οὐθέν· οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο	επισταται γαρ περι τουτων ο βασιλευς προς ον και παρρησιαζομενος λαλω λανθανειν γαρ αυτον τι τουτων ου πειθομαι ουδεν ου γαρ εστιν εν γωνια πεπραγμενον τουτο	επισταται γαρ περι τουτων ο βασιλευς προς ον και παρρησιαζομενος λαλω λανθανειν γαρ αυτον τι τουτων ου πειθομαι ουδεν ου γαρ εν γωνια πεπραγμενον τουτο

Acts 26:28, 29 (NET)	Acts 26:28, 29 (KJV)
Agrippa said to Paul, “In such a short time are you persuading me to become a Christian?”	Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.

Acts 26:28 (NET Parallel Greek)	Acts 26:28 (Stephanus Textus Receptus)	Acts 26:28 (Byzantine Majority Text)
ὁ δὲ Ἀγρίππας πρὸς τὸν Παῦλον· ἐν ὀλίγῳ με πείθεις Χριστιανὸν ποιῆσαι	ο δε αγριππας προς τον παυλον εφη εν ολιγω με πειθεις χριστιανον γενεσθαι	ο δε αγριππας προς τον παυλον εφη εν ολιγω με πειθεις χριστιανον γενεσθαι

Paul replied, “I pray to God that whether in a short or a long time not only you but also all those who are listening to me today could become such as I am, except for these chains.”

And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

Acts 26:29 (NET Parallel Greek)	Acts 26:29 (Stephanus Textus Receptus)	Acts 26:29 (Byzantine Majority Text)
ὁ δὲ Παῦλος· εὐξαίμην ἂν τῷ θεῷ καὶ ἐν ὀλίγῳ καὶ ἐν μεγάλῳ οὐ μόνον σὲ ἀλλὰ καὶ πάντας τοὺς ἀκούοντας μου σήμερον γενέσθαι τοιούτους ὁποῖος καὶ ἐγώ εἰμι παρεκτὸς τῶν δεσμῶν τούτων	ο δε παυλος ειπεν ευξαιμην αν τω θεω και εν ολιγω και εν πολλω ου μονον σε αλλα και παντας τους ακουοντας μου σημερον γενεσθαι τοιουτους οποιος καγω ειμι παρεκτος των δεσμων τουτων	ο δε παυλος ειπεν ευξαιμην αν τω θεω και εν ολιγω και εν πολλω ου μονον σε αλλα και παντας τους ακουοντας μου σημερον γενεσθαι τοιουτους οποιος καγω ειμι παρεκτος των δεσμων τουτων

Christianity, Part 10

Back to Romans, Part 27

Back to Keep Yourselves From Idols, Part 3

Back to Christ-Centered Preaching, Chapter 1

¹ John 12:32 (ESV)

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

³ Here, all was added by the translators apparently. NET: Toward this goal I also labor, struggling according to his power that powerfully works in me.

⁴ Colossians 1:29 (ESV)

⁵ From THE UNIVERSAL MAGNET, Alexander Maclaren’s Expositions of Holy Spripture, John 12:32

⁶ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had προσεφώνησεν here, where the Byzantine Majority Text had προσεφωνει.

⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had νυνὶ here, where the Stephanus Textus Receptus had νυν.

⁸ The Stephanus Textus Receptus and Byzantine Majority Text had μεν (KJV: verily) here. The NET parallel Greek text and NA²⁸ did not.

⁹ Acts 21:17a (ESV) Table

¹⁰ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had εἶπον here, where the Byzantine Majority Text had ειποντες.

¹¹ The NET parallel Greek text and NA²⁸ had ἐν τοῖς Ἰουδαίοις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιουδαιων (KJV: of Jews).

¹² In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had δει πληθος συνελθειν…γαρ (KJV: the multitude must…come together: for) here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text and NA²⁸ had πανταχῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had πανταχου (KJV: every where).

¹⁵ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had προεωρακότες here, where the Byzantine Majority Text had εωρακοτες.

¹⁶ The NET parallel Greek text and NA²⁸ had τε (NET: While) here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

¹⁷ The NET parallel Greek text and NA²⁸ had συγχύννεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had συγκεχυται (KJV: was in an uproar).

¹⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἔπεσα here, where the Stephanus Textus Receptus had επεσον.

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had και εμφοβοι εγενοντο (KJV: and were afraid) here. The NET parallel Greek text and NA²⁸ did not.

²⁰ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had οὐδὲ here, where the Byzantine Majority Text had ουτε.

²¹ Acts 22:10a (ESV)

²² Galatians 3:6b (ESV)

²³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἔχαιρον here, where the Byzantine Majority Text had εχαιρεν.

²⁴ Romans 11:25c (ESV) Table

²⁵ Ephesians 3:18b (ESV) Table

²⁶ Ephesians 3:19b (ESV) The NET reads: so that you will be filled up to all the fullness of God. Here, the translators chose to translate πληρωθῆτε, a form of the verb πληρόω in the subjunctive mood (ESV: you may be filled), as if it were in the future tense and indicative mood (NET: you will be filled up) because it is in a result clause.

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

²⁸ Acts 22:14a (ESV)

²⁹ Colossians 1:28 (ESV) Table

³⁰ Acts 22:15 (ESV)

³¹ The NET parallel Greek text and NA²⁸ had ἀπήγγελλον here, where the Stephanus Textus Receptus and Byzantine Majority Text had απαγγελλων (KJV: shewed).

³² The NET parallel Greek text and NA²⁸ had τε καὶ (NET: and then) here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply και (KJV: and).

³³ The Stephanus Textus Receptus and Byzantine Majority Text had εις (KJV: throughout) here. The NET parallel Greek text and NA²⁸ did not.

³⁴ The Stephanus Textus Receptus and Byzantine Majority Text had οι here. The NET parallel Greek text and NA²⁸ did not.

³⁵ The NET parallel Greek text and NA²⁸ had ὄντα (NET: while I was) preceding in. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁶ The NET parallel Greek text and NA²⁸ had ἀπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρα (KJV: of).

³⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had μαρτυρόμενος here, where the Stephanus Textus Receptus had μαρτυρουμενος (KJV: witnessing).

³⁸ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

³⁹ The NET parallel Greek text and NA²⁸ had τε here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴⁰ The NET parallel Greek text and NA²⁸ had φησιν (NET: exclaimed) here, where the Stephanus Textus Receptus and Byzantine Majority Text had εφη (KJV: said).

⁴¹ The NET parallel Greek text and NA²⁸ had Παῦλος (NET: Paul) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴² The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the NA²⁸ and Stephanus Textus Receptus had ἀλλ’.

⁴³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἐστιν here. The Byzantine Majority Text did not.

⁴⁴ The Stephanus Textus Receptus and Byzantine Majority Text had εφη here. The NET parallel Greek text and NA²⁸ did not.

⁴⁵ The NET parallel Greek text and NA²⁸ had ποιῆσαι (NET: to become) here, where the Stephanus Textus Receptus and Byzantine Majority Text had γενεσθαι (KJV: to be).

⁴⁶ The Stephanus Textus Receptus and Byzantine Majority Text had ειπεν here. The NET parallel Greek text and NA²⁸ did not.

⁴⁷ The NET parallel Greek text and NA²⁸ had μεγάλῳ (NET: a long time) here, where the Stephanus Textus Receptus and Byzantine Majority Text had πολλω (KJV: altogether).

⁴⁸ The NET parallel Greek text and NA²⁸ had καὶ ἐγώ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καγω.

⁴⁹ Optative Mood, Verbal Moods, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

⁵⁰ Ephesians 3:20b (ESV) Table

⁵¹ Acts 22:15 (ESV)

⁵² “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”
From Subjunctive Mood, Verbal Moods, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

⁵³ Colossians 1:28 (ESV) Table

⁵⁴ John 12:32 (ESV)

The Lost Son of Perdition, Part 10

Posted on February 26, 2023 by admin

This is a continuation of my consideration of God’s love for Satan revealed in the book of Job: the Lord (Yᵊhōvâ, יהוה) allowed Satan to carry out his scientific experiment on Job, a blameless and upright man, one who fears God and turns away from evil.¹ Satan had a hypothesis why Job feared God, and a test for that hypothesis. But when the experiment was over Job didn’t curse God to his face as Satan’s test had predicted (Job 1:20-22 NET).

Then Job got up and tore his robe. He shaved his head, and then he threw himself down with his face to the ground [Table]. He said, “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” [Table] In all this Job did not sin, nor did he charge God with moral impropriety [Table].

This result effectively falsified Satan’s hypothesis.

Masoretic Text		Septuagint
Job 2:4, 5 (Tanakh/KJV)	Job 2:4, 5 (NET)	Job 2:4, 5 (NETS)	Job 2:4, 5 (English Elpenor)
And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life (נַפְשֽׁוֹ).	But Satan answered the Lord, “Skin for skin! Indeed, a man will give up all that he has to save his life (nep̄eš, נפשו).	Then the slanderer continued and said to the Lord, “Skin for skin; whatever a person has he will use to pay for his life (τῆς ψυχῆς αὐτοῦ).	And the devil answered and said to the Lord, Skin for skin, all that a man has will he give as a ransom for his life (τῆς ψυχῆς αὐτοῦ).
But put forth thine hand now, and touch his bone and his flesh, and he will curse (יְבָֽרְכֶֽךָּ) thee to thy face	But extend your hand and strike his bone and his flesh, and he will no doubt curse (bāraḵ, יברכך) you to your face!”	However, stretch out your hand, and touch his bones and his flesh; surely he will bless (εὐλογήσει) you to your face!”	Nay, but put forth thine hand, and touch his bones and his flesh: verily he will bless (εὐλογήσει) thee to [thy] face.

In other words, Satan rejected the conclusion that his hypothesis was false. He said he would have gotten the result he desired, if not for the Lord’s arbitrary condition placed on his test. The Lord had said to Satan (Job 1:12b NET [Table]):

All right then, everything he has is in your power. Only do not extend your hand against the man himself!

The Lord (יהוה) didn’t debate the merits of the scientific method with Satan:

Masoretic Text		Septuagint
Job 2:6 (Tanakh/KJV)	Job 2:6 (NET)	Job 2:6 (NETS)	Job 2:6 (English Elpenor)
And the LORD said unto Satan, Behold, he is in thine hand; but save his life (נַפְשׁ֖וֹ).	So the Lord said to Satan, “All right, he is in your power; only preserve his life (nep̄eš, נפשו).”	Then the Lord said to the slanderer, “Very well, I am handing him over to you; only spare his life (τὴν ψυχὴν αὐτοῦ).”	And the Lord said to the devil, Behold, I deliver him up to thee; only save his life (τὴν ψυχὴν αὐτοῦ).

The Lord’s love, kindness and patience toward Satan is, frankly, a bit perplexing to me here. Is it simply who He is because God is love?² Was He demonstrating his superiority? Was He leading Satan to repentance? Or was He goading Satan to store up wrath for [himself] in the day of wrath, when God’s righteous judgment is revealed?³

I also admit to being confused about Satan’s hypothesis at this point: Is it for nothing that Job fears God? [Table] Have you not made a hedge around him⁴ [Table] to shield him from disease? It seems even less likely to me now that Satan was conducting a scientific experiment to ascertain why/how Job was blameless and upright, one who feared God and turned away from evil.⁵ I’m thinking that Satan just wanted Job to curse God.

I, on the other hand, am more interested in how Job was blameless and upright, one who feared God and turned away from evil⁶ even when Satan by the Lord’s leave took everything from him. The Lord’s confidence to continue with Satan’s charade encourages me that I’m on the right track with the idea that Job believed the Lord, and the Lord credited it as righteousness to him.⁷ The Lord’s confidence to continue with Satan’s test didn’t come from his faith in Job, but from his faith in the life-transforming power of his own credited righteousness.

Masoretic Text		Septuagint
Job 2:7, 8 (Tanakh/KJV)	Job 2:7, 8 (NET)	Job 2:7, 8 (NETS)	Job 2:7, 8 (English Elpenor)
So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.	So Satan went out from the presence of the Lord, and he afflicted Job with a malignant ulcer from the soles of his feet to the top of his head.	So the slanderer went out from the Lord, and he struck Iob with a grievous festering sore from his feet to his head.	So the devil went out from the Lord, and smote Job with sore boils from [his] feet to [his] head.
And he took him a potsherd to scrape himself withal; and he sat down among the ashes.	Job took a shard of broken pottery to scrape himself with while he was sitting among the ashes.	And he took a potsherd, so that he could scrape away the pus, and sat on the rubbish heap outside the city.	And he took a potsherd to scrape away the discharge, and sat upon a dung-heap outside the city.

Job’s wife seemed to have an uncanny grasp of the situation, even more so because her advice seems more in line with Satan’s reasoning than the Lord’s.

Masoretic Text		Septuagint
Job 2:9 (Tanakh/KJV)	Job 2:9 (NET)	Job 2:9 (NETS)	Job 2:9 (English Elpenor)
Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.	Then his wife said to him, “Are you still holding firmly to your integrity? Curse God, and die!”	Then after a long time had passed, his wife said to him, “How long will you persist and say, ‘Look, I will hang on a little longer, while I wait for the hope of my deliverance?’ For look, your legacy has vanished from the earth—sons and daughters, my womb’s birth pangs and labors, for whom I wearied myself with hardships in vain. And you? You sit in the refuse of worms as you spend the night in the open air. As for me, I am one that wanders about and a hired servant—from place to place and house to house, waiting for when the sun will set, so I can rest from the distresses and griefs that now beset me. Now say some word to the Lord and die!”	And when much time had passed, his wife said to him, How long wilt thou hold out, saying, 9α Behold, I wait yet a little while, expecting the hope of my deliverance? 9β for, behold, thy memorial is abolished from the earth, [even thy] sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows; 9γ and thou thyself sittest down to spend the nights in the open air among the corruption of worms, 9δ and I am a wanderer and a servant from place to place and house to house, waiting for the setting of the sun, that I may rest from my labours and my pangs which now beset me: but say some word against the Lord, and die.

If I thought this was contemporary fiction I might go off on a feminist rant about misogyny and the patriarchy. Though I do think the literary form of Job is drama, I believe the story is true. But as drama, Job’s wife is the first everyman character one encounters. She reacts more like what Satan claimed to expect from his scientific experiment on Job, not because she is female but because she is human. I say “claimed” because Satan (Septuagint: ὁ διάβολος) is a liar.

I’m becoming more and more convinced that Satan already knew that Job was blameless and upright, one who feared God and turned away from evil⁸ because Job believed the Lord, and the Lord credited it as righteousness to him.⁹ Satan already knew, even if he held onto some vague hope, that because of the power of the Lord’s credited righteousness there was nothing he could do to cause Job to curse God. Satan’s actual intent was to baffle us with misdirection, and to terrorize us with all he would do to us if we believed the Lord and the Lord credited it as righteousness to us.

Job’s wife sounds like Satan because everyman is from [their] father the devil, and [we] want to do what [our] father desires. He was a murderer from the beginning, and does not uphold the truth because there is no truth in him. Whenever he lies, he speaks according to his own nature because he is a liar and the father of lies.¹⁰

That everyman is from [their] father the devil is a point for everyman to concede to Jesus, the shut door at the entrance to the kingdom of God, and the light that will highlight our inner devil all too clearly. God, be merciful to me, sinner that I am,¹¹ is the key to open the shut door that is Jesus, the light of the world.

Did the rabbis who translated the Septuagint add words to Job’s wife’s soliloquy to make her more sympathetic? Or did the editors of the Masoretic text delete them to make her more direct? I’m favoring the latter here because in the Masoretic text Job’s wife quotes the Lord almost verbatim even as she sounds more like Satan:

Job 2:3 (NET) The Lord	Job 2:9 (NET) Job’s Wife
he still (ʿôḏ, ועדנו) holds firmly (ḥāzaq, מחזיק) to his integrity (tummâ, בתמתו)	Are you still (ʿôḏ, עדך) holding firmly (ḥāzaq, מחזיק) to your integrity (tummâ, בתמתך)?

Here is a comparison of the Greek in the Septuagint for contrast:

Job 2:3 (Septuagint BLB) Table	Job 2:3 (Septuagint Elpenor)	Job 2:9 (Septuagint BLB)	Job 2:9 (Septuagint Elpenor)
ἔτι δὲ ἔχεται ἀκακίας	ἔτι δὲ ἔχετε ἀκακίας	μέχρι τίνος καρτερήσεις λέγων	μέχρι τίνος καρτερήσεις λέγων
Job 2:3 (NETS)	Job 2:3 (English Elpenor)	Job 2:9 (NETS)	Job 2:9 (English Elpenor)
And he still maintains his innocence	and he yet cleaves to innocence	How long will you persist and say	How long wilt thou hold out, saying

Quoting the Lord verbatim is a clever synopsis that cuts immediately to the point. But the longer version of her speech seems more like a wife’s anguish watching her husband suffer, as well as her own anguish as long as he lives and she is not free to marry again. All this demonstrates perhaps is that the rabbis wrote better fiction. But I have faith that the story is true, and the Greek of the Septuagint seems much less like Job’s wife was privy to the Lord’s words verbatim.

Masoretic Text		Septuagint
Job 2:10 (Tanakh/KJV)	Job 2:10 (NET)	Job 2:10 (NETS)	Job 2:10 (English Elpenor)
But [Job] said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil (הָרָ֖ע)? In all this did not Job sin with his lips.	But he replied, “You’re talking like one of the godless women would do! Should we receive what is good from God, and not also receive what is evil (raʿ, הרע)?” In all this Job did not sin by what he said.	But Iob looked up and said to her, “You have spoken like one of the foolish women. If we received the good things from the Lord’s hand, shall we not bear the bad (τὰ κακὰ)?” In all these things that happened to him Iob did not sin at all with his lips before God.	But he looked on her, and said to her, Thou hast spoken like one of the foolish women. If we have received good things of the hand of the Lord, shall we not endure evil things (τὰ κακὰ)? In all these things that happened to him, Job sinned not at all with his lips before God.

In one sense, Job’s faith sounds naive. He accepts what has happened to him as evil from the hand of God (Septuagint: of the Lord, Κυρίου). He seems oblivious to Satan’s part in any of it. I wondered briefly whether Job thought of Satan as one of the gods. The rabbis who translated the Septuagint seem to have anticipated that question and answered it in the negative by translating האלהים (‘ĕlōhîm) Κυρίου here rather than θεοῦ. But Job’s theology was absolutely correct since Satan could do nothing without the Lord’s permission.

Job’s wife, especially in the Masoretic text, seems to believe that Job’s blamelessness is a personal achievement, a righteousness derived from law: Job still holds firmly to his integrity. But Job’s acceptance of both good and evil from the hand of the Lord sounds more to me like the fruit of a righteousness from God that is in fact based on Christ’s faithfulness¹² so many years before the Word became flesh and took up residence among us.¹³

The Lord boasts about Job: There is no one like him on the earth, a blameless and upright man, one who fears God and turns away from evil.¹⁴ The Lord has every right to boast. Job’s righteousness is the Lord’s handiwork. Job does not boast: The Lord gives, and the Lord takes away. May the name of the Lord be blessed!¹⁵ What do you have that you did not receive? Paul wrote the Corinthians. And if you received it, why do you boast as though you did not?¹⁶ He also wrote to the Romans: Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things?¹⁷

Satan doesn’t appear again in the book of Job except by proxy in his influence over natural born human beings. I want to continue to study the book of Job in another essay series, but here I’ll sum up a bit. This side excursion into the book of Job began for me with a question: Who did Jesus command, “What you are about to do, do quickly.”¹⁸

The narrative is quite clear that Jesus spoke to Judas Iscariot. But right before Jesus spoke those words, John also made it clear that Satan (ὁ σατανᾶς) had entered into Judas. In the book of Job Satan needed the Lord’s permission to do anything to Job. Was, What you are about to do, do quickly, Jesus’ permission? I lay down my life, so that I may take it back again, Jesus said. No one takes it away from me, but I lay it down of my own free will (ἐμαυτοῦ). I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.¹⁹

“It’s difficult to say that He was speaking to both: ποίησον is singular. But was He speaking to Satan/Judas, a unitary singular, at that moment?”²⁰ Then Satan entered into him²¹ (τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ σατανᾶς) seems to be something more than You people are from your father the devil, and you want to do what your father desires.²² And now I wonder if that “ something more” exempts Judas somehow from all people Jesus will draw to Himself if or when He was crucified.²³

Tables comparing Job 2:4; 2:5; 2:6; 2:7; 2:8; 2:9 and 2:10 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 2:4; 2:5; 2:6; 2:7; 2:8; 2:9 and 2:10 in the Septuagint (BLB and Elpenor) follow.

Job 2:4 (Tanakh)	Job 2:4 (KJV)	Job 2:4 (NET)
And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.	And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.	But Satan answered the Lord, “Skin for skin! Indeed, a man will give up all that he has to save his life.

Job 2:4 (Septuagint BLB)	Job 2:4 (Septuagint Elpenor)
ὑπολαβὼν δὲ ὁ διάβολος εἶπεν τῷ κυρίῳ δέρμα ὑπὲρ δέρματος ὅσα ὑπάρχει ἀνθρώπῳ ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐκτείσει	ὑπολαβὼν δὲ ὁ διάβολος εἶπε τῷ Κυρίῳ· δέρμα ὑπὲρ δέρματος· καὶ πάντα, ὅσα ὑπάρχει ἀνθρώπῳ, ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐκτίσει
Job 2:4 (NETS)	Job 2:4 (English Elpenor)
Then the slanderer continued and said to the Lord, “Skin for skin; whatever a person has he will use to pay for his life.	And the devil answered and said to the Lord, Skin for skin, all that a man has will he give as a ransom for his life.

Job 2:5 (Tanakh)	Job 2:5 (KJV)	Job 2:5 (NET)
But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face	But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.	But extend your hand and strike his bone and his flesh, and he will no doubt curse you to your face!”

Job 2:5 (Septuagint BLB)	Job 2:5 (Septuagint Elpenor)
οὐ μὴν δὲ ἀλλὰ ἀποστείλας τὴν χεῗρά σου ἅψαι τῶν ὀστῶν αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦ εἰ μὴν εἰς πρόσωπόν σε εὐλογήσει	οὐ μὴν δὲ ἀλλὰ ἀποστείλας τὴν χεῖρά σου ἅψαι τῶν ὀστῶν αὐτοῦ καὶ σαρκῶν αὐτοῦ· ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει
Job 2:5 (NETS)	Job 2:5 (English Elpenor)
However, stretch out your hand, and touch his bones and his flesh; surely he will bless you to your face!”	Nay, but put forth thine hand, and touch his bones and his flesh: verily he will bless thee to [thy] face.

Job 2:6 (Tanakh)	Job 2:6 (KJV)	Job 2:6 (NET)
And the LORD said unto Satan, Behold, he is in thine hand; but save his life.	And the LORD said unto Satan, Behold, he is in thine hand; but save his life.	So the Lord said to Satan, “All right, he is in your power; only preserve his life.”

Job 2:6 (Septuagint BLB)	Job 2:6 (Septuagint Elpenor)
εἶπεν δὲ ὁ κύριος τῷ διαβόλῳ ἰδοὺ παραδίδωμί σοι αὐτόν μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον	εἶπε δὲ ὁ Κύριος τῷ διαβόλῳ· ἰδοὺ παραδίδωμί σοι αὐτόν, μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον
Job 2:6 (NETS)	Job 2:6 (English Elpenor)
Then the Lord said to the slanderer, “Very well, I am handing him over to you; only spare his life.”	And the Lord said to the devil, Behold, I deliver him up to thee; only save his life.

Job 2:7 (Tanakh)	Job 2:7 (KJV)	Job 2:7 (NET)
So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.	So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.	So Satan went out from the presence of the Lord, and he afflicted Job with a malignant ulcer from the soles of his feet to the top of his head.

Job 2:7 (Septuagint BLB)	Job 2:7 (Septuagint Elpenor)
ἐξῆλθεν δὲ ὁ διάβολος ἀπὸ τοῦ κυρίου καὶ ἔπαισεν τὸν Ιωβ ἕλκει πονηρῷ ἀπὸ ποδῶν ἕως κεφαλῆς	᾿Εξῆλθε δὲ ὁ διάβολος ἀπὸ προσώπου Κυρίου καὶ ἔπαισε τὸν ᾿Ιὼβ ἕλκει πονηρῷ ἀπὸ ποδῶν ἕως κεφαλῆς
Job 2:7 (NETS)	Job 2:7 (English Elpenor)
So the slanderer went out from the Lord, and he struck Iob with a grievous festering sore from his feet to his head.	So the devil went out from the Lord, and smote Job with sore boils from [his] feet to [his] head.

Job 2:8 (Tanakh)	Job 2:8 (KJV)	Job 2:8 (NET)
And he took him a potsherd to scrape himself withal; and he sat down among the ashes.	And he took him a potsherd to scrape himself withal; and he sat down among the ashes.	Job took a shard of broken pottery to scrape himself with while he was sitting among the ashes.

Job 2:8 (Septuagint BLB)	Job 2:8 (Septuagint Elpenor)
καὶ ἔλαβεν ὄστρακον ἵνα τὸν ἰχῶρα ξύῃ καὶ ἐκάθητο ἐπὶ τῆς κοπρίας ἔξω τῆς πόλεως	καὶ ἔλαβεν ὄστρακον, ἵνα τὸν ἰχῶρα ξύῃ, καὶ ἐκάθητο ἐπὶ τῆς κοπρίας ἔξω τῆς πόλεως
Job 2:8 (NETS)	Job 2:8 (English Elpenor)
And he took a potsherd, so that he could scrape away the pus, and sat on the rubbish heap outside the city.	And he took a potsherd to scrape away the discharge, and sat upon a dung-heap outside the city.

Job 2:9 (Tanakh)	Job 2:9 (KJV)	Job 2:9 (NET)
Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.	Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.	Then his wife said to him, “Are you still holding firmly to your integrity? Curse God, and die!”

Job 2:9 (Septuagint BLB)	Job 2:9 (Septuagint Elpenor)
χρόνου δὲ πολλοῦ προβεβηκότος εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ μέχρι τίνος καρτερήσεις λέγων	Χρόνου δὲ πολλοῦ προβεβηκότος εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ· μέχρι τίνος καρτερήσεις λέγων· 9α ἰδοὺ ἀναμένω χρόνον ἔτι μικρὸν προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου; 9β ἰδοὺ γὰρ ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς, υἱοὶ καὶ θυγατέρες, ἐμῆς κοιλίας ὠδῖνες καὶ πόνοι, οὓς εἰς τὸ κενὸν ἐκοπίασα μετὰ μόχθων· 9γ σύ τε αὐτὸς ἐν σαπρίᾳ σκωλήκων κάθησαι διανυκτερεύων αἴθριος, 9δ κἀγὼ πλανῆτις καὶ λάτρις, τόπον ἐκ τόπου περιερχομένη καὶ οἰκίαν ἐξ οἰκίας, προσδεχομένη τὸν ἥλιον πότε δύσεται, ἵνα ἀναπαύσωμαι τῶν μόχθων μου καὶ τῶν ὀδυνῶν, αἵ με νῦν συνέχουσιν· ἀλλὰ εἰπόν τι ῥῆμα πρὸς Κύριον καὶ τελεύτα
Job 2:9 (NETS)	Job 2:9 (English Elpenor)
Then after a long time had passed, his wife said to him, “How long will you persist and say, ‘Look, I will hang on a little longer, while I wait for the hope of my deliverance?’ For look, your legacy has vanished from the earth—sons and daughters, my womb’s birth pangs and labors, for whom I wearied myself with hardships in vain. And you? You sit in the refuse of worms as you spend the night in the open air. As for me, I am one that wanders about and a hired servant—from place to place and house to house, waiting for when the sun will set, so I can rest from the distresses and griefs that now beset me. Now say some word to the Lord and die!”	And when much time had passed, his wife said to him, How long wilt thou hold out, saying, 9α Behold, I wait yet a little while, expecting the hope of my deliverance? 9β for, behold, thy memorial is abolished from the earth, [even thy] sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows; 9γ and thou thyself sittest down to spend the nights in the open air among the corruption of worms, 9δ and I am a wanderer and a servant from place to place and house to house, waiting for the setting of the sun, that I may rest from my labours and my pangs which now beset me: but say some word against the Lord, and die.

Job 2:10 (Tanakh)	Job 2:10 (KJV)	Job 2:10 (NET)
But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.	But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.	But he replied, “You’re talking like one of the godless women would do! Should we receive what is good from God, and not also receive what is evil?” In all this Job did not sin by what he said.

Job 2:10 (Septuagint BLB)	Job 2:10 (Septuagint Elpenor)
ὁ δὲ ἐμβλέψας εἶπεν αὐτῇ ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου τὰ κακὰ οὐχ ὑποίσομεν ἐν πᾶσιν τούτοις τοῗς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν Ιωβ τοῗς χείλεσιν ἐναντίον τοῦ θεοῦ	ὁ δὲ ἐμβλέψας εἶπεν αὐτῇ· ἵνα τί ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας οὕτως; εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; ἐν πᾶσι τούτοις τοῖς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν ᾿Ιὼβ τοῖς χείλεσιν ἐναντίον τοῦ Θεοῦ
Job 2:10 (NETS)	Job 2:10 (English Elpenor)
But Iob looked up and said to her, “You have spoken like one of the foolish women. If we received the good things from the Lord’s hand, shall we not bear the bad?” In all these things that happened to him Iob did not sin at all with his lips before God.	But he looked on her, and said to her, Thou hast spoken like one of the foolish women. If we have received good things of the hand of the Lord, shall we not endure evil things? In all these things that happened to him, Job sinned not at all with his lips before God.

The Lost Son of Perdition, Part 11

Back to Nothing True, Part 2

¹ Job 1:8b (NET) Table

² 1 John 4:8 (NET)

³ Romans 2:5 (NET) Table

⁴ Job 1:9b, 10a (NET)

⁵ Job 1:1b (NET) Table

⁶ Ibid.

⁷ Genesis 15:6 (NET) Table

⁸ Job 1:1b (NET) Table

⁹ Genesis 15:6 (NET) Table

¹⁰ John 8:44 (NET) Table

¹¹ Luke 18:13 (NET) Table

¹² Philippians 3:9b (NET)

¹³ John 1:14a (NET)

¹⁴ Job 1:8b (NET) Table

¹⁵ Job 1:21b (NET) Table

¹⁶ 1 Corinthians 4:7b (NET)

¹⁷ Romans 8:32 (NET) Table

¹⁸ John 13:27b (NET)

¹⁹ John 10:17b, 18 (NET)

²⁰ The Lost Son of Perdition, Part 5

²¹ John 13:27a (NET)

²² John 8:44a (NET) Table

²³ John 12:32 (NET)

The Lost Son of Perdition, Part 9

Posted on August 8, 2022 by admin

This is a continuation of my consideration of God’s love for Satan revealed in the book of Job. The Lord (Yᵊhōvâ, יהוה) allowed (Job 1:12) Satan to carry out his scientific experiment on Job, a blameless and upright man, one who fears God and turns away from evil.¹

Satan stated his hypothesis before the Lord (Job 1:9b, 10 NET):

Is it for nothing that Job fears God? [Table] Have you not made a hedge around him and his household and all that he has on every side? You have blessed the work of his hands, and his livestock have increased in the land [Table].

In other words, Job’s blamelessness, uprightness, fear or worship of God, turning away from evil was the result of God’s bribe of material well-being (Job 1:1-3). Satan proposed a test for this hypothesis (Job 1:11 NET [Table]):

But extend your hand and strike everything he has, and he will no doubt curse you to your face!

The Lord permitted Satan to take Job’s oxen and donkeys along with most of his servants who tended them (Job 1:14, 15), his sheep along with most of his servants who tended them (Job 1:16), his camels along with most of his servants who tended them (Job 1:17), and his children along with most of his servants who attended them (Job 1:18, 19).

Masoretic Text		Septuagint
Job 1:20-22 (Tanakh/KJV)	Job 1:20-22 (NET)	Job 1:20-22 (NETS)	Job 1:20-22 (English Elpenor)
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,	Then Job got up and tore his robe. He shaved his head, and then he threw himself down with his face to the ground.	So Iob arose, tore his clothes and shaved the hair of his head and fell on the ground and did obeisance and said,	So Job arose, and rent his garments, and shaved the hair of his head, and fell on the earth, and worshipped,
And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.	He said, “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed!”	“I came naked from my mother’s womb; naked also shall I return there; the Lord gave; the Lord has taken away; as it seemed good to the Lord, so it turned out; blessed be the name of the Lord.”	and said, I myself came forth naked from my mother᾿s womb, and naked shall I return thither; the Lord gave, the Lord has taken away: as it seemed good to the Lord, so has it come to pass; blessed be the name of the Lord.
In all this Job sinned not, nor charged God foolishly.	In all this Job did not sin, nor did he charge God with moral impropriety.	In all these things that happened to him Iob did not sin at all before the Lord, and did not charge God with folly.	In all these events that befell him Job sinned not at all before the Lord, and did not impute folly to God.

Satan’s hypothesis was falsified: removing Job’s material blessings did not cause him to curse God. When I first read the book of Job, however, I knew very little about the scientific method, particularly its limitations. I didn’t know God very well either.

I assumed that the meaning of this story was that Job’s blamelessness, uprightness, fear or worship of God and turning away from evil was something either innate to Job or acquired by his own efforts, definitely not the result of anything God had done. In fact, I assumed that Job’s innate or self-achieved blamelessness, uprightness, fear or worship of God and turning away from evil was the reason God had made a hedge around him and his household, blessed the work of his hands, and caused his livestock to increase in the land.

Now I believe that Satan’s falsified hypothesis was nearer the truth than my own. The following was recorded regarding Job:

Masoretic Text		Septuagint
Job 1:4, 5 (Tanakh/KJV)	Job 1:4, 5 (NET)	Job 1:4, 5 (NETS)	Job 1:4, 5 (English Elpenor)
And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.	Now his sons used to go and hold a feast in the house of each one in turn, and they would send and invite their three sisters to eat and to drink with them.	Now his sons used to gather with one another and hold a feast each day; they used to take along their three sisters as well, to eat and drink with them.	And his sons visiting one another prepared a banquet every day, taking with them also their sisters to eat and drink with them.
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.	When the days of their feasting were finished, Job would send for them and sanctify them; he would get up early in the morning and offer burnt offerings according to the number of them all. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s customary practice.	And when the feast days had run their course, Iob used to send and purify them, rising early in the morning, and he used to offer a sacrifice on their behalf, according to their number, and one bull calf as a sin offering for their souls–for Job said, “Perhaps my sons thought bad things in their mind toward God.” So this is what Job would always do.	And when the days of the banquet were completed, Job sent and purified them, having risen up in the morning, and offered sacrifices for them, according to their number, and one calf for a sin-offering for their souls: for Job said, Lest peradventure my sons have thought evil in their minds against God. Thus, then Job did continually.

In other words, Job believed the Lord, and [I now assume] the Lord credited it as righteousness to him.² And that righteousness came in the form of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.³ Was Satan unaware of this? I don’t know.

If he knew it and carried out the whole charade described in the book of Job anyway, he was more duplicitous than I’ve ever imagined. The whole design of his argument, hypothesis and experiment was intended to throw me (and anyone else) off the scent of God’s graciousness. If Satan knew, then God certainly recognized his duplicity. His love for Satan in terms of his patience becomes all the more astounding.

Satan came before the Lord again.

Masoretic Text		Septuagint
Job 2:1, 2 (Tanakh/KJV)	Job 2:1, 2 (NET)	Job 2:1, 2 (NETS)	Job 2:1, 2 (English Elpenor)
Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.	Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord.	Now it happened, when it was the set day and the angels of God came to present themselves before the Lord, the slanderer also came among them. [to present himself before the Lord]	And it came to pass on a certain day, that the angels of God came to stand before the Lord, and the devil came among them to stand before the Lord.
And the LORD said unto Satan (הַשָּׂטָ֔ן), From whence comest thou? And Satan (הַשָּׂטָ֚ן) answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.	And the Lord said to Satan (śāṭān, השׁטן), “Where have you come from?” Satan (śāṭān, השׁטן) answered the Lord, “From roving about on the earth, and from walking back and forth across it.”	And the Lord said to the slanderer (τῷ διαβόλῳ), “Where are you coming from?” Then the slanderer (ὁ διάβολος) said before the Lord, “I have come, after traversing what is under heaven and walking about everywhere.”	And the Lord, said to the devil (τῷ διαβόλῳ), Whence comest thou? Then the devil (ὁ διάβολος) said before the Lord, I am come from going through the world, and walking about the whole earth.

The Hebrew word הַשָּׂטָ֔ן (Tanakh, KJV, NET: Satan) was translated τῷ διαβόλῳ and ὁ διάβολος in the Septuagint. Be sober and alert, Peter warned his readers. Your enemy the devil (διάβολος), like a roaring lion, is on the prowl looking for someone to devour.⁴ Still, the Lord loved him patiently.

Masoretic Text		Septuagint
Job 2:3 (Tanakh/KJV)	Job 2:3 (NET)	Job 2:3 (NETS)	Job 2:3 (English Elpenor)
And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.	Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly to his integrity, so that you stirred me up to destroy him without reason.”	Then the Lord said, “So did you notice my attendant Iob–that there is no one of those on the earth like him, an innocent, genuine, blameless, religious man, staying away from all wrong? And he still maintains his innocence, though you said to destroy his possessions for no reason.”	And the Lord said to the devil, Hast thou then observed my servant Job, that there is none of [men] upon the earth like him, a harmless, true, blameless, godly man, abstaining from all evil? and he yet cleaves to innocence, whereas thou has told [me] to destroy his substance without cause?

In another essay I made such an issue of Mr. Cox’s translation of Job 1:8 in the NETS, I want to compare the Greek and Hebrew of Job 2:3 here. The Greek of the Septuagint follows:

Job 1:8 (Septuagint BLB)	Job 2:3 (Septuagint BLB)	Job 1:8 (Septuagint Elpenor)	Job 2:3 (Septuagint Elpenor)
προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου Ιωβ	προσέσχες οὖν τῷ θεράποντί μου Ιωβ	προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου ᾿Ιώβ	προσέσχες οὖν τῷ θέραποντί μου ᾿Ιώβ
Job 1:8 (NETS)	Job 2:3 (NETS)	Job 1:8 (English Elpenor)	Job 2:3 (English Elpenor)
Did you give thought to your disposition against my servant Iob	So did you notice my attendant Iob	Hast thou diligently considered my servant Job	Hast thou then observed my servant Job

While the Greek of Job 1:8 was τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου, the Greek of Job 2:3 was οὖν τῷ θεράποντί μου. The Hebrew in the Masoretic text, however, was not that different.

Job 1:8		Job 2:3
Hebrew	Greek	Hebrew	Greek
השׁמת	προσέσχες	השׁמת	προσέσχες
לבך	τῇ διανοίᾳ σου	לבך	οὖν
על	κατὰ	אל
עבדי	τοῦ παιδός μου	עבדי	τῷ θεράποντί μου
איוב	Ιωβ	איוב	Ιωβ

Only the preposition על (ʿal), translated κατὰ in the Septuagint, was changed in verse 2:3 to אל (‘ēl). I don’t really mean to imply that οὖν was intended as a Greek translation of the Hebrew word לבך (lēḇ), only that it is second in the word string. If the rabbis who translated the Septuagint were able to glean this much difference from a preposition, it is well beyond my knowledge of both Greek and Hebrew.

Though I’ve developed a healthy skepticism regarding the originality of the Masoretic text when it differs dramatically from the Septuagint, a brief survey of the most blatant difference (παιδός and θεράποντί) persuaded me not to pursue it any further [See Table below] at this time .

Reference	Hebrew	NET	Septuagint	NETS/Elpenor
Genesis 24:24	לבן	son	θεράποντι	attendant/servant
Exodus 4:10	עבדך	servant	θεράποντί	attendant/servant
Exodus 14:31	עבדו	servant	θεράποντι	attendant/servant
Deuteronomy 3:24	עבדך	me	θεράποντι	attendant/servant
Job 2:3	עבדי	servant	θέραποντί	attendant/servant

Four of the five occurrences of θέραποντί (a form of θεράπων) in the Septuagint were translations of forms of עֶבֶד (ʿeḇeḏ). The fifth was probably not a translation of לבן (bēn) but of a word in a phrase which no longer appears in the Masoretic text [See Table below]. There is one occurrence of θεράπων in the New Testament as a description of Moses (Hebrews 3:5 NET):

Now Moses⁵ was faithful in all God’s house as a servant (θεράπων), to testify to the things that would be spoken.

Hebrews 3:5 alludes to, and quotes from, Numbers 12:7 in the Septuagint where the Hebrew word עַבְדִּ֣י (ʿeḇeḏ), My servant (Tanakh, KJV, NET), was translated ὁ θεράπων μου:

Masoretic Text		Septuagint
Numbers 12:7 (Tanakh)	Numbers 12:7 (NET)	Numbers 12:7 (NETS)	Numbers 12:7 (English Elpenor)
My servant (עַבְדִּ֣י) Moses is not so; he is trusted in all My house;	My servant (ʿeḇeḏ, עבדי) Moses is not like this; he is faithful in all my house.	Not so my attendant (ὁ θεράπων μου) Moyses; in my whole house he is faithful.	My servant (ὁ θεράπων μου) Moses [is] not so; he is faithful in all my house.

It seems that the rabbis used forms of θεράπων as an honorific among slaves and servants, and Job had earned that honorific by holding onto his innocence. I’ll continue in another essay.

A table comparing the Greek of the quotation of Numbers 12:7 in Hebrews 3:5 follows:

Hebrews 3:5 (NET Parallel Greek)	Numbers 12:7 (Septuagint BLB)	Numbers 12:7 (Septuagint Elpenor)
πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ	ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστιν	ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι
Hebrews 3:5 (NET)	Numbers 12:7 (NETS)	Numbers 12:7 (English Elpenor)
faithful in all God’s house	in my whole house he is faithful	he is faithful in all my house

A table of all occurrences of forms of θεράπων found in the Septuagint follows:

θεράπων	Exodus 33:11; Numbers 12:7; Joshua 1:2; Job 3:19; Job 7:2; Job 42:7; Job 42:8; Proverbs 18:14
θεράποντες	Exodus 9:30; Exodus 10:7; Exodus 12:30
θεράποντος	Numbers 12:8; 1 Chronicles 16:40; Job 32:13; Job 42:8
θεραπόντων	Genesis 50:17; Exodus 5:21; Exodus 7:9; Exodus 7:10; Exodus 7:20; Exodus 8:3; Exodus 8:9; Exodus 8:11; Exodus 8:24; Exodus 8:29; Exodus 8:31; Exodus 9:8; Exodus 9:14; Exodus 9:20; Exodus 9:34; Exodus 10:1; Exodus 10:6; Exodus 11:3; Exodus 14:5; Exodus 14:8; Deuteronomy 9:27; Proverbs 27:27
θεράποντι	Genesis 24:44; Exodus 4:10; Exodus 14:31; Deuteronomy 3:24; Job 2:3
θεράπουσιν	Numbers 32:31; Deuteronomy 29:2; Deuteronomy 34:11
θεράποντα	Numbers 11:11; Job 19:16; Job 42:8
θεράποντας	Exodus 8:4; Exodus 8:21

A table illustrating the difference between the Septuagint and Masoretic text in Genesis 24:44 follows:

Masoretic Text		Septuagint
Genesis 24:44 (Tanakh)	Genesis 24:44 (NET)	Genesis 24:44 (NETS)	Genesis 24:44 (English Elpenor)
and she shall say to me: Both drink thou, and I will also draw for thy camels; let the same be the woman whom HaShem hath appointed for my master’s son.	Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’	and she should say to me, “You drink, and I will fetch water for your camels too,” may this be the woman whom the Lord prepared for his own attendant (θεράποντι) Isaak, and by this I shall know that you have done mercy toward my lord Abraam.’	and she shall say to me, Both drink thou, and I will draw water for thy camels, this [shall be] the wife whom the Lord has prepared for his own servant (θεράποντι) Isaac; and hereby shall I know that thou hast wrought mercy with my master Abraam.

Tables comparing Job 1:20; 1:21; 1:22; 1:4; 1:5; 2:1; 2:2; 2:3; Numbers 12:7 and Genesis 24:44 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:20; 1:21; 1:22; 1:4; 1:5; 2:1; 2:2; 2:3; Numbers 12:7 and Genesis 24:44 in the Septuagint (BLB and Elpenor), and tables comparing 1 Peter 5:8 and Hebrews 3:5 in the NET and KJV follow.

Job 1:20 (Tanakh)	Job 1:20 (KJV)	Job 1:20 (NET)
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,	Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,	Then Job got up and tore his robe. He shaved his head, and then he threw himself down with his face to the ground.

Job 1:20 (Septuagint BLB)	Job 1:20 (Septuagint Elpenor)
οὕτως ἀναστὰς Ιωβ διέρρηξεν τὰ ἱμάτια αὐτοῦ καὶ ἐκείρατο τὴν κόμην τῆς κεφαλῆς αὐτοῦ καὶ πεσὼν χαμαὶ προσεκύνησεν καὶ εἶπεν	Οὕτως ἀναστὰς ᾿Ιὼβ ἔρρηξε τὰ ἱμάτια αὐτοῦ καὶ ἐκείρατο τὴν κώμην τῆς κεφαλῆς καὶ πεσὼν χαμαὶ προσεκύνησε τῷ Κυρίῳ καὶ εἶπεν
Job 1:20 (NETS)	Job 1:20, 21a (English Elpenor)
So Iob arose, tore his clothes and shaved the hair of his head and fell on the ground and did obeisance and said,	So Job arose, and rent his garments, and shaved the hair of his head, and fell on the earth, and worshipped, 21 and said,

Job 1:21 (Tanakh)	Job 1:21 (KJV)	Job 1:21 (NET)
And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.	And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.	He said, “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed!”

Job 1:21 (Septuagint BLB)	Job 1:21 (Septuagint Elpenor)
αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου γυμνὸς καὶ ἀπελεύσομαι ἐκεῗ ὁ κύριος ἔδωκεν ὁ κύριος ἀφείλατο ὡς τῷ κυρίῳ ἔδοξεν οὕτως καὶ ἐγένετο εἴη τὸ ὄνομα κυρίου εὐλογημένον	αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ· ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλατο· ὡς τῷ Κυρίῳ ἔδοξεν, οὕτω καὶ ἐγένετο· εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας
Job 1:21 (NETS)	Job 1:21 (English Elpenor)
“I came naked from my mother’s womb; naked also shall I return there; the Lord gave; the Lord has taken away; as it seemed good to the Lord, so it turned out; blessed be the name of the Lord.”	and said, I myself came forth naked from my mother᾿s womb, and naked shall I return thither; the Lord gave, the Lord has taken away: as it seemed good to the Lord, so has it come to pass; blessed be the name of the Lord.

Job 1:22 (Tanakh)	Job 1:22 (KJV)	Job 1:22 NET)
In all this Job sinned not, nor charged God foolishly.	In all this Job sinned not, nor charged God foolishly.	In all this Job did not sin, nor did he charge God with moral impropriety.

Job 1:22 (Septuagint BLB)	Job 1:22 (Septuagint Elpenor)
ἐν τούτοις πᾶσιν τοῗς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν Ιωβ ἐναντίον τοῦ κυρίου καὶ οὐκ ἔδωκεν ἀφροσύνην τῷ θεῷ	᾿Εν τούτοις πᾶσι τοῖς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν ᾿Ιὼβ ἐναντίον τοῦ Κυρίου καὶ οὐκ ἔδωκεν ἀφροσύνην τῷ Θεῷ
Job 1:22 (NETS)	Job 1:22 (English Elpenor)
In all these things that happened to him Iob did not sin at all before the Lord, and did not charge God with folly.	In all these events that befell him Job sinned not at all before the Lord, and did not impute folly to God.

Job 1:4 (Tanakh)	Job 1:4 (KJV)	Job 1:4 (NET)
And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.	And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.	Now his sons used to go and hold a feast in the house of each one in turn, and they would send and invite their three sisters to eat and to drink with them.

Job 1:4 (Septuagint BLB)	Job 1:4 (Septuagint Elpenor)
συμπορευόμενοι δὲ οἱ υἱοὶ αὐτοῦ πρὸς ἀλλήλους ἐποιοῦσαν πότον καθ᾽ ἑκάστην ἡμέραν συμπαραλαμβάνοντες ἅμα καὶ τὰς τρεῗς ἀδελφὰς αὐτῶν ἐσθίειν καὶ πίνειν μετ᾽ αὐτῶν	συμπορευόμενοι δὲ οἱ υἱοὶ αὐτοῦ πρὸς ἀλλήλους ἐποιοῦσαν πότον καθ᾿ ἑκάστην ἡμέραν, συμπαραλαμβάνοντες ἅμα καὶ τὰς τρεῖς ἀδελφὰς αὐτῶν ἐσθίειν καὶ πίνειν μετ᾿ αὐτῶν
Job 1:4 (NETS)	Job 1:4 (English Elpenor)
Now his sons used to gather with one another and hold a feast each day; they used to take along their three sisters as well, to eat and drink with them.	And his sons visiting one another prepared a banquet every day, taking with them also their sisters to eat and drink with them.

Job 1:5 (Tanakh)	Job 1:5 (KJV)	Job 1:5 (NET)
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.	And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.	When the days of their feasting were finished, Job would send for them and sanctify them; he would get up early in the morning and offer burnt offerings according to the number of them all. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s customary practice.

Job 1:5 (Septuagint BLB)	Job 1:5 (Septuagint Elpenor)
καὶ ὡς ἂν συνετελέσθησαν αἱ ἡμέραι τοῦ πότου ἀπέστελλεν Ιωβ καὶ ἐκαθάριζεν αὐτοὺς ἀνιστάμενος τὸ πρωὶ καὶ προσέφερεν περὶ αὐτῶν θυσίας κατὰ τὸν ἀριθμὸν αὐτῶν καὶ μόσχον ἕνα περὶ ἁμαρτίας περὶ τῶν ψυχῶν αὐτῶν ἔλεγεν γὰρ Ιωβ μήποτε οἱ υἱοί μου ἐν τῇ διανοίᾳ αὐτῶν κακὰ ἐνενόησαν πρὸς θεόν οὕτως οὖν ἐποίει Ιωβ πάσας τὰς ἡμέρας	καὶ ὡς ἂν συνετελέσθησαν αἱ ἡμέραι τοῦ πότου, ἀπέστελλεν ᾿Ιὼβ καὶ ἐκαθάριζεν αὐτοὺς ἀνιστάμενος τὸ πρωΐ καὶ προσέφερε περὶ αὐτῶν θυσίας κατὰ τὸν ἀριθμὸν αὐτῶν καὶ μόσχον ἕνα περὶ ἁμαρτίας περὶ τῶν ψυχῶν αὐτῶν· ἔλεγε γὰρ ᾿Ιώβ· μή ποτε οἱ υἱοί μου ἐν τῇ διανοίᾳ αὐτῶν κακὰ ἐνενόησαν πρὸς Θεόν. οὕτως οὖν ἐποίει ᾿Ιὼβ πάσας τὰς ἡμέρας
Job 1:5 (NETS)	Job 1:5 (English Elpenor)
And when the feast days had run their course, Iob used to send and purify them, rising early in the morning, and he used to offer a sacrifice on their behalf, according to their number, and one bull calf as a sin offering for their souls–for Job said, “Perhaps my sons thought bad things in their mind toward God.” So this is what Job would always do.	And when the days of the banquet were completed, Job sent and purified them, having risen up in the morning, and offered sacrifices for them, according to their number, and one calf for a sin-offering for their souls: for Job said, Lest peradventure my sons have thought evil in their minds against God. Thus, then Job did continually.

Job 2:1 (Tanakh)	Job 2:1 (KJV)	Job 2:1 (NET)
Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.	Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.	Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord.

Job 2:1 (Septuagint BLB)	Job 2:1 (Septuagint Elpenor)
ἐγένετο δὲ ὡς ἡ ἡμέρα αὕτη καὶ ἦλθον οἱ ἄγγελοι τοῦ θεοῦ παραστῆναι ἔναντι κυρίου καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν παραστῆναι ἐναντίον τοῦ κυρίου	ΕΓΕΝΕΤΟ δὲ ὡς ἡ ἡμέρα αὕτη καὶ ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἔναντι Κυρίου, καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν παραστῆναι ἐναντίον τοῦ Κυρίου
Job 2:1 (NETS)	Job 2:1 (English Elpenor)
Now it happened, when it was the set day and the angels of God came to present themselves before the Lord, the slanderer also came among them. [to present himself before the Lord]	And it came to pass on a certain day, that the angels of God came to stand before the Lord, and the devil came among them to stand before the Lord.

Job 2:2 (Tanakh)	Job 2:2 (KJV)	Job 2:2 (NET)
And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.	And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.	And the Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roving about on the earth, and from walking back and forth across it.”

Job 2:2 (Septuagint BLB)	Job 2:2 (Septuagint Elpenor)
καὶ εἶπεν ὁ κύριος τῷ διαβόλῳ πόθεν σὺ ἔρχῃ τότε εἶπεν ὁ διάβολος ἐνώπιον τοῦ κυρίου διαπορευθεὶς τὴν ὑπ᾽ οὐρανὸν καὶ ἐμπεριπατήσας τὴν σύμπασαν πάρειμι	καὶ εἶπεν ὁ Κύριος τῷ διαβόλῳ· πόθεν σὺ ἔρχῃ; τότε εἶπεν ὁ διάβολος ἐνώπιον τοῦ Κυρίου· διαπορευθεὶς τὴν ὑπ᾿ οὐρανὸν καὶ ἐμπεριπατήσας τὴν σύμπασαν πάρειμι
Job 2:2 (NETS)	Job 2:2 (English Elpenor)
And the Lord said to the slanderer, “Where are you coming from?” Then the slanderer said before the Lord, “I have come, after traversing what is under heaven and walking about everywhere.”	And the Lord, said to the devil, Whence comest thou? Then the devil said before the Lord, I am come from going through the world, and walking about the whole earth.

Job 2:3 (Tanakh)	Job 2:3 (KJV)	Job 2:3 (NET)
And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.	And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.	Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly to his integrity, so that you stirred me up to destroy him without reason.”

Job 2:3 (Septuagint BLB)	Job 2:3 (Septuagint Elpenor)
εἶπεν δὲ ὁ κύριος πρὸς τὸν διάβολον προσέσχες οὖν τῷ θεράποντί μου Ιωβ ὅτι οὐκ ἔστιν κατ᾽ αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ἄκακος ἀληθινός ἄμεμπτος θεοσεβής ἀπεχόμενος ἀπὸ παντὸς κακοῦ ἔτι δὲ ἔχεται ἀκακίας σὺ δὲ εἶπας τὰ ὑπάρχοντα αὐτοῦ διὰ κενῆς ἀπολέσαι	εἶπε δὲ ὁ Κύριος πρὸς τὸν διάβολον· προσέσχες οὖν τῷ θέραποντί μου ᾿Ιώβ, ὅτι οὐκ ἔστι κατ᾿ αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ὅμοιος αὐτῷ, ἄκακος, ἀληθινός, ἄμεμπτος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς κακοῦ; ἔτι δὲ ἔχετε ἀκακίας· σὺ δὲ εἶπας τὰ ὑπάρχοντα αὐτοῦ διακενῆς ἀπολέσαι
Job 2:3 (NETS)	Job 2:3 (English Elpenor)
Then the Lord said, “So did you notice my attendant Iob–that there is no one of those on the earth like him, an innocent, genuine, blameless, religious man, staying away from all wrong? And he still maintains his innocence, though you said to destroy his possessions for no reason.”	And the Lord said to the devil, Hast thou then observed my servant Job, that there is none of [men] upon the earth like him, a harmless, true, blameless, godly man, abstaining from all evil? and he yet cleaves to innocence, whereas thou has told [me] to destroy his substance without cause?

Numbers 12:7 (Tanakh)	Numbers 12:7 (KJV)	Numbers 12:7 (NET)
My servant Moses is not so; he is trusted in all My house;	My servant Moses is not so, who is faithful in all mine house.	My servant Moses is not like this; he is faithful in all my house.

Numbers 12:7 (Septuagint BLB)	Numbers 12:7 (Septuagint Elpenor)
οὐχ οὕτως ὁ θεράπων μου Μωυσῆς ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστιν	οὐχ οὕτως ὁ θεράπων μου Μωυσῆς· ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι
Numbers 12:7 (NETS)	Numbers 12:7 (English Elpenor)
Not so my attendant Moyses; in my whole house he is faithful.	My servant Moses [is] not so; he is faithful in all my house.

Genesis 24:44 (Tanakh)	Genesis 24:44 (KJV)	Genesis 24:44 (NET)
and she shall say to me: Both drink thou, and I will also draw for thy camels; let the same be the woman whom HaShem hath appointed for my master’s son.	And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master’s son.	Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’

Genesis 24:44 (Septuagint BLB)	Genesis 24:44 (Septuagint Elpenor)
καὶ εἴπῃ μοι καὶ σὺ πίε καὶ ταῗς καμήλοις σου ὑδρεύσομαι αὕτη ἡ γυνή ἣν ἡτοίμασεν κύριος τῷ ἑαυτοῦ θεράποντι Ισαακ καὶ ἐν τούτῳ γνώσομαι ὅτι πεποίηκας ἔλεος τῷ κυρίῳ μου Αβρααμ	καὶ εἴπῃ μοι, καὶ σὺ πίε καὶ ταῖς καμήλοις σου ὑδρεύσομαι, αὕτη ἡ γυνή, ἣν ἡτοίμασε Κύριος τῷ ἑαυτοῦ θεράποντι ᾿Ισαάκ, καὶ ἐν τούτῳ γνώσομαι, ὅτι πεποίηκας ἔλεος τῷ κυρίῳ μου ῾Αβραάμ
Genesis 24:44 (NETS)	Genesis 24:44 (English Elpenor)
and she should say to me, “You drink, and I will fetch water for your camels too,” may this be the woman whom the Lord prepared for his own attendant Isaak, and by this I shall know that you have done mercy toward my lord Abraam.’	and she shall say to me, Both drink thou, and I will draw water for thy camels, this [shall be] the wife whom the Lord has prepared for his own servant Isaac; and hereby shall I know that thou hast wrought mercy with my master Abraam.

1 Peter 5:8 (NET)	1 Peter 5:8 (KJV)
Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour.	Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν [τινα] καταπιεῖν	νηψατε γρηγορησατε οτι ο αντιδικος υμων διαβολος ως λεων ωρυομενος περιπατει ζητων τινα καταπιη	νηψατε γρηγορησατε ο αντιδικος υμων διαβολος ως λεων ωρυομενος περιπατει ζητων τινα καταπιη

Hebrews 3:5 (NET)	Hebrews 3:5 (KJV)
Now Moses was faithful in all God’s house as a servant, to testify to the things that would be spoken.	And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ὡς θεράπων εἰς μαρτύριον τῶν λαληθησομένων	και μωσης μεν πιστος εν ολω τω οικω αυτου ως θεραπων εις μαρτυριον των λαληθησομενων	και μωυσης μεν πιστος εν ολω τω οικω αυτου ως θεραπων εις μαρτυριον των λαληθησομενων

The Lost Son of Perdition, Part 10

Back to Nothing True, Part 2

¹ Job 1:8b (NET) Table

² Genesis 15:6 (NET) Table

³ Galatians 5:22b, 23a (NET) Table

⁴ 1 Peter 5:8 (NET) The NET parallel Greek text and NA²⁸ had καταπιεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταπιη (KJV: he may devour).

⁵ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς and μωσης in the Stephanus Textus Receptus.

A Shadow of the Good Things, Part 7

Posted on August 25, 2021 by admin

Then the Lord called to Moses and spoke to him from the Meeting Tent (Leviticus 1:1-4 NET):

“Speak to the Israelites and tell them, ‘When someone among you presents an offering to the Lord, you must present your offering from the domesticated animals, either from the herd or from the flock.

“‘If his offering is a burnt offering from the herd, he must present it as a flawless male; he must present it at the entrance of the Meeting Tent for its acceptance before the Lord. He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement on his behalf.

The Hebrew word translated flawless above was תָּמִ֖ים (tāmîm). But since לִרְצֹנ֖וֹ (rāṣôn) was translated of his own voluntary will in the KJV rather than for its acceptance, I want to consider verses 3 and 4 in a bit more detail.

Masoretic Text		Septuagint
Leviticus 1:3, 4 (Tanakh)	Leviticus 1:3, 4 (NET)	Leviticus 1:3, 4 (NETS)	Leviticus 1:3, 4 (English Elpenor)
If his offering be a burnt-offering of the herd, he shall offer it a male without blemish (תָּמִ֖ים); he shall bring it to the door of the tent of meeting, that he may be accepted (לִרְצֹנ֖וֹ) before HaShem.	“‘If his offering is a burnt offering from the herd, he must present it as a flawless (tāmîm, תמים) male; he must present it at the entrance of the Meeting Tent for its acceptance (rāṣôn, לרצנו) before the Lord.	If this gift is a whole burnt offering from the cattle, he shall present a male without blemish (ἄμωμον); he shall bring it to the door of the tent of witness, acceptable (δεκτὸν) before the Lord.	If his gift be a whole-burnt-offering, he shall bring an unblemished (ἄμωμον) male of the herd to the door of the tabernacle of witness, he shall bring it as acceptable (δεκτὸν) before the Lord.
And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted (וְנִרְצָ֥ה) for him to make atonement for him.	He must lay his hand on the head of the burnt offering, and it will be accepted (rāṣâ, ונרצה) for him to make atonement on his behalf.	And he shall lay his hand on the head of the offering, a thing acceptable (δεκτὸν) to him to atone for him.	And he shall lay his hand on the head of the burnt-offering as a thing acceptable (δεκτὸν) for him, to make atonement for him.

The rabbis who translated the Septuagint chose δεκτὸν (a form of δεκτός) for both לִרְצֹנ֖וֹ (rāṣôn) and וְנִרְצָ֥ה (rāṣâ). It encourages me to believe that לִרְצֹנ֖וֹ (rāṣôn) in verse 3 had more to do with adjudicating the flawless quality of the offering before it was offered to the Lord than the free will of the one presenting that offering. The translation of the Tanakh on chabad.org, however, is more agreeable to the KJV: He shall bring it willingly to the entrance of the Tent of Meeting, before the Lord.^[1]

This concept of a flawless (NET) sacrifice without blemish (Tanakh), translated ἄμωμον (a form of ἄμωμος) in the Septuagint, carried over into the New Testament (Hebrews 9:13, 14 NET):

For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish (ἄμωμον, a form of ἄμωμος) to God, purify our^[2] consciences from dead works to worship the living God.

The power here was never some magical property of blood. Atonement from the offenses listed in Leviticus 5:1-4, for instance, required first that one must confess how he has sinned.^[3] Then he must bring…a female sheep or a female goat, for a sin offering. So the priest will make atonement on his behalf for his sin.^[4] If that was beyond the sinner’s means, however, two turtledoves or two young pigeons, would suffice, one for a sin offering and one for a burnt offering.^[5] When the sinner was too poor to buy two birds or too infirm to capture them alive, the Lord was willing to accept a tenth of an ephah of choice wheat flour for a sin offering.^[6]

So the priest will make atonement on his behalf for his sin which he has committed by doing one of these things, and he will be forgiven.^[7]

The power has always been God’s willingness to impute righteousness to those who believe Him (Romans 4:1-5, 23-25 NET).

What then shall we say that Abraham, our ancestor according to the flesh, has discovered regarding this matter? For if Abraham was declared righteous by works, he has something to boast about—but not before God [Table]. For what does the scripture say? “Abraham believed God, and it was credited to him as righteousness” [See table below]. Now to the one who works, his pay is not credited due to grace but due to obligation [Table]. But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness.

But the statement it was credited to him was not written only for Abraham’s sake, but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead. He was given over because of our transgressions and was raised for the sake of our justification.

[H]ow much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God.^[8] Once my attention is diverted here from the “magical properties of blood” to the willingness of God to impute righteousness to those who believe Him, my focus shifts to the second clause. Jesus offered himself without blemish to God through the eternal Spirit. He humbled himself by becoming obedient to the point of death—even death on a cross!^[9]

I always need to pause here to consider the word translated obedient (ὑπήκοος). One of its meanings is “attentive listening.” [Y]our word is truth,^[10] Jesus prayed to his Father. The boy Jesus listened attentively to what I call the Old Testament and became the man I know in the New Testament. The man Jesus acknowledged that the Father who dwells in me does his works.^[11] So I have the written word of God and the indwelling Spirit of God effecting Jesus’ becoming obedient to the point of death. It should be sufficient to overcome my tendency to hear obedient (ὑπήκοος) and obedience as works of my flesh, obeying rules in my own strength.

The writer of Hebrews continued to describe Jesus who through the eternal Spirit offered himself without blemish to God (Hebrews 9:15-17 NET):

And so he is the mediator of a new covenant, so that those who are called may receive the eternal inheritance he has promised, since he died to set them free from the violations committed under the first covenant. For where there is a will, the death of the one who made it must be proven. For a will takes effect only at death, since it carries no force while the one who made it is alive.

So the death of Jesus, who through the eternal Spirit offered himself without blemish to God attentively listening to the word of God written in the Old Testament, inaugurated a new covenant of which He is mediator (μεσίτης). Here I can begin to wrap my mind around how the blood of Christ can purify our consciences from dead works to worship the living God. But the book of Hebrews was written primarily to Jews who had turned to faith in Jesus. What were those dead works (νεκρῶν ἔργων)?

Surely the writer of Hebrews didn’t mean Leviticus, this wonderful book I am more and more recognizing as the gospel of the Old Testament. One word, ἄμωμον (a form of ἄμωμος), from the first four verses led me directly to Jesus. A few words from the fifth chapter helped illuminate the phrase the blood of Christ (τὸ αἷμα τοῦ Χριστοῦ) and guided my mind away from magical thinking toward the power of God. The Greek word ἀμώμου (another form of ἄμωμος) led me to Peter and some more insight into dead works (1 Peter 1:17-21 NET).

And if you address as Father the one who impartially^[12] judges according to each one’s work, live out the time of your temporary residence here in reverence. You know that from your empty way of life inherited from your ancestors you were ransomed—not by perishable things like silver or gold, but by precious blood like that of an unblemished (ἀμώμου, another form of ἄμωμος) and spotless lamb, namely Christ. He was foreknown before the foundation of the world but was manifested in these last^[13] times for your sake. Through him you now trust^[14] in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

Here the dead works Jesus’ purifies from our consciences was desribed as an empty way of life inherited from [our] ancestors (τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου) that we were ransomed from by his death on a cross. Peter wrote primarily to Jewish believers in Jesus Christ (1 Peter 1:1, 2 NET):

From Peter, an apostle of Jesus Christ, to those temporarily residing (παρεπιδήμοις, a form of παρεπίδημος) abroad (διασπορᾶς, a form of διασπορά)^[15] (in Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia) who are chosen according to the foreknowledge of God the Father by being set apart by the Spirit for obedience (ὑπακοὴν, a form of ὑπακοή) and for sprinkling with Jesus Christ’s blood. May grace and peace be yours in full measure!

Peter made it fairly clear that dead works did not reference the law, but the religious minds’ reactions to God’s law handed down from their ancestors’ religious practice. That is something I can grasp.

Pain and humiliation are a boy’s constant companions on a ball field, any ball field. Is there anything more humiliating than chasing into the outfield after a ball that got by you in the infield? At the crack of a bat, the sight of a hardball careening anywhere near would cause a sane person to hurry off in any direction out of its path.

A boy trained by the humiliation of chasing it into the outfield races to intercept that ball. He positions his body in front of it in such a way that an unanticipated bounce will strike his ankle, his shin, his knee, his belly, his chest, his arms, even his face if it misses his glove. A fleshy bruise heals in days; a bone bruise heals in weeks. The humiliation of chasing a ball that got passed him on an important play in a big game could last a lifetime. The glory—“good catch,” “nice stop,” “way to hustle”—is as fleeting as the next crack of the bat. And the boy calls it all fun!

How do you punish such a creature? Pain and humiliation are his faithful companions. Punishments that rely on them are likely to be perceived simply as a cost of doing business. As I wrote in another essay, “Punishment is the currency of childhood. It’s how one pays for what he wants.”

I think something similar to this had happened in Israel, that the worship described in Leviticus had become little more than a series of commercial transactions. Jesus found in the temple courts those who were selling oxen and sheep and doves, and the money changers sitting at tables (John 2:14-16 NET).

So he made a whip of cords and drove them all out of the temple courts, with the sheep and the oxen. He scattered the coins of the money changers and overturned their tables. To those who sold the doves he said, “Take these things away from here! Do not make my Father’s house a marketplace!”

But Paul, writing primarily to Gentiles, explained how Jesus’ death imparts his own blamelessness to those who believe Him (Colossians 1:21-23a NET):

And you were at one time strangers and enemies in your minds as expressed through your evil deeds, but now [Jesus] has reconciled you by his physical body through death to present you holy, without blemish (ἀμώμους, another form of ἄμωμος), and blameless before him—if indeed^[16] you remain in the faith (τῇ πίστει), established and firm, without shifting from the hope of the gospel that you heard (ἠκούσατε, a form of ἀκούω).

Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness, the writer of Hebrews continued (Hebrews 9:22-28 NET).

So it was necessary for the sketches of the things in heaven to be purified with these sacrifices, but the heavenly things themselves required better sacrifices than these. For Christ did not enter a sanctuary made with hands—the representation of the true sanctuary—but into heaven itself, and he appears now in God’s presence for us. And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away (ἀθέτησιν, a form of ἀθέτησις) sin by his sacrifice. And just as people are appointed to die once, and then to face judgment, so also,^[17] after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation [Table].

According to a note (5) in the NET Romans 4:3b was a quotation from Genesis 15:6. A table comparing the Greek of Paul’s quotation to the Septuagint follows.

Romans 4:3b (NET Parallel Greek)	Genesis 15:6 (Septuagint BLB) Table	Genesis 15:6 (Septuagint Elpenor)
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Romans 4:3b (NET)	Genesis 15:6 (NETS)	Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness.	And Abram believed God, and it was reckoned to him as righteousness.	And Abram believed God, and it was counted to him for righteousness.

Tables comparing Leviticus 1:1; 1:2; 1:3 and 1:4 in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 1:1; 1:2 (1:1b, 2); 1:3 and 1:4 in the Septuagint (BLB and Elpenor), and tables comparing Hebrews 9:14; 1 Peter 1:17; 1:20, 21 and Colossians 1:21-23 in the NET and KJV follow.

Leviticus 1:1 (Tanakh)	Leviticus 1:1 (KJV)	Leviticus 1:1 (NET)
THE HaShem called unto Moses, and spoke unto him out of the tent of meeting, saying:	And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,	Then the Lord called to Moses and spoke to him from the Meeting Tent:

Leviticus 1:1 (Septuagint BLB)	Leviticus 1:1 (Septuagint Elpenor)
καὶ ἀνεκάλεσεν Μωυσῆν καὶ ἐλάλησεν κύριος αὐτῷ ἐκ τῆς σκηνῆς τοῦ μαρτυρίου λέγων	ΚΑΙ ἀνεκάλεσε Μωυσῆν, καὶ ἐλάλησε Κύριος αὐτῷ ἐκ τῆς σκηνῆς τοῦ μαρτυρίου λέγων
Leviticus 1:1 (NETS)	Leviticus 1:1 (English Elpenor)
And the Lord summoned Moyses and spoke to him from the tent of witness, saying:	And the Lord called Moses again and spoke to him out of the tabernacle of witness, saying, Speak to the children of Israel, and thou shalt say to them,

Leviticus 1:2 (Tanakh)	Leviticus 1:2 (KJV)	Leviticus 1:2 (NET)
Speak unto the children of Israel, and say unto them: When any man of you bringeth an offering unto HaShem, ye shall bring your offering of the cattle, even of the herd or of the flock.	Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock.	“Speak to the Israelites and tell them, ‘When someone among you presents an offering to the Lord, you must present your offering from the domesticated animals, either from the herd or from the flock.

Leviticus 1:2 (Septuagint BLB)	Leviticus 1:2 (Septuagint Elpenor)
λάλησον τοῗς υἱοῗς Ισραηλ καὶ ἐρεῗς πρὸς αὐτούς ἄνθρωπος ἐξ ὑμῶν ἐὰν προσαγάγῃ δῶρα τῷ κυρίῳ ἀπὸ τῶν κτηνῶν ἀπὸ τῶν βοῶν καὶ ἀπὸ τῶν προβάτων προσοίσετε τὰ δῶρα ὑμῶν	λάλησον τοῖς υἱοῖς ᾿Ισραήλ, καὶ ἐρεῖς πρὸς αὐτούς· ἄνθρωπος ἐξ ὑμῶν ἐὰν προσαγάγῃ δῶρα τῷ Κυρίῳ, ἀπὸ τῶν κτηνῶν καὶ ἀπὸ τῶν βοῶν καὶ ἀπὸ τῶν προβάτων προσοίσετε τὰ δῶρα ὑμῶν
Leviticus 1:2 (NETS)	Leviticus 1:1b, 2 (English Elpenor)
Speak to the sons of Israel, and you shall say to them: When a person of you brings gifts of livestock to the Lord, you shall bring your gifts from the cattle and from the sheep.	Speak to the children of Israel, and thou shalt say to them, (2) If [any] man of you shall bring gifts to the Lord, ye shall bring your gifts of the cattle and of the oxen and of the sheep.

Leviticus 1:3 (Tanakh)	Leviticus 1:3 (KJV)	Leviticus 1:3 (NET)
If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before HaShem.	If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.	“‘If his offering is a burnt offering from the herd, he must present it as a flawless male; he must present it at the entrance of the Meeting Tent for its acceptance before the Lord.

Leviticus 1:3 (Septuagint BLB)	Leviticus 1:3 (Septuagint Elpenor)
ἐὰν ὁλοκαύτωμα τὸ δῶρον αὐτοῦ ἐκ τῶν βοῶν ἄρσεν ἄμωμον προσάξει πρὸς τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου προσοίσει αὐτὸ δεκτὸν ἐναντίον κυρίου	ἐὰν ὁλοκαύτωμα τὸ δῶρον αὐτοῦ ἐκ τῶν βοῶν, ἄρσεν ἄμωμον προσάξει· πρὸς τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου προσοίσει αὐτὸ δεκτὸν ἐναντίον Κυρίου
Leviticus 1:3 (NETS)	Leviticus 1:3 (English Elpenor)
If this gift is a whole burnt offering from the cattle, he shall present a male without blemish; he shall bring it to the door of the tent of witness, acceptable before the Lord.	If his gift be a whole-burnt-offering, he shall bring an unblemished male of the herd to the door of the tabernacle of witness, he shall bring it as acceptable before the Lord.

Leviticus 1:4 (Tanakh)	Leviticus 1:4 (KJV)	Leviticus 1:4 (NET)
And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him.	And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.	He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement on his behalf.

Leviticus 1:4 (Septuagint BLB)	Leviticus 1:4 (Septuagint Elpenor)
καὶ ἐπιθήσει τὴν χεῗρα ἐπὶ τὴν κεφαλὴν τοῦ καρπώματος δεκτὸν αὐτῷ ἐξιλάσασθαι περὶ αὐτοῦ	καὶ ἐπιθήσει τὴν χεῖρα ἐπὶ τὴν κεφαλὴν τοῦ καρπώματος, δεκτὸν αὐτῷ ἐξιλάσασθαι περὶ αὐτοῦ
Leviticus 1:4 (NETS)	Leviticus 1:4 (English Elpenor)
And he shall lay his hand on the head of the offering, a thing acceptable to him to atone for him.	And he shall lay his hand on the head of the burnt-offering as a thing acceptable for him, to make atonement for him.

Hebrews 9:14 (NET)	Hebrews 9:14 (KJV)
how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God.	How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι	ποσω μαλλον το αιμα του χριστου ος δια πνευματος αιωνιου εαυτον προσηνεγκεν αμωμον τω θεω καθαριει την συνειδησιν υμων απο νεκρων εργων εις το λατρευειν θεω ζωντι	ποσω μαλλον το αιμα του χριστου ος δια πνευματος αιωνιου εαυτον προσηνεγκεν αμωμον τω θεω καθαριει την συνειδησιν υμων απο νεκρων εργων εις το λατρευειν θεω ζωντι

1 Peter 1:17 (NET)	1 Peter 1:17 (KJV)
And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here in reverence.	And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἰ πατέρα ἐπικαλεῖσθε τὸν ἀπροσωπολήμπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε	και ει πατερα επικαλεισθε τον απροσωποληπτως κρινοντα κατα το εκαστου εργον εν φοβω τον της παροικιας υμων χρονον αναστραφητε	και ει πατερα επικαλεισθε τον απροσωπολημπτως κρινοντα κατα το εκαστου εργον εν φοβω τον της παροικιας υμων χρονον αναστραφητε

1 Peter 1:20, 21 (NET)	1 Peter 1:20, 21 (KJV)
He was foreknown before the foundation of the world but was manifested in these last times for your sake.	Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου φανερωθέντος δὲ ἐπ᾿ ἐσχάτου τῶν χρόνων δι᾿ ὑμᾶς	προεγνωσμενου μεν προ καταβολης κοσμου φανερωθεντος δε επ εσχατων των χρονων δι υμας	προεγνωσμενου μεν προ καταβολης κοσμου φανερωθεντος δε επ εσχατων των χρονων δι υμας

Through him you now trust in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοὺς δι᾿ αὐτοῦ πιστοὺς εἰς θεὸν τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν καὶ δόξαν αὐτῷ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν	τους δι αυτου πιστευοντας εις θεον τον εγειραντα αυτον εκ νεκρων και δοξαν αυτω δοντα ωστε την πιστιν υμων και ελπιδα ειναι εις θεον	τους δι αυτου πιστευοντας εις θεον τον εγειραντα αυτον εκ νεκρων και δοξαν αυτω δοντα ωστε την πιστιν υμων και ελπιδα ειναι εις θεον

Colossians 1:21-23 (NET)	Colossians 1:21-23 (KJV)
And you were at one time strangers and enemies in your minds as expressed through your evil deeds,	And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς	και υμας ποτε οντας απηλλοτριωμενους και εχθρους τη διανοια εν τοις εργοις τοις πονηροις νυνι δε αποκατηλλαξεν	και υμας ποτε οντας απηλλοτριωμενους και εχθρους τη διανοια εν τοις εργοις τοις πονηροις νυνι δε αποκατηλλαξεν

but now he has reconciled you by his physical body through death to present you holy, without blemish, and blameless before him—

In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ	εν τω σωματι της σαρκος αυτου δια του θανατου παραστησαι υμας αγιους και αμωμους και ανεγκλητους κατενωπιον αυτου	εν τω σωματι της σαρκος αυτου δια του θανατου παραστησαι υμας αγιους και αμωμους και ανεγκλητους κατενωπιον αυτου

if indeed you remain in the faith, established and firm, without shifting from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος	ειγε επιμενετε τη πιστει τεθεμελιωμενοι και εδραιοι και μη μετακινουμενοι απο της ελπιδος του ευαγγελιου ου ηκουσατε του κηρυχθεντος εν παση τη κτισει τη υπο τον ουρανον ου εγενομην εγω παυλος διακονος	ειγε επιμενετε τη πιστει τεθεμελιωμενοι και εδραιοι και μη μετακινουμενοι απο της ελπιδος του ευαγγελιου ου ηκουσατε του κηρυχθεντος εν παση τη κτισει τη υπο τον ουρανον ου εγενομην εγω παυλος διακονος

A Shadow of the Good Things, Part 8

Back to The New Covenant, Part 1

^[1] Leviticus 1:3b (Tanakh chabad.org)

^[2] The NET parallel Greek text and NA²⁸ had ἡμῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: your).

^[3] Leviticus 5:5b (NET) Table

^[4] Leviticus 5:6 (NET) Table

^[5] Leviticus 5:7b (NET) Table

^[6] Leviticus 5:11b (NET) Table

^[7] Leviticus 5:13a (NET) Table

^[8] Hebrews 9:14 (NET)

^[9] Philippians 2:8 (NET)

^[10] John 17:17b (NET) Table

^[11] John 14:10b (ESV) Table

^[12] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἀπροσωπολήμπτως here, where the Stephanus Textus Receptus had απροσωποληπτως (KJV: without respect of persons).

^[13] The NET parallel Greek text and NA²⁸ had ἐσχάτου here, where the Stephanus Textus Receptus and Byzantine Majority Text had εσχατων.

^[14] The NET parallel Greek text and NA²⁸ had πιστοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had πιστευοντας (KJV: do believe).

^[15] From “1 Peter and the Diaspora” by Phillip J. Long on readingacts.com—

1 Peter 1:1 addresses “the elect” who are “scatted” [sic] (1:1, NIV). Both words are significant in that they point to a Jewish audience. The “Elect” is a common self-designation in Judaism. They are the nation which God chose (via Abraham, or in the prophets, when he rescued the nation out of Egypt). “Scattered” is the Greek diaspora, the Diaspora. This was a word used frequently to describe Jews loving [sic] outside of the Land, including those regions addressed in 1 Peter 1:1.

^[16] The NET parallel Greek text and NA²⁸ had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: If).

^[17] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had καὶ here. The Stephanus Textus Receptus did not.

Antichrist, Part 5

Posted on July 3, 2013 by admin

“After premiering at the 2009 Cannes Film Festival, where Gainsbourg won the festival’s award for Best Actress, [“Antichrist”] immediately caused controversy, with critics generally praising the film’s artistic execution but strongly divided regarding its substantive merit…The ecumenical jury at the Cannes festival gave the film a special ‘anti-award’ and declared the film to be ‘the most misogynist movie from the self-proclaimed biggest director in the world’. Cannes festival director Thierry Frémaux responded that this was a ‘ridiculous decision that borders on a call for censorship’ and that it was ‘scandalous coming from an ecumenical jury’.”^[1]

“The Ecumenical Jury (French: Jury Œcuménique) is one of three juries at the Cannes Film Festival…The award was created by Christian film makers, film critics and other film professionals. The objective of the award is to ‘honour works of artistic quality which witnesses to the power of film to reveal the mysterious depths of human beings through what concerns them, their hurts and failings as well as their hopes.’”^[2] Given that objective I tend to agree in part with Thierry Frémaux that labeling Antichrist “the most misogynist movie” was a “ridiculous decision.” But I still asked myself, was it misogynist?

A blurb from “Gynocide: Hysterectomy, Capitalist Patriarchy, and the Medical Abuse Of Women” by Mariarosa Dalla Costa, read: “How much of contemporary medical practice still derives from a practice rooted in the witch-hunts that plagued Europe from the fourteenth to the seventeenth century, and burned at the stake, after horrible torture, hundreds of thousands of midwives and healers along with other poor women — the greatest sexocide in recorded history? Women’s bodies and their medical knowledge were burned on those stakes to be replaced by a male “science” and a male gynecological profession controlled by the state and church.”^[3]

From that perspective perhaps her defection from her thesis on gynocide in a story written by a man could be viewed as misogynist. But she was far and away the more sympathetic character in my opinion. He was at best a tool of male dominated “science,” and at worst the perpetrator of the very violence Mariarosa Dalla Costa decried. I can reach no definitive conclusion, even in my own mind. What was important to me was what the film brought to my attention about me.

I already mentioned how I repressed my own feelings and realized that my wife at least should know them and my reasons for acting contrary to them. Another thing “Antichrist” brought to my attention (or perhaps I should say, the Lord brought to my attention through viewing and considering the film) was that despite the Scripture and my own experience I still harbor a romantic notion that there is some innate goodness in women that desires and pursues love (ἀγάπη)^[4] over power, property and prestige.

Except for organized sports (and disorganized sports where I was socialized by peers), I was socialized by women. They all believed themselves to be morally superior to men. “You’re just like your father,” was not the way my mother expressed her approval of me. But “Antichrist” compelled me to stare down my socialization and acknowledge the fact that a woman who rejects the grace of God in Jesus Christ and his credited righteousness is as lost as any man.

I was prepped for this by its inverse in the “Twilight” series. Talking with a female coworker I mentioned that I understood why young men didn’t like the movie. While female sexuality personified by Bella was all sweetness and light, male sexuality personified by Edward and Jacob was portrayed as dark and dangerous and evil. “That’s kind of hard on young men,” I said.

“Because it’s so true,” she replied.

I said, no, I didn’t think it was true, but it got me thinking about my upbringing. I learned that my only interest in females was to fuck them from women. That’s partly true because I shunned boys or men who felt or talked that way about girls or women. But my own feelings that she was pretty, or that I liked to hear her voice, or that we shared interests and liked to talk to one another were completely brushed aside for the occult truth that I wanted to fuck her. And this was at a time in my development before I knew what fucking was, or, later, before I had overcome my childish aversion to fucking as silly, embarrassing and mildly disgusting. But the only way I could be kept from fucking her was to have no friendships with girls when young, and no unchaperoned associations with young women when older.

God help the first woman who finds herself alone with a man socialized like this! And, no, I didn’t rape her. I did keep her out way too late—talking. I had a lot of lost time to make up for. But I didn’t have a clue that my desire to talk rather than fuck was the ἐγκράτεια ^[5] of the Holy Spirit. I don’t recall knowing anything about the fruit of the Spirit at sixteen, though it’s hard to imagine that I hadn’t heard of it at all in a fundamentalist church.

I certainly didn’t understand that ἐγκράτεια (and love, joy, peace, patience, kindness, goodness, faithfulness, and gentleness^[6]) was formed in me by the Holy Spirit as mysteriously as a new human life is formed inside a woman. I wouldn’t have made that sexual connection at all. I thought self-control was something I did to prove my love for God, not something He did because He loves me (not to mention the women who crossed my path). Or if I telescope back in time something I know I learned later, I thought ἐγκράτεια was something I had to earn by doing other religious deeds to prove my love for God. Simply trusting Jesus’ Father for my daily bread of life was a long time coming.

There is another piece to all of this. In my mid-twenties grappling with faith intellectually for the first time as an adult, I was troubled by “Abraham believed God, and it was credited to him as righteousness,” Paul’s recounting in Romans 4:3 (NET) of Genesis 15:6, Abram believed the Lord… Why?

I was too immature in my thinking to regard “my faith” as “my share in Christ’s faithfulness.” I only thought of it as the new work I must do to inherit eternal life. What was wrong (or right) with Abram that after years of empirical proof (and one scientific experiment with Sarai’s maid) to the contrary he still believed God’s promise that he would have an heir by Sarai (Sarah)?

The sermon the next Sunday was on Genesis 17. God addressed Himself to Abram as El Shaddai. The pastor explained briefly that El meant power. Shaddai had at its root the word shad, the female breast. The pastor went on with his sermon. I was stuck right there—shocked! God called Himself “Power Tit!?” A “Mighty Boob!?” I suddenly had a whole new appreciation for Woody Allen armed with a crucifix luring a savage breast into a giant bra in “Everything You Always Wanted to Know About Sex.” But it got my attention.

I was stuck there all afternoon, maybe for days. I don’t actually remember. Then, in a moment of weakness perhaps, when my religious guard was down, in my imagination I saw Abram, sweaty and spent, collapse on Sarai’s breast, resting there as if on a pillow, wondering, “could this be the time the promise of God would be fulfilled? Will my wife’s breasts flow with life-giving milk to nourish my son?”

Then with fresh ears I heard God address Himself to Abram again as El Shaddai. My hard heart was broken, tears flowed from my eyes, sobs and wailing erupted from my mouth as I understood that Abram believed God for the simplest reason of all. No one would call so intimate a friend a liar to his face.

I wrote all this (minus the “Power Tit” and “Mighty Boob” part) in a letter to the pastor, part confession, part thanksgiving. He answered my letter, writing that he used to teach the passage that way when he was younger, back East, but no longer, not in the conservative Midwest, not in a mixed congregation. And I realized that the women of the congregation thought they were holier than God.

I wasn’t socialized by whores and prostitutes, but by wives. And I’m old enough, from a blue collar religious background, that I think I’m safe to assume that most of their husbands were also virgins when they married, or married the woman they gave their virginity to. These wives either had no intention to submit to their husbands in everything…as the church submits to Christ,^[7] or no clue that submission would include fucking or carry any sexual overtones. They knew that their husbands wanted to fuck more than they did, and they knew that was evil, and they endeavored to purify their sons of that evil. And I never met a believing man who stood up to them.

Back to Cult Prostitutes

Back to My Reasons and My Reason, Part 4

Back to Who Am I? Part 4

^[1] http://en.wikipedia.org/wiki/Antichrist_(film)

^[2] http://en.wikipedia.org/wiki/Prize_of_the_Ecumenical_Jury

^[3] http://www.amazon.com/Gynocide-Hysterectomy-Capitalist-Patriarchy-Medical/dp/1570271763

^[6] Galatians 5:22, 23 (NET)

^[7] Ephesians 5:24 (NET)

Romans, Part 19

Posted on September 27, 2012 by admin

Is this blessedness then for the circumcision or also for the uncircumcision?¹ Paul asked. This blessedness was a three-part blessedness as follows:

1	*Blessed are those whose lawless deeds are forgiven,*	Romans 4:7a (NET)
2	*and whose sins are covered;*	Romans 4:7b (NET)
3	*blessed is the one against whom the Lord will never count* sin.	Romans 4:8 (NET) [Table]

For we say, “faith² was credited to Abraham as righteousness (δικαιοσύνην),”³ Paul continued. In Romans 4:3 Paul quoted Genesis 15:6 from the Septuagint.

Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

Abraham believed God, and it was credited to him as righteousness.

Romans 4:3 (NET)

ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Genesis 15:6

ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Romans 4:3

Paul added the connecting conjunction δε (and, but, moreover; often unexpressed in English translation), and used the name αβρααμ (Abraham) where the Septuagint had Αβραμ (Abram). God changed his name from Abram (exalted father) to Abraham (father of a multitude) in Genesis 17:5. The Greek word δικαιοσύνην (righteousness) found in Romans 4:3 and in the Greek translation of Genesis 15:6 made by Rabbis centuries before Jesus was born is also found in Romans 4:9. Since both the Lord Jesus and Paul’s teaching have been rejected by most Rabbis the best anyone can tease out of the original Hebrew [See Addendum below] is that Abraham’s belief was credited as faith: Abram believed the Lord, and the Lord considered his response of faith as proof of genuine loyalty.⁴

How then was [righteousness (according to the Rabbis who translated the Hebrew Scripture centuries before Jesus was born to be rejected)] credited to him? Paul continued. Was he circumcised at the time, or not?⁵ Now the Lord said to Abram (Genesis 12:1-3 NET):

Go out from your country, your relatives, and your father’s household to the land that I will show you. Then I will make you into a great nation, and I will bless you, and I will make your name great, so that you will exemplify divine blessing. I will bless those who bless you, but the one who treats you lightly I must curse, and all the families of the earth will bless one another by your name [See Table below for more current translation].

At age seventy-five Abram took his wife Sarai, his nephew Lot, all their possessions including slaves and left their home. When he arrived in Canaan, The Lord appeared to Abram and said, “To your descendants I will give this land.”⁶ Abram had no children at the time. He was apparently incapable in the flesh so to speak to fulfill any promise concerning his descendants.

Abram and his retinue journeyed into Egypt during a famine. He became quite wealthy there passing off his beautiful wife as his sister. And apparently Lot benefited as well. When they returned to the land God promised Abraham’s descendants their slaves quarreled over pasture and water. Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. Is not the whole land before you? Separate yourself now from me. If you go to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”⁷

Lot chose to settle near Sodom, Abram settled in the land of Canaan. After Lot had departed, the Lord (y^ehôvâh, ויהוה) said to Abram, “Look from the place where you stand to the north, south, east, and west. I will give all the land that you see to you and your descendants forever. And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. Get up and walk throughout the land, for I will give it to you.”⁸

Lot apparently moved into the city of Sodom during a war. The war was lost. Lot, his family and all his possessions were carried off by the victorious kings. Abram and 318 of his trained men⁹ rescued them. After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield and the one who will reward you in great abundance.”¹⁰

But Abram said, “O sovereign (ʼădônây, אדני) Lord (y^ehôvih, יהוה), what will you give me since I continue to be childless, and my heir is Eliezer of Damascus?” [Table] Abram added, “Since you have not given me a descendant, then look, one born in my house will be my heir!”¹¹ Here Abram quoted a law to God, a law similar to that found on the Nuzi Tablets [See Addendum below].¹² But God replied (Genesis 15:4, 5 NET):

But look, the word of the Lord came to him: “This man will not be your heir, but instead a son who comes from your own body will be your heir.” The Lord took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”

Genesis 15:6 follows, Abram believed the Lord, and the Lord considered his response of faith as proof of genuine loyalty [See Addendum below], or prior to the Rabbis rejection of Christ and Paul’s teaching, And he believed in the LORD, and He accounted it to him for righteousness.¹³ All of this transpired before there was any mention of the rite of circumcision, as Paul wrote the Romans, No, he was not circumcised but uncircumcised!¹⁴

And just in case I might think Abram possessed some special faith in some superlative degree, the Lord continued: “I am the Lord who brought you out from Ur of the Chaldeans to give you this land to possess [Table].” But Abram said, “O sovereign Lord, by what can I know that I am to possess it [Table]?”¹⁵ It reminds me of the story of the man who brought his son to Jesus, a son possessed by a spirit that [made] him mute.¹⁶

When the spirit saw him, it immediately¹⁷ threw the boy into a convulsion.¹⁸ He fell on the ground and rolled around, foaming at the mouth. Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood. It has often thrown him into fire or water to destroy him. But if you are able to do¹⁹ anything, have compassion on us and help us.” Then Jesus said to him, “‘If you are able?’²⁰ All things are possible for the one who believes.” Immediately²¹ the father of the boy cried out and said,²² “I believe;²³ help my unbelief!”²⁴

The Lord helped Abram’s unbelief [See Addendum below], first by giving him something to do [though all of this probably happened in a vision] (Genesis 15:9-11 NET).

The Lord said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.” So Abram took all these for him and then cut them in two and placed each half opposite the other, but he did not cut the birds in half. When birds of prey came down on the carcasses, Abram drove them away.

Then the Lord gave Abram a prophetic vision of the future (Genesis 15:12-16 NET).

When the sun went down, Abram fell sound asleep, and great terror overwhelmed him. Then the Lord said to Abram, “Know for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for four hundred years. But I will execute judgment on the nation that they will serve. Afterward they will come out with many possessions. But as for you, you will go to your ancestors in peace and be buried at a good old age. In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit.”

And finally the Lord made a covenant with Abram and reiterated his promise to him (Genesis 15:17-21 NET).

When the sun had gone down and it was dark, a smoking firepot with a flaming torch [See Addendum below] passed between the animal parts. That day the Lord made a covenant with Abram: “To your descendants I give this land, from the river of Egypt to the great river, the Euphrates River [Table]– the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites [See Addendum below].”

All of this was done for Abram before there was any mention of circumcision, certainly not any mention of circumcision as a work of righteousness that Abram had done. As Paul concluded (Romans 4:11, 12 NET):

And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, so that he would become the father of all those who believe but have never been circumcised, that they too could have righteousness credited to them. And he is also the father of the circumcised, who are not only circumcised, but who also walk in the footsteps of the faith²⁵ that our father Abraham possessed when he was still uncircumcised.²⁶

Addendum: July 2, 2021
A more current comparison of the NET with other translations follows:

Masoretic Text		Septuagint
Genesis 15:6 (Tanakh) Table	Genesis 15:6 (NET)	Genesis 15:6 (NETS)	Genesis 15:6 (English Elpenor)
And he believed in HaShem; and He counted it to him for righteousness (צְדָקָֽה).	Abram believed the Lord, and the Lord credited it as righteousness (ṣᵊḏāqâ, צדקה) to him.	And Abram believed God, and it was reckoned to him as righteousness (δικαιοσύνην).	And Abram believed God, and it was counted to him for righteousness (δικαιοσύνην).

A quote from THE PENTATEUCH PART I: GENESIS / LESSON 9: Genesis 15:1- 17:27 / The Story of Abraham Continues: The Divine Promises Embodied in a Divine Covenant from Agape Catholic Bible Study online follows:

The discovery of the ancient city of Nuzi, a mid 2nd millennium BC Hurrian provincial capital located near modern Kirkuk, Iraq, yielded an archive of over 3,500 cuneiform tablets. Recorded on the tablets, Bible scholars have found many subjects including sociologic/economic conditions and practices common to the 1st and 2nd millenniums BC that are revealed in the Bible, proving that the biblical text accurately reflects the social customs of the times. Some of the Nuzi tablets addressed the possibility of adopting one’s own slave if there was no heir to inherit a man’s estate. If an heir was subsequently born, the slave relinquished his rights as the heir (The Anchor Bible Dictionary, vol. 4, “Nuzi,” pages 1156, 1160-61).

J. Alexander Rutherford in his paper, “A Consideration of the Meaning of the Righteousness of God in Romans 1:17” took Abram’s “unbelief” differently than I had considered it here:

If Paul’s Jewish background fails to yield an adequate precursor to his understanding of imputation, we can still look at the Old Testament as his source or the teachings of Jesus or the Spirit—that is, allow that God could have revealed something not yet seen.

Fortunately, we have already begun to see that there is a strong OT precedence for imputation. As noted above, God promises frequently that He will end sin (Gen. 3:15), that He will restore relationship with Him in a new land (Gen. 12:1-9, 17:8), but He expects obedience from His covenant partners: a great tension arises, how can God maintain a promise that depends on the obedience of those who are by nature disobedient? This is where Paul’s favorite Genesis quote is central; Abraham’s faith was reckoned as righteousness (Gen. 15:6). After the narrator tells us that Abraham’s belief that God would indeed be faithful to His promises was reckoned for righteousness, this vague statement is unpacked. God, in v. 7, reaffirms his promise, but Abraham in v. 8 responds with what almost appears to be doubt, “how am I to know that I shall possess it?” What happened to his faith; does he now doubt God’s ability to fulfill his promise?

Abraham is not looking for a sign that God can do this; he has already expressed faith that God can: if we are already told that Abraham is assured of God’s faithfulness (v. 6), the only room left for doubt is in Abraham’s ability to uphold his side of the bargain. This is exactly what the following verses address. God leads Abraham through the covenant making ceremony, one involving a self-maledictory oath (that covenant failure will result in the death of the one who fails) (9-11, cf. Jer. 34:18-19), yet when the time comes for both covenant makers to walk through and affirm their obligations, it is God alone who walks through in a fiery theophany (v. 17). In v. 18 God then affirms that He will indeed give the land to Abraham’s offspring. The answer to Abraham’s question has been given; what was it? Because only God walked through the line of severed animals, He is saying that He will take upon Himself not only the penalty of His hypothetical covenant failure but also the failure of His covenant partner. YHWH is also affirming that all obligations placed on Abraham will find their fulfillment by His hand. This leaves an unresolved tension through the OT: how can God Himself die for the covenant failure of men?⁴⁷ Both of these commitments then find their resolution in Jesus Christ who died for the sins of man and, as the new Adam, did what Adam and Abraham could not: He perfectly fulfilled God’s covenant obligations so that all those found in Him might receive the fullness of God’s covenant blessing. So, though Paul’s Jewish background gives no background for imputation, the Old Testament does. [pp. 20, 21]

Much as I like Mr. Rutherford’s interpretation above, a table of the relevant text follows:

Masoretic Text		Septuagint
Genesis 15:17 (Tanakh) Table	Genesis 15:17 (NET)	Genesis 15:17 (NETS)	Genesis 15:17 (English Elpenor)
And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces.	When the sun had gone down and it was dark, a smoking firepot with a flaming torch passed between the animal parts.	Now after the sun began to appear in the west, a flame appeared, and look, a smoking oven and torches of fire that passed through between these cut halves.	And when the sun was about to set, there was a flame, and behold a smoking furnace and lamps of fire, which passed between these divided pieces.

Only in the NET is the Hebrew of the Masoretic text translated as if a smoking firepot with a flaming torch is one thing. It is a smoking furnace, and a flaming torch in the Tanakh, a smoking oven (furnace) and torches (lamps) of fire in the Septuagint. I need something more, something more I lack at the moment, to recognize this collection of things as representative of “God alone who walks through in a fiery theophany.” In fact, a smoking oven/furnace seems like an apt description of Abram (or any son of Adam) to me: all the lusts of his flesh.

A table comparing Genesis 15:21 in the Masoretic text and the Septuagint follows:

Masoretic Text		Septuagint
Genesis 15:21 (Tanakh) Table	Genesis 15:21 (NET)	Genesis 15:21 (NETS)	Genesis 15:21 (English Elpenor)
and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite.’	Amorites, Canaanites, Girgashites, and Jebusites.”	and the Amorites and the Chananites and the Heuites and the Gergesites and the Iebousites.”	and the Amorites, and the Chananites, and the Evites, and the Gergesites, and the Jebusites.

Tables comparing Genesis 12:1; 12:2; 12:3; 12:7; 13:8; 13:9; 13:14; 13:15; 13:16; 13:17; 14:14; 15:3; 15:4; 15:5; 15:9; 15:10; 15:11; 15:12; 15:13; 15:14; 15:15; 15:16; 15:17; 15:18; 15:19; 15:20 and 15:21 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 12:1; 12:2; 12:3; 12:7; 13:8; 13:9; 13:14; 13:15; 13:16; 13:17; 14:14; 15:3; 15:4; 15:5; 15:9; 15:10; 15:11; 15:12; 15:13; 15:14; 15:15; 15:16; 15:17; 15:18; 15:19; 15:20 and 15:21 in the Septuagint (BLB and Elpenor), and tables comparing Romans 4:9; Mark 9:17; 9:20; 9:22-24 and Romans 4:12 in the NET and KJV follow.

Genesis 12:1 (Tanakh)	Genesis 12:1 (KJV)	Genesis 12:1 (NET)
Now HaShem said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.	Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:	Now the Lord said to Abram, “Go out from your country, your relatives, and your father’s household to the land that I will show you.

Genesis 12:1 (Septuagint BLB)	Genesis 12:1 (Septuagint Elpenor)
καὶ εἶπεν κύριος τῷ Αβραμ ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆν ἣν ἄν σοι δείξω	ΚΑΙ εἶπε Κύριος τῷ ῞Αβραμ· ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου καὶ δεῦρο εἰς τὴν γῆν, ἣν ἄν σοι δείξω
Genesis 12:1 (NETS)	Genesis 12:1 (English Elpenor)
And the Lord said to Abram, “Go forth from your country and from your kindred and from your father’s house to the land that I will show you.	AND the Lord said to Abram, Go forth out of thy land and out of thy kindred, and out of the house of thy father, and come into the land which I will shew thee.

Genesis 12:2 (Tanakh)	Genesis 12:2 (KJV)	Genesis 12:2 (NET)
And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.	And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:	Then I will make you into a great nation, and I will bless you, and I will make your name great, so that you will exemplify divine blessing.

Genesis 12:2 (Septuagint BLB)	Genesis 12:2 (Septuagint Elpenor)
καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου καὶ ἔσῃ εὐλογητός	καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου, καὶ ἔσῃ εὐλογημένος
Genesis 12:2 (NETS)	Genesis 12:2 (English Elpenor)
And I will make you into a great nation, and I will bless you and make your name great, and you shall be one blessed.	And I will make thee a great nation, and I will bless thee and magnify thy name, and thou shalt be blessed.

Genesis 12:3 (Tanakh)	Genesis 12:3 (KJV)	Genesis 12:3 (NET)
And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’	And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.	I will bless those who bless you, but the one who treats you lightly I must curse, so that all the families of the earth may receive blessing through you.”

Genesis 12:3 (Septuagint BLB)	Genesis 12:3 (Septuagint Elpenor)
καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε καὶ τοὺς καταρωμένους σε καταράσομαι καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς	καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε καὶ τοὺς καταρωμένους σε καταράσομαι· καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς
Genesis 12:3 (NETS)	Genesis 12:3 (English Elpenor)
And I will bless those who bless you, and those who curse you I will curse, and in you all the tribes of the earth shall be blessed.”	And I will bless those that bless thee, and curse those that curse thee, and in thee shall all the tribes of the earth be blessed.

Genesis 12:7 (Tanakh)	Genesis 12:7 (KJV)	Genesis 12:7 (NET)
And HaShem appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto HaShem, who appeared unto him.	And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.	The Lord appeared to Abram and said, “To your descendants I will give this land.” So Abram built an altar there to the Lord, who had appeared to him.

Genesis 12:7 (Septuagint BLB)	Genesis 12:7 (Septuagint Elpenor)
καὶ ὤφθη κύριος τῷ Αβραμ καὶ εἶπεν αὐτῷ τῷ σπέρματί σου δώσω τὴν γῆν ταύτην καὶ ᾠκοδόμησεν ἐκεῗ Αβραμ θυσιαστήριον κυρίῳ τῷ ὀφθέντι αὐτῷ	καὶ ὤφθη Κύριος τῷ ῞Αβραμ καὶ εἶπεν αὐτῷ· τῷ σπέρματί σου δώσω τὴν γῆν ταύτην. καὶ ᾠκοδόμησεν ἐκεῖ ῞Αβραμ θυσιαστήριον Κυρίῳ τῷ ὀφθέντι αὐτῷ
Genesis 12:7 (NETS)	Genesis 12:7 (English Elpenor)
And the Lord appeared to Abram and said to him, “To your offspring I will give this land.” And Abram built there an altar to the Lord who had appeared to him.	And the Lord appeared to Abram, and said to him, I will give this land to thy seed. And Abram built an altar there to the Lord who appeared to him.

Genesis 13:8 (Tanakh)	Genesis 13:8 (KJV)	Genesis 13:8 (NET)
And Abram said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.	And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.	Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives.

Genesis 13:8 (Septuagint BLB)	Genesis 13:8 (Septuagint Elpenor)
εἶπεν δὲ Αβραμ τῷ Λωτ μὴ ἔστω μάχη ἀνὰ μέσον ἐμοῦ καὶ σοῦ καὶ ἀνὰ μέσον τῶν ποιμένων μου καὶ ἀνὰ μέσον τῶν ποιμένων σου ὅτι ἄνθρωποι ἀδελφοὶ ἡμεῗς ἐσμεν	εἶπε δὲ ῞Αβραμ τῷ Λώτ· μὴ ἔστω μάχη ἀνὰ μέσον ἐμοῦ καὶ σοῦ καὶ ἀνὰ μέσον τῶν ποιμένων μου καὶ ἀνὰ μέσον τῶν ποιμένων σου, ὅτι ἄνθρωποι ἀδελφοί ἐσμεν ἡμεῖς
Genesis 13:8 (NETS)	Genesis 13:8 (English Elpenor)
So then Abram said to Lot, “Let there not be strife between you and me and between your herders and my herders, for we are kindred.	And Abram said to Lot, Let there not be a strife between me and thee, and between my herdmen and thy herdmen, for we are brethren.

Genesis 13:9 (Tanakh)	Genesis 13:9 (KJV)	Genesis 13:9 (NET)
Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’	Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.	Is not the whole land before you? Separate yourself now from me. If you go to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”

Genesis 13:9 (Septuagint BLB)	Genesis 13:9 (Septuagint Elpenor)
οὐκ ἰδοὺ πᾶσα ἡ γῆ ἐναντίον σού ἐστιν διαχωρίσθητι ἀπ᾽ ἐμοῦ εἰ σὺ εἰς ἀριστερά ἐγὼ εἰς δεξιά εἰ δὲ σὺ εἰς δεξιά ἐγὼ εἰς ἀριστερά	οὐκ ἰδοὺ πᾶσα ἡ γῆ ἐναντίον σου ἐστί; διαχωρίσθητι ἀπ᾿ ἐμοῦ· εἰ σὺ εἰς ἀριστερά, ἐγὼ εἰς δεξιά· εἰ δὲ σὺ εἰς δεξιά, ἐγὼ εἰς ἀριστερά
Genesis 13:9 (NETS)	Genesis 13:9 (English Elpenor)
See, is not the whole land before you? Separate yourself from me. If you go to the left, I will go to the right, but if you go to the right, I will go to the left.”	Lo! is not the whole land before thee? Separate thyself from me; if thou [goest] to the left, I will go to the right, and if thou goest to the right, I will go to the left.

Genesis 13:14 (Tanakh)	Genesis 13:14 (KJV)	Genesis 13:14 (NET)
And HaShem said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward;	And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:	After Lot had departed, the Lord said to Abram, “Look from the place where you stand to the north, south, east, and west.

Genesis 13:14 (Septuagint BLB)	Genesis 13:14 (Septuagint Elpenor)
ὁ δὲ θεὸς εἶπεν τῷ Αβραμ μετὰ τὸ διαχωρισθῆναι τὸν Λωτ ἀπ᾽ αὐτοῦ ἀναβλέψας τοῗς ὀφθαλμοῗς σου ἰδὲ ἀπὸ τοῦ τόπου οὗ νῦν σὺ εἶ πρὸς βορρᾶν καὶ λίβα καὶ ἀνατολὰς καὶ θάλασσαν	῾Ο δὲ Θεὸς εἶπε τῷ ῞Αβραμ μετὰ τὸ διαχωρισθῆναι τὸν Λὼτ ἀπ᾿ αὐτοῦ· ἀνάβλεψον τοῖς ὀφθαλμοῖς σου καὶ ἴδε ἀπὸ τοῦ τόπου, οὗ νῦν σύ εἶ, πρὸς βορρᾶν καὶ λίβα καὶ ἀνατολὰς καὶ θάλασσαν
Genesis 13:14 (NETS)	Genesis 13:14 (English Elpenor)
And God said to Abram after Lot had separated from him, “Look up with your eyes; look from the place where you are now, toward the north and southwest and east and sea.	And God said to Abram after Lot was separated from him, Look up with thine eyes, and behold from the place where thou now art northward and southward, and eastward and seaward;

Genesis 13:15 (Tanakh)	Genesis 13:15 (KJV)	Genesis 13:15 (NET)
for all the land which thou seest, to thee will I give it, and to thy seed for ever.	For all the land which thou seest, to thee will I give it, and to thy seed for ever.	I will give all the land that you see to you and your descendants forever.

Genesis 13:15 (Septuagint BLB)	Genesis 13:15 (Septuagint Elpenor)
ὅτι πᾶσαν τὴν γῆν ἣν σὺ ὁρᾷς σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου ἕως τοῦ αἰῶνος	ὅτι πᾶσαν τὴν γῆν, ἣν σὺ ὁρᾷς, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου ἕως αἰῶνος
Genesis 13:15 (NETS)	Genesis 13:15 (English Elpenor)
For all the land that you see, I will give it to you and to your offspring forever.	for all the land which thou seest, I will give it to thee and to thy seed for ever.

Genesis 13:16 (Tanakh)	Genesis 13:16 (KJV)	Genesis 13:16 (NET)
And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered.	And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.	And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted.

Genesis 13:16 (Septuagint BLB)	Genesis 13:16 (Septuagint Elpenor)
καὶ ποιήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς γῆς εἰ δύναταί τις ἐξαριθμῆσαι τὴν ἄμμον τῆς γῆς καὶ τὸ σπέρμα σου ἐξαριθμηθήσεται	καὶ ποιήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς γῆς· εἰ δύναταί τις ἐξαριθμῆσαι τὴν ἄμμον τῆς γῆς, καὶ τὸ σπέρμα σου ἐξαριθμηθήσεται
Genesis 13:16 (NETS)	Genesis 13:16 (English Elpenor)
And I will make your offspring like the sand of the earth; if anyone can count the sand of the earth, your offspring also shall be counted.	And I will make thy seed like the dust of the earth; if any one is able to number the dust of the earth, then shall thy seed be numbered.

Genesis 13:17 (Tanakh)	Genesis 13:17 (KJV)	Genesis 13:17 (NET)
Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.’	Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.	Get up and walk throughout the land, for I will give it to you.”

Genesis 13:17 (Septuagint BLB)	Genesis 13:17 (Septuagint Elpenor)
ἀναστὰς διόδευσον τὴν γῆν εἴς τε τὸ μῆκος αὐτῆς καὶ εἰς τὸ πλάτος ὅτι σοὶ δώσω αὐτήν	ἀναστὰς διόδευσον τὴν γῆν εἴς τε τὸ μῆκος αὐτῆς καὶ εἰς τὸ πλάτος, ὅτι σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου εἰς τὸν αἰῶνα
Genesis 13:17 (NETS)	Genesis 13:17 (English Elpenor)
Rise up, pass through the land, both in the length of it and in the breadth, for I will give it to you.	Arise and traverse the land, both in the length of it and in the breadth; for to thee will I give it, and to thy seed for ever.

Genesis 14:14 (Tanakh)	Genesis 14:14 (KJV)	Genesis 14:14 (NET)
And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.	And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan.	When Abram heard that his nephew had been taken captive, he mobilized his 318 trained men who had been born in his household, and he pursued the invaders as far as Dan.

Genesis 14:14 (Septuagint BLB)	Genesis 14:14 (Septuagint Elpenor)
ἀκούσας δὲ Αβραμ ὅτι ᾐχμαλώτευται Λωτ ὁ ἀδελφὸς αὐτοῦ ἠρίθμησεν τοὺς ἰδίους οἰκογενεῗς αὐτοῦ τριακοσίους δέκα καὶ ὀκτώ καὶ κατεδίωξεν ὀπίσω αὐτῶν ἕως Δαν	ἀκούσας δὲ ῞Αβραμ ὅτι ᾐχμαλώτευται Λὼτ ὁ ἀδελφιδοῦς αὐτοῦ, ἠρίθμησε τοὺς ἰδίους οἰκογενεῖς αὐτοῦ, τριακοσίους δέκα καὶ ὀκτώ, καὶ κατεδίωξεν ὀπίσω αὐτῶν ἕως Δάν
Genesis 14:14 (NETS)	Genesis 14:14 (English Elpenor)
And when Abram heard that his kinsman Lot had been taken captive, he counted his homebreds, three hundred eighteen, and chased after them as far as Dan.	And Abram having heard that Lot his nephew had been taken captive, numbered his own home-born [servants] three hundred and eighteen, and pursued after them to Dan.

Genesis 15:3 (Tanakh)	Genesis 15:3 (KJV)	Genesis 15:3 (NET)
And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’	And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.	Abram added, “Since you have not given me a descendant, then look, one born in my house will be my heir!”

Genesis 15:3 (Septuagint BLB)	Genesis 15:3 (Septuagint Elpenor)
καὶ εἶπεν Αβραμ ἐπειδὴ ἐμοὶ οὐκ ἔδωκας σπέρμα ὁ δὲ οἰκογενής μου κληρονομήσει με	καὶ εἶπεν ῞Αβραμ· ἐπειδὴ ἐμοὶ οὐκ ἔδωκας σπέρμα, ὁ δὲ οἰκογενής μου κληρονομήσει μοι
Genesis 15:3 (NETS)	Genesis 15:3 (English Elpenor)
And Abram said, “Since you have given me no offspring, my male homebred will be my heir.”	And Abram said, [I am grieved] since thou hast given me no seed, but my home-born [servant] shall succeed me.

Genesis 15:4 (Tanakh)	Genesis 15:4 (KJV)	Genesis 15:4 (NET)
And, behold, the word of HaShem came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’	And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.	But look, the Lord’s message came to him: “This man will not be your heir, but instead a son who comes from your own body will be your heir.”

Genesis 15:4 (Septuagint BLB)	Genesis 15:4 (Septuagint Elpenor)
καὶ εὐθὺς φωνὴ κυρίου ἐγένετο πρὸς αὐτὸν λέγων οὐ κληρονομήσει σε οὗτος ἀλλ᾽ ὃς ἐξελεύσεται ἐκ σοῦ οὗτος κληρονομήσει σε	καὶ εὐθὺς φωνὴ Κυρίου ἐγένετο πρὸς αὐτὸν λέγουσα· οὐ κληρονομήσει σε οὗτος, ἀλλ᾿ ὃς ἐξελεύσεται ἐκ σοῦ, οὗτος κληρονομήσει σε
Genesis 15:4 (NETS)	Genesis 15:4 (English Elpenor)
And immediately a divine voice came to him, saying, “This one shall not be your heir, but one who shall come out of you, he shall be your heir.”	And immediately there was a voice of the Lord to him, saying, This shall not be thine heir; but he that shall come out of thee shall be thine heir.

Genesis 15:5 (Tanakh)	Genesis 15:5 (KJV)	Genesis 15:5 (NET)
And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’	And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.	The Lord took him outside and said, “Gaze into the sky and count the stars—if you are able to count them!” Then he said to him, “So will your descendants be.”

Genesis 15:5 (Septuagint BLB)	Genesis 15:5 (Septuagint Elpenor)
ἐξήγαγεν δὲ αὐτὸν ἔξω καὶ εἶπεν αὐτῷ ἀνάβλεψον δὴ εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς καὶ εἶπεν οὕτως ἔσται τὸ σπέρμα σου	ἐξήγαγε δὲ αὐτὸν ἔξω καὶ εἶπεν αὐτῷ· ἀνάβλεψον δὴ εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας, εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς. καὶ εἶπεν· οὕτως ἔσται τὸ σπέρμα σου
Genesis 15:5 (NETS)	Genesis 15:5 (English Elpenor)
Then he brought him outside and said to him, “Look up to the sky, and number the stars, if you will be able to count them.” And he said, “So shall your offspring be.”	And he brought him out and said to him, Look up now to heaven, and count the stars, if thou shalt be able to number them fully, and he said, Thus shall thy seed be.

Genesis 15:9 (Tanakh)	Genesis 15:9 (KJV)	Genesis 15:9 (NET)
And He said unto him: ‘Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.’	And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.	The Lord said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.”

Genesis 15:9 (Septuagint BLB)	Genesis 15:9 (Septuagint Elpenor)
εἶπεν δὲ αὐτῷ λαβέ μοι δάμαλιν τριετίζουσαν καὶ αἶγα τριετίζουσαν καὶ κριὸν τριετίζοντα καὶ τρυγόνα καὶ περιστεράν	εἶπε δὲ αὐτῷ· λάβε μοι δάμαλιν τριετίζουσαν καὶ αἶγα τριετίζουσαν καὶ κριὸν τριετίζοντα καὶ τρυγόνα καὶ περιστεράν
Genesis 15:9 (NETS)	Genesis 15:9 (English Elpenor)
And he said to him, “Take for me a heifer three years old and a female goat three years old and a ram three years old and a turtledove and a dove.”	And he said to him, Take for me an heifer in her third year, and a she-goat in her third year, and a ram in his third year, and a dove and a pigeon.

Genesis 15:10 (Tanakh)	Genesis 15:10 (KJV)	Genesis 15:10 (NET)
And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not.	And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.	So Abram took all these for him and then cut them in two and placed each half opposite the other, but he did not cut the birds in half.

Genesis 15:10 (Septuagint BLB)	Genesis 15:10 (Septuagint Elpenor)
ἔλαβεν δὲ αὐτῷ πάντα ταῦτα καὶ διεῗλεν αὐτὰ μέσα καὶ ἔθηκεν αὐτὰ ἀντιπρόσωπα ἀλλήλοις τὰ δὲ ὄρνεα οὐ διεῗλεν	ἔλαβε δὲ αὐτῷ πάντα ταῦτα καὶ διεῖλεν αὐτὰ μέσα καὶ ἔθηκεν αὐτὰ ἀντιπρόσωπα ἀλλήλοις, τὰ δὲ ὄρνεα οὐ διεῖλε
Genesis 15:10 (NETS)	Genesis 15:10 (English Elpenor)
And he took for him all these and divided them in the middle and placed them facing one another, but he did not divide the birds.	So he took to him all these, and divided them in the midst, and set them opposite to each other, but the birds he did not divide.

Genesis 15:11 (Tanakh)	Genesis 15:11 (KJV)	Genesis 15:11 (NET)
And the birds of prey came down upon the carcasses, and Abram drove them away.	And when the fowls came down upon the carcases, Abram drove them away.	When birds of prey came down on the carcasses, Abram drove them away.

Genesis 15:11 (Septuagint BLB)	Genesis 15:11 (Septuagint Elpenor)
κατέβη δὲ ὄρνεα ἐπὶ τὰ σώματα τὰ διχοτομήματα αὐτῶν καὶ συνεκάθισεν αὐτοῗς Αβραμ	κατέβη δὲ ὄρνεα ἐπὶ τὰ σώματα, ἐπὶ τὰ διχοτομήματα αὐτῶν, καὶ συνεκάθησεν αὐτοῖς ῞Αβραμ
Genesis 15:11 (NETS)	Genesis 15:11 (English Elpenor)
And birds came down on the carcasses, their cut halves, and Abram sat together with them.	And birds came down upon the bodies, [even] upon the divided parts of them, and Abram sat down by them.

Genesis 15:12 (Tanakh)	Genesis 15:12 (KJV)	Genesis 15:12 (NET)
And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.	And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.	When the sun went down, Abram fell sound asleep, and great terror overwhelmed him.

Genesis 15:12 (Septuagint BLB)	Genesis 15:12 (Septuagint Elpenor)
περὶ δὲ ἡλίου δυσμὰς ἔκστασις ἐπέπεσεν τῷ Αβραμ καὶ ἰδοὺ φόβος σκοτεινὸς μέγας ἐπιπίπτει αὐτῷ	περὶ δὲ ἡλίου δυσμὰς ἔκστασις ἐπέπεσε τῷ ῞Αβραμ, καὶ ἰδοὺ φόβος σκοτεινὸς μέγας ἐπιπίπτει αὐτῷ
Genesis 15:12 (NETS)	Genesis 15:12 (English Elpenor)
Then about sunset a trance fell upon Abram, and look, a great dark fear was falling upon him.	And about sunset a trance fell upon Abram, and lo! a great gloomy terror falls upon him.

Genesis 15:13 (Tanakh)	Genesis 15:13 (KJV)	Genesis 15:13 (NET)
And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;	And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;	Then the Lord said to Abram, “Know for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for 400 years.

Genesis 15:13 (Septuagint BLB)	Genesis 15:13 (Septuagint Elpenor)
καὶ ἐρρέθη πρὸς Αβραμ γινώσκων γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ καὶ δουλώσουσιν αὐτοὺς καὶ κακώσουσιν αὐτοὺς καὶ ταπεινώσουσιν αὐτοὺς τετρακόσια ἔτη	καὶ ἐρρέθη πρὸς ῞Αβραμ· γινώσκων γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ, καὶ δουλώσουσιν αὐτοὺς καὶ κακώσουσιν αὐτοὺς καὶ ταπεινώσουσιν αὐτοὺς τετρακόσια ἔτη
Genesis 15:13 (NETS)	Genesis 15:13 (English Elpenor)
And it was said to Abram, “Knowledgeably you shall know that your offspring shall be alien in a land not its own, and they shall enslave them and maltreat them and humble them for four hundred years.	And it was said to Abram, Thou shalt surely know that thy seed shall be a sojourner in a land not their own, and they shall enslave them, and afflict them, and humble them four hundred years.

Genesis 15:14 (Tanakh)	Genesis 15:14 (KJV)	Genesis 15:14 (NET)
and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.	And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.	But I will execute judgment on the nation that they will serve. Afterward they will come out with many possessions.

Genesis 15:14 (Septuagint BLB)	Genesis 15:14 (Septuagint Elpenor)
τὸ δὲ ἔθνος ᾧ ἐὰν δουλεύσωσιν κρινῶ ἐγώ μετὰ δὲ ταῦτα ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς πολλῆς	τὸ δὲ ἔθνος, ᾧ ἐὰν δουλεύσωσι, κρινῶ ἐγώ· μετὰ δὲ ταῦτα ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς πολλῆς
Genesis 15:14 (NETS)	Genesis 15:14 (English Elpenor)
But I will judge the nation that they are subject to; then aterward they shall come out here with much baggage.	And the nation whomsoever they shall serve I will judge; and after this, they shall come forth hither with much property.

Genesis 15:15 (Tanakh)	Genesis 15:15 (KJV)	Genesis 15:15 (NET)
But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.	And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.	But as for you, you will go to your ancestors in peace and be buried at a good old age.

Genesis 15:15 (Septuagint BLB)	Genesis 15:15 (Septuagint Elpenor)
σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου μετ᾽ εἰρήνης ταφεὶς ἐν γήρει καλῷ	σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου ἐν εἰρήνῃ, τραφεὶς ἐν γήρᾳ καλῷ
Genesis 15:15 (NETS)	Genesis 15:15 (English Elpenor)
Now as for yourself, you shall depart to your fathers in peace, buried in a good old age.	But thou shalt depart to thy fathers in peace, nourished in a good old age.

Genesis 15:16 (Tanakh)	Genesis 15:16 (KJV)	Genesis 15:16 (NET)
And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’	But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.	In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit.”

Genesis 15:16 (Septuagint BLB)	Genesis 15:16 (Septuagint Elpenor)
τετάρτη δὲ γενεὰ ἀποστραφήσονται ὧδε οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Αμορραίων ἕως τοῦ νῦν	τετάρτῃ δὲ γενεᾷ ἀποστραφήσονται ὧδε· οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν ᾿Αμορραίων ἕως τοῦ νῦν
Genesis 15:16 (NETS)	Genesis 15:16 (English Elpenor)
Then in the fourth generation they shall brought back here, for the sins of the Amorites are not yet, to the present, filled up.	And in the fourth generation they shall return hither, for the sins of the Amorites are not yet filled up, even until now.

Genesis 15:17 (Tanakh)	Genesis 15:17 (KJV)	Genesis 15:17 (NET)
And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces.	And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.	When the sun had gone down and it was dark, a smoking firepot with a flaming torch passed between the animal parts.

Genesis 15:17 (Septuagint BLB)	Genesis 15:17 (Septuagint Elpenor)
ἐπεὶ δὲ ἐγίνετο ὁ ἥλιος πρὸς δυσμαῗς φλὸξ ἐγένετο καὶ ἰδοὺ κλίβανος καπνιζόμενος καὶ λαμπάδες πυρός αἳ διῆλθον ἀνὰ μέσον τῶν διχοτομημάτων τούτων	ἐπεὶ δὲ ὁ ἥλιος ἐγένετο πρὸς δυσμάς, φλὸξ ἐγένετο, καὶ ἰδοὺ κλίβανος καπνιζόμενος καὶ λαμπάδες πυρός, αἳ διῆλθον ἀνὰ μέσον τῶν διχοτομημάτων τούτων
Genesis 15:17 (NETS)	Genesis 15:17 (English Elpenor)
Now after the sun began to appear in the west, a flame appeared, and look, a smoking oven and torches of fire that passed through between these cut halves.	And when the sun was about to set, there was a flame, and behold a smoking furnace and lamps of fire, which passed between these divided pieces.

Genesis 15:18 (Tanakh)	Genesis 15:18 (KJV)	Genesis 15:18 (NET)
In that day HaShem made a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;	In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:	That day the Lord made a covenant with Abram: “To your descendants I give this land, from the river of Egypt to the great river, the Euphrates River—

Genesis 15:18 (Septuagint BLB)	Genesis 15:18 (Septuagint Elpenor)
ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο κύριος τῷ Αβραμ διαθήκην λέγων τῷ σπέρματί σου δώσω τὴν γῆν ταύτην ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου ποταμοῦ Εὐφράτου	ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο Κύριος τῷ ῞Αβραμ διαθήκην λέγων· τῷ σπέρματί σου δώσω τὴν γῆν ταύτην, ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου
Genesis 15:18 (NETS)	Genesis 15:18 (English Elpenor)
On that say the Lord made a covenant with Abram, saying, “To your offspring I will give this land from the river of Egypt to the great river, the river Euphrates:	In that day the Lord made a covenant with Abram, saying, To thy seed I will give this land, from the river of Egypt to the great river Euphrates.

Genesis 15:19 (Tanakh)	Genesis 15:19 (KJV)	Genesis 15:19 (NET)
the Kenite, and the Kenizzite, and the Kadmonite,	The Kenites, and the Kenizzites, and the Kadmonites,	the land of the Kenites, Kenizzites, Kadmonites,

Genesis 15:19 (Septuagint BLB)	Genesis 15:19 (Septuagint Elpenor)
τοὺς Καιναίους καὶ τοὺς Κενεζαίους καὶ τοὺς Κεδμωναίους	τοὺς Κεναίους καὶ τοὺς Κενεζαίους καὶ τούς Κεδμωναίους
Genesis 15:19 (NETS)	Genesis 15:19 (English Elpenor)
the Kenites and the Kenezites and the Kedmonites	The Kenites, and the Kenezites, and the Kedmoneans,

Genesis 15:20 (Tanakh)	Genesis 15:20 (KJV)	Genesis 15:20 (NET)
and the Hittite, and the Perizzite, and the Rephaim,	And the Hittites, and the Perizzites, and the Rephaims,	Hittites, Perizzites, Rephaites,

Genesis 15:20 (Septuagint BLB)	Genesis 15:20 (Septuagint Elpenor)
καὶ τοὺς Χετταίους καὶ τοὺς Φερεζαίους καὶ τοὺς Ραφαϊν	καὶ τοὺς Χετταίους καὶ τοὺς Φερεζαίους καὶ Ραφαεὶν
Genesis 15:20 (NETS)	Genesis 15:20 (English Elpenor)
and the Chettites and the Pherezites and the Rhaphain	and the Chettites, and the Pherezites, and the Raphaim,

Genesis 15:21 (Tanakh)	Genesis 15:21 (KJV)	Genesis 15:21 (NET)
and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite.’	And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.	Amorites, Canaanites, Girgashites, and Jebusites.”

Genesis 15:21 (Septuagint BLB)	Genesis 15:21 (Septuagint Elpenor)
καὶ τοὺς Αμορραίους καὶ τοὺς Χαναναίους καὶ τοὺς Ευαίους καὶ τοὺς Γεργεσαίους καὶ τοὺς Ιεβουσαίους	καὶ τοὺς Ἀμορραίους καὶ τοὺς Χαναναίους καὶ τοὺς Εὐαίους καὶ τοὺς Γεργεσαίους καὶ τοὺς Ἰεβουσαίους
Genesis 15:21 (NETS)	Genesis 15:21 (English Elpenor)
and the Amorites and the Chananites and the Heuites and the Gergesites and the Iebousites.”	and the Amorites, and the Chananites, and the Evites, and the Gergesites, and the Jebusites.

Romans 4:9 (NET)	Romans 4:9 (KJV)
Is this blessedness then for the circumcision or also for the uncircumcision? For we say, “faith was credited to Abraham as righteousness.”	Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρ· ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην	ο μακαρισμος ουν ουτος επι την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ οτι ελογισθη τω αβρααμ η πιστις εις δικαιοσυνην	ο μακαρισμος ουν ουτος επι την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ οτι ελογισθη τω αβρααμ η πιστις εις δικαιοσυνην

Mark 9:17 (NET)	Mark 9:17 (KJV)
A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.	And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου· διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον	και αποκριθεις εις εκ του οχλου ειπεν διδασκαλε ηνεγκα τον υιον μου προς σε εχοντα πνευμα αλαλον	και αποκριθεις εις εκ του οχλου ειπεν διδασκαλε ηνεγκα τον υιον μου προς σε εχοντα πνευμα αλαλον

Mark 9:20 (NET)	Mark 9:20 (KJV)
So they brought the boy to him. When the spirit saw him, it immediately threw the boy into a convulsion. He fell on the ground and rolled around, foaming at the mouth.	And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων	και ηνεγκαν αυτον προς αυτον και ιδων αυτον ευθεως το πνευμα εσπαραξεν αυτον και πεσων επι της γης εκυλιετο αφριζων	και ηνεγκαν αυτον προς αυτον και ιδων αυτον ευθεως το πνευμα εσπαραξεν αυτον και πεσων επι της γης εκυλιετο αφριζων

Mark 9:22-24 (NET)	Mark 9:22-24 (KJV)
It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”	And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλ᾿ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφ᾿ ἡμᾶς	και πολλακις αυτον και εις πυρ εβαλεν και εις υδατα ινα απολεση αυτον αλλ ει τι δυνασαι βοηθησον ημιν σπλαγχνισθεις εφ ημας	και πολλακις αυτον και εις το πυρ εβαλεν και εις υδατα ινα απολεση αυτον αλλ ει τι δυνασαι βοηθησον ημιν σπλαγχνισθεις εφ ημας

Then Jesus said to him, “‘If you are able?’ All things are possible for the one who believes.”

Jesus said unto him, If thou canst believe, all things are possible to him that believeth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· τὸ εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι	ο δε ιησους ειπεν αυτω το ει δυνασαι πιστευσαι παντα δυνατα τω πιστευοντι	ο δε ιησους ειπεν αυτω το ει δυνασαι πιστευσαι παντα δυνατα τω πιστευοντι

Immediately the father of the boy cried out and said, “I believe; help my unbelief!”

And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν· πιστεύω· βοήθει μου τῇ ἀπιστίᾳ	και ευθεως κραξας ο πατηρ του παιδιου μετα δακρυων ελεγεν πιστευω κυριε βοηθει μου τη απιστια	και ευθεως κραξας ο πατηρ του παιδιου μετα δακρυων ελεγεν πιστευω κυριε βοηθει μου τη απιστια

Romans 4:12 (NET)	Romans 4:12 (KJV)
And he is also the father of the circumcised, who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised.	And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ	και πατερα περιτομης τοις ουκ εκ περιτομης μονον αλλα και τοις στοιχουσιν τοις ιχνεσιν της εν τη ακροβυστια πιστεως του πατρος ημων αβρααμ	και πατερα περιτομης τοις ουκ εκ περιτομης μονον αλλα και τοις στοιχουσιν τοις ιχνεσιν της πιστεως της εν τη ακροβυστια του πατρος ημων αβρααμ

Romans, Part 20

Back to Romans, Part 21

Back to Forgiven or Passed Over? Part 2

Back to Romans, Part 84

Back to Fear – Deuteronomy, Part 8

Back to Fear – Numbers, Part 3

Back to Fear – Numbers, Part 4

Back to Psalm 22, Part 10

Back to The Children of Promise, Part 1

Back to The Children of Promise, Part 2

Back to Christ-Centered Preaching, Chapter 3

Back to Exploration, Part 2

¹ Romans 4:9a (NET)

² The Stephanus Textus Receptus and Byzantine Majority Text had οτι (KJV: that) preceding faith. The NET parallel Greek text and NA²⁸ did not.

³ Romans 4:9b (NET)

⁴ Genesis 15:6 (NET) Table
Addendum 6/27/2021: The NET translation no longer reads proof of genuine loyalty.

⁵ Romans 4:10a (NET)

⁶ Genesis 12:7 (NET)

⁷ Genesis 13:8, 9 (NET)

⁸ Genesis 13:14-17 (NET)

⁹ Genesis 14:14 (NET)

¹⁰ Genesis 15:1 (NET) Table

¹¹ Genesis 15:2, 3 (NET)

¹² THE PENTATEUCH PART I: GENESIS / LESSON 9: Genesis 15:1- 17:27 / The Story of Abraham Continues: The Divine Promises Embodied in a Divine Covenant

¹³ Genesis 15:6 (NKJV) Table
Addendum 6/28/2021: This would have made more sense if I had quoted And Abram believed God, and it was counted to him for righteousness (English Elpenor). I may have been a bit catty here (Addendum to Footnote⁴ above).

¹⁴ Romans 4:10b (NET)

¹⁵ Genesis 15:7, 8 (NET)

¹⁶ Mark 9:17 (NET)

¹⁷ The NET parallel Greek text and NA²⁸ had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως (KJV: straightway).

¹⁸ The NET parallel Greek text and NA²⁸ had συνεσπάραξεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εσπαραξεν (KJV: tare).

¹⁹ The NET parallel Greek text and NA²⁸ had δύνῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δυνασαι (KJV: thou canst do).

²⁰ The NET parallel Greek text and NA²⁸ had δύνῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δυνασαι πιστευσαι (KJV: thou canst believe).

²¹ The NET parallel Greek text and NA²⁸ had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had και ευθεως (KJV: And straightway).

²² The Stephanus Textus Receptus and Byzantine Majority Text had μετα δακρυων (KJV: with tears) here. The NET parallel Greek text and NA²⁸ did not.

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

²⁴ Mark 9:20-24 (NET)

²⁵ The Byzantine Majority Text had the article της preceding faith. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.