Exploration, Part 1

Posted on November 2, 2024 by admin

Love is punishment. That’s the lesson I learned quite well from my elders. As I grew I began to recognize that they were consoling one another and exhorting one another not to compromise with the world around them, a psychological world that was preaching a different gospel. It’s difficult to believe that I never heard 1 Corinthians 13 as a child, but I don’t recall it. I know Paul’s distinction shocked me as an adult (1 Corinthians 4:21 ESV [Table]).

What do you wish? Shall I come to you with a rod, or with love (ἐν ἀγάπῃ) in a spirit of gentleness?

Though I realized that he probably used the phrase ἐν ράβδῳ, with a rod, hyperbolically for stern or even harsh words, I wouldn’t have distinguished those from love, because love is punishment (though I probably thought that love was a feeling that provoked one to punish the objects of one’s love).

In the introduction to these exploratory essays I simply declared “Don’t compromise with the world” a vague and open-ended application, difficult both to obey or to defend against the virtually unlimited latitude those who police such things could assume. Here, I’ll offer an example:

In my grandmother’s day, no decent Christian woman would wear lipstick. In my mother’s day, young stay-at-home housewives and mothers put on lipstick, sitting in the pew in church. In my day, young stay-at-home housewives and mothers were trained by professional make-up artists at church women’s groups how to apply their “warpaint” more effectively, because they competed deliberately and directly with their husbands’ female coworkers and secretaries.

I have no idea what goes on now. I no longer attend an upwardly mobile middle class American church. And I don’t write this to criticize three generations of women I have loved. All of us need more grace than the faith that God will punish us for our sins eventually, and more timely and pertinent direction than “Don’t compromise with the world.”

Paul wrote, what seems at first blush to be, about circumcision, a very specific compromise with the religious world of old covenant Judaism. I want to begin first with the laws of circumcision to highlight this jarring discontinuity between old and new covenants.

Masoretic Text		Septuagint
Genesis 17:9-14 (Tanakh)	Genesis 17:9-14 (NET)	Genesis 17:9-14 (NETS)	Genesis 17:9-14 (Elpenor English)
And G-d said unto Abraham: ‘And as for thee, thou shalt keep My covenant, thou, and thy seed after thee throughout their generations.	Then God said to Abraham, “As for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations.	And God said to Abraam, “Now as for you, you shall keep my covenant, you and your offspring after you throughout their generations.	And God said to Abraam, Thou also shalt fully keep my covenant, thou and thy seed after thee for their generations.
This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.	This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised.	And this is the covenant, which you shall keep, between me and you and between your offspring after you throughout their generations: Every male of yours shall be circumcised,	And this [is] the covenant which thou shalt fully keep between me and you, and between thy seed after thee for their generations; every male of you shall be circumcised.
And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you.	You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you.	And you shall be circumcised in the flesh of your foreskins, and it shall exist as a covenant sign between me and you.	And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between me and you.
And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.	Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.	And a youngster of eight days shall be circumcised among you—every male—throughout your generations, the homebred of your household and the one bought with money from any son of a foreigner, who is not of your offspring.	And the child of eight days [old] shall be circumcised by you, every male throughout your generations, and [the servant] born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed.
He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant.	They must indeed be circumcised, whether born in your house or bought with money. The sign of my covenant will be visible in your flesh as a permanent reminder.	The homebred of your household and the one bought with money shall be circumcised with circumcision, and my covenant shall be on your flesh for an everlasting covenant.	He that is born in thy house, and he that is bought with money shall be surely circumcised, and my covenant shall be on your flesh for an everlasting covenant.
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’	Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”	And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.”	And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

Circumcision was a prerequisite for eating the Passover.

Masoretic Text		Septuagint
Exodus 12:43-49 (Tanakh)	Exodus 12:43-49 (NET)	Exodus 12:43-49 (NETS)	Exodus 12:43-49 (Elpenor English)
And HaShem said unto Moses and Aaron: ‘This is the ordinance of the passover: there shall no alien eat thereof;	The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may share in eating it.	Then the Lord said to Moyses and Aaron, saying: This is the law of the pascha. No alien shall eat of it.	And the Lord said to Moses and Aaron, This is the law of the passover: no stranger shall eat of it.
but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.	But everyone’s servant who is bought for money, after you have circumcised him, may eat it.	And any domestic of anyone or purchased slave you shall circumcise him, and then he shall eat of it.	And every slave or servant bought with money– him thou shalt circumcise, and then shall he eat of it.
A sojourner and a hired servant shall not eat thereof.	A foreigner and a hired worker must not eat it.	A resident alien or hired person shall not eat of it.	A sojourner or hireling shall not eat of it.
In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.	It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.	In one house it shall be eaten; you shall not take any meat outside of the house, and you shall not break a bone of it.	In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break.
All the congregation of Israel shall keep it.	The whole community of Israel must observe it.	The entire congregation of the sons of Israel shall do this.	All the congregation of the children of Israel shall keep it.
And when a stranger shall sojourn with thee, and will keep the passover to HaShem, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.	“When a resident foreigner lives with you and wants to observe the Passover to the Lord, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land—but no uncircumcised person may eat of it.	But if any guest should draw near to you to keep the pascha to the Lord, you shall circumcise every male of his, and then he shall draw near to keep it, and he shall be like a native of the land. No uncircumcised person shall eat of it.	And if any proselyte shall come to you to keep the passover to the Lord, thou shalt circumcise every male of him, and then shall he approach to sacrifice it, and he shall be even as the original inhabitant of the land; no uncircumcised person shall eat of it.
One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’	The same law will apply to the person who is native-born and to the resident foreigner who lives among you.”	There shall be one law for the local inhabitant and for the guest among you who has drawn near.	There shall be one law to the native, and to the proselyte coming among you.

Even a woman’s purification ritual after childbirth was synchronized to accommodate her son’s circumcision.

Masoretic Text		Septuagint
Leviticus 12:1-4 (Tanakh)	Leviticus 12:1-4 (NET)	Leviticus 12:1-4 (NETS)	Leviticus 12:1-4 (Elpenor English)
And HaShem spoke unto Moses, saying:	The Lord spoke to Moses:	And the Lord spoke to Moyses, saying:	And the Lord spoke to Moses, saying,
Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.	“Tell the Israelites, ‘When a woman produces offspring and bears a male child, she will be unclean seven days, as she is unclean during the days of her menstruation.	Speak to the sons of Israel, and you shall say to them: Any woman, if she is fertilized and bears a male child, shall also be unclean seven days, as at the days of the separation of her period, she shall be unclean.	Speak to the children of Israel, and thou shalt say to them, Whatsoever woman shall have conceived and born a male child shall be unclean seven days, she shall be unclean according to the days of separation for her monthly courses.
And in the eighth day the flesh of his foreskin shall be circumcised [Table].	On the eighth day the flesh of his foreskin must be circumcised.	And on the eighth day she shall circumcise the flesh of his foreskin [Table].	And on the eighth day she shall circumcise the flesh of his foreskin.
And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.	Then she will remain thirty-three days in blood purity. She must not touch anything holy, and she must not enter the sanctuary until the days of her purification are fulfilled.	And thirty-three days shall she remain in her unclean blood; she shall not touch anything holy or come into the holy place until the days of her purification are completed.	And for thirty-three days she shall continue in her unclean blood; she shall touch nothing holy, and shall not enter the sanctuary, until the days of her purification be fulfilled.

With that as background, I’ll turn to the new covenant, one of the things our beloved brother Paul also wrote to you according to the wisdom given him¹…that are hard to understand² (Galatians 5:1-5 ESV).

For freedom Christ³ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.
Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

The Greek word translated freedom in the phrase For freedom was ἐλευθερίᾳ, a form of ἐλευθερία in the dative case. A translator’s note (1) in the NET reads:

Translating the dative [Τῇ ἐλευθερίᾳ] as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

So, brothers, we are not children of the slave but of the free woman.⁴ The slave (παιδίσκης, a form of παιδίσκη) and the free woman (τῆς ἐλευθέρας, a form of ἐλεύθερος) were Hagar and Sarah, understood allegorically as the old covenant and the new respectively (Galatians 4:21-26 ESV).

Tell me, you who desire to be under the law, do you not listen to the law? For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children [Table]. But the Jerusalem above is free (ἐλευθέρα, another form of ἐλεύθερος), and she is our⁵ mother.

Jesus had referred to this same allegory, except that from his lips it sounds less like an allegory and more like the truth; truth which explains why He called Hagar back (Genesis 16) to endure Sarai’s harsh treatment, only to be sent away with her son Ishmael at the appropriate time (Genesis 21), in order that the story Moses recorded in the Torah could be read by Paul in the Spirit, understood allegorically (ἀλληγορούμενα, a participle of ἀλληγορέω) and explained to the Galatians to accomplish the Lord’s intended purpose (John 8:31b-36 ESV):

“If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” [Table]
Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free (ἐλευθερώσῃ, a form of ἐλευθερόω), you will be free (ἐλεύθεροι, another form of ἐλεύθερος) indeed.”

It’s probably a good idea to pause and reflect on what has been gained here regarding the freedom of which Paul wrote: He likened it to being born of a free woman, Sarah rather than Hagar. He interpreted these women allegorically as two covenants. Hagar represented the law, the old covenant and the present Jerusalem, which is in slavery with her children. Sarah represented the Jerusalem above (ἄνω), which is free: What is born of the flesh is flesh, Jesus said to Nicodemus, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above (ἄνωθεν).’⁶

Jesus offered more detail concerning the slavery of the present Jerusalem and her children: everyone who practices (ποιῶν, a form of ποιέω) sin is a slave to sin. The [free of sin] son remains forever. So if the [free of sin] Son sets you free (ἐλευθερώσῃ, a form of ἐλευθερόω) [of sin], you will be free (ἐλεύθεροι, another form of ἐλεύθερος) [of sin] indeed. And Paul wrote: For freedom Christ has set us free.⁷

Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom (ἐλευθερία).⁸

Christ has set us free, Paul continued in his letter to the Galatians according to the ESV translation. The word order in the critical text (NET parallel Greek and NA²⁸) is: Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν; literally, “For freedom us Christ has set free.” The placement of ἡμᾶς adds an emphasis with a flavor nearer to “For our freedom Christ has set free.” But Paul and the Holy Spirit didn’t choose ἡμῶν in the genitive case. It’s not wrong to associate the accusative pronoun ἡμᾶς with the verb ἠλευθέρωσεν, as it is found in the received text (Stephanus Textus Receptus and Byzantine Majority Text), following χριστος and preceding ἠλευθέρωσεν; literally, “Christ us has set free.”

The Greek verb translated has set…free was ἠλευθέρωσεν, another form of ἐλευθερόω. Paul described that freedom to which Christ in his Spirit has set us free elsewhere (Romans 8:2 ESV [Table]):

For the law of the Spirit of life has set you free (ἠλευθέρωσεν, another form of ἐλευθερόω) in Christ Jesus from the law of sin and death.

Paul continued in his letter to the Galatians: stand firm therefore. The ESV translators understood the verb στήκετε as a 2^nd person plural imperative form of στήκω. It is a grammatically permissible way to understand στήκετε according to the Koine Greek Lexicon. It even makes some sense, if one assumes that Paul’s purpose was to supply those who were not standing firm with a Scriptural application to obey.

My argument is that Paul’s entire discourse in Galatians 5 calls that very assumption into question. There is another grammatically permissible way to understand στήκετε according to the Koine Greek Lexicon: as a 2^nd person plural form of στήκω in the indicative mood. In other words, Paul stated a fact about those whom Christ has set free—“you stand firm”—further illustrating the nature of that freedom of which he wrote.

Paul continued: and do not submit again to a yoke of slavery. The Greek verb ἐνέχεσθε is an imperative form of ἐνέχω according to the Koine Greek Lexicon. But the ESV translation do…submit sounds a bit too much like the active voice. Again, this makes some sense if one assumes that Paul’s purpose was to supply those who were submitting to a yoke of slavery with a Scriptural application to obey: do not submit again to a yoke of slavery. But ἐνέχεσθε is in the middle/passive voice: “subject yourselves to, load yourselves down with, hold yourselves in” or “entangle yourselves” or “involve yourselves in.”

I’ve begun to pay more attention to Greek word order as a way to grasp an author’s tone: καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε, “and not (or, cannot) again to a yoke of slavery entangle yourselves.” The phrase καὶ πάλιν means “again and again.” So, if I consider καὶ μὴ πάλιν as the phrase καὶ πάλιν split by the negative particle μὴ, I get, “you cannot again and again to a yoke of slavery entangle yourselves.” Why? Those whom Christ has set free for freedom stand firm and do not obey a yoke of slavery.

Paul chose the Greek word translated slavery—δουλείας, a form of δουλεία—elsewhere (Romans 8:15 ESV):

For you did not receive the spirit of slavery (δουλείας, a form of δουλεία) to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!”

And (Romans 8:20, 21 ESV):

For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope [Table] that the creation itself will be set free (ελευθερωθησεται, another form of ἐλευθερόω) from its bondage (δουλείας, a form of δουλεία) to corruption and obtain the freedom (ἐλευθερίαν, another form of ἐλευθερία) of the glory of the children of God.

Look: I, Paul, say to you, he continued, that if you accept circumcision, Christ will be of no advantage to you.⁹ The Greek words translated if you accept circumcision were ἐὰν περιτέμνησθε, a middle/passive form of the verb περιτέμνω. The translation you accept circumcision demonstrates how the ESV translators handled a middle/passive verb without any particular agenda. The Greek word translated advantage was ὠφελήσει, a form of ὠφελέω in the future tense.

Paul used another form of ὠφελέω elsewhere in a similar context (Romans 2:25 ESV).

For circumcision indeed is of value (ὠφελεῖ, another form of ὠφελέω in the present tense) if you obey the law, but if you break the law, your circumcision becomes uncircumcision.

In all my years in locker rooms growing up, I only saw one uncircumcised male. And I didn’t grow up in a Jewish neighborhood. My mother explained that circumcision was performed today for cleanliness. In other words, a young mother can keep her infant son’s penis clean without fondling it overmuch, peeling back his tiny foreskin. My circumcision has become uncircumcision. And I’m glad. It would be terrible if Christ were of no advantage to me forever.

I testify again to every man who accepts circumcision, Paul continued, that he is obligated to keep the whole law.¹⁰ Here the Greek word translated who accepts circumcision was περιτεμνομένῳ, a middle/passive participle of the verb περιτέμνω. Paul and the Holy Spirit are giving us a good primer on middle/passive verbs in Koine Greek.

Then Paul’s discourse turned a corner as it were. His main concern was not circumcision as an act in itself. The apostle was actually concerned with the more intimate and pervasive issues of how one believes and how one obeys (Galatians 5:4 ESV [Table]).

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

I shared this essay with a brother who objected to You are severed as a translation of κατηργήθητε, a passive form of καταργέω in the aorist tense. The Koine Greek Lexicon online lists three options for the passive voice: “to be released from, to be severed from, to be removed from.” But since he brought it up, I hear You are severed as present or perfect tense, yet I’m hard-pressed to come up with a better option that would be strictly aorist. And my brother softened some as he saw ἀπὸ (from) explicitly in the text.

We know that our old self was crucified with him, Paul wrote elsewhere, in order that the body of sin might be brought to nothing (καταργηθῇ, another passive form of καταργέω, “might be released, might be severed, might be removed”), so that we would no longer be enslaved (δουλεύειν, a form of δουλεύω) to sin.¹¹ Do we then overthrow (καταργοῦμεν, another form of καταργέω in the active voice) the law by this faith? By no means! On the contrary, we uphold the law.¹²

For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void (κατήργηται, another middle/passive form of καταργέω).¹³ For a married woman is bound by law to her husband while he lives, but if her husband dies she is released (κατήργηται, another middle/passive form of καταργέω) from the law of marriage.¹⁴ But now we are released (κατηργήθημεν, another passive form of καταργέω) from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.¹⁵

Who are they who are severed (“released, removed”) from Christ¹⁶ and all that union with Christ entails? The circumcised? No, you who would be justified by the law: οἵτινες ἐν νόμῳ δικαιοῦσθε. The phrase would be justified is the ESV translation of δικαιοῦσθε, a middle/passive form of the verb δικαιόω. I’m tempted to strengthen the middle voice and forego the passive voice altogether here because of my own experience: “would justify yourselves.” But I must admit that would be justified is a clever word choice for δικαιοῦσθε, honoring the passive voice even as it highlights the self-righteousness of the action. So, our education in middle/passive verbs continues.

For by works of the law no human being will be justified (δικαιωθήσεται, another passive form of δικαιόω) in his sight, Paul wrote elsewhere, since through the law comes knowledge of sin.¹⁷ We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified (δικαιοῦται, another middle/passive form of δικαιόω) by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified (δικαιωθῶμεν, another passive form of δικαιόω) by faith in Christ and not by works of the law, because by works of the law no one will be justified (δικαιωθήσεται, another passive form of δικαιόω) [Table].¹⁸

In the clause you who would be justified by the law, Paul surely referred to the law delivered by God to Moses on Mount Sinai. But in Greek ἐν νόμῳ, translated by the law in the ESV, points clearly to more than the law. In Paul’s letters ἐν νόμῳ describes an alternative path to ἐν Χριστῷ; ἐν νόμῳ indicates a different way of doing righteousness from the righteousness of God ἐν Χριστῷ, that is, in Christ. [Y]ou have fallen away from grace, he wrote to any who would be justified by the law¹⁹ (Galatians 5:5 ESV).

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

The assumption that Paul’s intent was to write Scriptural applications, principles—let’s be clear—rules for obedience like some new covenant Moses, informs not only expository preaching but Bible translation as well.

Galatians 5:1
Old Covenant (ESV)	New Covenant
For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.	For freedom us Christ has set free; you stand firm, therefore you cannot again and again to a yoke of slavery entangle yourselves.

In the first example on the left, there is the grace of God in Jesus Christ—For freedom Christ has set us free—and two rules to obey—stand firm therefore, and do not submit again to a yoke of slavery. In the second example on the right, there is the grace of God in Jesus Christ—“For freedom us Christ has set free”—and two Gospel truths to believe, two better promises—“you stand firm” [e.g., in Christ (ἐν Χριστῷ)], “therefore you cannot again and again to a yoke of slavery entangle yourselves.” The NIV translation sounds closer to this in its translation of ἐνέχεσθε: It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.²⁰ The verbatim translation on the right above, recast in better English, might read: “For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.”

Each of us must choose, I suppose, what translation sounds more like (Galatians 1:1-5 ESV):

Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—and all the brothers who are with me,
To the churches of Galatia:
Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father [Table], to whom be the glory forever and ever. Amen.

Here is a question intended to help one choose wisely:

Does my obedience demonstrate my goodness for my glory, or does my obedience demonstrate God’s goodness to me, working in and through me for his glory?

Here are two bonus hints from Paul, the apostle to the Gentiles (Romans 7:18 ESV; Galatians 2:19-21 NET).

For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out [Table].
For through the law I died to the law so that I may live to God. I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law (διὰ νόμου), then Christ died for nothing!

And finally here is one extra special bonus hint from Jesus the Christ (Mark 10:17, 18 ESV).

And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call me good? No one is good except God alone.

I’ll pick this up in another essay.

Tables comparing Genesis 17:9; 17:10; 17:11; 17:12; 17:13; 17:14; Exodus 12:43; 12:44; 12:45; 12:46; 12:47; 12:48; 12:49; Leviticus 12:1; 12:2 and 12:4 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 17:9; 17:10; 17:11; 17:12; 17:13; 17:14; Exodus 12:43; 12:44; 12:45; 12:46; 12:47; 12:48; 12:49; Leviticus 12:1; 12:2 and 12:4 in the Septuagint (BLB and Elpenor), and tables comparing Galatians 5:1 and 4:26 in the KJV and NET follow.

Genesis 17:9 (Tanakh)	Genesis 17:9 (KJV)	Genesis 17:9 (NET)
And G-d said unto Abraham: ‘And as for thee, thou shalt keep My covenant, thou, and thy seed after thee throughout their generations.	And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.	Then God said to Abraham, “As for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations.

Genesis 17:9 (BLB Septuagint)	Genesis 17:9 (Elpenor Septuagint)
καὶ εἶπεν ὁ θεὸς πρὸς Αβρααμ σὺ δὲ τὴν διαθήκην μου διατηρήσεις σὺ καὶ τὸ σπέρμα σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν	καὶ εἶπεν ὁ Θεὸς πρὸς ῾Αβραάμ· σὺ δὲ τὴν διαθήκην μου διατηρήσεις, σὺ καὶ τὸ σπέρμα σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν
Genesis 17:9 (NETS)	Genesis 17:9 (Elpenor English)
And God said to Abraam, “Now as for you, you shall keep my covenant, you and your offspring after you throughout their generations.	And God said to Abraam, Thou also shalt fully keep my covenant, thou and thy seed after thee for their generations.

Genesis 17:10 (Tanakh)	Genesis 17:10 (KJV)	Genesis 17:10 (NET)
This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.	This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.	This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised.

Genesis 17:10 (BLB Septuagint)	Genesis 17:10 (Elpenor Septuagint)
καὶ αὕτη ἡ διαθήκη ἣν διατηρήσεις ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν περιτμηθήσεται ὑμῶν πᾶν ἀρσενικόν	καὶ αὕτη ἡ διαθήκη, ἣν διατηρήσεις, ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν· περιτμηθήσεται ὑμῶν πᾶν ἀρσενικόν
Genesis 17:10 (NETS)	Genesis 17:10 (Elpenor English)
And this is the covenant, which you shall keep, between me and you and between your offspring after you throughout their generations: Every male of yours shall be circumcised,	And this [is] the covenant which thou shalt fully keep between me and you, and between thy seed after thee for their generations; every male of you shall be circumcised.

Genesis 17:11 (Tanakh)	Genesis 17:11 (KJV)	Genesis 17:11 (NET)
And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you.	And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.	You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you.

Genesis 17:11 (BLB Septuagint)	Genesis 17:11 (Elpenor Septuagint)
καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν καὶ ἔσται ἐν σημείῳ διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν	καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν, καὶ ἔσται εἰς σημεῖον διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν
Genesis 17:11 (NETS)	Genesis 17:11 (Elpenor English)
And you shall be circumcised in the flesh of your foreskins, and it shall exist as a covenant sign between me and you.	And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between me and you.

Genesis 17:12 (Tanakh)	Genesis 17:12 (KJV)	Genesis 17:12 (NET)
And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.	And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.	Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Genesis 17:12 (BLB Septuagint)	Genesis 17:12 (Elpenor Septuagint)
καὶ παιδίον ὀκτὼ ἡμερῶν περιτμηθήσεται ὑμῖν πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος ἀπὸ παντὸς υἱοῦ ἀλλοτρίου ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου	καὶ παιδίον ὀκτὼ ἡμερῶν περιτμηθήσεται ὑμῖν, πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν, ὁ οἰκογενὴς καὶ ὁ ἀργυρώνητος, ἀπὸ παντὸς υἱοῦ ἀλλοτρίου, ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου
Genesis 17:12 (NETS)	Genesis 17:12 (Elpenor English)
And a youngster of eight days shall be circumcised among you—every male—throughout your generations, the homebred of your household and the one bought with money from any son of a foreigner, who is not of your offspring.	And the child of eight days [old] shall be circumcised by you, every male throughout your generations, and [the servant] born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed.

Genesis 17:13 (Tanakh)	Genesis 17:13 (KJV)	Genesis 17:13 (NET)
He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant.	He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.	They must indeed be circumcised, whether born in your house or bought with money. The sign of my covenant will be visible in your flesh as a permanent reminder.

Genesis 17:13 (BLB Septuagint)	Genesis 17:13 (Elpenor Septuagint)
περιτομῇ περιτμηθήσεται ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν εἰς διαθήκην αἰώνιον	περιτομῇ περιτμηθήσεται ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος, καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν εἰς διαθήκην αἰώνιον
Genesis 17:13 (NETS)	Genesis 17:13 (Elpenor English)
The homebred of your household and the one bought with money shall be circumcised with circumcision, and my covenant shall be on your flesh for an everlasting covenant.	He that is born in thy house, and he that is bought with money shall be surely circumcised, and my covenant shall be on your flesh for an everlasting covenant.

Genesis 17:14 (Tanakh)	Genesis 17:14 (KJV)	Genesis 17:14 (NET)
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’	And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.	Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”

Genesis 17:14 (BLB Septuagint)	Genesis 17:14 (Elpenor Septuagint)
καὶ ἀπερίτμητος ἄρσην ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς ὅτι τὴν διαθήκην μου διεσκέδασεν	καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασε
Genesis 17:14 (NETS)	Genesis 17:14 (Elpenor English)
And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.”	And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

Exodus 12:43 (Tanakh)	Exodus 12:43 (KJV)	Exodus 12:43 (NET)
And HaShem said unto Moses and Aaron: ‘This is the ordinance of the passover: there shall no alien eat thereof;	And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof:	The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may share in eating it.

Exodus 12:43 (BLB Septuagint)	Exodus 12:43 (Elpenor Septuagint)
εἶπεν δὲ κύριος πρὸς Μωυσῆν καὶ Ααρων λέγων οὗτος ὁ νόμος τοῦ πασχα πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ᾽ αὐτοῦ	Εἶπε δὲ Κύριος πρὸς Μωυσῆν καὶ ᾿Ααρών· οὗτος ὁ νόμος τοῦ πάσχα· πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ᾿ αὐτοῦ
Exodus 12:43 (NETS)	Exodus 12:43 (Elpenor English)
Then the Lord said to Moyses and Aaron, saying: This is the law of the pascha. No alien shall eat of it.	And the Lord said to Moses and Aaron, This is the law of the passover: no stranger shall eat of it.

Exodus 12:44 (Tanakh)	Exodus 12:44 (KJV)	Exodus 12:44 (NET)
but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.	But every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.	But everyone’s servant who is bought for money, after you have circumcised him, may eat it.

Exodus 12:44 (BLB Septuagint)	Exodus 12:44 (Elpenor Septuagint)
καὶ πᾶν οἰκέτην τινὸς ἢ ἀργυρώνητον περιτεμεῖς αὐτόν καὶ τότε φάγεται ἀπ᾽ αὐτοῦ	καὶ πάντα οἰκέτην ἢ ἀργυρώνητον περιτεμεῖς αὐτόν, καὶ τότε φάγεται ἀπ᾿ αὐτοῦ
Exodus 12:44 (NETS)	Exodus 12:44 (Elpenor English)
And any domestic of anyone or purchased slave you shall circumcise him, and then he shall eat of it.	And every slave or servant bought with money– him thou shalt circumcise, and then shall he eat of it.

Exodus 12:45 (Tanakh)	Exodus 12:45 (KJV)	Exodus 12:45 (NET)
A sojourner and a hired servant shall not eat thereof.	A foreigner and an hired servant shall not eat thereof.	A foreigner and a hired worker must not eat it.

Exodus 12:45 (BLB Septuagint)	Exodus 12:45 (Elpenor Septuagint)
πάροικος ἢ μισθωτὸς οὐκ ἔδεται ἀπ᾽ αὐτοῦ	πάροικος ἢ μισθωτὸς οὐκ ἔδεται ἀπ᾿ αὐτοῦ
Exodus 12:45 (NETS)	Exodus 12:45 (Elpenor English)
A resident alien or hired person shall not eat of it.	A sojourner or hireling shall not eat of it.

Exodus 12:46 (Tanakh)	Exodus 12:46 (KJV)	Exodus 12:46 (NET)
In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.	In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.	It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

Exodus 12:46 (BLB Septuagint)	Exodus 12:46 (Elpenor Septuagint)
ἐν οἰκίᾳ μιᾷ βρωθήσεται καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω καὶ ὀστοῦν οὐ συντρίψετε ἀπ᾽ αὐτοῦ	ἐν οἰκίᾳ μιᾷ βρωθήσεται, καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω· καὶ ὀστοῦν οὐ συντρίψετε ἀπ᾿ αὐτοῦ
Exodus 12:46 (NETS)	Exodus 12:46 (Elpenor English)
In one house it shall be eaten; you shall not take any meat outside of the house, and you shall not break a bone of it.	In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break.

Exodus 12:47 (Tanakh)	Exodus 12:47 (KJV)	Exodus 12:47 (NET)
All the congregation of Israel shall keep it.	All the congregation of Israel shall keep it.	The whole community of Israel must observe it.

Exodus 12:47 (BLB Septuagint)	Exodus 12:47 (Elpenor Septuagint)
πᾶσα συναγωγὴ υἱῶν Ισραηλ ποιήσει αὐτό	πᾶσα συναγωγὴ υἱῶν ᾿Ισραὴλ ποιήσει αὐτό
Exodus 12:47 (NETS)	Exodus 12:47 (Elpenor English)
The entire congregation of the sons of Israel shall do this.	All the congregation of the children of Israel shall keep it.

Exodus 12:48 (Tanakh)	Exodus 12:48 (KJV)	Exodus 12:48 (NET)
And when a stranger shall sojourn with thee, and will keep the passover to HaShem, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.	And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.	“When a resident foreigner lives with you and wants to observe the Passover to the Lord, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land—but no uncircumcised person may eat of it.

Exodus 12:48 (BLB Septuagint)	Exodus 12:48 (Elpenor Septuagint)
ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος ποιῆσαι τὸ πασχα κυρίῳ περιτεμεῖς αὐτοῦ πᾶν ἀρσενικόν καὶ τότε προσελεύσεται ποιῆσαι αὐτὸ καὶ ἔσται ὥσπερ καὶ ὁ αὐτόχθων τῆς γῆς πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ᾽ αὐτοῦ	ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος ποιῆσαι τὸ πάσχα Κυρίῳ, περιτεμεῖς αὐτοῦ πᾶν ἀρσενικόν, καὶ τότε προσελεύσεται ποιῆσαι αὐτὸ καὶ ἔσται ὥσπερ καὶ ὁ αὐτόχθων τῆς γῆς· πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ᾿ αὐτοῦ
Exodus 12:48 (NETS)	Exodus 12:48 (Elpenor English)
But if any guest should draw near to you to keep the pascha to the Lord, you shall circumcise every male of his, and then he shall draw near to keep it, and he shall be like a native of the land. No uncircumcised person shall eat of it.	And if any proselyte shall come to you to keep the passover to the Lord, thou shalt circumcise every male of him, and then shall he approach to sacrifice it, and he shall be even as the original inhabitant of the land; no uncircumcised person shall eat of it.

Exodus 12:49 (Tanakh)	Exodus 12:49 (KJV)	Exodus 12:49 (NET)
One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’	One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.	The same law will apply to the person who is native-born and to the resident foreigner who lives among you.”

Exodus 12:49 (BLB Septuagint)	Exodus 12:49 (Elpenor Septuagint)
νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ ἐν ὑμῖν	νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ ἐν ὑμῖν
Exodus 12:49 (NETS)	Exodus 12:49 (Elpenor English)
There shall be one law for the local inhabitant and for the guest among you who has drawn near.	There shall be one law to the native, and to the proselyte coming among you.

Leviticus 12:1 (Tanakh)	Leviticus 12:1 (KJV)	Leviticus 12:1 (NET)
And HaShem spoke unto Moses, saying:	And the LORD spake unto Moses, saying,	The Lord spoke to Moses:

Leviticus 12:1 (BLB Septuagint)	Leviticus 12:1 (Elpenor Septuagint)
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων	ΚΑΙ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων
Leviticus 12:1 (NETS)	Leviticus 12:1 (Elpenor Engish)
And the Lord spoke to Moyses, saying:	And the Lord spoke to Moses, saying,

Leviticus 12:2 (Tanakh)	Leviticus 12:2 (KJV)	Leviticus 12:2 (NET)
Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.	Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean.	“Tell the Israelites, ‘When a woman produces offspring and bears a male child, she will be unclean seven days, as she is unclean during the days of her menstruation.

Leviticus 12:2 (BLB Septuagint)	Leviticus 12:2 (Elpenor Septuagint)
λάλησον τοῖς υἱοῖς Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς γυνή ἥτις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς ἀκάθαρτος ἔσται	λάλησον τοῖς υἱοῖς ᾿Ισραὴλ καὶ ἐρεῖς πρὸς αὐτούς· γυνή, ἥτις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν, καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας, κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς, ἀκάθαρτος ἔσται
Leviticus 12:2 (NETS)	Leviticus 12:2 (Elpenor Engish)
Speak to the sons of Israel, and you shall say to them: Any woman, if she is fertilized and bears a male child, shall also be unclean seven days, as at the days of the separation of her period, she shall be unclean.	Speak to the children of Israel, and thou shalt say to them, Whatsoever woman shall have conceived and born a male child shall be unclean seven days, she shall be unclean according to the days of separation for her monthly courses.

Leviticus 12:4 (Tanakh)	Leviticus 12:4 (KJV)	Leviticus 12:4 (NET)
And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.	And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.	Then she will remain thirty-three days in blood purity. She must not touch anything holy, and she must not enter the sanctuary until the days of her purification are fulfilled.

Leviticus 12:4 (BLB Septuagint)	Leviticus 12:4 (Elpenor Septuagint)
καὶ τριάκοντα ἡμέρας καὶ τρεῖς καθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς παντὸς ἁγίου οὐχ ἅψεται καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται ἕως ἂν πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς	καὶ τριάκοντα καὶ τρεῖς ἡμέρας καθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς, παντὸς ἁγίου οὐχ ἅψεται καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται, ἕως ἂν πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς
Leviticus 12:4 (NETS)	Leviticus 12:4 (Elpenor Engish)
And thirty-three days shall she remain in her unclean blood; she shall not touch anything holy or come into the holy place until the days of her purification are completed.	And for thirty-three days she shall continue in her unclean blood; she shall touch nothing holy, and shall not enter the sanctuary, until the days of her purification be fulfilled.

Galatians 5:1 (NET)	Galatians 5:1 (KJV)
For freedom Christ has set us free. Stand firm, then, and do not be subject again to the yoke of slavery.	Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Galatians 5:1 (NET Parallel Greek)	Galatians 5:1 (Stephanus Textus Receptus)	Galatians 5:1 (Byzantine Majority Text)
Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε	τη ελευθερια ουν η χριστος ημας ηλευθερωσεν στηκετε και μη παλιν ζυγω δουλειας ενεχεσθε	τη ελευθερια ουν η χριστος ημας ηλευθερωσεν στηκετε και μη παλιν ζυγω δουλειας ενεχεσθε

Galatians 4:26 (NET)	Galatians 4:26 (KJV)
But the Jerusalem above is free, and she is our mother.	But Jerusalem which is above is free, which is the mother of us all.

Galatians 4:26 (NET Parallel Greek)	Galatians 4:26 (Stephanus Textus Receptus)	Galatians 4:26 (Byzantine Majority Text)
ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ἡμῶν	η δε ανω ιερουσαλημ ελευθερα εστιν ητις εστιν μητηρ παντων ημων	η δε ανω ιερουσαλημ ελευθερα εστιν ητις εστιν μητηρ παντων ημων

¹ 2 Peter 3:15b (ESV)

² 2 Peter 3:16b (ESV) Table

³ The Stephanus Textus Receptus and Byzantine Majority Text had the relative pronoun η (KJV: wherewith) preceding Christ. The NET parallel Greek text and NA²⁸ did not.

⁴ Galatians 4:31 (ESV)

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had μητηρ παντων ημων (KJV: mother of us all) here, where the NET parallel Greek text and NA²⁸ had μήτηρ ἡμῶν.

⁶ John 3:6, 7 (NET)

⁷ Galatians 5:1 (ESV)

⁸ 2 Corinthians 3:17 (ESV) Table

⁹ Galatians 5:2 (ESV)

¹⁰ Galatians 5:3 (ESV)

¹¹ Romans 6:6 (ESV)

¹² Romans 3:31 (ESV) Table

¹³ Romans 4:14 (ESV)

¹⁴ Romans 7:2 (ESV)

¹⁵ Romans 7:6 (ESV)

¹⁶ I’m thinking that You are severed from Christ, you who would be justified by the law (Galatians 5:4a ESV) is a fairly self-conscious bookend to And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people (Genesis 17:14a Tanakh).

¹⁷ Romans 3:20 (ESV)

¹⁸ Galatians 2:15, 16 (ESV)

¹⁹ Galatians 5:4b (ESV) Table

²⁰ Galatians 5:1 (NIV)

Fear – Deuteronomy, Part 14

Posted on September 30, 2019 by admin

I’ve been considering yehôvâh’s fearful pronouncement: I punish (pâqad, פק) the sons, grandsons, and great-grandsons for the sin of the fathers who reject me…^[1] By way of review, I didn’t find anything about the Hebrew word itself that would compel anyone to translate פקד (pâqad) I punish. While I don’t have any particular quarrel with calling the plague of Exodus 32:35 a punishment, I’m not convinced it justifies translating pâqad I punish (פקדי) and I will indeed punish (ופקדתי) beyond this limited context.^[2]

After a kind of thought experiment I concluded that the translation of פקד (pâqad) as I punish in Deuteronomy 5:9 was a perpetuation of an erroneous popular notion of religious minds that was clearly corrected in Ezekiel 18.^[3] Though the fixation on punishment in Leviticus 18:25 was difficult for me to unravel, it hasn’t really dissuaded me from the idea that y^ehôvâh visits iniquity itself upon descendants to consign all to disobedience so that he may show mercy to them all.^[4]

In another essay I began to consider the story of Joseph’s brothers (Genesis 42-45) as a narrative example of bearing iniquity. Here I’ll continue in that light with the peace-offering (shelem, שלמיו) sacrifice.

Masoretic Text		Septuagint
Leviticus 7:18 (Tanakh)	Leviticus 7:18 (NET)	Leviticus 7:8 (NETS)	Leviticus 7:18 (Elpenor English)
And if any of the flesh of the sacrifice of his peace-offerings (שְׁלָמָ֜יו) be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear (תִּשָּֽׂא) his iniquity (עֲו‍ֹנָ֥הּ).	If some of the meat of his peace-offering (שלמיו) sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it since it is spoiled, and the person who eats from it will bear (nâśâʼ, תשׁא) his punishment for iniquity (ʽâvôn, עונה).	But if when eating, he should eat some of the meat on the third day, it will not be accepted for him who offers it, nor shall it be credited to him. It is a defilement, and the soul who eats any of it shall assume (λήμψεται [Table4 below]) the guilt (ἁμαρτίαν).	And if he do at all eat of the flesh on the third day, it shall not be accepted for him that offers: it shall not be reckoned to him, it is pollution; and whatsoever soul shall eat of it, shall bear (λήψεται) his iniquity (ἁμαρτίαν).

The NET translators’ interpretation is most familiar and congenial to the social construction of my reality growing up. Without refrigeration meat would spoil. So the punishment for the iniquity of eating meat on the third day would be diarrhea, vomiting or worse. By this interpretation יהוה (y^ehôvâh) seems considerably more permissive than the USDA:

Last night I left cooked roast beef on the counter to cool before refrigerating, but fell asleep and discovered it this morning. I immediately put it in the refrigerator. Since the meat is cooked, shouldn’t it be safe to eat?

The U.S. Department of Agriculture’s Meat and Poultry Hotline receives similar calls every day from consumers who are confused about how to keep their food safe. The answer to this caller’s question is that the roast beef should be thrown out. Why? Because leaving food out too long at room temperature can cause bacteria (such as Staphylococcus aureus, Salmonella Enteritidis, Escherichia coli O157:H7, and Campylobacter) to grow to dangerous levels that can cause illness.

I’ve learned, when confronted with contrasts such as this, to resist my native reasoning: “God believed thus and such but now we know better.” USDA guidelines are written with the contemporary physiology of citizens of the USA in mind. I think I have good reasons to suspect that the ancient descendants of Jacob were heartier souls than we. At least they hadn’t waged indiscriminate warfare against their own digestive and immune systems with antibiotics. It’s entirely possible the bacteria that harm us would have been handled by their immune systems. The people of ancient Israel may have suffered no digestive distress from eating unrefrigerated meat, even on the third day.

The iniquity of eating the meat of the peace-offering (shelem, שלמים) on the third day was explained later in Leviticus.

Masoretic Text		Septuagint
Leviticus 19:8a (Tanakh)	Leviticus 19:8a (NET)	Leviticus 19:8a (NETS)	Leviticus 19:8a (Elpenor English)
But every one that eateth it shall bear (יִשָּׂ֔א) his iniquity (עֲו‍ֹנ֣וֹ), because he hath profaned the holy thing (קֹ֥דֶשׁ) of HaShem…	and the one who eats it will bear (nâśâʼ, ישׁא) his punishment for iniquity (ʽâvôn, עונו) because he has profaned what is holy (qôdesh, קדש) to the Lord.	And he who eats it shall assume (λήμψεται) guilt (ἁμαρτίαν) because he has profaned what is holy (ἅγια) to the Lord…	And he that eats it shall bear (λήψεται) his iniquity (ἁμαρτίαν), because he has profaned the holy things (ἅγια) of the Lord…

In other words, יהוה (y^ehôvâh) declared that the meat of the peace-offering was not to be eaten on the third day. Anyone, therefore, who ate the meat of the peace-offering on the third day had profaned what is holy to the Lord (e.g., his own word declaring that the meat should not be eaten on the third day) and shall bear his iniquity. The one who disobeys יהוה (y^ehôvâh) is subject to misunderstanding and confusion similar to that experienced by Joseph’s brothers. The sinner’s thoughts stray from faith—The LORD (יְהֹוָ֥ה) is my shepherd; I shall not want^[5]—into mistrust—“God will get me if I don’t watch out.”

I didn’t bear my iniquity with anything like the aplomb of Joseph’s brothers. I felt obligated to become an atheist when God didn’t “get me” even though I had failed to “watch out.” Those who profaned what is holy to the Lord were told precisely how to bear their iniquity with aplomb (Leviticus 5:14-16). And I don’t see any reason to burden factual information regarding what transpires within the soul that profanes God’s holy word with the concept punishment. What seemed like diarrhea or vomiting in the NET translation of Leviticus 7 becomes a very different “punishment” in Leviticus 19.

Masoretic Text		Septuagint
Leviticus 19:8 (Tanakh)	Leviticus 19:8 (NET)	Leviticus 19:8 (NETS)	Leviticus 19:8 (Elpenor English)
But every one that eateth it shall bear (יִשָּׂ֔א) his iniquity (עֲו‍ֹנ֣וֹ), because he hath profaned the holy thing (קֹ֥דֶשׁ) of HaShem; and that soul shall be cut off from his people.	and the one who eats it will bear (nâśâʼ, ישׁא) his punishment for iniquity (ʽâvôn, עונו) because he has profaned what is holy (qôdesh, קדש) to the Lord. That person will be cut off from his people.	And he who eats it shall assume (λήμψεται) guilt (ἁμαρτίαν) because he has profaned what is holy (ἅγια) to the Lord, and the souls who eat it shall be exterminated from their people.	And he that eats it shall bear (λήψεται) his iniquity (ἁμαρτίαν), because he has profaned the holy things (ἅγια) of the Lord; and the souls that eat it shall be destroyed from among their people.

Rather than gastric distress the “punishment” for profaning what is holy to the Lord is, That person will be cut off (exterminated, destroyed) from (among) his people. In Leviticus 7 this was true of him who ate having his uncleanness upon him.

Masoretic Text		Septuagint
Leviticus 7:20 (Tanakh)	Leviticus 7:20 (NET)	Leviticus 7:10 (NETS)	Leviticus 7:20 (Elpenor English)
But the soul that eateth of the flesh of the sacrifice of peace-offerings (הַשְּׁלָמִים֙), that pertain unto HaShem, having his uncleanness upon him, that soul shall be cut off from his people.	The person who eats meat from the peace-offering (shelem, השלמים) sacrifice which belongs to the Lord while that person’s uncleanness persists will be cut off from his people.	But the soul who should eat any of the sacrifice of deliverance, which belongs to the Lord, and his uncleanness is on him—that soul shall be utterly destroyed from his people.	And whatsoever soul shall eat of the flesh of the sacrifice of the peace-offering which is the Lord’s, and his uncleanness be upon him, that soul shall perish from his people.

The Hebrew word translated cut off was ונכרתה (kârath). A note (29) in the NET explained:

The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.

In an article titled, “Karet or Being ‘Cut Off’ in Torah,” Derek Lemen^[6] (following Jacob Milgrom) added “a denial of afterlife” to this list:

As Milgrom points out, karet may very well be both denial of afterlife and a decree from God that a person’s family line will come to an end.

Frankly, I’m not buying it in this context. Mr. Leman noted the lack of proportionality:

Jacob Milgrom categorizes and lists all the crimes in Torah that result in being cut off. The list is surprising. Offenses range from those which seem relatively minor (eating leaven during Passover week) to major (sacrificing children to Molech).

It didn’t dissuade him from titling the foregoing paragraph “Causes of the Karet Penalty.” I noted the lack of specificity when considered as a penalty. In Leviticus 7:18-20 “being cut off” reads like the additional penalty of an aggravated offence, while in Leviticus 19:8 it was simply tacked on to eating meat the third day. The lack of specificity and proportionality doesn’t sound like law to me, nor does it sound like the God I am beginning to know.

I can’t wish away the varied meanings of כָּרַת (kârath). Perhaps I can add another one, more in keeping with the idea that the story of Joseph’s brothers (Genesis 42-45) is a narrative example of bearing iniquity. I’m proposing that—that soul shall be cut off from his people—means what it sounds like in this context: the sinner is estranged from the righteous in his own soul much like Joseph’s brothers were estranged from Joseph, so estranged in fact that they couldn’t even recognize him as their brother.

And G-d spoke unto Noah, and to his sons with him, saying:^[7] And I will establish My covenant with you; neither shall all flesh be cut off (kârath, יִכָּרֵ֧ת) any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’^[8] This first occurrence, referencing the story of the flood (Genesis 7, 8), defines יִכָּרֵ֧ת (kârath) as death but also potentially extirpation, “the end of a family line,” for all family lines but Noah’s ended at the flood. The Greek word ἀποθανεῖται (a form of ἀποθνήσκω) in the Septuagint seems to favor death only.

And Jesus said, “Go!” So the demons came out and went into the pigs,^[9] and the herd^[10] rushed down the steep slope into the lake and drowned (ἀπέθανον, another form of ἀποθνήσκω) in the water.^[11] But even Moses^[12] revealed that the dead are raised in the passage about the bush, Jesus said, where he calls the Lord the God of Abraham and the^[13] God of Isaac and the^[14] God of Jacob. Now he is not God of the dead, but of the living, for all live before him.^[15] Assuming that those who are never born do not live before him (and that may or may not be a questionable assumption), it is difficult to discern whether death or extirpation would be the more tragic to the Holy Spirit.

The next occurrence of כָּרַ֧ת (kârath) seems completely different (Genesis 15:18 Tanakh).

In that day HaShem made (kârath, כָּרַ֧ת) 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;

It was translated διέθετο (a form of διατίθεμαι) in the Septuagint and was used for the same purpose in Peter’s sermon at the temple after Pentecost (Acts 3:25 NET).

You are the sons of the prophets and of the covenant that God made (διέθετο, a form of διατίθεμαι) with your^[16] ancestors, saying to Abraham, ‘And in^[17] your descendants all the nations of the earth will be blessed.’

Forms of כָּרַת (kârath) were used four other times in Genesis in a similar way and translated as follows in the Septuagint.

Reference	Tanakh	Hebrew	Greek	Elpenor English
Genesis 15:18	made	כָּרַ֧ת	διέθετο, a form of διατίθεμαι	made
Genesis 21:27	made	וַיִּכְרְת֥וּ	διέθεντο, a form of διατίθημι	made
Genesis 21:32	made	וַיִּכְרְת֥וּ	διέθεντο, a form of διατίθημι	made
Genesis 26:28	make	וְנִכְרְתָ֥ה	διαθησόμεθα, another form of διατίθημι	will make
Genesis 31:44	make	נִכְרְתָ֥ה	διαθώμεθα, another form of διατίθημι	make

Genesis 17:14 stands apart.

Masoretic Text		Septuagint
Genesis 17:14 (Tanakh)	Genesis 17:14 (NET)	Genesis 17:14 (NETS)	Genesis 17:14 (Elpenor English)
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’	Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”	And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.”	And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

The phrase τῇ ἡμέρᾳ τῇ ὀγδόῃ (on the eighth day) is not found in the Masoretic text. Whether it was added by the rabbis or removed by the Masoretes is uncertain, but it changes the verse significantly from a threat of legal jeopardy against a recalcitrant adult (who for some unknown and unspecified reason was not circumcised as an infant) to a warning to the parents of a male infant. The rabbis chose ἐξολεθρευθήσεται or ἐξολοθρευθήσεται (Table20 below) for וְנִכְרְתָ֛ה (kârath) here. Both are passive forms of ἐξολεθρεύω, translated “shall be destroyed” (NETS) and shall be utterly destroyed (English Elpenor), though they might have been translated “will be ruined” or “will suffer serious damage” from his people, kin, family.

I’m thinking here of the trouble (Genesis 42:1-20) Joseph caused his brothers. Being thrown into a pit and sold as a slave (Genesis 37:23-28) strained, to say the least, Joseph’s sense of brotherhood. A man raised by parents who refused to have him circumcised, or a man who himself refused to be circumcised, profaning the word of God, would incite various forms of retaliation among his “brothers.” Joseph’s vengeance was strictly limited by something not entirely unlike the Holy Spirit’s ἐγκράτεια, (NET: self-control). But such a man as described above could “suffer serious damage” from his brothers. And this warning sounds more like the God Jesus revealed.

Paul recalled an interesting detail about Saul’s encounter with Jesus on the road to Damascus: Saul, Saul, why are you persecuting me? Jesus said. You are hurting yourself by kicking against the goads.^[18] I admit, I misunderstood King James’ English: it is hard for thee (σκληρόν σοι) to kick against the pricks. I thought Jesus was concerned about what Saul was doing to Him rather than what Saul did to himself.

The final occurrence of תִכָּרֵ֥ת (kârath) in Genesis is found in Joseph’s solution to Pharaoh’s dreams. Joseph prophesied: seven years of famine…shall consume (kâlâh, וְכִלָּ֥ה; Septuagint: ἀναλώσει, a form of ἀναλίσκω) the land;^[19] the thing is established by G-d, and G-d will shortly bring it to pass.^[20] But if Pharaoh stored a fifth of the produce of seven years of abundance which would proceed the seven years of famine, the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish (תִכָּרֵ֥ת) not through the famine.^[21]

Here תִכָּרֵ֥ת (kârath) may have meant death or extirpation of family lines or simply that people would flee the land of Egypt for greener pastures. The rabbis chose ἐκτριβήσεται (Table26 below), which was translated “the land will (shall) not be annihilated (utterly destroyed) by the famine” in English. If one is not overcome by the fear of (or a reverence for) punishment forms of ἐκτρίβω might have been translated “to drive out, get rid of.” Whatever תִכָּרֵ֥ת (kârath) meant here, the point is that God sent Joseph with a plan to negate or mitigate it.

Thus ye speak, God told Ezekiel to tell Israel, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?^[22] In other words, if we are bearing our iniquity and cut off from the righteous (though transgressors probably constituted a significant majority of the population in Israel at that particular moment) how should we then live? Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?^[23]

In the NETS translation of the Septuagint (Table30 below) this “death” was clearly of the “life’s a bitch and then you die” variety. This is not to say that it wouldn’t end in literal death eventually, but that the point was to “Turn back from your way by turning back.” Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.^[24]

As one who is being rooted and grounded in love, and knowing the love of Christ that surpasses knowledge, I can’t help but notice that as God determined a famine for the land of Egypt he sent Joseph with a remedy that would keep the land from being cut off. This was Egypt where the descendants of Israel learned the sexualized worship that plagued them at Sinai and beyond. Cleary, God causes the sun to rise on the evil and the good (Matthew 5:43-45 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy^[25] and pray for those^[26] who persecute you, so that you may be like (υἱοὶ; literally: a son of) your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

I’ll pick this up again in another essay. The entire table of occurrences of forms of כָּרַת (kârath) in Genesis follows.

Reference	Tanakh	Hebrew	Greek (BLB) / (Elpenor)	Elpenor English
Genesis 9:11	be cut off	יִכָּרֵ֧ת	ἀποθανεῗται / ἀποθανεῖται	any more die
Genesis 15:18	made	כָּרַ֧ת	διέθετο	made
Genesis 17:14	shall be cut off	וְנִכְרְתָ֛ה	ἐξολεθρευθήσεται / ἐξολοθρευθήσεται	shall be utterly destroyed
Genesis 21:27	made	וַיִּכְרְת֥וּ	διέθεντο	made
Genesis 21:32	made	וַיִּכְרְת֥וּ	διέθεντο	made
Genesis 26:28	make	וְנִכְרְתָ֥ה	διαθησόμεθα	will make
Genesis 31:44	make	נִכְרְתָ֥ה	διαθώμεθα	make
Genesis 41:36	perish	תִכָּרֵ֥ת	ἐκτριβήσεται	shall…be utterly destroyed

Tables comparing Deuteronomy 5:9; Leviticus 7:18; 19:8; Psalm 23:1; Leviticus 7:20; Genesis 9:8; 9:11; 15:18; 22:18; 17:14; 41:30; 41:32; 41:36; Ezekiel 33:10; 33:11 and 33:12 in the Tanakh, KJV and NET, and tables comparing Deuteronomy 5:9; Leviticus 7:18 (7:8); 19:8; Psalm 23:1 (22:1); Leviticus 7:20 (7:10); Genesis 9:8; 9:11; 15:18; 22:18; 17:14; 41:30; 41:32; 41:36; Ezekiel 33:10; 33:11 and 33:12 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Matthew 8:32; Luke 20:37; Acts 3:25 and Matthew 5:44 in the NET and KJV.

Deuteronomy 5:9 (Tanakh)	Deuteronomy 5:9 (KJV)	Deuteronomy 5:9 (NET)
Thou shalt not bow down unto them, nor serve them; for I HaShem thy G-d am a jealous G-d, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,	Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,	You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me,

Deuteronomy 5:9 (Septuagint BLB)	Deuteronomy 5:9 (Septuagint Elpenor)
οὐ προσκυνήσεις αὐτοῗς οὐδὲ μὴ λατρεύσῃς αὐτοῗς ὅτι ἐγώ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῗς μισοῦσίν με	οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσῃς αὐτοῖς, ὅτι ἐγώ εἰμι Κύριος ὁ Θεός σου, Θεὸς ζηλωτής, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με
Deuteronomy 5:9 (NETS)	Deuteronomy 5:9 (English Elpenor)
You shall not do obeisance to them, nor are you to serve them, because I am the Lord your God, a jealous god, repaying the sins of fathers upon children to the third and fourth generation to those who hate me,	Thou shalt not bow down to them, nor shalt thou serve them; for I am the Lord thy God, a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation to them that hate me,

Leviticus 7:18 (Tanakh)	Leviticus 7:18 (KJV)	Leviticus 7:18 (NET)
And if any of the flesh of the sacrifice of his peace-offerings be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear his iniquity.	And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.	If some of the meat of his peace-offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it since it is spoiled, and the person who eats from it will bear his punishment for iniquity.

Leviticus 7:18 (Septuagint BLB)	Leviticus 7:18 (Septuagint Elpenor)
ἐὰν δὲ φαγὼν φάγῃ ἀπὸ τῶν κρεῶν τῇ ἡμέρᾳ τῇ τρίτῃ οὐ δεχθήσεται αὐτῷ τῷ προσφέροντι αὐτό οὐ λογισθήσεται αὐτῷ μίασμά ἐστιν ἡ δὲ ψυχή ἥτις ἐὰν φάγῃ ἀπ᾽ αὐτοῦ τὴν ἁμαρτίαν λήμψεται	ἐὰν δὲ φαγὼν φάγῃ ἀπὸ τῶν κρεῶν τῇ ἡμέρᾳ τῇ τρίτῃ, οὐ δεχθήσεται αὐτῷ τῷ προσφέροντι αὐτό, οὐ λογισθήσεται αὐτῷ, μίασμά ἐστιν· ἡ δὲ ψυχή, ἥτις ἐὰν φάγῃ ἀπ᾿ αὐτοῦ, τὴν ἁμαρτίαν λήψεται
Leviticus 7:8 (NETS)	Leviticus 7:18 (English Elpenor)
But if when eating, he should eat some of the meat on the third day, it will not be accepted for him who offers it, nor shall it be credited to him. It is a defilement, and the soul who eats any of it shall assume the guilt.	And if he do at all eat of the flesh on the third day, it shall not be accepted for him that offers: it shall not be reckoned to him, it is pollution; and whatsoever soul shall eat of it, shall bear his iniquity.

Leviticus 19:8 (Tanakh)	Leviticus 19:8 (KJV)	Leviticus 19:8 (NET)
But every one that eateth it shall bear his iniquity, because he hath profaned the holy thing of HaShem; and that soul shall be cut off from his people.	Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.	and the one who eats it will bear his punishment for iniquity because he has profaned what is holy to the Lord. That person will be cut off from his people.

Leviticus 19:8 (Septuagint BLB)	Leviticus 19:8 (Septuagint Elpenor)
ὁ δὲ ἔσθων αὐτὸ ἁμαρτίαν λήμψεται ὅτι τὰ ἅγια κυρίου ἐβεβήλωσεν καὶ ἐξολεθρευθήσονται αἱ ψυχαὶ αἱ ἔσθουσαι ἐκ τοῦ λαοῦ αὐτῶν	ὁ δὲ ἔσθων αὐτὸ ἁμαρτίαν λήψεται, ὅτι τὰ ἅγια Κυρίου ἐβεβήλωσε· καὶ ἐξολοθρευθήσονται αἱ ψυχαὶ αἱ ἔσθουσαι ἐκ τοῦ λαοῦ αὐτῶν.
Leviticus 19:8 (NETS)	Leviticus 19:8 (English Elpenor)
And he who eats it shall assume guilt because he has profaned what is holy to the Lord, and the souls who eat it shall be exterminated from their people.	And he that eats it shall bear his iniquity, because he has profaned the holy things of the Lord; and the souls that eat it shall be destroyed from among their people.

Psalm 23:1 (Tanakh)	Psalm 23:1 (KJV)	Psalm 23:1 (NET)
The LORD is my shepherd; I shall not want.	A Psalm of David. The LORD is my shepherd; I shall not want.	A psalm of David. The Lord is my shepherd, I lack nothing.

Psalm 23:1 (Septuagint BLB)	Psalm 22:1 (Septuagint Elpenor)
ψαλμὸς τῷ Δαυιδ κύριος ποιμαίνει με καὶ οὐδέν με ὑστερήσει	Ψαλμὸς τῷ Δαυΐδ. – ΚΥΡΙΟΣ ποιμαίνει με καὶ οὐδέν με ὑστερήσει.
Psalm 23:1 (NETS)	Psalm 22:1 (English Elpenor)
A Psalm. Pertaining to Dauid. The Lord shepherds me, and I shall lack nothing.	[A Psalm of David.] The Lord tends me as a shepherd, and I shall want nothing.

Leviticus 7:20 (Tanakh)	Leviticus 7:20 (KJV)	Leviticus 7:20 (NET)
But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto HaShem, having his uncleanness upon him, that soul shall be cut off from his people.	But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.	The person who eats meat from the peace-offering sacrifice which belongs to the Lord while that person’s uncleanness persists will be cut off from his people.

Leviticus 7:20 (Septuagint BLB)	Leviticus 7:20 (Septuagint Elpenor)
ἡ δὲ ψυχή ἥτις ἐὰν φάγῃ ἀπὸ τῶν κρεῶν τῆς θυσίας τοῦ σωτηρίου ὅ ἐστιν κυρίου καὶ ἡ ἀκαθαρσία αὐτοῦ ἐπ᾽ αὐτοῦ ἀπολεῗται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς	ἡ δὲ ψυχή, ἥτις ἐὰν φάγῃ ἀπὸ τῶν κρεῶν τῆς θυσίας τοῦ σωτηρίου, ὅ ἐστι Κυρίου, καὶ ἡ ἀκαθαρσία αὐτοῦ ἐπ᾿ αὐτῷ, ἀπολεῖται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς
Leviticus 7:10 (NETS)	Leviticus 7:20 (English Elpenor)
But the soul who should eat any of the sacrifice of deliverance, which belongs to the Lord, and his uncleanness is on him—that soul shall be utterly destroyed from his people.	And whatsoever soul shall eat of the flesh of the sacrifice of the peace-offering which is the Lord’s, and his uncleanness be upon him, that soul shall perish from his people.

Genesis 9:8 (Tanakh)	Genesis 9:8 (KJV)	Genesis 9:8 (NET)
And G-d spoke unto Noah, and to his sons with him, saying:	And God spake unto Noah, and to his sons with him, saying,	God said to Noah and his sons,

Genesis 9:8 (Septuagint BLB)	Genesis 9:8 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεὸς τῷ Νωε καὶ τοῗς υἱοῗς αὐτοῦ μετ᾽ αὐτοῦ λέγων	Καὶ εἶπεν ὁ Θεός τῷ Νῷε καὶ τοῖς υἱοῖς αὐτοῦ μετ᾿ αὐτοῦ λέγων
Genesis 9:8 (NETS)	Genesis 9:8 (English Elpenor)
And God spoke to Noe and to his sons with him, saying,	And God spoke to Noe, and to his sons with him, saying,

Genesis 9:11 (Tanakh)	Genesis 9:11 (KJV)	Genesis 9:11 (NET)
And I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’	And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.	I confirm my covenant with you: Never again will all living things be wiped out by the waters of a flood; never again will a flood destroy the earth.”

Genesis 9:11 (Septuagint BLB)	Genesis 9:11 (Septuagint Elpenor)
καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς καὶ οὐκ ἀποθανεῗται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ καὶ οὐκ ἔσται ἔτι κατακλυσμὸς ὕδατος τοῦ καταφθεῗραι πᾶσαν τὴν γῆν	καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς, καὶ οὐκ ἀποθανεῖται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ, καὶ οὐκ ἔτι ἔσται κατακλυσμὸς ὕδατος τοῦ καταφθεῖραι πᾶσαν τὴν γῆν.
Genesis 9:11 (NETS)	Genesis 9:11 (English Elpenor)
And I will establish my covenant with you, and no more shall all flesh die by the water of the flood, and no more shall there be a flood of water to destroy all the earth.”	And I will establish my covenant with you and all flesh shall not any more die by the water of the flood, and there shall no more be a flood of water to destroy all the earth.

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 day 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 22:18 (Tanakh)	Genesis 22:18 (KJV)	Genesis 22:18 (NET)
and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’	And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.	Because you have obeyed me, all the nations of the earth will pronounce blessings on one another using the name of your descendants.”

Genesis 22:18 (Septuagint BLB)	Genesis 22:18 (Septuagint Elpenor)
καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς ἀνθ᾽ ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς	καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς, ἀνθ᾿ ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς
Genesis 22:18 (NETS)	Genesis 22:18 (English Elpenor)
And in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.”	And in thy seed shall all the nations of the earth be blessed, because thou hast hearkened to my voice.

Genesis 17:14 (Tanakh)	Genesis 17:14 (KJV)	Genesis 17:14 (NET)
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’	And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.	Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”

Genesis 17:14 (Septuagint BLB)	Genesis 17:14 (Septuagint Elpenor)
καὶ ἀπερίτμητος ἄρσην ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς ὅτι τὴν διαθήκην μου διεσκέδασεν	καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασε
Genesis 17:14 (NETS)	Genesis 17:14 (English Elpenor)
And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.”	And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

Genesis 41:30 (Tanakh)	Genesis 41:30 (KJV)	Genesis 41:30 (NET)
And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;	And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;	But seven years of famine will occur after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate the land.

Genesis 41:30 (Septuagint BLB)	Genesis 41:30 (Septuagint Elpenor)
ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα καὶ ἐπιλήσονται τῆς πλησμονῆς ἐν ὅλῃ γῇ Αἰγύπτῳ καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν	ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα, καὶ ἐπιλήσονται τῆς πλησμονῆς τῆς ἐσομένης ἐν ὅλῃ Αἰγύπτῳ, καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν
Genesis 41:30 (NETS)	Genesis 41:30 (English Elpenor)
Then afterwards will come seven years of famine, and they will forget the abundance in the whole land of Egypt, and the famine will consume the land,	But there shall come seven years of famine after these, and they shall forget the plenty that shall be in all Egypt, and the famine shall consume the land.

Genesis 41:32 (Tanakh)	Genesis 41:32 (KJV)	Genesis 41:32 (NET)
And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by G-d, and G-d will shortly bring it to pass.	And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.	The dream was repeated to Pharaoh because the matter has been decreed by God, and God will make it happen soon.

Genesis 41:32 (Septuagint BLB)	Genesis 41:32 (Septuagint Elpenor)
περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραω δίς ὅτι ἀληθὲς ἔσται τὸ ῥῆμα τὸ παρὰ τοῦ θεοῦ καὶ ταχυνεῗ ὁ θεὸς τοῦ ποιῆσαι αὐτό	περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραὼ δίς, ὅτι ἀληθὲς ἔσται τὸ ρῆμα τὸ παρὰ τοῦ Θεοῦ, καὶ ταχυνεῖ ὁ Θεὸς τοῦ ποιῆσαι αὐτό.
Genesis 41:32 (NETS)	Genesis 41:32 (English Elpenor)
And as for Pharao’s dream being repeated twice: because the matter that is from God will be real, and God will hasten to do it.	And concerning the repetition of the dream to Pharao twice, [it is] because the saying which is from God shall be true, and God will hasten to accomplish it.

Genesis 41:36 (Tanakh)	Genesis 41:36 (KJV)	Genesis 41:36 (NET)
And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.’	And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.	This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.”

Genesis 41:36 (Septuagint BLB)	Genesis 41:36 (Septuagint Elpenor)
καὶ ἔσται τὰ βρώματα πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ ἃ ἔσονται ἐν γῇ Αἰγύπτῳ καὶ οὐκ ἐκτριβήσεται ἡ γῆ ἐν τῷ λιμῷ	καὶ ἔσται τὰ βρώματα τὰ πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ, ἃ ἔσονται ἐν γῇ Αἰγύπτου, καὶ οὐκ ἐκτριβήσεται ἡ γῇ ἐν τῷ λιμῷ
Genesis 41:36 (NETS)	Genesis 41:36 (English Elpenor)
And the provisions shall be kept for the land in regard to the seven years of famine that will be in the land of Egypt, and the land will not be annihilated by the famine.”	And the stored food shall be for the land against the seven years of famine, which shall be in the land of Egypt; and the land shall not be utterly destroyed by the famine.

Ezekiel 33:10 (Tanakh)	Ezekiel 33:10 (KJV)	Ezekiel 33:10 (NET)
Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?	Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?	“And you, son of man, say to the house of Israel, ‘This is what you have said: “Our rebellious acts and our sins have caught up with us, and we are wasting away because of them. How then can we live?”’

Ezekiel 33:10 (Septuagint BLB)	Ezekiel 33:10 (Septuagint Elpenor)
καὶ σύ υἱὲ ἀνθρώπου εἰπὸν τῷ οἴκῳ Ισραηλ οὕτως ἐλαλήσατε λέγοντες αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐφ᾽ ἡμῗν εἰσιν καὶ ἐν αὐταῗς ἡμεῗς τηκόμεθα καὶ πῶς ζησόμεθα	Καὶ σύ, υἱὲ ἀνθρώπου, εἰπὸν τῷ οἴκῳ ᾿Ισραήλ· οὕτως ἐλαλήσατε λέγοντες· αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐφ’ ἡμῖν εἰσι καὶ ἐν αὐταῖς ἡμεῖς τηκόμεθα· καὶ πῶς ζηζόμεθα
Ezekiel 33:10 (NETS)	Ezekiel 33:10 (English Elpenor)
Now you, son of man, say to the house of Israel, Thus you spoke, saying, “Our errors and lawless acts are with us, and in them we waste away. And how will we live?	And thou, son of man, say to the house of Israel; Thus have ye spoken, saying, Our errors, and our iniquities weigh upon us, and we pine away in them, and how then shall we live?

Ezekiel 33:11 (Tanakh)	Ezekiel 33:11 (KJV)	Ezekiel 33:11 (NET)
Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?	Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?	Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior and live. Turn back, turn back from your evil deeds! Why should you die, O house of Israel?’

Ezekiel 33:11 (Septuagint BLB)	Ezekiel 33:11 (Septuagint Elpenor)
εἰπὸν αὐτοῗς ζῶ ἐγώ τάδε λέγει κύριος οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς ὡς τὸ ἀποστρέψαι τὸν ἀσεβῆ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ζῆν αὐτόν ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν καὶ ἵνα τί ἀποθνῄσκετε οἶκος Ισραηλ	εἰπὸν αὐτοῖς· ζῶ ἐγώ, τάδε λέγει Κύριος, οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς ὡς τὸ ἀποστρέψαι τὸν ἀσεβῆ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ζῆν αὐτόν. ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν· καί ἱνατί ἀποθνήσκετε, οἶκος ᾿Ισραήλ
Ezekiel 33:11 (NETS)	Ezekiel 33:11 (English Elpenor)
Say to them, I live, says the Lord; I do not wish the death of the impious, rather that the impious turn back from his way and he live. Turn back from your way by turning back, and why are you dying, O house of Israel?	Say to them, Thus saith the Lord; [As] I live, I desire not the death of the ungodly, as that the ungodly should turn from his way and live: turn ye heartily from your way; for why will ye die, O house of Israel?

Ezekiel 33:12 (Tanakh)	Ezekiel 33:12 (KJV)	Ezekiel 33:12 (NET)
Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.	Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.	“And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels. As for the wicked, his wickedness will not make him stumble if he turns from it. The righteous will not be able to live by his righteousness if he sins.’

Ezekiel 33:12 (Septuagint BLB)	Ezekiel 33:12 (Septuagint Elpenor)
εἰπὸν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου δικαιοσύνη δικαίου οὐ μὴ ἐξέληται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ δίκαιος οὐ μὴ δύνηται σωθῆναι	εἰπὸν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου· δικαιοσύνη δικαίου οὐ μὴ ἐξελεῖται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ, καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ· καὶ δίκαιος οὐ μὴ δύνηται σωθῆναι
Ezekiel 33:12 (NETS)	Ezekiel 33:12 (English Elpenor)
Say to the sons of your people, The righteousness of the righteous shall not deliver him in whatever day he err, and the lawlessness of the impious shall not harm him on whatever day he turn back from his lawlessness, and the righteous shall not be able to be saved.	Say to the children of thy people, The righteousness of the righteous shall not deliver him, in the day wherein he errs: and the iniquity of the ungodly shall not harm him, in the day wherein he turns from his iniquity, but the righteous [erring] shall not be able to deliver himself.

Matthew 8:32 (NET)	Matthew 8:32 (KJV)
And he said, “Go!” So they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water.	And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶπεν αὐτοῖς· ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν καὶ ἀπέθανον ἐν τοῖς ὕδασιν	και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν	και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν

Luke 20:37 (NET)	Luke 20:37 (KJV)
But even Moses revealed that the dead are raised in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.	Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι δὲ ἐγείρονται οἱ νεκροί, καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ	οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ	οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ

Acts 3:25 (NET)	Acts 3:25 (KJV)
You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, ‘And in your descendants all the nations of the earth will be blessed.’	Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμεῖς ἐστε οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς διέθετο \|ὁ θεὸς\| πρὸς τοὺς πατέρας ὑμῶν λέγων πρὸς Ἀβραάμ· καὶ ἐν τῷ σπέρματι σου [ἐν]ευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς	υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης	υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και εν τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης

Matthew 5:44 (NET)	Matthew 5:44 (KJV)
But I say to you, love your enemy and pray for those who persecute you,	But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς	εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας	εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τοις μισουσιν υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας

Fear – Deuteronomy, Part 15

Back to Jedidiah, Part 5

Back to The Jerusalem Council

Back to Romans, Part 4

Back to Father, Son and Holy Spirit, Part 3

Back to Fear – Deuteronomy, Part 16

Back to Who Am I? Part 13

Back to David’s Forgiveness, Part 12

Back to Romans, Part 19

Back to Christianity, Part 8

Back to Nothing True, Part 1

Back to Nothing True, Part 4

Back to Who Am I? Part 16

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Matthew 8:23-34

^[1] Deuteronomy 5:9b (NET)

^[2] Exodus 32:34b (NET)

^[3] Fear – Deuteronomy, Part 9

^[4] Romans 11:32b (NET) Table2 above: ἀποδιδοὺς, translated repaying (NETS) and visiting (Elpenor English) might have been translated “to deliver over, consign, relegate.”

^[5] Psalm 23:1 (Tanakh)

^[6] “Interview with Messianic Rabbi Derek Leman”; “SOME WITHIN THE MESSIANIC JEWISH COMMUNITY ARE CONVERTING GENTILES INTO JEWS. THAT CROSSES A BOUNDARY THAT MUST NOT BE CROSSED!”

^[7] Genesis 9:8 (Tanakh)

^[8] Genesis 9:11 (Tanakh)

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had την αγελην (KJV: the herd) preceding the pigs. The NET parallel Greek text and NA²⁸ did not. So the NET parallel Greek text and NA²⁸ had χοίρους in the accusative case with its corresponding article τοὺς, where the Stephanus Textus Receptus and Byzantine Majority Text had χοιρων in the genitive case with its corresponding article των (KJV: of swine).

^[10] The Stephanus Textus Receptus and Byzantine Majority Text had χοιρων in the genitive case with its corresponding article των (KJV: of swine) following the herd. The NET parallel Greek text and NA²⁸ did not.

^[11] Matthew 8:32 (NET)

^[12] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

^[13] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding God. The NET parallel Greek text and NA²⁸ did not.

^[14] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding God. The NET parallel Greek text and NA²⁸ did not.

^[15] Luke 20:37, 38 (NET)

^[16] The NET parallel Greek text and NA²⁸ had ὑμῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημων (KJV: our).

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

^[18] Acts 26:14b (NET) Table

^[19] Genesis 41:30 (Tanakh)

^[20] Genesis 41:32 (Tanakh)

^[21] Genesis 41:36 (Tanakh)

^[22] Ezekiel 33:10b (Tanakh)

^[23] Ezekiel 33:11 (Tanakh)

^[24] Ezekiel 33:12 (Tanakh)

^[25] The Stephanus Textus Receptus and Byzantine Majority Text had ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας (KJV: bless them that curse you, do good to them that hate you) here. The NET parallel Greek text and NA²⁸ did not.

^[26] The Stephanus Textus Receptus and Byzantine Majority Text had επηρεαζοντων υμας και (KJV: which despitefully use you, and) here. The NET parallel Greek text and NA²⁸ did not.

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Genesis 17:14

Exploration, Part 1

Fear – Deuteronomy, Part 14