Tag Archives: Hebrews 11:17-19

Nothing True, Part 3

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

Masoretic Text

Septuagint

Job 4:1, 2 (Tanakh/KJV)

Job 4:1, 2 (NET)

Job 4:1, 2 (NETS)

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

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

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

Masoretic Text

Septuagint

Genesis 22:1, 2 (Tanakh)

Genesis 22:1, 2 (NET)

Genesis 22:1, 2 (NETS)

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

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

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

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

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

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

Masoretic Text

Septuagint

Exodus 17:2 (Tanakh)

Exodus 17:2 (NET)

Exodus 17:2 (NETS)

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

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

Masoretic Text

Septuagint

1 Samuel 17:38, 39 (Tanakh)

1 Samuel 17:38, 39 (NET)

1 Reigns 17:38, 39 (NETS)

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

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

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

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

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

Masoretic Text

Septuagint

Job 4:3-5 (Tanakh/KJV)

Job 4:3-5 (NET)

Job 4:3-5 (NETS)

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

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

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

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

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

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

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

Thus we must make every effort (Σπουδάσωμεν, another form of σπουδάζω) to enter that rest, so that no one may fall by following the same pattern of disobedience.9 Therefore, brothers and sisters, make every effort (σπουδάσατε, another form of σπουδάζω) to be sure of your calling and election. For by doing this you will never stumble into sin (ου μη10 πταισητε ποτε; literally, “never stumble once”).11 Therefore, dear friends, since you are waiting for these things, strive (σπουδάσατε, another form of σπουδάζω) to be found at peace, without spot or blemish, when you come into his presence.12

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

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

וַתִּבָּהֵֽל (bāhal)

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

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

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

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

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

Romans 4:3b (NET Parallel Greek)

Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Romans 4:3b (NET)

Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness. And Abram believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

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

Hebrews 11:18b (NET Parallel Greek)

Genesis 21:12b (Septuagint BLB) Table

Genesis 21:12b (Septuagint Elpenor)
ὅτι ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα

Hebrews 11:18b (NET)

Genesis 21:12b (NETS)

Genesis 21:12b (English Elpenor)
through Isaac descendants will carry on your name for in Isaak offspring shall be named for you for in Isaac shall thy seed be called

The table mentioned above follows:

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

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

Job 4:1 (Tanakh)

Job 4:1 (KJV)

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

Job 4:1 (Septuagint BLB)

Job 4:1 (Septuagint Elpenor)
ὑπολαβὼν δὲ Ελιφας ὁ Θαιμανίτης λέγει ΥΠΟΛΑΒΩΝ δὲ ᾿Ελιφὰζ ὁ Θαιμανίτης λέγει

Job 4:1 (NETS)

Job 4:1 (English Elpenor)
Now Eliphaz the Thaimanite continued and said, Then Eliphaz the Thaemanite answered and said,

Job 4:2 (Tanakh)

Job 4:2 (KJV)

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

Job 4:2 (Septuagint BLB)

Job 4:2 (Septuagint Elpenor)
μὴ πολλάκις σοι λελάληται ἐν κόπῳ ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει

Job 4:2 (NETS)

Job 4:2 (English Elpenor)
“Have you often been addressed when in distress? But who can endure the force of your words? Hast thou been often spoken to in distress? but who shall endure the force of thy words?

Genesis 22:1 (Tanakh)

Genesis 22:1 (KJV)

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

Genesis 22:1 (Septuagint BLB)

Genesis 22:1 (Septuagint Elpenor)
καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα ὁ θεὸς ἐπείραζεν τὸν Αβρααμ καὶ εἶπεν πρὸς αὐτόν Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ ΚΑΙ ἐγένετο μετὰ τὰ ρήματα ταῦτα ὁ Θεός ἐπείρασε τὸν ῾Αβραὰμ καὶ εἶπεν αὐτῷ· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ

Genesis 22:1 (NETS)

Genesis 22:1 (English Elpenor)
And it came about after these matters that God tested Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.” AND it came to pass after these things that God tempted Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].

Genesis 22:2 (Tanakh)

Genesis 22:2 (KJV)

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

Genesis 22:2 (Septuagint BLB)

Genesis 22:2 (Septuagint Elpenor)
καὶ εἶπεν λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν ὃν ἠγάπησας τὸν Ισαακ καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾽ ἓν τῶν ὀρέων ὧν ἄν σοι εἴπω καὶ εἶπε· λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν, ὃν ἠγάπησας, τὸν ᾿Ισαάκ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾿ ἓν τῶν ὀρέων, ὧν ἄν σοι εἴπω

Genesis 22:2 (NETS)

Genesis 22:2 (English Elpenor)
And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.” And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

Exodus 17:2 (Tanakh)

Exodus 17:2 (KJV)

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

Exodus 17:2 (Septuagint BLB)

Exodus 17:2 (Septuagint Elpenor)
καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες δὸς ἡμῖν ὕδωρ ἵνα πίωμεν καὶ εἶπεν αὐτοῖς Μωυσῆς τί λοιδορεῖσθέ μοι καὶ τί πειράζετε κύριον καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες· δὸς ἡμῖν ὕδωρ, ἵνα πίωμεν. καὶ εἶπεν αὐτοῖς Μωυσῆς· τί λοιδορεῖσθέ μοι, καὶ τί πειράζετε Κύριον

Exodus 17:2 (NETS)

Exodus 17:2 (English Elpenor)
And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing the Lord?” And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye the Lord?

1 Samuel 17:38 (Tanakh)

1 Samuel 17:38 (KJV)

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

1 Samuel 17:38 (Septuagint BLB)

1 Kings 17:38 (Septuagint Elpenor)
καὶ ἐνέδυσεν Σαουλ τὸν Δαυιδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλὴν αὐτοῦ καὶ ἐνέδυσε Σαοὺλ τὸν Δαυὶδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλήν αὐτοῦ

1 Reigns 17:38 (NETS)

1 Kings 17:38 (English Elpenor)
And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head, And Saul clothed David with a military coat, and [put] his brazen helmet on his head.

1 Samuel 17:39 (Tanakh)

1 Samuel 17:39 (KJV)

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

1 Samuel 17:39 (Septuagint BLB)

1 Kings 17:39 (Septuagint Elpenor)
καὶ ἔζωσεν τὸν Δαυιδ τὴν ῥομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ καὶ ἐκοπίασεν περιπατήσας ἅπαξ καὶ δίς καὶ εἶπεν Δαυιδ πρὸς Σαουλ οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις ὅτι οὐ πεπείραμαι καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾽ αὐτοῦ καὶ ἔζωσε τὸν Δαυὶδ τὴν ρομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ. καὶ ἐκοπίασε περιπατήσας ἅπαξ καὶ δίς· καὶ εἶπε Δαυὶδ πρὸς Σαούλ· οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις, ὅτι οὐ πεπείραμαι. καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾿ αὐτοῦ

1 Reigns 17:39 (NETS)

1 Kings 17:39 (English Elpenor)
and he girded Dauid with his sword over his woolen cloak, and he grew tired walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced.” And they removed them from him. And he girt David with his sword over his coat: and he made trial walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them]: so they remove them from him.

Job 4:3 (Tanakh)

Job 4:3 (KJV)

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

Job 4:3 (Septuagint BLB)

Job 4:3 (Septuagint Elpenor)
εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας

Job 4:3 (NETS)

Job 4:3 (English Elpenor)
So what, if you instructed many and encouraged the hands of the weak one, For whereas thou hast instructed many, and hast strengthened the hands of the weak one,

Job 4:4 (Tanakh)

Job 4:4 (KJV)

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

Job 4:4 (Septuagint BLB)

Job 4:4 (Septuagint Elpenor)
ἀσθενοῦντάς τε ἐξανέστησας ῥήμασιν γόνασίν τε ἀδυνατοῦσιν θάρσος περιέθηκας ἀσθενοῦντάς τε ἐξανέστησας ρήμασι, γόνασί τε ἀδυνατοῦσι θάρσος περιέθηκας

Job 4:4 (NETS)

Job 4:4 (English Elpenor)
lifted up the weak with your words and wrapped feeble knees in courage— and hast supported the failing with words, and hast imparted courage to feeble knees.

Job 4:5 (Tanakh)

Job 4:5 (KJV)

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

Job 4:5 (Septuagint BLB)

Job 4:5 (Septuagint Elpenor)
νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου σὺ δὲ ἐσπούδασας νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου, σὺ ἐσπούδασας

Job 4:5 (NETS)

Job 4:5 (English Elpenor)
but now distress has come upon you and touched you, and you acted in haste. Yet now [that] pain has come upon thee, and touched thee, thou art troubled.

1 Thessalonians 3:5 (NET)

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

1 Thessalonians 3:5 (NET Parallel Greek)

1 Thessalonians 3:5 (Stephanus Textus Receptus)

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

1 Job 2:11 (NETS) Table

2 Job 4:2a (NASB)

3 Job 3:13b, 14 (English Elpenor)

4 Romans 4:3 (NET)

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

6 Galatians 2:10 (NET)

7 Ephesians 4:1, 3 (NET)

8 2 Timothy 2:15 (NET)

9 Hebrews 4:11 (NET)

11 2 Peter 1:10 (NET)

12 2 Peter 3:14 (NET)

14 John 15:6b (NET) Table

15 1 Thessalonians 2:17 (NET)

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

17 1 Thessalonians 3:5 (NET)

Romans, Part 21

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Against hope (ἐλπίδα, a form of ἐλπίς) Abraham believed (ἐπίστευσεν, a form of πιστεύω) in hope (ἐλπίδι, another form of ἐλπίς),1 Paul continued.  At ninety-nine-years old Abraham had plenty of empirical proof that his wife Sarah could not have a child.  He had no reason to hope in any natural sense of the word (i.e., against hope).  But Paul had this to say about hope in the next chapter (Romans 5:3, 4 NET):

Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance (ὑπομονὴν, a form of ὑπομονή), and endurance (ὑπομονὴ), character, and character, hope (ἐλπίδα, a form of ἐλπίς).  And hope (ἐλπὶς) does not disappoint, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.

Now suffering in and of itself does not necessarily produce endurance in a person, and endurance in and of itself does not necessarily produce godly character.  The reason suffering produces endurance and endurance, godly character and godly character, hope is God’s love poured out in the heart of a man or woman.  This is the love that bears all things, believes (πιστεύει, another form of πιστεύω) all things, hopes (ἐλπίζει, a form of ἐλπίζω) all things, endures (ὑπομένει, a form of ὑπομένω) all things.2  And so Abraham believed in God in hope, rather than believing in hope itself.  This is clearer in verse 21, He was fully convinced that what God promised (ἐπήγγελται, a form of ἐπαγγέλλω) he was also able to do (ποιῆσαι, a form of ποιέω).3

The result for Abraham of believing God in hope against hope was that he became the father of many nations according to the pronouncement, “so will your descendants be.”4  What follows is a special revelation: Without being weak in faith (πίστει, a form of πίστις), he considered his own body as dead (because he was about one hundred years old) and the deadness of Sarah’s womb [Table].  He did not waver in unbelief (ἀπιστία) about the promise (ἐπαγγελίαν, a form of ἐπαγγελία) of God but was strengthened (ἐνεδυναμώθη, a form of ἐνδυναμόω) in faith (πίστει, a form of πίστις), giving glory to God.5

From the time God confirmed that Abraham would have a son by Sarah in Genesis 17:19-22 until Isaac was born in Genesis 21:1-5 there is nothing in the narrative that helps me see that this faith Paul revealed in Romans 4:19 and 20 was working together with Abraham’s works.6  In fact, I’m not even able to imagine what works Abraham could have done to indicate that he was fully convinced that what God promised he was also able to do7 in reference to Sarah having a son.

This particular aspect of Abraham’s faith is a good object lesson for Paul’s declaration to the Corinthians: So then, do not judge anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.8  Apart from the Lord’s revelation of Abraham’s heart through Paul I would not know this particular aspect of Abraham’s faith from reading Genesis alone.  There is, however, a story where I can see the outworking of Abraham’s credited righteousness, and his faith working together with his works, as James highlighted in his letter.9  In the letter to the Hebrews more of Abraham’s heart was revealed (Hebrews 11:17-19 NET).

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

God said to Abraham, Take your son – your only son, whom you love, Isaac – and go to the land of Moriah!  Offer him up there as a burnt offering on one of the mountains which I will indicate to you.10  The first work I see working together with Abraham’s revealed faith that God could even raise Isaac from the dead is more Zen than Hebrew, a not-work, if you will.  There are no George C. Scott histrionics from the John Huston film The Bible, an aesthetic choice presumably to make Abraham more believable to unbelievers.  Early in the morning Abraham got up and saddled his donkey.  He took two of his young servants with him, along with his son Isaac.  When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about.11

The next work I see working together with Abraham’s revealed faith that God could even raise Isaac from the dead is Abraham’s answer to Isaac’s question, where is the lamb?  “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied.  The two of them continued on together.12  And the final work is that mentioned by James (Genesis 22:9, 10 NET):

When they came to the place God had told him about, Abraham built the altar there and arranged the wood on it.  Next he tied up his son Isaac and placed him on the altar on top of the wood.  Then Abraham reached out his hand, took the knife, and prepared to slaughter his son.

But the Lord’s angel called to him from heaven…“Do not harm the boy!…Do not do anything to him, for now I know that you fear God because you did not withhold your son, your only son, from me.13  Then Abraham’s prophetic word to Isaac was fulfilled.  Abraham looked up and saw behind him a ram caught in the bushes by its horns.  So he went over and got the ram and offered it up as a burnt offering instead of his son.14

Abraham was fully convinced that what God promised (ἐπήγγελται, a form of ἐπαγγέλλω) he was also able to do (ποιῆσαι, a form of ποιέω), Paul wrote the Romans.  So indeed it was credited (ἐλογίσθη, another form of λογίζομαι) to Abraham as righteousness (δικαιοσύνην, a form of δικαιοσύνη).15  Paul’s interest was not merely historical, the statement it was credited (ἐλογίσθη, another form of λογίζομαι) to him was not written only for Abraham’s sake, but also for our sake, to whom it will be credited (λογίζεσθαι, another form of λογίζομαι), those who believe in the one who raised Jesus our Lord from the dead.  He was given over (παρεδόθη, a form of παραδίδωμι) because of our transgressions (παραπτώματα, a form of παράπτωμα) and was raised for the sake of our justification (δικαίωσιν, a form of δικαίωσις).16

I think it is important to remember who Paul referred to when he said our sake, our transgressions and our justification.  …it is by faith (πίστεως, another form of πίστις) so that it may be by grace (χάριν, a form of χάρις), with the result that the promise (ἐπαγγελίαν, a form of ἐπαγγελία) may be certain to all the descendants – not only to those who are under the law (νόμου, a form of νόμος), but also to those who have the faith (πίστεως, another form of πίστις) of Abraham, who is the father of us all…17

 

Addendum: February 29, 2024
According to a note (33) in the NET Paul quoted from Genesis 17:5 in Romans 4:18a. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:18a (NET Parallel Greek)

Genesis 17:5b (Septuagint BLB) Table

Genesis 17:5b (Septuagint Elpenor)
πατέρα πολλῶν ἐθνῶν πατέρα πολλῶν ἐθνῶν πατέρα πολλῶν ἐθνῶν

Romans 4:18a (NET)

Genesis 17:5b (NETS)

Genesis 17:5b (English Elpenor)
the father of many nations an ancestor of many nations a father of many nations

According to a note (35) in the NET Paul quoted from Genesis 15:5 in Romans 4:18b. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:18b (NET Parallel Greek)

Genesis 15:5b (Septuagint BLB) Table

Genesis 15:5b (Septuagint Elpenor)
οὕτως ἔσται τὸ σπέρμα σου οὕτως ἔσται τὸ σπέρμα σου οὕτως ἔσται τὸ σπέρμα σου

Romans 4:18b (NET)

Genesis 15:5b (NETS)

Genesis 15:5b (English Elpenor)
so will your descendants be So shall your offspring be. Thus shall thy seed be.

According to a note (22) in the NET the author of Hebrews quoted from Genesis 21:12 in Hebrews 11:18b. A table comparing the Greek of that quotation with that of the Septuagint follows.

Hebrews 11:18b (NET Parallel Greek)

Genesis 21:12b (Septuagint BLB) Table

Genesis 21:12b (Septuagint Elpenor)
ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ἐν Ισαακ κληθήσεταί σοι σπέρμα ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα

Hebrews 11:18b (NET)

Genesis 21:12b (NETS)

Genesis 21:12b (English Elpenor)
Through Isaac descendants will carry on your name in Isaak offspring shall be named for you in Isaac shall thy seed be called

According to a note (42) in the NET Paul quoted from Genesis 15:6 in Romans 4:23. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:23b (NET Parallel Greek)

Genesis 15:6b (Septuagint BLB) Table

Genesis 15:6b (Septuagint Elpenor)
ἐλογίσθη αὐτῷ ἐλογίσθη αὐτῷ ἐλογίσθη αὐτῷ

Romans 4:23b (NET)

Genesis 15:6b (NETS)

Genesis 15:6b (English Elpenor)
it was credited to him it was reckoned to him it was counted to him

Tables comparing Genesis 22:3; 22:8; 22:11; 22:12 and 22:13 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 22:3; 22:8; 22:11; 22:12 and 22:13 in the Septuagint (BLB and Elpenor) follow.

Genesis 22:3 (Tanakh)

Genesis 22:3 (KJV)

Genesis 22:3 (NET)
And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which G-d had told him. And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. Early in the morning Abraham got up and saddled his donkey. He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about.

Genesis 22:3, 4a (BLB Septuagint)

Genesis 22:3 (Elpenor Septuagint)
ἀναστὰς δὲ Αβρααμ τὸ πρωὶ ἐπέσαξεν τὴν ὄνον αὐτοῦ παρέλαβεν δὲ μεθ᾽ ἑαυτοῦ δύο παῖδας καὶ Ισαακ τὸν υἱὸν αὐτοῦ καὶ σχίσας ξύλα εἰς ὁλοκάρπωσιν ἀναστὰς ἐπορεύθη καὶ ἦλθεν ἐπὶ τὸν τόπον ὃν εἶπεν αὐτῷ ὁ θεός (4) τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστὰς δὲ ῾Αβραὰμ τὸ πρωῒ ἐπέσαξε τὴν ὄνον αὐτοῦ· παρέλαβε δὲ μεθ᾿ ἑαυτοῦ δύο παῖδας καὶ ᾿Ισαὰκ τὸν υἱὸν αὐτοῦ καὶ σχίσας ξύλα εἰς ὁλοκάρπωσιν, ἀναστὰς ἐπορεύθη καὶ ἦλθεν ἐπὶ τὸν τόπον, ὃν εἶπεν αὐτῷ ὁ Θεός, τῇ ἡμέρᾳ τῇ τρίτῃ

Genesis 22:3, 4a (NETS)

Genesis 22:3, 4a (English Elpenor)
And when Abraam had risen in the morning, he saddled his donkey. Now he took along with himself two servants and his son Isaak, and after he had split wood for a whole burnt offering and risen, he went and came to the place that God had mentioned to him, (4) on the third day And Abraam rose up in the morning and saddled his ass, and he took with him two servants, and Isaac his son, and having split wood for a whole-burnt-offering, he arose and departed, and came to the place of which God spoke to him, (4) on the third day;

Genesis 22:8 (Tanakh)

Genesis 22:8 (KJV)

Genesis 22:8 (NET)
And Abraham said: ‘G-d will provide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

Genesis 22:8 (BLB Septuagint)

Genesis 22:8 (Elpenor Septuagint)
εἶπεν δὲ Αβρααμ ὁ θεὸς ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν τέκνον πορευθέντες δὲ ἀμφότεροι ἅμα εἶπε δὲ ῾Αβραάμ· ὁ Θεὸς ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν, τέκνον. πορευθέντες δὲ ἀμφότεροι ἅμα

Genesis 22:8 (NETS)

Genesis 22:8 (English Elpenor)
And Abraam said, “God will see to a sheep as a whole burnt offering for himself, child.” And as both walked on together And Abraam said, God will provide himself a sheep for a whole-burnt-offering, [my] son. And both having gone together,

Genesis 22:11 (Tanakh)

Genesis 22:11 (KJV)

Genesis 22:11 (NET)
And the angel of HaShem called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’ And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. But the angel of the Lord called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered.

Genesis 22:11 (BLB Septuagint)

Genesis 22:11 (Elpenor Septuagint)
καὶ ἐκάλεσεν αὐτὸν ἄγγελος κυρίου ἐκ τοῦ οὐρανοῦ καὶ εἶπεν αὐτῷ Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ καὶ ἐκάλεσεν αὐτὸν ἄγγελος Κυρίου ἐκ τοῦ οὐρανοῦ καὶ εἶπεν· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ

Genesis 22:11 (NETS)

Genesis 22:11 (English Elpenor)
And the Lord’s angel him from the sky and said to him, “Abraam, Abraam!” And he said, “Here I am.” And an angel of the Lord called him out of heaven, and said, Abraam, Abraam. And he said, Behold, I [am here].

Genesis 22:12 (Tanakh)

Genesis 22:12 (KJV)

Genesis 22:12 (NET)
And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a G-d-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’ And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. “Do not harm the boy!” the angel said. “Do not do anything to him, for now I know that you fear God because you did not withhold your son, your only son, from me.”

Genesis 22:12 (BLB Septuagint)

Genesis 22:12 (Elpenor Septuagint)
καὶ εἶπεν μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον μηδὲ ποιήσῃς αὐτῷ μηδέν νῦν γὰρ ἔγνων ὅτι φοβῇ τὸν θεὸν σὺ καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾽ ἐμέ καὶ εἶπε· μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον μηδὲ ποιήσῃς αὐτῷ μηδέν· νῦν γὰρ ἔγνων, ὅτι φοβῇ σὺ τὸν Θεὸν καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾿ ἐμέ

Genesis 22:12 (NETS)

Genesis 22:12 (English Elpenor)
And he said, “Do not lay your hand on the youngster nor do anything to him. For now I know that you do fear God, and for my sake you have not spared your beloved son.” And he said, Lay not thine hand upon the child, neither do anything to him, for now I know that thou fearest God, and for my sake thou hast not spared thy beloved son.

Genesis 22:13 (Tanakh)

Genesis 22:13 (KJV)

Genesis 22:13 (NET)
And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. Abraham looked up and saw behind him a ram caught in the bushes by its horns. So he went over and got the ram and offered it up as a burnt offering instead of his son.

Genesis 22:13 (BLB Septuagint)

Genesis 22:13 (Elpenor Septuagint)
καὶ ἀναβλέψας Αβρααμ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδεν καὶ ἰδοὺ κριὸς εἷς κατεχόμενος ἐν φυτῷ σαβεκ τῶν κεράτων καὶ ἐπορεύθη Αβρααμ καὶ ἔλαβεν τὸν κριὸν καὶ ἀνήνεγκεν αὐτὸν εἰς ὁλοκάρπωσιν ἀντὶ Ισαακ τοῦ υἱοῦ αὐτοῦ καὶ ἀναβλέψας ῾Αβραὰμ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδε, καὶ ἰδοὺ κριὸς εἷς κατεχόμενος ἐν φυτῷ Σαβὲκ τῶν κεράτων· καὶ ἐπορεύθη ῾Αβραὰμ καὶ ἔλαβε τὸν κριὸν καὶ ἀνήνεγκεν αὐτὸν εἰς ὁλοκάρπωσιν ἀντὶ ᾿Ισαὰκ τοῦ υἱοῦ αὐτοῦ

Genesis 22:13 (NETS)

Genesis 22:13 (English Elpenor)
And as Abraam looked up with his eyes he saw, and see, a ram held fast in a sabek plant by the horns. And Abraam went and took the ram and offered it up as a whole burnt offering instead of his son Isaak. And Abraam lifted up his eyes and beheld, and lo! a ram caught by his horns in a plant of Sabec; and Abraam went and took the ram, and offered him up for a whole-burnt-offering in the place of Isaac his son.

1 Romans 4:18a (NET)

2 1 Corinthians 13:7 (NET)

3 Romans 4:21 (NET)

4 Romans 4:18b (NET)

5 Romans 4:19, 20 (NET)

7 Romans 4:21 (NET)

8 1 Corinthians 4:5 (NET)

10 Genesis 22:2 (NET) Table

11 Genesis 22:3 (NET)

12 Genesis 22:8 (NET)

13 Genesis 22:11, 12 (NET)

14 Genesis 22:13 (NET)

15 Romans 4:21, 22 (NET)

16 Romans 4:23-25 (NET)

17 Romans 4:16 (NET)

Romans, Part 18

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What then shall we say that Abraham, our ancestor1 according to the flesh, has discovered regarding this matter? Paul continued.  For if Abraham was declared righteous (ἐδικαιώθη,  a form of δικαιόω) by the works (ἔργων, a form of ἔργον) of the law,2 he has something to boast about – but not before God.3 For what does the scripture say? “Abraham believed (ἐπίστευσεν, a form of πιστεύω) God, and it was credited (ἐλογίσθη, a form of λογίζομαι) to him as righteousness (δικαιοσύνην, a form of δικαιοσύνη).”4  But James asked, Was not Abraham our father justified (ἐδικαιώθη, a form of δικαιόω) by works (ἔργων, a form of ἔργον) when he offered Isaac his son on the altar?5

Jesus said, the gate is narrow and the way is difficult that leads to life.6  The gateway between Paul and James here is certainly narrow, and I for one have had a difficult time finding my way.  But there is a pathway between them.  It is found in the letter to the Hebrews, By faith (Πίστει, a form of πίστις) Abraham, when he was tested (πειραζόμενος, a form of πειράζω), offered up Isaac.7  The writer of Hebrews explained, He had received the promises, yet he was ready to offer up his only son.  God had told him, “Through Isaac descendants will carry on your name,” and he reasoned (λογισάμενος, another form of λογίζομαι) that God could even raise him from the dead.8  Abraham’s faith changed his thoughts and made him willing to sacrifice his son.  An angel stopped him before he completed the deed, by the way.

So I have something like this:

…the gate is narrow and the way is difficult that leads to life…

Matthew 7:14a (NET)

Paul

Hebrews

James
For if Abraham was declared righteous by the works of the law, he has something to boast about – but not before God.

Romans 4:2 (NET)

 By faith Abraham, when he was tested, offered up Isaac.

Hebrews 11:17a (NET)

 Was not Abraham our father justified by works when he offered Isaac his son on the altar?

James 2:21 (NET)

So I think the answer to James’ question is that Abraham was justified by a faith that produced the willingness to offer up Isaac on the altar.  And this accords better with his point as he continued: You see that his faith (πίστις) was working together (συνήργει, a form of συνεργέω) with his works (ἔργοις, another form of ἔργον) and his faith (πίστις) was perfected (ἐτελειώθη, a form of τελειόω) by works (ἔργων, a form of ἔργον).  And the scripture was fulfilled (ἐπληρώθη, a form of πληρόω) that says, “Now Abraham believed (ἐπίστευσεν, a form of πιστεύω) God and it was counted (ἐλογίσθη, a form of λογίζομαι) to him for righteousness (δικαιοσύνην, a form of δικαιοσύνη),” and he was called God’s friend.  You see that a person is justified (δικαιοῦται, another form of δικαιόω) by works (ἔργων, a form of ἔργον) and not by faith (πίστεως, another form of πίστις) alone (μόνον, a form of μόνος) [Table].9  And by faith alone (εκ πιστεως μονον) James meant a faith that does not produce works, or acts of obedience.  It is by James’ own definition a dead faith, faith (πίστις) without works10 (ἔργων, a form of ἔργον) is dead (νεκρά, a form of νεκρός).11

James concern was for the poor.  If12 a brother or sister is poorly clothed and lacks daily food, and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it?13 The Jerusalem church had a communal economy.14  The temptation to favor the rich was almost overwhelming.15  The poor brought more mouths to feed; the rich brought the wherewithal to feed them, potentially.  It is not too hard to imagine that the work of faith James most longed for was that those with private wealth would turn it over to church control.  It is unfortunate, or perhaps divinely appointed, that James chose Abraham as his illustration, since God restrained Abraham from bringing his faith to completion, or perfection, in this particular case.16

God was satisfied with the demonstration of Abraham’s willingness to obey Him.  And I think that was Paul’s point, that Abraham believed God, and it was credited to him as righteousness.17  What Abraham did, the acts he performed, are written for any to read.18  Some would not measure up to righteousness by the works of the law as any Pharisee of Paul’s day would understand it.  But credited righteousness is real righteousness, the righteousness of God, freely given and meant to be spent freely on the good works (ἔργοις, another form of ἔργον) that God prepared beforehand (προητοίμασεν, a form of προετοιμάζω) so we may do (περιπατήσωμεν, a form of περιπατέω) them,19 or walk in them, or live them.

And James wasn’t wrong.  Giving money was the first symptom I recognized in me of faith and righteousness.  Money can be counted.  I could see that as I gave more money I never lacked for what I needed or for more to give.  That kept me going when other things looked bleak, until I could see my way clear to trust God with more weighty things, like righteousness.

Paul continued, Now to the one who works (ἐργαζομένῳ, a form of ἐργάζομαι), his pay is not credited (λογίζεται, another form of λογίζομαι) due to grace (χάριν, a form of χάρις) but due to obligation20 (ὀφείλημα).  But to the one who does not work (ἐργαζομένῳ, a form of ἐργάζομαι), but believes (πιστεύοντι, another form of πιστεύω) in the one who declares the ungodly (ἀσεβῆ, a form of ἀσεβής) righteous (δικαιοῦντα, another form of δικαιόω), his faith (πίστις) is credited (λογίζεται, another form of λογίζομαι) as righteousness (δικαιοσύνην, a form of δικαιοσύνη).21

In the past the wrath of God [was] revealed from heaven against all ungodliness (ἀσέβειαν, a form of ἀσέβεια) and unrighteousness (ἀδικίαν, a form of ἀδικία) of people who suppress the truth by their unrighteousness (ἀδικίᾳ, another form of ἀδικία).22  In the Gospel through the faithfulness of Jesus Christ for all who believe23 God declares the ungodly (ἀσεβῆ, a form of ἀσεβής) righteous (δικαιοῦντα, another form of δικαιόω).  And I believe that is what Paul thought happened to Abraham as well, that Abraham was declared righteous by God, received the righteousness of God, and was rendered willing to obey God.  Otherwise, if Abraham obeyed God by his own work, by his own effort, he was fully entitled according to Paul to boast before God.

So even David himself speaks regarding the blessedness of the man to whom God credits (λογίζεται, another form of λογίζομαι) righteousness (δικαιοσύνην, a form of δικαιοσύνη) apart from works (ἔργων, a form of ἔργον) [Table], Paul continued:  “Blessed are those whose lawless deeds (ἀνομίαι, a form of ἀνομία) are forgiven (ἀφέθησαν, a form of ἀφίημι), and whose sins (ἁμαρτίαι, a form of ἁμαρτία) are covered; blessed is the one against whom the Lord will never count (λογίσηται, another form of λογίζομαι) sin (ἁμαρτίαν, another form of ἁμαρτία) [Table].”24  When the truth of this finally sunk in I was simultaneously elated and crushed.

Later in Romans Paul wrote, each of us will give an account (λόγον, a form of λόγος) of himself to God.25  If I believed nothing else in the Bible I believed this verse.  And I took it for granted that I would give an account for my sins, why I committed them and what I had done to make amends for them, and what I had done to stop committing them.  It wasn’t until I compared the Greek words λόγον (an account, as in give an account) and what is called its “middle voice” λογίσηται (count, as in the Lord will never count sin) that it dawned on me what Paul was saying:  My sins were off the table, not open to discussion.  Great!  Now what do I do with myself?

It didn’t take too long after that to realize that my life was actually about knowing God from my perspective, and the absent-minded, insignificant kindnesses that overflowed from the righteousness of God that had been credited to me from God’s perspective, just like Jesus said (Matthew 25:31-46 NET).

When the Son of Man comes in his glory and all the angels26 with him, then he will sit on his glorious throne.  All the nations will be assembled27 before him, and he will separate28 people one from another like a shepherd separates the sheep from the goats.  He will put the sheep on his right and the goats on his left.  Then the king will say to those on his right, “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me [Table].”  Then the righteous will answer him, “Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?  When did we see you a stranger and invite you in, or naked and clothe you?  When did we see you sick or in prison and visit you [Table]?”  And the king will answer them, “I tell you the truth, just as you did it for one of the least of these brothers or sisters of mine, you did it for me.”

Then he will say to those on his left, “Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!  For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink.  I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.”  Then they too will answer,29 “Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?”  Then he will answer them, “I tell you the truth, just as you did not do it for one of the least of these, you did not do it for me.”  And these will depart into eternal punishment, but the righteous into eternal life.

 

Addendum: June 7, 2021
According to a note (5) in the NET Romans 4:3b is a quotation from Genesis 15:6.  A table comparing the Greek of Paul’s quote with the Septuagint follows.

Romans 4:3b (NET Parallel Greek)

 Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Romans 4:3b (NET)

 Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness. And Abraham believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

According to a note (22) in the NET Hebrews 11:18b is a quotation from Genesis 21:12.  A table comparing the Greek of Paul’s quote with the Septuagint follows.

Hebrews 11:18b (NET Parallel Greek)

 Genesis 21:12b (Septuagint BLB) Table

Genesis 21:12b (Septuagint Elpenor)
ὅτι ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα

Hebrews 11:18b (NET)

 Genesis 21:12b (NETS)

Genesis 21:12b (English Elpenor)
Through Isaac descendants will carry on your name for in Isaak offspring shall be named for you for in Isaac shall thy seed be called

According to a note (36) in the NET James 2:23b is a quotation from Genesis 15:6.  A table comparing the Greek of Paul’s quote with the Septuagint follows.

James 2:23b (NET Parallel Greek)

 Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

James 2:23b (NET)

 Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)
Now Abraham believed God and it was counted to him for righteousness And Abraham believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

Tables comparing Romans 4:1, 2; James 2:26; 2:15; Romans 4:4; 14:12; Matthew 25:31, 32 and 25:44 in the NET and KJV follow.

Romans 4:1, 2 (NET)

Romans 4:1, 2 (KJV)
What then shall we say that Abraham, our ancestor according to the flesh, has discovered regarding this matter? What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τί οὖν ἐροῦμεν |εὑρηκέναι| Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα τι ουν ερουμεν αβρααμ τον πατερα ημων ευρηκεναι κατα σαρκα τι ουν ερουμεν αβρααμ τον πατερα ημων ευρηκεναι κατα σαρκα
For if Abraham was declared righteous by works, he has something to boast about—but not before God. For if Abraham were justified by works, he hath whereof to glory; but not before God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα (ἀλλ᾿ οὐ πρὸς θεόν) ει γαρ αβρααμ εξ εργων εδικαιωθη εχει καυχημα αλλ ου προς τον θεον ει γαρ αβρααμ εξ εργων εδικαιωθη εχει καυχημα αλλ ου προς τον θεον

James 2:26 (NET)

James 2:26 (KJV)
For just as the body without the spirit is dead, so also faith without works is dead. For as the body without the spirit is dead, so faith without works is dead also.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὥσπερ |γὰρ| τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν ωσπερ γαρ το σωμα χωρις πνευματος νεκρον εστιν ουτως και η πιστις χωρις των εργων νεκρα εστιν ωσπερ γαρ το σωμα χωρις πνευματος νεκρον εστιν ουτως και η πιστις χωρις των εργων νεκρα εστιν

James 2:15 (NET)

James 2:15 (KJV)
If a brother or sister is poorly clothed and lacks daily food, If a brother or sister be naked, and destitute of daily food,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς εαν δε αδελφος η αδελφη γυμνοι υπαρχωσιν και λειπομενοι ωσιν της εφημερου τροφης εαν δε αδελφος η αδελφη γυμνοι υπαρχωσιν και λειπομενοι ωσιν της εφημερου τροφης

Romans 4:4 (NET)

Romans 4:4 (KJV)
Now to the one who works, his pay is not credited due to grace but due to obligation. Now to him that worketh is the reward not reckoned of grace, but of debt.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα τω δε εργαζομενω ο μισθος ου λογιζεται κατα χαριν αλλα κατα το οφειλημα τω δε εργαζομενω ο μισθος ου λογιζεται κατα χαριν αλλα κατα οφειλημα

Romans 14:12 (NET)

Romans 14:12 (KJV)
Therefore, each of us will give an account of himself to God. So then every one of us shall give account of himself to God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἄρα [οὖν] ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον δώσει αρα ουν εκαστος ημων περι εαυτου λογον δωσει τω θεω αρα ουν εκαστος ημων περι εαυτου λογον δωσει τω θεω

Matthew 25:31, 32 (NET)

Matthew 25:31, 32 (KJV)
“When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾿ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγιοι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγιοι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου
All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπ᾿ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων και συναχθησεται εμπροσθεν αυτου παντα τα εθνη και αφοριει αυτους απ αλληλων ωσπερ ο ποιμην αφοριζει τα προβατα απο των εριφων και συναχθησεται εμπροσθεν αυτου παντα τα εθνη και αφοριει αυτους απ αλληλων ωσπερ ο ποιμην αφοριζει τα προβατα απο των εριφων

Matthew 25:44 (NET)

Matthew 25:44 (KJV)
Then they too will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες· κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμεν σοι τοτε αποκριθησονται αυτω και αυτοι λεγοντες κυριε ποτε σε ειδομεν πεινωντα η διψωντα η ξενον η γυμνον η ασθενη η εν φυλακη και ου διηκονησαμεν σοι τοτε αποκριθησονται και αυτοι λεγοντες κυριε ποτε σε ειδομεν πεινωντα η διψωντα η ξενον η γυμνον η ασθενη η εν φυλακη και ου διηκονησαμεν σοι

2 The translators added of the law for clarity.  It is what Paul wrote about, For no one is declared righteous before him by the works of the law (ἐξ ἔργων νόμου)… Romans 3:20a (NET)

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

4 Romans 4:1-3 (NET)

5 James 2:21 (NET)  This is the one hint that tempts me to assume that James thought he was correcting Paul.  The phrase εξ εργων εδικαιωθη (justified or declared righteous by works) is identical in both Romans 4:2 and James 2:21.

6 Matthew 7:14a (NET) Table

7 Hebrews 11:17a (NET)

8 Hebrews 11:17b-19a (NET)

9 James 2:22-24 (NET)

10 The Stephanus Textus Receptus and Byzantine Majority Text had the article των preceding works.  The NET parallel Greek text and NA28 did not.

11 James 2:26b (NET)

13 James 2:15, 16 (NET)

17 Romans 4:3 (NET)

18 Genesis 11:27-25:11

20 The Stephanus Textus Receptus had the article το preceding obligation (KJV: debt).  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

21 Romans 4:4, 5 (NET)

22 Romans 1:18 (NET)

23 Romans 3:22 (NET) Table

24 Romans 4:6-8 (NET)

25 Romans 14:12 (NET) The NA28, Stephanus Textus Receptus and Byzantine Majority Text had τῷ θεῷ here.  The NET parallel Greek text did not.

26 The Stephanus Textus Receptus and Byzantine Majority Text had αγιοι (KJV: holy) preceding angels.  The NET parallel Greek text and NA28 did not.

28 The NET parallel Greek text and NA28 had ἀφορίσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αφοριει (KJV: he shall separate).

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