Eliphaz, the king of the Thaimanites1 responded to Job’s lament:
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Masoretic Text |
Septuagint |
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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:
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Masoretic Text |
Septuagint |
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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?
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Masoretic Text |
Septuagint |
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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.
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Masoretic Text |
Septuagint |
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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.
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Masoretic Text |
Septuagint |
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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:
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וַתִּבָּהֵֽל (bāhal) |
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| 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.
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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 |
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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.
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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 |
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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:
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Forms of נָסָה (nāsâ) |
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| 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.
| Then Eliphaz the Temanite answered and said, | Then Eliphaz the Temanite answered and said, | Then Eliphaz the Temanite answered: |
| ὑπολαβὼν δὲ Ελιφας ὁ Θαιμανίτης λέγει | ΥΠΟΛΑΒΩΝ δὲ ᾿Ελιφὰζ ὁ Θαιμανίτης λέγει |
| Now Eliphaz the Thaimanite continued and said, | Then Eliphaz the Thaemanite answered and said, |
| 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? |
| μὴ πολλάκις σοι λελάληται ἐν κόπῳ ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει | μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει |
| “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? |
| 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. |
| 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 |
| 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]. |
| 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.” |
| 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 |
| 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. |
| 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?” |
| 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 |
| 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? |
| 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. |
| 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 |
| 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. 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. |
| 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 |
| 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. |
| 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. |
| εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας | εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας |
| 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. | 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. |
| ἀσθενοῦντάς τε ἐξανέστησας ῥήμασιν γόνασίν τε ἀδυνατοῦσιν θάρσος περιέθηκας | ἀσθενοῦντάς τε ἐξανέστησας ρήμασι, γόνασί τε ἀδυνατοῦσι θάρσος περιέθηκας |
| 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. | 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. |
| νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου σὺ δὲ ἐσπούδασας | νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου, σὺ ἐσπούδασας |
| 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 (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. |
| 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 |
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)
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)