“One more thing you should know about me,” I wrote in another essay: “I usually appreciate God’s deceptiveness (the NIV translates it shrewdness, if you prefer) first, before I recognize his reliability, trustworthiness and loyalty. So I assume that I am far more perverse (NIV, crooked [now, devious]), than I am blameless, innocent or faithful.” As I revisited this essay to make tables for 2 Samuel 22:26, 27 it occurred to me that this is no longer true.
In the Tanakh (and KJV) חסיד (châsı̂yd) was translated merciful (Table1) rather than loyal. Daily infusions of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[1] have rendered me more merciful than perverse. Consequently, I view God as more merciful than deceptive these days. Paul described a similar transformation in his own life for believers in Galatia (Galatians 2:20 NET):
I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.
He prayed the same transformation for believers in Ephesus (Ephesians 3:16, 17a NET):
I pray that according to the wealth[2] of his glory [the Father,[3] from whom every family in heaven and on earth is named] will grant[4] you to be strengthened with power through his Spirit in the inner person, that Christ will dwell in your hearts through faith…
I noticed something comparing the English translations of 2 Samuel (Reigns, Kings) 2:26, 27 from the Septuagint (Table2 and Table3) to those of the Masoretic text.
|
Septuagint |
Masoretic Text | ||
| 2 Reigns 22:26, 27 (NETS) | 2 Kings 22:26, 27 (Septuagint Elpenor) | 2 Samuel 22:26, 27 (Tanakh) | |
| With the devout you will be deemed devout, and with a perfect man you will be deemed perfect, and with the select you will be select, and with the crooked you will be deemed crooked. | With the holy thou wilt be holy, and with the perfect man thou will be perfect, and with the excellent thou wilt be excellent, and with the froward thou will be froward. | With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright, With the pure Thou dost show myself pure; and with the crooked Thou dost show Thyself subtle. | You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent. You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse. |
The English translations from the Masoretic text seem to imply that God changes his behavior toward me depending upon my response to Him. If I achieve the rank of crooked (Tanakh) or perverse (NET), God dost show Himself subtle (Tanakh) or prove to be deceptive (NET). If I strive to be pure (Tanakh) or blameless (NET), He dost show myself (KJV: thyself) pure or prove to be reliable. If I make myself upright or innocent, He dost show Himself upright or prove to be trustworthy. If I become merciful or faithful, He dost show Himself merciful or prove to be loyal.
The translations from the Greek Septuagint (especially the NETS, “you will be deemed…”), however, called this into question and forced me to dig deeper. With the exception of the adjective ἐκλεκτὸς, the verbs—ὁσιωθήσῃ, τελειωθήσῃ[5] and στρεβλωθήσῃ—applied to God by the rabbis who translated the Septuagint were all passive. In other words, my perception—not God—changes as He has his way with me. There is a caveat.
In a similar verse (Table3 below) Psalm 18:26 (18:27, 17:27) the rabbis chose the active διαστρέψεις for תתפתל (pâthal) rather than the passive στρεβλωθήσῃ (the Hebrew word תתפל [pâthal] was slightly different). Here are the words in tabular form:
|
Reference |
NET Parallel Hebrew | Tanakh Parallel Hebrew (chabad.org) | Strong’s Concordance | Septuagint (BLB) |
Septuagint (Elpenor) |
| 2 Samuel (Kings) 22:27 | תתפל | תִּתַּפָּֽל | פָּתַל (pâthal) | στρεβλωθήσῃ | στρεβλωθήσῃ |
| Psalm 18:26 (18:27; 17:27) | תתפתל | תִּתְפַּתָּֽל | פָּתַל (pâthal) | διαστρέψεις | διαστρέψεις |
In other words, with the froward (Tanakh), perverse (NET/English Elpenor) or “crooked” (NETS) God is more actively froward (Tanakh) or deceptive (NET), wilt shew frowardness (English Elpenor) or “will pervert” (1 Kings 22:19-23; 1 Timothy 4:1-5). His mercy toward me is ever astonishing. At my most crooked or perverse I mistook God’s mercy for his nonexistence. He remained pure, reliable, upright, trustworthy, merciful and loyal despite my religious mind’s inability to perceive it at that time.
Before I get too carried away with the English translation merciful, however, I want to study the Greek translation some. The Hebrew word חסיד (châsı̂yd) translated merciful in the Tanakh and KJV was translated ὁσίου (a form of ὅσιος) in the Septuagint rather than ἐλεήμων (Hebrews 2:17 NET):
Therefore [Jesus] had to be made like his brothers and sisters in every respect, so that he could become a merciful (ἐλεήμων) and faithful high priest in things relating to God, to make atonement for the sins of the people.
Peter quoted David’s psalm about Jesus, you will not leave my soul in Hades, nor permit your Holy One to experience decay.[6] Paul quoted part of the same psalm: You will not permit your Holy One to experience decay.[7] Here in both quotes ὅσιον (another form of ὅσιος) was translated Holy One.
The Greek word διαφθοράν translated decay above was itself a translation of the Hebrew word שחת. But it was translated (Table4 below) corruption (Tanakh) or the Pit (NET). A table contrasting these Hebrew homographs follows.
|
Reference |
NET Parallel Hebrew | Tanakh Parallel Hebrew (chabad.org) | Strong’s Concordance | Tanakh (Jewish Virtual Library) |
NET |
| Psalm 16:10 | שחת | שָֽׁחַת | שַׁחַת (shachath) | corruption | the Pit |
| Genesis 13:10 | שחת | שַׁחֵ֣ת | שָׁחַת (shâchath) | destroyed | obliterated |
The only difference between them is the vowel points. Whether Peter and Paul misquoted the psalm to make it prophesy Jesus’ resurrection, or the Masoretes manipulated the vowel points to make it less obvious so as to defend their people from Christian interpretation will remain a matter of faith. Admittedly, the rabbis who translated the Septuagint chose καταστρέψαι for שחת in Genesis 13:10 rather than διαφθοράν. But they didn’t choose any form of Βόθυνος (Matthew 12:11) or φρέαρ (Revelation 9:1) for either occurrence.
Moses identified Levi’s holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah.[8] Again, the Hebrew word translated holy was חסידך (châsı̂yd) which was translated ὁσίῳ (another form of ὅσιος) in the Septuagint. To Paul Levi’s holy one (τῷ ἀνδρὶ τῷ ὁσίῳ in the Septuagint; literally, holy man) was Christ (1 Corinthians 10:1-4 NET Table):
For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ.
A plural form of ὅσιος (Table19 below) was translated holy (NET) or mercies (KJV) in Paul’s exhortation in the synagogue at Pisidian Antioch (Acts 13:34 NET):
But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy (ὅσια) and trustworthy promises made to David.’[9]
The last was a quote from the prophet Isaiah (Table8 below): I will make an everlasting covenant with you, even the sure mercies of David.[10] The Hebrew word חַסְדֵ֥י (chêsêd) was translated mercies on chabad.org as well. The Greek translation ὅσια was also rendered mercies in the Elpenor English translation of the Septuagint, but sacred things in the NETS (Table9 below).
Who will not fear you,[11] O Lord, and glorify[12] your name, because you alone are holy[13] (ὅσιος), those who conquered the beast sang. All nations will come and worship before you for your righteous acts (seven final plagues, seven angels holding the seven trumpets, the scroll and its seven seals) have been revealed.[14] John’s vision continued: Now I heard the angel of the waters saying: “You are just[15] – the one who is and who was, the Holy One[16] (ὅσιος) – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given[17] them blood to drink. They[18] got what they deserved!”[19]
Without reverting to my old ways—considering justice and mercy as opposites—it seemed only fair to mention these contexts for ὅσιος. The varied translations of ὅσιος seem to confirm my understanding of a category called “justice-mercy.” Though I struggle to describe this category in words or diagrams it becomes much clearer—along with faithfulness and love—in the person of Jesus the Christ.
He will keep the feet of His holy ones,[20] Hannah prayed. I planned to quote this as an example of חסידו] חסידיו] (châsı̂yd) [contrast chabad.org] translated δικαίου (a form of δίκαιος) in the Septuagint. Comparing the Greek of the Septuagint to the Masoretic text proved more problematic than that. The English translations follow:
|
English Translations from Masoretic Hebrew |
English Translations from Septuagint Greek | ||
| 1 Samuel 2:9 (Tanakh) | 1 Samuel 2:9 (NET) | 1 Reigns 2:9 (NETS) | |
| He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. | He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails. | Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. | granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail. |
Admittedly, I wondered at first how the rabbis who translated the Septuagint got granting his petition to him that prays from but the wicked shall be put to silence in darkness. Still I lamented that this woman of ancient Israel understood something I required almost a lifetime to learn: not by strength (NET: one’s own strength) shall man prevail. The more I meditated though, the more sense it made to me that Hannah would have prayed what she acknowledged to Eli (1 Samuel 1:26-28 Tanakh):
And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem. For this child I prayed; and HaShem hath granted me my petition which I asked of Him; therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’ And he worshipped HaShem there.
Then I began to wonder why the Masoretes changed granting his petition to him that prays to but the wicked shall be put to silence in darkness. No contrast with the wicked is required to understand that the righteous do not prevail by their own strength. I began to consider Hannah’s prayer of dedication in its entirety, but that must wait for another essay.
To conclude this essay, I won’t gainsay merciful as a translation of חסיד (châsı̂yd), but it was translated holy more often, indicating the Messiah. Tables comparing Psalm 18:25, 26; 16:10; Deuternomy 33:8; Isaiah 55:3; 1 Samuel 2:9 and 1:26-28 in the Tanakh and NET, and tables comparing Psalm 18:25 (17:26); 18:26 (17:27); 16:10 (15:10); Deuteronomy 33:8; Isaiah 55:3; 1 Samuel (Reigns, Kings) 2:9; 1:26; 1:27 and 1:28 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Ephesians 3:14; 3:16; Acts 13:35; 13:34; Revelation 15:4 and 16:5, 6 in the NET and KJV.
| With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; | You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent. |
| With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward. | You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse. |
| μετὰ ὁσίου ὁσιωθήσῃ καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ | μετὰ ὁσίου ὅσιος ἔσῃ, καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ |
| With the devout you will be deemed devout, and with the innocent man you will be innocent, | With the holy thou wilt be holy; and with the innocent man thou wilt be innocent. |
| καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις | καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις |
| and with the select you will be select, and with the crooked you will pervert, | And with the excellent [man] thou wilt be excellent; and with the perverse thou wilt shew frowardness. |
| For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. | You will not abandon me to Sheol; you will not allow your faithful follower (châsı̂yd, חסידך) to see the Pit. |
| ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν | ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν |
| because you will not abandon my soul to Hades or give your devout to see corruption. | because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. |
| And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah; | Of Levi he said: Your Thummim and Urim belong to your godly (châsı̂yd, חסידך) one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah. |
| καὶ τῷ Λευι εἶπεν δότε Λευι δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας | καὶ τῷ Λευὶ εἶπε· δότε Λευὶ δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ, τῷ ἀνδρὶ τῷ ὁσίῳ, ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ, ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας |
| And to Leui he said: Give Leui his clear ones and his truth to the devout man, whom they tempted him with temptation. They reviled him at the water of dispute. | And to Levi he said, Give to Levi his manifestations, and his truth to the holy man, whom they tempted in the temptation; they reviled him at the water of strife. |
| Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. | Pay attention and come to me! Listen, so you can live! Then I will make an unconditional covenantal promise to you, just like the reliable covenantal promises (chêsêd, חסדי) I made to David. |
| προσέχετε τοῗς ὠτίοις ὑμῶν καὶ ἐπακολουθήσατε ταῗς ὁδοῗς μου ἐπακούσατέ μου καὶ ζήσεται ἐν ἀγαθοῗς ἡ ψυχὴ ὑμῶν καὶ διαθήσομαι ὑμῗν διαθήκην αἰώνιον τὰ ὅσια Δαυιδ τὰ πιστά | προσέχετε τοῖς ὠσὶν ὑμῶν καὶ ἐπακουλουθήσατε ταῖς ὁδοῖς μου· εἰσακούσατέ μου, καὶ ζήσεται ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν· καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά |
| Pay attention with your ears, and follow my ways; listen to me, and your soul will live in good things. I will make with you an everlasting covenant, the sacred things of David that are sure. | Give heed with your ears, and follow my ways: hearken to me, and your soul shall live in prosperity; and I will make with you an everlasting covenant, the sure mercies of David. |
| He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. | He watches over his holy (châsı̂yd, [חסידו]) ones (châsı̂yd, חסידיו), but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails. |
| διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου ὅτι οὐκ ἐν ἰσχύι δυνατὸς ἀνήρ | διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου· ὅτι οὐκ ἐν ἰσχύϊ δυνατὸς ἀνήρ |
| Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. | granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail. |
| And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem. | She said, “My lord. Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord. |
| For this child I prayed; and HaShem hath granted me my petition which I asked of Him; | For this boy I prayed, and the Lord has given me the request that I asked of him. |
| therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’ And he worshipped HaShem there. | So I also dedicate him to the Lord. For all the days of his life he is dedicated to the Lord.” Then he bowed down there in worship to the Lord. |
| καὶ εἶπεν ἐν ἐμοί κύριε ζῇ ἡ ψυχή σου ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου ἐν τῷ προσεύξασθαι πρὸς κύριον | καὶ εἶπεν· ἐν ἐμοί, κύριε· ζῇ ἡ ψυχή σου, ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου μετὰ σοῦ ἐν τῷ προσεύξασθαι πρὸς Κύριον |
| and said, “By me, sir! Your soul lives, I am the woman who stood before you when praying to the Lord; | And she said, I pray thee, my lord, as thy soul liveth, I [am] the woman that stood in thy presence with thee while praying to the Lord. |
| ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην καὶ ἔδωκέν μοι κύριος τὸ αἴτημά μου ὃ ᾐτησάμην παρ᾽ αὐτοῦ | ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην, καὶ ἔδωκέ μοι Κύριος τὸ αἴτημά μου, ὃ ᾐτησάμην παρ᾿ αὐτοῦ |
| for this boy I prayed, and the Lord has granted me my request that I requested of him. | For this child I prayed; and the Lord has given me my request that I asked of him. |
| κἀγὼ κιχρῶ αὐτὸν τῷ κυρίῳ πάσας τὰς ἡμέρας ἃς ζῇ αὐτός χρῆσιν τῷ κυρίῳ | κἀγὼ κιχρῶ αὐτὸν τῷ Κυρίῳ πάσας τὰς ἡμέρας, ἃς ζῇ αὐτός, χρῆσιν τῷ Κυρίῳ. Καὶ εἶπεν |
| And I lend him to the Lord as long as he lives, a loan to the Lord. | And I lend him to the Lord all his days that he lives, a loan to the Lord: and she said, |
|
Ephesians 3:14 (KJV) |
|
| For this reason I kneel before the Father, | For this cause I bow my knees unto the Father of our Lord Jesus Christ, |
| Stephanus Textus Receptus | ||
| Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα | τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου | τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου |
|
Ephesians 3:16 (KJV) |
|
| I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, | That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; |
| Stephanus Textus Receptus | ||
| ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον | ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον | ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον |
|
Acts 13:35 (KJV) |
|
| Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.’ | Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. |
| Stephanus Textus Receptus | ||
| διότι καὶ ἐν ἑτέρῳ λέγει· οὐ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν | διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν | διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν |
|
Acts 13:34 (KJV) |
|
| But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David.’ | And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. |
| Stephanus Textus Receptus | ||
| ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά | οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαβιδ τα πιστα | οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαυιδ τα πιστα |
|
Revelation 15:4 (KJV) |
|
| Who will not fear you, O Lord, and glorify your name, because you alone are holy? All nations will come and worship before you for your righteous acts have been revealed.” | Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. |
| Stephanus Textus Receptus | ||
| τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομα σου; ὅτι μόνος ὅσιος, ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον σου, ὅτι τὰ δικαιώματα σου ἐφανερώθησαν | τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος οσιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν | τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος αγιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν |
|
Revelation 16:5, 6 (KJV) |
|
| Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments, | And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. |
| Stephanus Textus Receptus | ||
| Καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος· δίκαιος εἶ, ὁ ὢν καὶ ὁ ἦν, |ὁ| ὅσιος, ὅτι ταῦτα ἔκρινας, | και ηκουσα του αγγελου των υδατων λεγοντος δικαιος κυριε ει ο ων και ο ην και ο οσιος οτι ταυτα εκρινας | και ηκουσα του αγγελου των υδατων λεγοντος δικαιος ει ο ων και ο ην ο οσιος οτι ταυτα εκρινας |
| because they poured out the blood of your saints and prophets, so you have given them blood to drink. They got what they deserved!” | For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. |
| Stephanus Textus Receptus | ||
| ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν καὶ αἷμα αὐτοῖς |[δ]έδωκας| πιεῖν, ἄξιοι εἰσιν | οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι γαρ εισιν | οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι εισιν |
[1] Galatians 5:22, 23a (NET) Table
[2] The NET parallel Greek text and NA28 had πλοῦτος—the nominative case—here along with its corresponding article τὸ, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον (KJV: riches)—the accusative case—with its corresponding article τον.
[3] The Stephanus Textus Receptus and Byzantine Majority Text had του κυριου ημων ιησου χριστου (KJV: of our Lord Jesus Christ) here. The NET parallel Greek text and NA28 did not.
[4] The NET parallel Greek text and NA28 had δῷ—in the subjunctive mood—here, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη (KJV: would grant)—in either the optative or subjunctive mood (depending on diacritical marks which are absent, though the word would may indicate that the translators understood it as subjunctive). The NET will grant indicates a more “definite outcome,” the “result” of Paul’s prayer according to the wealth of the Father’s glory.
[5] In a similar passage in Psalm 18:26 (17:27) the rabbis chose the adjective ἀθῷος to translate תתמם (tâmam) rather than the passive τελειωθήσῃ though the Hebrew was also תתמם (tâmam).
[6] Acts 2:27 (NET) Table
[8] Deuteronomy 33:8b (Tanakh)
[9] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.
[11] The Stephanus Textus Receptus and Byzantine Majority Text had σε here. The NET parallel Greek text and NA28 did not.
[12] The NET parallel Greek text and NA28 had the future tense indicative mood verb δοξάσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had the aorist tense subjunctive mood verb δοξαση. This is potentially a significant difference. For what it’s worth, φοβηθῇ (fear) is in the aorist tense and subjunctive mood. Of course, it is also in the passive voice while both δοξάσει and δοξαση are in the active voice.
[13] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ὅσιος here, where the Byzantine Majority Text had αγιος.
[15] The Stephanus Textus Receptus had κυριε (KJV: O Lord) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[16] The Stephanus Textus Receptus had και (KJV: and shalt be) preceding the Holy One. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[17] The NET parallel Greek text and NA28 had δέδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδωκας (KJV: hast given).
[18] The Stephanus Textus Receptus had the conjunction γαρ (KJV: for) joining these clauses. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.