αὐτοῦ and ἑαυτοῦ, Part 1

Posted on January 26, 2024 by admin

In another essay I understood τὴν παρθένον αὐτοῦ (ESV: his betrothed)¹ differently from τὴν ἑαυτοῦ παρθένον (ESV: her as his betrothed and his betrothed).² My decision was based primarily on Paul’s argument, but it isn’t the customary way these phrases have been translated into English. I want to do a survey of the occurrences of αὐτοῦ and ἑαυτοῦ in the New Testament, particularly when associated with an article and noun in the accusative case.

According to the Englishman’s Concordance on Bible Hub there are 1,428 occurrences of αὐτοῦ and 47 occurrences of ἑαυτοῦ [see Table below]. If I’ve counted and recognized the accusative case correctly, there are only 21 occurrences of ἑαυτοῦ flanked by an article and a noun in the accusative case [see Table below].

Matthew

With the caveats above regarding counting and my ability to recognize the accusative case in Greek, I found 267 occurrences of αὐτοῦ in the Gospel of Matthew. Only 90 of them were associated with an accusative phrase. There were 2 occurrences of ἑαυτοῦ, but neither were associated with an accusative phrase. In most occurrences αὐτοῦ followed the accusative phrase. There were 4 exceptions:

In Matthew 2:2 his star (ESV) was αὐτοῦ τὸν ἀστέρα. In Matthew 7:24 and 7:26 his house (ESV) was αὐτοῦ τὴν οἰκίαν. And in Matthew 26:51 his ear (ESV) was αὐτοῦ τὸ ὠτίον.

In 7 occurrences αὐτοῦ wasn’t translated (i.e., his usually) in the ESV: Matthew 3:4 εἶχεν τὸ ἔνδυμα αὐτοῦ was wore a garment. In Matthew 9:7 ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ was and went home. In Matthew 9:16 τὸ πλήρωμα αὐτοῦ was the patch. In Matthew 22:24 τὴν γυναῖκα αὐτοῦ was the widow. In Matthew 24:51 καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει was …and put him with the hypocrites. In that place… In Matthew 27:30 τὴν κεφαλὴν αὐτοῦ was the head. And in Matthew 27:37 ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ was translated over his head they put the charge against him.

There were no occurrences of παρθένον in Matthew, so I latched onto τὴν γυναῖκα αὐτοῦ as a proxy. The phrase was translated his wife (ESV) in Matthew 1:24, 5:31, 5:32 [Table], 19:9 [Table] and 22:25. It was translated one’s wife (ESV) in Matthew 19:3 [Table] and (as mentioned above) the widow (ESV) in Matthew 22:24.

Both occurrences of ἑαυτοῦ are found in Jesus’ description of a wandering unclean spirit (Matthew 12:43-45 ESV):

When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, but finds none. Then it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house empty, swept, and put in order. Then it goes and brings with it (ἑαυτοῦ) seven other spirits more evil than itself (ἑαυτοῦ), and they enter and dwell there, and the last state of that person is worse than the first. So also will it be with this evil generation.

Here ἑαυτοῦ was translated it (KJV: himself) and itself (KJV: himself), rather than his own like most occurrences of ἑαυτοῦ associated with an accusative phrase [see Table below]. As a matter of interest, τὰ ἱμάτια αὐτοῦ in Matthew 27:31 was translated his own clothes (ESV).

Mark

I found 163 occurrences of αὐτοῦ in the Gospel of Mark. Only 46 of them were associated with an accusative phrase. There were no occurrences of ἑαυτοῦ. In most occurrences αὐτοῦ followed the accusative phrase. There were 4 exceptions:

In Mark 7:19 his heart (ESV) was αὐτοῦ εἰς τὴν καρδίαν. In Mark 14:47 his ear (ESV) was αὐτοῦ τὸ ὠτάριον. In Mark 14:65 his face (ESV) was αὐτοῦ τὸ πρόσωπον. And in Mark 15:19 his head (ESV) was αὐτοῦ τὴν κεφαλὴν.

Only 1 occurrence of αὐτοῦ wasn’t translated (i.e., his usually) in the ESV: Mark 13:34 ἀφεὶς τὴν οἰκίαν αὐτοῦ was when he leaves home. There were no occurrences of παρθένον in Mark, so again I used τὴν γυναῖκα αὐτοῦ as a proxy. The phrase was translated his wife (ESV) in Mark 10:11.

Luke

I found 249 occurrences of αὐτοῦ in the Gospel of Luke. Only 72 of them were associated with an accusative phrase. In all of those occurrences αὐτοῦ followed the accusative phrase. There were 5 occurrences where αὐτοῦ was not translated (i.e., his usually) in the ESV:

In Luke 1:58 ὅτι ἐμεγάλυνεν κύριος τὸ ἔλεος αὐτοῦ μετ᾿ αὐτῆς was that the Lord had shown great mercy to her. In Luke 2:21 καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς was he was called Jesus. In Luke 5:25 ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν was and went home, glorifying God. In Luke 12:46 καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει was and put him with the unfaithful. And in Luke 15:20 καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ was translated and ran and embraced him.

There were 12 occurrences of ἑαυτοῦ, 7 of which were associated with an accusative phrase [see Table below]. The first occurrence follows (Luke 2:1, 3-5 ESV).

In those days a decree went out from Caesar Augustus that all the world should be registered…And all went to be registered, each to his own³ (ἑαυτοῦ) town. And Joseph also went up from Galilee, from the town of Nazareth,⁴ to Judea, to the city of David,⁵ which is called Bethlehem, because he was of the house and lineage of David,⁶ to be registered with Mary, his betrothed⁷ (τῇ ἐμνηστευμένῃ αὐτῷ), who was with child.

Here, the Greek word translated his own was ἑαυτοῦ (NET Parallel Greek and NA²⁸) or ιδιαν (Stephanus Textus Receptus and Byzantine Majority Text). It is fairly clear why Luke chose τὴν ἑαυτοῦ πόλιν (or, την ιδιαν πολιν) rather than τὴν πόλιν αὐτοῦ. The latter implies current residence, i.e., the town of Nazareth. The words ἑαυτοῦ or ιδιαν alert the reader that Joseph had a different relationship to this particular town: because [Joseph] was of the house and lineage of David he went to be registered to the city of David, which is called Bethlehem.

The next occurrence is similar, though more subtle (Luke 11:21, 22 ESV).

When a strong man, fully armed, guards his own (ἑαυτοῦ) palace, his goods are safe; but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil [Table].

Here again, the Greek word translated his own was ἑαυτοῦ: his goods (τὰ ὑπάρχοντα αὐτοῦ) are safe When a strong man, fully armed, guards his own palace (τὴν ἑαυτοῦ αὐλήν). Why did Luke choose τὴν ἑαυτοῦ αὐλήν rather than τὴν αὐλήν αὐτοῦ? Matthew and Mark chose τὴν οἰκίαν τοῦ ἰσχυροῦ (a strong man’s house)⁸ until someone bound the strongman. Then it became τὴν οἰκίαν αὐτοῦ (his house).⁹

I think Luke’s choice highlights that his palace, before it was taken from him, was not merely the current residence of the strong man, but in some sense it shared his identity, like Joseph’s relationship to Bethlehem. It was “the of himself palace” or “the palace of himself” in ways that his goods (τὰ ὑπάρχοντα αὐτοῦ), his armor (τὴν πανοπλίαν αὐτοῦ) and his spoil (τὰ σκῦλα αὐτοῦ) were not.

This is borne out in the next occurrence, where ἑαυτοῦ, when not part of an accusative phrase, is simply “oneself” in the genitive case (Luke 11:26 ESV):

Then [the unclean spirit]¹⁰ goes and brings seven other spirits more evil than itself (ἑαυτοῦ), and they enter¹¹ and dwell there. And the last state of that person is worse than the first.

The next occurrence of ἑαυτοῦ was a little more difficult to grasp (Luke 13:18, 19 ESV):

He said therefore,¹² “What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed that a man took and sowed in his (ἑαυτοῦ) garden, and it grew and became a tree,¹³ and the birds of the air made nests in its branches.”

The Greek words translated his garden were κῆπον ἑαυτοῦ: literally, “garden of himself.” Neither Matthew’s nor Mark’s Gospel account seemed particularly helpful at first (Matthew 13:31, 32 ESV):

He put another parable before them, saying, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of all seeds, but when it has grown it is larger than all the garden plants (τῶν λαχάνων) and becomes a tree, so that the birds of the air come and make nests in its branches.”

In Matthew’s account Jesus’ parable described ἡ βασιλεία τῶν οὐρανῶν (The kingdom of heaven; literally, heavens) rather than ἡ βασιλεία τοῦ θεοῦ (the kingdom of God). He wrote of a man who ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ (sowed in his field) rather than ἔβαλεν εἰς κῆπον ἑαυτοῦ (sowed in his garden). Am I straining gnats, I wondered, trying to distinguish between two interchangeable words: αὐτοῦ and ἑαυτοῦ?

Mark wrote (Mark 4:30-32 ESV):

And he said, “With what¹⁴ can we compare the kingdom of God, or what¹⁵ parable shall we use¹⁶ for it? It is like a grain of mustard seed, which, when sown on the ground, is the smallest¹⁷ of all the seeds¹⁸ on earth, yet when it is sown it grows up and becomes larger than all the garden plants (τῶν λαχάνων) and puts out large branches, so that the birds of the air can make nests in its shade.”

In Mark’s account there was no mention of a man or a garden beyond τῶν λαχάνων (ESV: the garden plants), just a general description of an event: ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς (ESV: which, when sown on the ground). He (and Matthew, for that matter) seemed more focused on the contrast of a tiny seed to a tree with large branches. Of course, I began to take that contrast more personally than I recall before, puzzling over Luke’s man who sowed that tiny seed in the “garden of himself.”

“If you’re really out there, I really want to know you,”¹⁹ was a tiny seed. I voiced the words in prayer, but they didn’t originate with me. I had no clue I was asking for eternal life as Jesus understood it. Even as that tiny seed began to grow into an insatiable appetite for the Bible, even as I labored to set the Gospels to music, I was too dull-witted to make the connection. Only when I sang the words for a more literate friend, and he commented on them,²⁰ did I begin to understand—this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent²¹—as Jesus’ definition of eternal life.

Over the past forty-five years that knowledge of the only true God, and Jesus Christ whom [He has] sent has grown considerably. From time to time I get a flash of the whole, but that vision is too immense for me to hold on to for very long. Most of the time I wander around in Him as He leads me through the Bible, focusing on details like why Luke used ἑαυτοῦ rather than αὐτοῦ, marveling at the connections that are made, like so many branches of a tree: for “‘In him we live and move and have our being.’”²²

Jesus seemed distressed when Philip said to him, “Lord, show us the Father, and it is enough for us” (John 14:8-11 ESV).

Jesus said to him, “Have I been with you so long,²³ and you still do not know me, Philip? Whoever has seen me has seen the Father. How²⁴ can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works [Table]. Believe me that I am in the Father and the Father is in me, or else believe²⁵ on account of the works themselves.

So, Luke’s choice of the word ἑαυτοῦ refocused my attention. Jesus wasn’t talking about mustard seeds, or fields, or trees, or even nesting birds specifically, but the kingdom of God (or the kingdom of heaven). Even more to the point, He described that kingdom’s formation and growth from a tiny seed within an individual: εἰς κῆπον ἑαυτοῦ: literally, “into [the] garden of himself.”

Though, I’m skipping ahead a bit, Paul chose ἑαυτοῦ to describe God’s kingdom (1 Thessalonians 2:11, 12 ESV):

For you know how, like a father with his (ἑαυτοῦ) children, we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own (ἑαυτοῦ) kingdom and glory [Table].

The Greek words translated into his own kingdom were εἰς τὴν ἑαυτοῦ βασιλείαν, literally, “into the of himself kingdom” or “into the kingdom of himself.” Abide in me, and I in you, Jesus said. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.²⁶ And He promised (John 15:7, 8 ESV):

If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples [Table].

And Paul wrote (2 Corinthians 5:16-21 ESV):

From now on, therefore, we regard no one according to the flesh. Even though²⁷ we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come [Table]. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation [Table]; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God [Table].

The Greek verb translated we might become was γενώμεθα, a form of γίνομαι in the subjunctive mood:

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.

The Greek conjunction translated so that was ἵνα. This is a purpose clause and “should be viewed as a definite outcome that will happen.” The most important words effecting that outcome are ἐν αὐτῷ, in him: not on our own or by our own efforts, not apart from Him, but in Him. Abiding, remaining, staying in Him causes the seed of his word to grow into the kingdom of God in the garden of ourselves.

I’ll continue with this in another essay. The tables mentioned above follow.

	αὐτοῦ Occurrences		ἑαυτοῦ Occurrences
	Total	Accusative Phrase	Total	Accusative Phrase
New Testament	1428	136	47	21
Matthew	267	90	2	0
Mark	163	46	0	0
Luke	249	72	12	6

Occurrences of αὐτοῦ preceding or following a phrase in the accusative case in Matthew
Reference	NET Parallel Greek	ESV
Matthew 1:2	τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ	Judah and his brothers
Matthew 1:11	τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ	Jechoniah and his brothers
Matthew 1:21	καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν	you shall call his name Jesus
Matthew 1:21	αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν	for he will save his people from their sins
Matthew 1:23	καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ	they shall call his name Immanuel
Matthew 1:24	παρέλαβεν τὴν γυναῖκα αὐτοῦ	he took his wife
Matthew 1:25	ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν	he called his name Jesus
Matthew 2:2	εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα	For we saw his star
Matthew 2:13	παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	take the child and his mother
Matthew 2:14	παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	took the child and his mother
Matthew 2:20	παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	take the child and his mother
Matthew 2:21	παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	took the child and his mother
Matthew 3:3	εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	make his paths straight
Matthew 3:4	ὁ Ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου	John wore a garment of camel’s hair
Matthew 3:4	καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ	and a leather belt around his waist
Matthew 3:7	ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα \|αὐτοῦ\|	But when he saw many of the Pharisees and Sadducees coming to his baptism
Matthew 3:12	καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ	and he will clear his threshing floor
Matthew 3:12	καὶ συνάξει τὸν σῖτον αὐτοῦ	and gather his wheat
Matthew 4:18	καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ	and Andrew his brother
Matthew 4:21	καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ	and John his brother
Matthew 5:2	καὶ ἀνοίξας τὸ στόμα αὐτοῦ	And he opened his mouth
Matthew 5:31	ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ	Whoever divorces his wife
Matthew 5:32	πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ	everyone who divorces his wife
Matthew 5:45	ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς	For he makes his sun rise on the evil
Matthew 6:27	προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα	add a single hour to his span of life
Matthew 6:33	καὶ τὴν δικαιοσύνην αὐτοῦ	and his righteousness
Matthew 7:24	ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν	who built his house on the rock
Matthew 7:26	ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον	who built his house on the sand
Matthew 8:14	εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν	he saw his mother-in-law lying sick with a fever.
Matthew 9:7	ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ	he rose and went home.
Matthew 9:16	αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου	for the patch tears away from the garment
Matthew 9:38	ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ	to send out laborers into his harvest
Matthew 10:24	οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ	nor a servant above his master
Matthew 10:38	ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ	whoever does not take his cross
Matthew 10:39	ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν	Whoever finds his life will lose it
Matthew 10:39	ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν	whoever loses his life for my sake will find it.
Matthew 10:42	οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ	he will by no means lose his reward.
Matthew 12:19	οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ	nor will anyone hear his voice in the streets
Matthew 12:29	καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι	and plunder his goods
Matthew 12:29	καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει	Then indeed he may plunder his house.
Matthew 12:33	Ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν	Either make the tree good and its fruit good
Matthew 12:33	ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν	or make the tree bad and its fruit bad
Matthew 12:49	καὶ ἐκτείνας τὴν χεῖρα \|αὐτοῦ\|	And stretching out his hand
Matthew 12:49	ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν	toward his disciples, he said
Matthew 13:41	ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ	The Son of Man will send his angels
Matthew 13:54	καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ	and coming to his hometown
Matthew 15:6	οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ	he need not honor his father
Matthew 15:32	Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς (NA²⁸: Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ)	Then Jesus called his disciples to him
Matthew 16:13	ἠρώτα τοὺς μαθητὰς αὐτοῦ	he asked his disciples
Matthew 16:24	ἀράτω τὸν σταυρὸν αὐτοῦ	take up his cross
Matthew 16:25	ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν	For whoever would save his life will lose it
Matthew 16:25	ὃς δ᾿ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν	but whoever loses his life for my sake will find it
Matthew 16:27	καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ	and then he will repay each person according to what he has done
Matthew 17:1	καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ	and John his brother
Matthew 17:27	καὶ ἀνοίξας τὸ στόμα αὐτοῦ	and when you open its mouth
Matthew 18:6	συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ	it would be better for him to have a great millstone fastened around his neck
Matthew 19:3	εἰ ἔξεστιν ἀπολῦσαι τὴν γυναῖκα αὐτοῦ	Is it lawful to divorce one’s wife
Matthew 19:9	ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ	whoever divorces his wife
Matthew 20:1	μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ	to hire laborers for his vineyard
Matthew 20:2	ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ	he sent them into his vineyard.
Matthew 20:28	καὶ δοῦναι τὴν ψυχὴν αὐτοῦ	and to give his life
Matthew 21:34	ἀπέστειλεν τοὺς δούλους αὐτοῦ	he sent his servants
Matthew 21:34	λαβεῖν τοὺς καρποὺς αὐτοῦ	to get his fruit
Matthew 21:35	καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ	And the tenants took his servants
Matthew 21:37	ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ	Finally he sent his son to them
Matthew 21:38	καὶ σχῶμεν τὴν κληρονομίαν αὐτοῦ	and have his inheritance
Matthew 21:45	Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ	When the chief priests and the Pharisees heard his parables
Matthew 22:3	καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ	and sent his servants
Matthew 22:5	ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ	another to his business
Matthew 22:6	οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ	while the rest seized his servants
Matthew 22:7	καὶ πέμψας τὰ στρατεύματα αὐτοῦ	and he sent his troops
Matthew 22:24	ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ	his brother must marry the widow
Matthew 22:25	ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ	left his wife to his brother
Matthew 24:18	ἆραι τὸ ἱμάτιον αὐτοῦ	to take his cloak
Matthew 24:31	καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ	And he will send out his angels
Matthew 24:31	καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ	and they will gather his elect
Matthew 24:43	καὶ οὐκ ἂν εἴασεν διορυχθῆναι τὴν οἰκίαν αὐτοῦ	and would not have let his house be broken into
Matthew 24:49	καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ	and begins to beat his fellow servants
Matthew 24:51	καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτ	…and put him with the hypocrites. In that place…
Matthew 25:14	καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ	and entrusted to them his property
Matthew 26:51	ἐκτείνας τὴν χεῖρα ἀπέσπασεν τὴν μάχαιραν αὐτοῦ	stretched out his hand and drew his sword
Matthew 26:51	ἀφεῖλεν αὐτοῦ τὸ ὠτίον	and cut off his ear
Matthew 26:65	τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ	Then the high priest tore his robes
Matthew 26:67	Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ	Then they spit in his face
Matthew 27:30	καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ	and struck him on the head
Matthew 27:31	καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ	and put his own clothes on him
Matthew 27:32	ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ	to carry his cross
Matthew 27:35	διεμερίσαντο τὰ ἱμάτια αὐτοῦ	they divided his garments
Matthew 27:37	ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ	over his head they put the charge against him
Matthew 27:53	καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ	and coming out of the tombs after his resurrection

Occurrences of αὐτοῦ preceding or following a phrase in the accusative case in Mark
Reference	NET Parallel Greek	ESV
Mark 1:3	εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	make his paths straight
Mark 1:6	ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ	a leather belt around his waist
Mark 1:19	Ἰωάννην τὸν ἀδελφὸν αὐτοῦ	John his brother
Mark 1:41	ἐκτείνας τὴν χεῖρα αὐτοῦ	he stretched out his hand
Mark 3:27	τὰ σκεύη αὐτοῦ διαρπάσαι	and plunder his goods
Mark 3:27	καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει	Then indeed he may plunder his house.
Mark 4:32	ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν	so that the birds of the air can make nests in its shade
Mark 5:22	πίπτει πρὸς τοὺς πόδας αὐτοῦ	he fell at his feet
Mark 6:1	καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ	and came to his hometown
Mark 6:14	φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ	for Jesus’ name had become known
Mark 6:27	ἐνέγκαι τὴν κεφαλὴν αὐτοῦ	to bring John’s head
Mark 6:28	καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι	and brought his head on a platter
Mark 6:29	ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ	they came and took his body
Mark 6:41	καὶ ἐδίδου τοῖς μαθηταῖς (NA²⁸: καὶ ἐδίδου τοῖς μαθηταῖς [αὐτοῦ])	and gave them to the disciples
Mark 6:45	εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον	Immediately he made his disciples get into the boat
Mark 7:19	ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν	since it enters not his heart
Mark 7:25	ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ	and came and fell down at his feet
Mark 7:33	ἔβαλεν τοὺς δακτύλους αὐτοῦ	he put his fingers
Mark 7:33	εἰς τὰ ὦτα αὐτοῦ	into his ears
Mark 8:23	καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ	and when he had spit on his eyes
Mark 8:25	εἶτα πάλιν \|ἐπέθηκεν\| τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ	Then Jesus laid his hands on his eyes again
Mark 8:26	καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ	And he sent him to his home
Mark 8:27	καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ	And on the way he asked his disciples
Mark 8:33	ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ	But turning and seeing his disciples
Mark 8:34	καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι	and take up his cross and follow me
Mark 8:35	ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν \|αὐτοῦ\| σῶσαι	For whoever would save his life
Mark 8:35	ὃς δ᾿ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ	but whoever loses his life
Mark 8:36	καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ	and forfeit his soul
Mark 9:21	καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ	And Jesus asked his father
Mark 9:31	ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ	for he was teaching his disciples
Mark 9:41	οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ	will by no means lose his reward
Mark 9:42	περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ	a great millstone were hung around his neck
Mark 10:7	ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ	Therefore a man shall leave his father
Mark 10:11	ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ	Whoever divorces his wife
Mark 10:45	καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν	and to give his life as a ransom for many
Mark 10:50	ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ	And throwing off his cloak
Mark 12:43	καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ	And he called his disciples
Mark 13:16	ἆραι τὸ ἱμάτιον αὐτοῦ	to take his cloak
Mark 13:27	καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς [αὐτοῦ]	and gather his elect
Mark 13:34	ἀφεὶς τὴν οἰκίαν αὐτοῦ	when he leaves home
Mark 13:34	ἑκάστῳ τὸ ἔργον αὐτοῦ	each with his work
Mark 14:47	καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον	and cut off his ear
Mark 14:65	καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον	and to cover his face
Mark 15:19	καὶ ἔτυπτον αὐτοῦ τὴν κεφαλὴν	And they were striking his head
Mark 15:21	ἄρῃ τὸν σταυρὸν αὐτοῦ	to carry his cross
Mark 15:24	καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ	and divided his garments

Occurrences of αὐτοῦ preceding or following a phrase in the accusative case in Luke
Reference	NET Parallel Greek	ESV
Luke 1:13	καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην	and you shall call his name John.
Luke 1:23	ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ	he went to his home.
Luke 1:31	καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν	and you shall call his name Jesus.
Luke 1:49	καὶ ἅγιον τὸ ὄνομα αὐτοῦ	and holy is his name.
Luke 1:58	ὅτι ἐμεγάλυνεν κύριος τὸ ἔλεος αὐτοῦ μετ᾿ αὐτῆς	that the Lord had shown great mercy to her
Luke 1:64	ἀνεῴχθη δὲ τὸ στόμα αὐτοῦ παραχρῆμα	And immediately his mouth was opened
Luke 2:21	καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς	he was called Jesus
Luke 2:34	καὶ εἶπεν πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ	and said to Mary his mother
Luke 3:4	εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	make his paths straight.
Luke 3:17	διακαθᾶραι τὴν ἅλωνα αὐτοῦ	to clear his threshing floor
Luke 3:17	καὶ συναγαγεῖν τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ	and to gather the wheat into his barn
Luke 5:25	ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν	and went home, glorifying God
Luke 5:30	πρὸς τοὺς μαθητὰς αὐτοῦ	at his disciples
Luke 6:13	προσεφώνησεν τοὺς μαθητὰς αὐτοῦ	he called his disciples
Luke 6:14	καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ	and Andrew his brother
Luke 6:20	Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ	And he lifted up his eyes
Luke 6:20	εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν	on his disciples, and said:
Luke 6:45	ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ	for out of the abundance of the heart his mouth speaks
Luke 7:1	Ἐπειδὴ ἐπλήρωσεν πάντα τὰ ρήματα αὐτοῦ	After he had finished all his sayings
Luke 7:3	ἐλθὼν διασώσῃ τὸν δοῦλον αὐτοῦ	to come and heal his servant
Luke 7:16	καὶ ὅτι ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ	and “God has visited his people!”
Luke 7:38	καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ	and standing behind him at his feet
	βρέχειν τοὺς πόδας αὐτοῦ	to wet his feet
	καὶ κατεφίλει τοὺς πόδας αὐτοῦ	and kissed his feet
Luke 8:5	ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ	A sower went out to sow his seed.
Luke 8:41	παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ	he implored him to come to his house
Luke 9:14	εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ	And he said to his disciples
Luke 9:23	καὶ ἀράτω τὸν σταυρὸν αὐτοῦ	and take up his cross
Luke 9:24	ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι	For whoever would save his life
Luke 9:24	ὃς δ᾿ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ	but whoever loses his life
Luke 9:31	ἔλεγον τὴν ἔξοδον αὐτοῦ	and spoke of his departure
Luke 9:32	εἶδον τὴν δόξαν αὐτοῦ	they saw his glory
Luke 9:43	εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ	Jesus said to his disciples
Luke 10:2	ἐργάτας ἐκβάλῃ εἰς τὸν θερισμὸν αὐτοῦ	to send out laborers into his harvest
Luke 10:34	καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ	He went to him and bound up his wounds
Luke 10:39	ἤκουεν τὸν λόγον αὐτοῦ	and listened to his teaching
Luke 11:1	καθὼς καὶ Ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ	as John taught his disciples
Luke 11:8	διὰ τὸ εἶναι φίλον αὐτοῦ	because he is his friend
Luke 11:8	διά γε τὴν ἀναίδειαν αὐτοῦ	yet because of his impudence
Luke 11:22	τὴν πανοπλίαν αὐτοῦ αἴρει	he takes away his armor
Luke 11:22	καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν	and divides his spoil
Luke 12:1	ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ πρῶτον	he began to say to his disciples first
Luke 12:22	Εἶπεν δὲ πρὸς τοὺς μαθητὰς [αὐτοῦ]	And he said to his disciples
Luke 12:25	δύναται ἐπὶ τὴν ἡλικίαν αὐτοῦ προσθεῖναι πῆχυν	can add a single hour to his span of life
Luke 12:31	πλὴν ζητεῖτε τὴν βασιλείαν αὐτοῦ	Instead, seek his kingdom
Luke 12:39	οὐκ \|ἂν\| ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ	he would not have left his house to be broken into
Luke 12:47	ἢ ποιήσας πρὸς τὸ θέλημα αὐτοῦ	or act according to his will
Luke 13:15	ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ	Does not each of you on the Sabbath untie his ox
Luke 14:17	ἀπέστειλεν τὸν δοῦλον αὐτοῦ	he sent his servant
Luke 15:5	ἐπιτίθησιν ἐπὶ τοὺς ὤμους αὐτοῦ χαίρων	he lays it on his shoulders, rejoicing.
Luke 15:13	καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ	and there he squandered his property
Luke 15:15	καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὐτοῦ	who sent him into his fields
Luke 15:20	καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ	and ran and embraced him
Luke 15:22	εἶπεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ	But the father said to his servants
Luke 15:22	καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ	and put a ring on his hand
Luke 16:1	διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ	was wasting his possessions
Luke 16:18	Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ	Everyone who divorces his wife
Luke 16:20	πρὸς τὸν πυλῶνα αὐτοῦ	at his gate
Luke 16:21	ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ	Moreover, even the dogs came and licked his sores.
Luke 16:23	καὶ ἐν τῷ ᾅδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ	and in Hades…he lifted up his eyes
Luke 17:2	εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ	if a millstone were hung around his neck
Luke 17:16	καὶ ἔπεσεν ἐπὶ πρόσωπον παρὰ τοὺς πόδας αὐτοῦ	and he fell on his face at Jesus’ feet
Luke 17:33	ὃς ἐὰν ζητήσῃ τὴν ψυχὴν αὐτοῦ περιποιήσασθαι	Whoever seeks to preserve his life
Luke 18:13	ἀλλ᾿ ἔτυπτεν τὸ στῆθος \|αὐτοῦ\|	but beat his breast
Luke 18:14	κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ	this man went down to his house
Luke 22:36	καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν	And let the one who has no sword sell his cloak and buy one.
Luke 22:50	καὶ ἀφεῖλεν τὸ οὖς αὐτοῦ τὸ δεξιόν	and cut off his right ear
Luke 23:34	διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον \|κλήρους\|	And they cast lots to divide his garments.
Luke 23:55	καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ	and how his body was laid
Luke 24:23	καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ	and when they did not find his body
Luke 24:26	καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ	and enter into his glory
Luke 24:50	καὶ ἐπάρας τὰς χεῖρας αὐτοῦ	and lifting up his hands

Occurrences of ἑαυτοῦ in a phrase in the accusative case
Reference	NET Parallel Greek	ESV
Luke 2:3	εἰς τὴν ἑαυτοῦ πόλιν	to his own town
Luke 11:21	φυλάσσῃ τὴν ἑαυτοῦ αὐλήν	guards his own palace
Luke 14:26	μισεῖ τὸν πατέρα ἑαυτοῦ	hate his own father
Luke 14:26	καὶ τὴν ψυχὴν ἑαυτοῦ	And…his own life
Luke 14:27	βαστάζει τὸν σταυρὸν ἑαυτοῦ	bear his own cross
Luke 15:20	ἦλθεν πρὸς τὸν πατέρα ἑαυτοῦ	came to his father
Luke 24:27	τὰ περὶ ἑαυτοῦ	the things concerning himself
Romans 4:19	κατενόησεν τὸ ἑαυτοῦ σῶμα	he considered his own body
Romans 5:8	συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην	But…shows his love
Romans 8:3	τὸν ἑαυτοῦ υἱὸν πέμψας	sending his own Son
1 Corinthians 7:2	ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω	each man should have his own wife
1 Corinthians 7:37	τηρεῖν τὴν ἑαυτοῦ παρθένον	to keep her as his betrothed
1 Corinthians 7:38	ὁ γαμίζων τὴν ἑαυτοῦ παρθένον	he who marries his betrothed
1 Corinthians 10:24	μηδεὶς τὸ ἑαυτοῦ ζητείτω	Let no one seek his own good
1 Corinthians 10:29	συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ	I do not mean your conscience
Ephesians 5:28	ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ	He who loves his wife loves himself.
Ephesians 5:29	Οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν	For no one ever hated his own flesh
Ephesians 5:33	ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν	let each one of you love his wife as himself
1 Thessalonians 2:12	τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν	who calls you into his own kingdom
1 Thessalonians 4:4	εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ	that each one of you know how to control his own body in holiness
Revelation 10:7	ὡς εὐηγγέλισεν τοὺς ἑαυτοῦ δούλους τοὺς προφήτας	just as he announced to his servants the prophets

Tables comparing Matthew 7:24; 22:24; 1:24; 22:25; Mark 14:65; 10:11; Luke 2:3-5; Matthew 12:29; Luke 11:26; 13:18, 19; Mark 4:30, 31; John 14:9; 14:11 and 2 Corinthians 5:16 in the NET and KJV follow.

Matthew 7:24 (NET)	Matthew 7:24 (KJV)
“Everyone who hears these words of mine and does them is like a wise man who built his house on rock.	Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:

Matthew 7:24 (NET Parallel Greek)	Matthew 7:24 (Stephanus Textus Receptus)	Matthew 7:24 (Byzantine Majority Text)
Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους \|τούτους\| καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν	πας ουν οστις ακουει μου τους λογους τουτους και ποιει αυτους ομοιωσω αυτον ανδρι φρονιμω οστις ωκοδομησεν την οικιαν αυτου επι την πετραν	πας ουν οστις ακουει μου τους λογους τουτους και ποιει αυτους ομοιωσω αυτον ανδρι φρονιμω οστις ωκοδομησεν την οικιαν αυτου επι την πετραν

Matthew 22:24 (NET)	Matthew 22:24 (KJV)
“Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children for his brother.’	Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

Matthew 22:24 (NET Parallel Greek)	Matthew 22:24 (Stephanus Textus Receptus)	Matthew 22:24 (Byzantine Majority Text)
λέγοντες· διδάσκαλε, Μωϋσῆς εἶπεν· ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἀναστήσει σπέρμα τῷ ἀδελφῷ αὐτοῦ	λεγοντες διδασκαλε μωσης ειπεν εαν τις αποθανη μη εχων τεκνα επιγαμβρευσει ο αδελφος αυτου την γυναικα αυτου και αναστησει σπερμα τω αδελφω αυτου	λεγοντες διδασκαλε μωσης ειπεν εαν τις αποθανη μη εχων τεκνα επιγαμβρευσει ο αδελφος αυτου την γυναικα αυτου και αναστησει σπερμα τω αδελφω αυτου

Matthew 1:24 (NET)	Matthew 1:24 (KJV)
When Joseph awoke from sleep he did what the angel of the Lord told him. He took his wife,	Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

Matthew 1:24 (NET Parallel Greek)	Matthew 1:24 (Stephanus Textus Receptus)	Matthew 1:24 (Byzantine Majority Text)
ἐγερθεὶς δὲ \|ὁ\| Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ	διεγερθεις δε ο ιωσηφ απο του υπνου εποιησεν ως προσεταξεν αυτω ο αγγελος κυριου και παρελαβεν την γυναικα αυτου	διεγερθεις δε ο ιωσηφ απο του υπνου εποιησεν ως προσεταξεν αυτω ο αγγελος κυριου και παρελαβεν την γυναικα αυτου

Matthew 22:25 (NET)	Matthew 22:25 (KJV)
Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother.	Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:

Matthew 22:25 (NET Parallel Greek)	Matthew 22:25 (Stephanus Textus Receptus)	Matthew 22:25 (Byzantine Majority Text)
ἦσαν δὲ παρ᾿ ἡμῖν ἑπτὰ ἀδελφοί· καὶ ὁ πρῶτος γήμας ἐτελεύτησεν, καὶ μὴ ἔχων σπέρμα ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ	ησαν δε παρ ημιν επτα αδελφοι και ο πρωτος γαμησας ετελευτησεν και μη εχων σπερμα αφηκεν την γυναικα αυτου τω αδελφω αυτου	ησαν δε παρ ημιν επτα αδελφοι και ο πρωτος γαμησας ετελευτησεν και μη εχων σπερμα αφηκεν την γυναικα αυτου τω αδελφω αυτου

Mark 14:65 (NET)	Mark 14:65 (KJV)
Then some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat him.	And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.

Mark 14:65 (NET Parallel Greek)	Mark 14:65 (Stephanus Textus Receptus)	Mark 14:65 (Byzantine Majority Text)
Καὶ ἤρξαντο τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ· προφήτευσον, καὶ οἱ ὑπηρέται ραπίσμασιν αὐτὸν ἔλαβον	και ηρξαντο τινες εμπτυειν αυτω και περικαλυπτειν το προσωπον αυτου και κολαφιζειν αυτον και λεγειν αυτω προφητευσον και οι υπηρεται ραπισμασιν αυτον εβαλλον	και ηρξαντο τινες εμπτυειν αυτω και περικαλυπτειν το προσωπον αυτου και κολαφιζειν αυτον και λεγειν αυτω προφητευσον και οι υπηρεται ραπισμασιν αυτον εβαλλον

Mark 10:11 (NET)	Mark 10:11 (KJV)
So he told them, “Whoever divorces his wife and marries another commits adultery against her.	And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.

Mark 10:11 (NET Parallel Greek)	Mark 10:11 (Stephanus Textus Receptus)	Mark 10:11 (Byzantine Majority Text)
καὶ λέγει αὐτοῖς· ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπ᾿ αὐτήν	και λεγει αυτοις ος εαν απολυση την γυναικα αυτου και γαμηση αλλην μοιχαται επ αυτην	και λεγει αυτοις ος εαν απολυση την γυναικα αυτου και γαμηση αλλην μοιχαται επ αυτην

Luke 2:3-5 (NET)	Luke 2:3-5 (KJV)
Everyone went to his own town to be registered.	And all went to be taxed, every one into his own city.

Luke 2:3 (NET Parallel Greek)	Luke 2:3 (Stephanus Textus Receptus)	Luke 2:3 (Byzantine Majority Text)
καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν	και επορευοντο παντες απογραφεσθαι εκαστος εις την ιδιαν πολιν	και επορευοντο παντες απογραφεσθαι εκαστος εις την ιδιαν πολιν

So Joseph also went up from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was of the house and family line of David.

And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

Luke 2:4 (NET Parallel Greek)	Luke 2:4 (Stephanus Textus Receptus)	Luke 2:4 (Byzantine Majority Text)
Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ	ανεβη δε και ιωσηφ απο της γαλιλαιας εκ πολεως ναζαρετ εις την ιουδαιαν εις πολιν δαβιδ ητις καλειται βηθλεεμ δια το ειναι αυτον εξ οικου και πατριας δαβιδ	ανεβη δε και ιωσηφ απο της γαλιλαιας εκ πολεως ναζαρετ εις την ιουδαιαν εις πολιν δαυιδ ητις καλειται βηθλεεμ δια το ειναι αυτον εξ οικου και πατριας δαυιδ

He went to be registered with Mary, who was promised in marriage to him, and who was expecting a child.

To be taxed with Mary his espoused wife, being great with child.

Luke 2:5 (NET Parallel Greek)	Luke 2:5 (Stephanus Textus Receptus)	Luke 2:5 (Byzantine Majority Text)
ἀπογράψασθαι σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐγκύῳ	απογραψασθαι συν μαριαμ τη μεμνηστευμενη αυτω γυναικι ουση εγκυω	απογραψασθαι συν μαριαμ τη μεμνηστευμενη αυτω γυναικι ουση εγκυω

Matthew 12:29 (NET)	Matthew 12:29 (KJV)
How else can someone enter a strong man’s house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house.	Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

Matthew 12:29 (NET Parallel Greek)	Matthew 12:29 (Stephanus Textus Receptus)	Matthew 12:29 (Byzantine Majority Text)
ἢ πῶς δύναται τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει	η πως δυναται τις εισελθειν εις την οικιαν του ισχυρου και τα σκευη αυτου διαρπασαι εαν μη πρωτον δηση τον ισχυρον και τοτε την οικιαν αυτου διαρπασει	η πως δυναται τις εισελθειν εις την οικιαν του ισχυρου και τα σκευη αυτου διαρπασαι εαν μη πρωτον δηση τον ισχυρον και τοτε την οικιαν αυτου διαρπασει

Luke 11:26 (NET)	Luke 11:26 (KJV)
Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so the last state of that person is worse than the first.”	Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

Luke 11:26 (NET Parallel Greek)	Luke 11:26 (Stephanus Textus Receptus)	Luke 11:26 (Byzantine Majority Text)
τότε πορεύεται καὶ παραλαμβάνει ἕτερα πνεύματα πονηρότερα ἑαυτοῦ ἑπτὰ καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων	τοτε πορευεται και παραλαμβανει επτα ετερα πνευματα πονηροτερα εαυτου και εισελθοντα κατοικει εκει και γινεται τα εσχατα του ανθρωπου εκεινου χειρονα των πρωτων	τοτε πορευεται και παραλαμβανει επτα ετερα πνευματα πονηροτερα εαυτου και ελθοντα κατοικει εκει και γινεται τα εσχατα του ανθρωπου εκεινου χειρονα των πρωτων

Luke 13:18, 19 (NET)	Luke 13:18, 19 (KJV)
Thus Jesus asked, “What is the kingdom of God like? To what should I compare it?	Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

Luke 13:18 (NET Parallel Greek)	Luke 13:18 (Stephanus Textus Receptus)	Luke 13:18 (Byzantine Majority Text)
Ἔλεγεν οὖν· τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ καὶ τίνι ὁμοιώσω αὐτήν	ελεγεν δε τινι ομοια εστιν η βασιλεια του θεου και τινι ομοιωσω αυτην	ελεγεν δε τινι ομοια εστιν η βασιλεια του θεου και τινι ομοιωσω αυτην

It is like a mustard seed that a man took and sowed in his garden. It grew and became a tree, and the wild birds nested in its branches.”

It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.

Luke 13:19 (NET Parallel Greek)	Luke 13:19 (Stephanus Textus Receptus)	Luke 13:19 (Byzantine Majority Text)
ὁμοία ἐστὶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς κῆπον ἑαυτοῦ, καὶ ἠύξησεν καὶ ἐγένετο εἰς δένδρον, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ	ομοια εστιν κοκκω σιναπεως ον λαβων ανθρωπος εβαλεν εις κηπον εαυτου και ηυξησεν και εγενετο εις δενδρον μεγα και τα πετεινα του ουρανου κατεσκηνωσεν εν τοις κλαδοις αυτου	ομοια εστιν κοκκω σιναπεως ον λαβων ανθρωπος εβαλεν εις κηπον εαυτου και ηυξησεν και εγενετο εις δενδρον μεγα και τα πετεινα του ουρανου κατεσκηνωσεν εν τοις κλαδοις αυτου

Mark 4:30, 31 (NET)	Mark 4:30, 31 (KJV)
He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it?	And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?

Mark 4:30 (NET Parallel Greek)	Mark 4:30 (Stephanus Textus Receptus)	Mark 4:30 (Byzantine Majority Text)
Καὶ ἔλεγεν· πῶς ὁμοιώσωμεν τὴν βασιλείαν τοῦ θεοῦ ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν	και ελεγεν τινι ομοιωσωμεν την βασιλειαν του θεου η εν ποια παραβολη παραβαλωμεν αυτην	και ελεγεν τινι ομοιωσωμεν την βασιλειαν του θεου η εν ποια παραβολη παραβαλωμεν αυτην

It is like a mustard seed that when sown in the ground, even though it is the smallest of all the seeds in the ground—

It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:

Mark 4:31 (NET Parallel Greek)	Mark 4:31 (Stephanus Textus Receptus)	Mark 4:31 (Byzantine Majority Text)
ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον ὂν πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς	ως κοκκω σιναπεως ος οταν σπαρη επι της γης μικροτερος παντων των σπερματων εστιν των επι της γης	ως κοκκον σιναπεως ος οταν σπαρη επι της γης μικροτερος παντων των σπερματων εστιν των επι της γης

John 14:9 (NET)	John 14:9 (KJV)
Jesus replied, “Have I been with you for so long and yet you have not known me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?	Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

John 14:9 (NET Parallel Greek)	John 14:9 (Stephanus Textus Receptus)	John 14:9 (Byzantine Majority Text)
λέγει αὐτῷ \|ὁ\| Ἰησοῦς· \|τοσούτῳ χρόνῳ\| μεθ᾿ ὑμῶν εἰμι καὶ οὐκ ἔγνωκας με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα· πῶς σὺ λέγεις· δεῖξον ἡμῖν τὸν πατέρα	λεγει αυτω ο ιησους τοσουτον χρονον μεθ υμων ειμι και ουκ εγνωκας με φιλιππε ο εωρακως εμε εωρακεν τον πατερα και πως συ λεγεις δειξον ημιν τον πατερα	λεγει αυτω ο ιησους τοσουτον χρονον μεθ υμων ειμι και ουκ εγνωκας με φιλιππε ο εωρακως εμε εωρακεν τον πατερα και πως συ λεγεις δειξον ημιν τον πατερα

John 14:11 (NET)	John 14:11 (KJV)
Believe me that I am in the Father, and the Father is in me, but if you do not believe me, believe because of the miraculous deeds themselves.	Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.

John 14:11 (NET Parallel Greek)	John 14:11 (Stephanus Textus Receptus)	John 14:11 (Byzantine Majority Text)
πιστεύετε μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε	πιστευετε μοι οτι εγω εν τω πατρι και ο πατηρ εν εμοι ει δε μη δια τα εργα αυτα πιστευετε μοι	πιστευετε μοι οτι εγω εν τω πατρι και ο πατηρ εν εμοι ει δε μη δια τα εργα αυτα πιστευετε μοι

2 Corinthians 5:16 (NET)	2 Corinthians 5:16 (KJV)
So then from now on we acknowledge no one from an outward human point of view. Even though we have known Christ from such a human point of view, now we do not know him in that way any longer.	Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

2 Corinthians 5:16 (NET Parallel Greek)	2 Corinthians 5:16 (Stephanus Textus Receptus)	2 Corinthians 5:16 (Byzantine Majority Text)
῞Ωστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν	ωστε ημεις απο του νυν ουδενα οιδαμεν κατα σαρκα ει δε και εγνωκαμεν κατα σαρκα χριστον αλλα νυν ουκετι γινωσκομεν	ωστε ημεις απο του νυν ουδενα οιδαμεν κατα σαρκα ει δε και εγνωκαμεν κατα σαρκα χριστον αλλα νυν ουκετι γινωσκομεν

Back to Wonders and False Wonders, Part 3

Back to The Day of the Lord, Part 8

¹ 1 Corinthians 7:36 (ESV)

² 1 Corinthians 7:37, 38 (ESV) Table

³ The NET parallel Greek text and NA²⁸ had ἑαυτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιδιαν.

⁴ In the NET parallel Greek text and NA²⁸ Nazareth was spelled Ναζαρὲθ, and ναζαρετ in the Stephanus Textus Receptus and Byzantine Majority Text.

⁵ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

⁶ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

⁷ The NET parallel Greek text and NA²⁸ had ἐμνηστευμένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεμνηστευμενη and γυναικι (KJV: espoused wife).

⁸ Matthew 12:29a (ESV) and Mark 3:27a (ESV) Table

⁹ Matthew 12:29b (ESV) and Mark 3:27b (ESV) Table

¹⁰ Luke 11:24a (ESV)

¹¹ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had εἰσελθόντα here, where the Byzantine Majority Text had ελθοντα.

¹² The NET parallel Greek text and NA²⁸ had οὖν (NET: Then) here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: Then).

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had μεγα (KJV: great) following tree. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text and NA²⁸ had πῶς (NET: To what) here, where the Stephanus Textus Receptus and Byzantine Majority Text had τινι (KJV: Whereunto).

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

¹⁶ The NET parallel Greek text and NA²⁸ had θῶμεν (NET: to present) here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραβαλωμεν (KJV: shall we compare).

¹⁷ The NET parallel Greek text and NA²⁸ had μικρότερον ὂν here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply μικροτερος (KJV: is less).

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: that be) following seeds. The NET parallel Greek text and NA²⁸ did not.

¹⁹ Who Am I? Part 3

²⁰ Sexual Immorality Revisited, Part 3

²¹ John 17:3 (ESV)

²² Acts 17:28a (ESV)

²³ The NET parallel Greek text and NA²⁸ had τοσούτῳ χρόνῳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had τοσουτον χρονον (KJV: so long time) in the accusative case.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had μοι (KJV: me) following believe. The NET parallel Greek text and NA²⁸ did not.

²⁶ John 15:4 (ESV) Table

²⁷ The NET parallel Greek text and NA²⁸ had εἰ καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει δε και (KJV: yea, though).

Hannah’s Prayer, Part 5

Posted on December 15, 2019 by admin

He will keep the feet of His holy ones, Hannah’s prayer continued, but the wicked shall be put to silence in darkness; for not by strength shall man prevail.^[1] Only the third clause gets any corroboration from the Septuagint. I’ll examine the first two clauses in detail using Morfix online.

Morfix translates contemporary Hebrew, not necessarily or exclusively biblical Hebrew, but it’s the online source I’ve found to begin to get a handle on Hebrew homographs. I copied the Hebrew word from the Engish/Hebrew Tanakh on Chabad.org. If I got no result when I pasted it into Morfix I tried the same word (without vowel points) from the NET parallel Hebrew. (I’m assuming for the moment the failure has something to do with the way my copy/paste function handles vowel points.)

Masoretic Text		Septuagint
1 Samuel 2:9a (Tanakh)	1 Samuel 2:9a (NET)	1 Reigns 2:9a (NETS)	1 Kings 2:9a (Elpenor English)
He will keep the feet of His holy ones,	He watches over his holy ones,	“Granting the prayer to the one who prays,	granting his petition to him that prays;

1 Samuel 2:9a
Hebrew	Tanakh	Homographs	English Definitions
רַגְלֵ֚י	the feet	רֶגֶל	leg; stem (of a goblet, wineglass); foot; (prosody) meter; ברגל – on foot, by foot
		רֶגֶל	(Jewish ritual) each of the three pilgrimage festivals (Sukkot, Passover, or Shavuot); (biblical) time, occasion
		רִגֵּל	to spy; to tail, to shadow
חֲסִידָיו֙	of his holy ones	חָסִיד	Hassid (follower of a Hassidic sect); follower of, aficionado, “fan”, devotee; (literary) devout person, God-fearing person, religiously observant person; righteous, pious, kind
כתיב		כְּתִיב	spelling^[2]
חֲסִידָו֙ חסידו		N/A
ישמר יִשְׁמֹ֔ר	He will keep	שִׁמֵּר	to preserve; to maintain
		שָׁמַר	to guard; to safeguard; to watch, to supervise; to keep, to maintain; to observe (rules)
		נִשְׁמַר	to be kept, to be safeguarded; to be maintained; to be saved, to be reserved; to be observed, to be fulfilled (a rule, regulation, directive)
		שֻׁמַּר	to be preserved, to be pickled

There doesn’t appear to be any way to derive granting his petition to him that prays from Hebrew homographs of the Masoretic text. I note that He will keep the feet of His holy ones might be considered a more general analog relative to the specificity of granting his petition to him that prays to Hannah’s own circumstance (1 Samuel 1:10-20).

Masoretic Text		Septuagint
1 Samuel 2:9b (Tanakh)	1 Samuel 2:9b (NET)	1 Reigns 2:9b (NETS)	1 Kings 2:9 (Elpenor English)
but the wicked shall be put to silence in darkness;	but the wicked are made speechless in the darkness,	he has even blessed the years of the righteous,	and he blesses the years of the righteous,

1 Samuel 2:9b
Hebrew	Tanakh	Homographs	English Definitions
ורשעים וּרְשָׁעִ֖ים	but the wicked	רָשָׁע	evil person; criminal
בחשך בַּח֣שֶׁךְ	in darkness	חֹשֶׁךְ	darkness; evil, forces of darkness
בחשך בַּח֣שֶׁךְ	in darkness	חָשֵׁךְ	(flowery) dark, gloomy, lifeless
ידמו יִדָּ֑מּוּ	shall be put to silence	דָּמָה	to resemble; (flowery) to seem, to appear
		דִּמָּה	to imagine; to conceptualize, to visualize; to compare
		הִדְמָה	to simulate
		הִדַּמָּה	to model oneself on, to copy, to ape; (phonetics) to be assimilated
		דָּמַם	(literary) to silence, to quieten; (literary) to cease moving, to stand still
		נָדַם	(literary) to be silent, to be silenced, to be quiet
		נִדְמָה	to resemble, to be similar to

Again, it doesn’t seem possible to derive and he blesses the years of the righteous from homographs of the Hebrew of the Masoretic text. I note that but the wicked shall be put to silence in darkness is the logical inverse of and he blesses the years of the righteous, contrasting the death of the wicked to the life of the righteous. Someone made a deliberate change, but whom?

He lifts up the poor from the earth, and raises the needy from the dunghill; to seat him with the princes of the people, and causing them to inherit the throne of glory (Table): granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail (Table).^[3] This certainly directs my thoughts to Jesus, specifically his petition: Father, forgive them, for they don’t know what they are doing.^[4]

The same verses from the Masoretic text, not so much: He raiseth up the poor out of the dust, He lifteth up the needy from the dung-hill, to make them sit with princes, and inherit the throne of glory; for the pillars of the earth are HaShem’S, and He hath set the world upon them (Table). 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 (Table).^[5]

When I consider that the Masoretes’ attempt “to decipher the authentic word of God and eliminate the dissimilarities” of the “many disparities of the Torah [that] emerged as countless scribes wrote numerous scrolls” was guided by “their ultimate goal…to uphold the traditions of the Jewish people,”^[6] I think the Septuagint may be more original here. The translation—but the wicked shall be put to silence in darkness—is somewhat clever. But it scarcely hides the Masoretes’ profound wish that the wicked shall be cut off in darkness,^[7] if the wicked are understood as those pesky believers who kept finding Jesus in the Hebrew Scriptures. As such, it provides a tacit acknowledgement that petition was original here, a petition that was not being granted even as Hannah asserted that the Lord is granting his petition to him that prays.

The entire verse reads:

Masoretic Text		Septuagint
1 Samuel 2:9 (Tanakh)	1 Samuel 2:9 (NET)	1 Reigns 2:9 (NETS)	1 Kings 2:9 (Elpenor English)
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.

If you remain in me and my words remain in you, Jesus promised, ask whatever you want, and it will be done for you. My Father is honored by this, that you bear much fruit and show that you are my disciples.^[8]

Hannah continued:

Masoretic Text		Septuagint
1 Samuel 2:10 (Tanakh)	1 Samuel 2:10 (NET)	1 Reigns 2:10 (NETS)	1 Kings 2:10 (Elpenor English)
They that strive with HaShem shall be broken to pieces; against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed.	The Lord shatters his adversaries; he thunders against them from the heavens. The Lord executes judgment to the ends of the earth. He will strengthen his king and exalt the power of his anointed one.”	The Lord will make his adversary weak; the Lord is holy. Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land. The Lord ascended to the heavens and thundered. He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.”	The Lord will weaken his adversary; the Lord [is] holy. Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth. The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ. And she left him [e.g., Samuel] there before the Lord,

I’ll consider each part of this verse in turn.

Masoretic Text		Septuagint
1 Samuel 2:10a (Tanakh)	1 Samuel 2:10a (NET)	1 Reigns 2:10a (NETS)	1 Kings 2:10a (Elpenor English)
They that strive with HaShem shall be broken to pieces;	The Lord shatters his adversaries;	The Lord will make his adversary weak;	The Lord will weaken his adversary;

1 Samuel 2:10a
Hebrew	Tanakh	Homographs	English Definitions
יהוה יְהֹוָ֞ה	HaShem	יְהֹוָה	(biblical) Jehovah, God, the Lord
יהוה יְהֹוָ֞ה	HaShem	הִוָּה	to constitute
יחתו יֵחַ֣תּוּ	shall be broken to pieces	חָתָה	to stir (fire), to rake (coals)
		חַת	(flowery) to be afraid, to be terrified
		נִחַת	(biblical) to be horrified, to be terrified
מריביו מְרִיבָ֗יו		N/A
כתיב		כְּתִיב	spelling^[9]
מְרִיבָ֗ו	They that strive with	רִיב	quarrel, argument, dispute
מְרִיבָ֗ו	They that strive with	רֵיְב	rave (large dancing party)

Morfix wasn’t much help for an understanding of יֵחַ֣תּוּ (shall be broken to pieces). I copied and pasted the form חָתַת from Strong’s Concordance and Morfix came up with “(literary) fear, terror.” Strong’s definition of חָתַת (châthath) reads: “A primitive root; properly to prostrate; hence to break down, either (literally) by violence, or (figuratively) by confusion and fear.” And the NET reads: “1) to go down, descend 1a) (Qal) 1a1) to go down, descend 1a2) to descend, descend into (chastisement) (fig.) 1b) (Niphal) to come down into, penetrate 1c) (Piel) to cause to descend, press down, stretch (a bow) 1d) (Hiphil) to bring down.”

Moses said: Behold, HaShem thy G-d hath set the land before thee; go up, take possession (Hebrews 3:7-4:11), as HaShem, the G-d of thy fathers, hath spoken unto thee; fear not, neither be dismayed^[10] (תֵּחָֽת). But the rabbis’ chose δειλιάσητε (a form of δειλιάω: to be afraid, fear, be fearful; to be timid, be cowardly) in this context rather than ἀσθενῆ (a form of ἀσθενής: weak, powerless; weak and easily defeated; sick, ill, unhealthy; physically weak, feeble, miserable; morally weak; weak in influence, without influence; structurally weak {e.g., weak stones unable to support}).

As I meditate on the meaning of these words I can’t help but recall Paul’s letter to believers in Philippi (Philippians 2:5-11 NET):

You should have the same attitude^[11] toward one another that Christ Jesus had, who though he existed in the form of God did not regard equality with God as something to be grasped, but^[12] emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. He humbled himself, by becoming obedient to the point of death—even death on a cross! As a result God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

To an unbeliever this is a dreadful fate reserved for one’s worst enemies. To a believer this is the wisdom and power of God unto salvation as He transfigures his adversary (ἀντίδικον), one adversary at a time into his sons. Again, Paul wrote to believers in Corinth (2 Corinthians 12:9, 10 NET):

But [the Lord] said to me, “My grace is enough for you, for my^[13] power is made perfect^[14] in weakness (ἀσθενείᾳ).” So then, I will boast most gladly about my weaknesses (ἀσθενείαις), so that the power of Christ may reside in me. Therefore I am content with weaknesses (ἀσθενείαις), with insults, with troubles, with persecutions and^[15] difficulties for the sake of Christ, for whenever I am weak (ἀσθενῶ), then I am strong.

Hannah’s prayer continued in the Septuagint:

Masoretic Text		Septuagint
1 Samuel 2:10b (Tanakh)	1 Samuel 2:10b (NET)	1 Reigns 2:10b (NETS)	1 Kings 2:10b (Elpenor English)
		the Lord is holy.	the Lord [is] holy.

Here I was reminded of David’s words:

Masoretic Text		Septuagint
1 Chronicles 28:2, 3 (Tanakh)	1 Chronicles 28:2, 3 (NET)	1 Chronicles 28:2, 3 (NETS)	1 Chronicles 28:2, 3 (Elpenor English)
Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:	King David rose to his feet and said: “Listen to me, my brothers and my people. I wanted to build a temple where the ark of the Lord’s covenant could be placed as a footstool for our God. I have made the preparations for building it.	And Dauid stood in the midst of the assembly and said, “Here me, my brothers and people. It was in my heart to build a house of repose for the ark of the covenant of the Lord and a station for the feet of our Lord, and I prepared the materials for the encamping.	And David stood in the midst of the assembly, and said, Hear me, my brethren, and my people: it was in my heart to build a house of rest for the ark of the covenant of the Lord, and a place for the feet of our Lord, and I prepared [materials] suitable for the building:
But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood.	But God said to me, ‘You must not build a temple to honor me, for you are a warrior and have spilled blood.’	And God said, ‘You shall not build me a house for my name to be called upon it, because you have been a person of war and have spilled blood.’	but God said, Thou shalt not build me a house to call my name upon it, for thou art a man of war, and hast shed blood.

Frankly, David’s words haven’t helped me distinguish whether the Masoretes were discomforted by They that strive with HaShem shall be broken to pieces and removed the Lord [is] holy, or whether the rabbis who translated The Lord will weaken his adversary felt that the Lord [is] holy was needed as an editorial comment. Perhaps it’s here to remind me what it’s like when the Masoretic text and Septuagint are in agreement before I move on. Hannah’s prayer continued in the Septuagint.

Masoretic Text		Septuagint
1 Samuel 2:10c (Tanakh)	1 Samuel 2:10c (NET)	1 Reigns 2:10c (NETS)	1 Kings 2:10c (Elpenor English)
		Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land.	Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth.

The first part of this is virtually identical to a passage in Jeremiah. There are some word substitutions which scarcely alter the meaning of the text.

1 Samuel 2:10c-1 (Septuagint BLB)	1 Kings 2:10c-1 (Septuagint Elpenor)	Jeremiah 9:23 (Septuagint BLB)	Jeremiah 9:23 (Septuagint Elpenor)
μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ	μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ, καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ	μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ	μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ
1 Reigns 2:10c-1 (NETS)	1 Kings 2:10c-1 (English Elpenor)	Jeremiah 9:23 (NETS)	Jeremiah 9:23 (English Elpenor)
Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth,	Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth;	Let not the wise boast in his wisdom, and let not the mighty boast in his might, and let not the wealthy boast in his wealth,	Let not the wise man boast in his wisdom, and let not the strong man boast in his strength, and let not the rich man boast in his wealth;

The second part is more provocative. In Hannah’s prayer the boast is: to understand and know the Lord, and to execute judgement and justice in the midst of the earth. In Jeremiah’s prophecy the boast is: that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.^[16]

1 Samuel 2:10c-2 (Septuagint BLB)	1 Kings 2:10c-2 (Septuagint Elpenor)	Jeremiah 9:24 (Septuagint BLB)	Jeremiah 9:24 (Septuagint Elpenor)
ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν τὸν κύριον καὶ ποιεῗν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς	ἀλλ᾿ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνιεῖν καὶ γινώσκειν τὸν Κύριον καὶ ποιεῖν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς	ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς ὅτι ἐν τούτοις τὸ θέλημά μου λέγει κύριος	ἀλλ’ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνίειν καὶ γινώσκεν ὅτι ἐγώ εἰμι Κύριος ὁ ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς, ὅτι ἐν τούτοις τὸ θέλημά μου, λέγει Κύριος
1 Reigns 2:10c-2 (NETS)	1 Kings 2:10c-2 (English Elpenor)	Jeremiah 9:24 (NETS)	Jeremiah 9:24 (English Elpenor)
but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land.	but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth.	But let him who boasts boast in this: that he understands and knows that I am the Lord when I do mercy and justice and righteousness in the earth, because in these things is my will, says the Lord.	but let him that boasts boast in this, the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth; for in these things is my pleasure, saith the Lord.

I lean toward the idea that these words were removed by the Masoretes. Translators have a different mission entirely: “We added a couple of cleverly edited verses from Jeremiah to make it appear that these concepts were prayed by a woman centuries earlier,” is not really part of a translator’s job description. The Masoretes’ “ultimate goal…to uphold the traditions of the Jewish people,” “to decipher the authentic word of God and eliminate the dissimilarities” of the “many disparities of the Torah”^[17] seems more promising. Jeremiah continued:

Masoretic Text		Septuagint
Jeremiah 9:25, 26 (Tanakh)	Jeremiah 9:25, 26 (NET)	Jeremiah 9:25, 26 (NETS)	Jeremiah 9:25, 26 (Elpenor English)
Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;	The Lord says, “Watch out! The time is soon coming when I will punish all those who are circumcised only in the flesh.	Behold, days are coming,says the Lord, and I will visit on all circumcised their foreskin:	Behold, the days come, saith the Lord, when I will visit upon all the circumcised their uncircumcision;
Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.	That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. I will do so because none of the people of those nations are really circumcised in the Lord’s sight. Moreover, none of the people of Israel are circumcised when it comes to their hearts.”	on Egypt and on Judea and on Edom and on the sons of Ammon and on the sons of Moab and on every one who shaves all around what is on his face, those who live in the wilderness, because all the nations are uncircumcised in the flesh and all the house of Israel are uncircumcised in their heart.	on Egypt, and on Idumea, and on Edom, and on the children of Ammon, and on the children of Moab, and on every one that shaves his face round about, [even] them that dwell in the wilderness; for all the Gentiles are uncircumcised in flesh, and all the house of Israel are uncircumcised [in] their hearts.

In Hannah’s prayer the ones who boast to understand and know the Lord and to execute justice and righteousness in the midst of the land were apparently descendants of Israel. In the reprise of these concepts in Jeremiah’s prophecy it is more doubtful that they possessed the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth; for in these things is my pleasure, saith the Lord. So if deleting one or the other was the order of the day, why not delete the instance in Jeremiah?

Jeremiah’s prophecy has come to pass. It is an indelible part of Israel’s history. Hannah’s prayer is not yet fulfilled, and won’t be until descendants of Israel in Jerusalem say, Blessed is the one who comes in the name of the Lord!^[18]

Masoretic Text		Septuagint
Zechariah 12:10 (Tanakh)	Zechariah 12:10 (NET)	Zechariah 12:10 (NETS)	Zechariah 12:10 (Elpenor English)
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced (דָּקָ֑רוּ), and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.	“I will pour out on the kingship of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, the one they have pierced (דקרו). They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn.	And I will pour out a spirit of grace and compassion on the house of Dauid and on the inhabitants of Ierousalem, and they shall look to me because they have danced triumphantly (κατωρχήσαντο), and they shall mourn for him with a mourning as for a loved one, and they shall be pained with pain as for a firstborn.	And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and compassion: and they shall look upon me, because they have mocked (κατωρχήσαντο) [me], and they shall make lamentation for him, as for a beloved [friend], and they shall grieve intensely, as for a firstborn [son].

Morfix Translation
Hebrew	Tanakh	Homographs	English Definitions
דקרו דָּקָ֑רוּ	pierced	דָּקַר	to stab, to prick; (colloquial) to annoy, to irritate, to get someone’s goat
		דֶּקֶר	pick (noun); (military) probe, prodder; (fencing) epee
		דִּקֵּר	to puncture
		דַּקָּר	grouper (fish), Jaffa cod

I’m not sure how early “to annoy, to irritate, to get someone’s goat” became a colloquial meaning of דָּקַר, but it does help to explain the rabbis’ choice κατωρχήσαντο: “to mock; to dance in triumph over; to treat spitefully” according to the Koine Greek Lexicon. From κατωρχήσαντο it’s not too hard to see how English translators of the Elpenor Septuagint with a Christian bias chose they have mocked while the BLB had the more Jewish interpretation: “they have danced triumphantly.” As I wrote in another essay: “The translators of the Septuagint couldn’t imagine a scenario in which y^ehôvâh (יהוה) could be pierced.” At least this verse of the Septuagint was not a hoax perpetrated by lying Christian apologists.^[19]

Hannah’s prayer continued:

Masoretic Text		Septuagint
1 Samuel 2:10d (Tanakh)	1 Samuel 2:10d (NET)	1 Reigns 2:10d (NETS)	1 Kings 2:10d (Elpenor English)
against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed.	he thunders against them from the heavens. The Lord executes judgment to the ends of the earth. He will strengthen his king and exalt the power of his anointed one.”	The Lord ascended to the heavens and thundered. He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.”	The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ.

There was no mention that the The Lord “ascended” or has gone up (ἀνέβη) to the heavens in the Masoretic text. That would be way too reminiscent of Luke’s account (Acts 1:6-11 NET):

So when they had gathered together, they began to ask him, “Lord, is this the time when you are restoring the kingdom to Israel?” [Table] He told them, “You are not permitted to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.” [Table] After he had said this, while they were watching, he was lifted up (ἐπήρθη) and a cloud hid him from their sight. As they were still staring into the sky while he was going, suddenly two men in white clothing^[20] stood near them and said,^[21] “Men of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up (ἀναλημφθεὶς) from you into heaven will come back in the same way you saw him go into heaven.”

I’ll finish this in other essay. A table comparing Jesus’ quotation in Matthew 23:39 to the Septuagint follows:

Matthew 23:39b (NET Parallel Greek)	Psalm 118:26a (Septuagint BLB)	Psalm 117:26a (Septuagint Elpenor)
εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου	εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου	εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου
Matthew 23:39b (NET)	Psalm 117:26a (NETS)	Psalm 117:26a (English Elpenor)
Blessed is the one who comes in the name of the Lord!	Blessed is the one who comes in the name of the Lord.	Blessed is he that comes in the name of the Lord:

Tables comparing 1 Samuel 2:9; 2:10; Deuteronmy 1:21; 1 Chronicles 28:2; 28:3; Jeremiah 9:23; 9:24; 9:25; 9:26; Psalm 118:26 and Zechariah 12:10 in the Tanakh, KJV and NET, and comparing 1 Samuel (Kings, Reigns) 2:9; 2:10; Deuteronomy 1:21; 1 Chronicles (Supplements) 28:2; 28:3; Jeremiah 923; 9:24; 9:25; 9:26; Psalm 118:26 (117:26) and Zechariah 12:10 in the Septuagint (BLB and Elpenor) follow. Following these are tables comparing Philippians 2:5; 2:7; 2 Corinthians12:9, 10 and Acts 1:10, 11 in the NET and KJV.

1 Samuel 2:9 (Tanakh)	1 Samuel 2:9 (KJV)	1 Samuel 2:9 (NET)
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 will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no 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.

1 Samuel 2:9 (Septuagint BLB)	1 Kings 2:9 (Septuagint Elpenor)
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
1 Reigns 2:9 (NETS)	1 Kings 2:9 (English Elpenor)
“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.

1 Samuel 2:10 (Tanakh)	1 Samuel 2:10 (KJV)	1 Samuel 2:10 (NET)
They that strive with HaShem shall be broken to pieces; against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed.	The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.	The Lord shatters his adversaries; he thunders against them from the heavens. The Lord executes judgment to the ends of the earth. He will strengthen his king and exalt the power of his anointed one.”

1 Samuel 2:10 (Septuagint BLB)	1 Kings 2:10 (Septuagint Elpenor)
κύριος ἀσθενῆ ποιήσει ἀντίδικον αὐτοῦ κύριος ἅγιος μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν τὸν κύριον καὶ ποιεῗν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς κύριος ἀνέβη εἰς οὐρανοὺς καὶ ἐβρόντησεν αὐτὸς κρινεῗ ἄκρα γῆς καὶ δίδωσιν ἰσχὺν τοῗς βασιλεῦσιν ἡμῶν καὶ ὑψώσει κέρας χριστοῦ αὐτοῦ	Κύριος ἀσθενῆ ποιήσει ἀντίδικον αὐτοῦ, Κύριος ἅγιος. μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ, καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλ᾿ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνιεῖν καὶ γινώσκειν τὸν Κύριον καὶ ποιεῖν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς. Κύριος ἀνέβη εἰς οὐρανοὺς καὶ ἐβρόντησεν, αὐτὸς κρινεῖ ἄκρα γῆς, καὶ δίδωσιν ἰσχὺν τοῖς βασιλεῦσιν ἡμῶν καὶ ὑψώσει κέρας χριστοῦ αὐτοῦ
1 Reigns 2:10 (NETS)	1 Kings 2:10 (English Elpenor)
The Lord will make his adversary weak; the Lord is holy. Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land. The Lord ascended to the heavens and thundered. He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.”	The Lord will weaken his adversary; the Lord [is] holy. Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth. The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ.

Deuteronomy 1:21 (Tanakh)	Deuteronomy 1:21 (KJV)	Deuteronomy 1:21 (NET)
Behold, HaShem thy G-d hath set the land before thee; go up, take possession, as HaShem, the G-d of thy fathers, hath spoken unto thee; fear not, neither be dismayed.’	Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.	Look, he has placed the land in front of you! Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!”

Deuteronomy 1:21 (Septuagint BLB)	Deuteronomy 1:21 (Septuagint Elpenor)
ἴδετε παραδέδωκεν ὑμῗν κύριος ὁ θεὸς ὑμῶν πρὸ προσώπου ὑμῶν τὴν γῆν ἀναβάντες κληρονομήσατε ὃν τρόπον εἶπεν κύριος ὁ θεὸς τῶν πατέρων ὑμῶν ὑμῗν μὴ φοβεῗσθε μηδὲ δειλιάσητε	ἴδετε, παραδέδωκεν ἡμῖν Κύριος ὁ Θεὸς ὑμῶν πρὸ προσώπου ὑμῶν τὴν γῆν· ἀναβάντες κληρονομήσατε, ὃν τρόπον εἶπε Κύριος ὁ Θεὸς τῶν πατέρων ὑμῶν ὑμῖν· μὴ φοβεῖσθε μηδὲ δειλιάσητε
Deuteronomy 1:21 (NETS)	Deuteronomy 1:21 (English Elpenor)
See, the Lord your God has given over to you the land before you. After you have gone up, inherit, as the Lord, the God of your fathers, said to you; do not fear, neither be afraid.”	behold, the Lord your God has delivered to us the land before you: go up and inherit it as the Lord God of your fathers said to you; fear not, neither be afraid.

1 Chronicles 28:2 (Tanakh)	1 Chronicles 28:2 (KJV)	1 Chronicles 28:2 (NET)
Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:	Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:	King David rose to his feet and said: “Listen to me, my brothers and my people. I wanted to build a temple where the ark of the Lord’s covenant could be placed as a footstool for our God. I have made the preparations for building it.

1 Chronicles 28:2 (Septuagint BLB)	1 Chronicles 28:2 (Septuagint Elpenor)
καὶ ἔστη Δαυιδ ἐν μέσῳ τῆς ἐκκλησίας καὶ εἶπεν ἀκούσατέ μου ἀδελφοὶ καὶ λαός μου ἐμοὶ ἐγένετο ἐπὶ καρδίαν οἰκοδομῆσαι οἶκον ἀναπαύσεως τῆς κιβωτοῦ διαθήκης κυρίου καὶ στάσιν ποδῶν κυρίου ἡμῶν καὶ ἡτοίμασα τὰ εἰς τὴν κατασκήνωσιν ἐπιτήδεια	καὶ ἔστη Δαυὶδ ἐν μέσῳ τῆς ἐκκλησίας καὶ εἶπεν· ἀκούσατέ μου, ἀδελφοί μου καὶ λαός μου. ἐμοὶ ἐγένετο ἐπὶ καρδίαν οἰκοδομῆσαι οἶκον ἀναπαύσεως τῆς κιβωτοῦ διαθήκης Κυρίου καὶ στάσιν ποδῶν Κυρίου ἡμῶν, καὶ ἡτοίμασα τὰ εἰς τὴν κατασκήνωσιν ἐπιτήδεια
1 Supplements 28:2 (NETS)	1 Chronicles 28:2 (English Elpenor)
And Dauid stood in the midst of the assembly and said, “Here me, my brothers and people. It was in my heart to build a house of repose for the ark of the covenant of the Lord and a station for the feet of our Lord, and I prepared the materials for the encamping.	And David stood in the midst of the assembly, and said, Hear me, my brethren, and my people: it was in my heart to build a house of rest for the ark of the covenant of the Lord, and a place for the feet of our Lord, and I prepared [materials] suitable for the building:

1 Chronicles 28:3 (Tanakh)	1 Chronicles 28:3 (KJV)	1 Chronicles 28:3 (NET)
But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood.	But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood.	But God said to me, ‘You must not build a temple to honor me, for you are a warrior and have spilled blood.’

1 Chronicles 28:3 (Septuagint BLB)	1 Chronicles 28:3 (Septuagint Elpenor)
καὶ ὁ θεὸς εἶπεν οὐκ οἰκοδομήσεις ἐμοὶ οἶκον τοῦ ἐπονομάσαι τὸ ὄνομά μου ἐπ᾽ αὐτῷ ὅτι ἄνθρωπος πολεμιστὴς εἶ σὺ καὶ αἵματα ἐξέχεας	καὶ ὁ Θεὸς εἶπεν· οὐκ οἰκοδομήσεις ἐμοὶ οἶκον τοῦ ἐπονομάσαι τὸ ὄνομά μου ἐπ᾿ αὐτῷ, ὅτι ἄνθρωπος πολεμιστὴς εἶ σὺ καὶ αἷμα ἐξέχεας
1 Supplements 28:3 (NETS)	1 Chronicles 28:3 (English Elpenor)
And God said, ‘You shall not build me a house for my name to be called upon it, because you have been a person of war and have spilled blood.’	but God said, Thou shalt not build me a house to call my name upon it, for thou art a man of war, and hast shed blood.

Jeremiah 9:23 (Tanakh)	Jeremiah 9:23 (KJV)	Jeremiah 9:23 (NET)
Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:	Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:	The Lord says, “Wise people should not boast that they are wise. Powerful people should not boast that they are powerful. Rich people should not boast that they are rich.

Jeremiah 9:23 (Septuagint BLB)	Jeremiah 9:23 (Septuagint Elpenor)
τάδε λέγει κύριος μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ	Τάδε λέγει Κύριος· μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ
Jeremiah 9:23 (NETS)	Jeremiah 9:23 (English Elpenor)
This is what the Lord says: Let not the wise boast in his wisdom, and let not the mighty boast in his might, and let not the wealthy boast in his wealth,	Thus saith the Lord, Let not the wise man boast in his wisdom, and let not the strong man boast in his strength, and let not the rich man boast in his wealth;

Jeremiah 9:24 (Tanakh)	Jeremiah 9:24 (KJV)	Jeremiah 9:24 (NET)
But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.	But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.	If people want to boast, they should boast about this: They should boast that they understand and know me. They should boast that they know and understand that I, the Lord, act out of faithfulness, fairness, and justice in the earth and that I desire people to do these things,” says the Lord.

Jeremiah 9:24 (Septuagint BLB)	Jeremiah 9:24 (Septuagint Elpenor)
ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς ὅτι ἐν τούτοις τὸ θέλημά μου λέγει κύριος	ἀλλ’ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνίειν καὶ γινώσκεν ὅτι ἐγώ εἰμι Κύριος ὁ ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς, ὅτι ἐν τούτοις τὸ θέλημά μου, λέγει Κύριος
Jeremiah 9:24 (NETS)	Jeremiah 9:24 (English Elpenor)
But let him who boasts boast in this: that he understands and knows that I am the Lord when I do mercy and justice and righteousness in the earth, because in these things is my will, says the Lord.	but let him that boasts boast in this, the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth; for in these things is my pleasure, saith the Lord.

Jeremiah 9:25 (Tanakh)	Jeremiah 9:25 (KJV)	Jeremiah 9:25 (NET)
Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;	Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;	The Lord says, “Watch out! The time is soon coming when I will punish all those who are circumcised only in the flesh.

Jeremiah 9:25 (Septuagint BLB)	Jeremiah 9:25 (Septuagint Elpenor)
ἰδοὺ ἡμέραι ἔρχονται λέγει κύριος καὶ ἐπισκέψομαι ἐπὶ πάντας περιτετμημένους ἀκροβυστίας αὐτῶν	ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἐπισκέψομαι ἐπὶ πάντας περιτετμημένους ἀκροβυστίας αὐτῶν
Jeremiah 9:25 (NETS)	Jeremiah 9:25 (English Elpenor)
Behold, days are coming,says the Lord, and I will visit on all circumcised their foreskin:	Behold, the days come, saith the Lord, when I will visit upon all the circumcised their uncircumcision;

Jeremiah 9:26 (Tanakh)	Jeremiah 9:26 (KJV)	Jeremiah 9:26 (NET)
Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.	Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.	That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. I will do so because none of the people of those nations are really circumcised in the Lord’s sight. Moreover, none of the people of Israel are circumcised when it comes to their hearts.”

Jeremiah 9:26 (Septuagint BLB)	Jeremiah 9:26 (Septuagint Elpenor)
ἐπ᾽ Αἴγυπτον καὶ ἐπὶ τὴν Ιουδαίαν καὶ ἐπὶ Εδωμ καὶ ἐπὶ υἱοὺς Αμμων καὶ ἐπὶ υἱοὺς Μωαβ καὶ ἐπὶ πάντα περικειρόμενον τὰ κατὰ πρόσωπον αὐτοῦ τοὺς κατοικοῦντας ἐν τῇ ἐρήμῳ ὅτι πάντα τὰ ἔθνη ἀπερίτμητα σαρκί καὶ πᾶς οἶκος Ισραηλ ἀπερίτμητοι καρδίας αὐτῶν	ἐπ’ Αἴγυπτον καὶ ἐπὶ ᾿Ιδουμαίαν καὶ ἐπὶ ᾿Εδὼμ καὶ ἐπὶ υἱοὺς ᾿Αμμὼν καὶ ἐπὶ υἱοὺς Μωὰβ καὶ ἐπὶ πάντα περικειρόμενον τὰ κατὰ πρόσωπον αὐτοῦ, τοὺς κατοικοῦντας ἐν τῇ ἐρήμῳ· ὅτι πάντα τὰ ἔθνη ἀπερίτμητα σαρκί, καὶ πᾶς οἶκος ᾿Ισραὴλ ἀπερίτμητοι καρδίας αὐτῶν
Jeremiah 9:26 (NETS)	Jeremiah 9:26 (English Elpenor)
on Egypt and on Judea and on Edom and on the sons of Ammon and on the sons of Moab and on every one who shaves all around what is on his face, those who live in the wilderness, because all the nations are uncircumcised in the flesh and all the house of Israel are uncircumcised in their heart.	on Egypt, and on Idumea, and on Edom, and on the children of Ammon, and on the children of Moab, and on every one that shaves his face round about, [even] them that dwell in the wilderness; for all the Gentiles are uncircumcised in flesh, and all the house of Israel are uncircumcised [in] their hearts.

Psalm 118:26 (Tanakh)	Psalm 118:26 (KJV)	Psalm 118:26 (NET)
Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.	Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.	May the one who comes in the name of the Lord be blessed. We will pronounce blessings on you in the Lord’s temple.

Psalm 118:26 (Septuagint BLB)	Psalm 117:26 (Septuagint Elpenor)
εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου εὐλογήκαμεν ὑμᾶς ἐξ οἴκου κυρίου	εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· εὐλογήκαμεν ὑμᾶς ἐξ οἴκου Κυρίου
Psalm 117:26 (NETS)	Psalm 117:26 (English Elpenor)
Blessed is the one who comes in the name of the Lord. We bless you from the house of the Lord.	Blessed is he that comes in the name of the Lord: we have blessed you out of the house of the Lord.

Zechariah 12:10 (Tanakh)	Zechariah 12:10 (KJV)	Zechariah 12:10 (NET)
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.	And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.	“I will pour out on the kingship of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn.

Zechariah 12:10 (Septuagint BLB)	Zechariah 12:10 (Septuagint Elpenor)
καὶ ἐκχεῶ ἐπὶ τὸν οἶκον Δαυιδ καὶ ἐπὶ τοὺς κατοικοῦντας Ιερουσαλημ πνεῦμα χάριτος καὶ οἰκτιρμοῦ καὶ ἐπιβλέψονται πρός με ἀνθ᾽ ὧν κατωρχήσαντο καὶ κόψονται ἐπ᾽ αὐτὸν κοπετὸν ὡς ἐπ᾽ ἀγαπητὸν καὶ ὀδυνηθήσονται ὀδύνην ὡς ἐπὶ πρωτοτόκῳ	καὶ ἐκχεῶ ἐπὶ τὸν οἶκον Δαυὶδ καὶ ἐπὶ τοὺς κατοικοῦντας ῾Ιερουσαλὴμ πνεῦμα χάριτος καὶ οἰκτιρμοῦ, καὶ ἐπιβλέψονται πρός με ἀνθ᾿ ὧν κατωρχήσαντο καὶ κόψονται ἐπ᾿ αὐτὸν κοπετόν, ὡς ἐπ᾿ ἀγαπητῷ, καὶ ὀδυνηθήσονται ὀδύνην ὡς ἐπὶ τῷ πρωτοτόκῳ
Zechariah 12:10 (NETS)	Zechariah 12:10 (English Elpenor)
And I will pour out a spirit of grace and compassion on the house of Dauid and on the inhabitants of Ierousalem, and they shall look to me because they have danced triumphantly, and they shall mourn for him with a mourning as for a loved one, and they shall be pained with pain as for a firstborn.	And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and compassion: and they shall look upon me, because they have mocked [me], and they shall make lamentation for him, as for a beloved [friend], and they shall grieve intensely, as for a firstborn [son].

Philippians 2:5 (NET)	Philippians 2:5 (KJV)
You should have the same attitude toward one another that Christ Jesus had,	Let this mind be in you, which was also in Christ Jesus:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ	τουτο γαρ φρονεισθω εν υμιν ο και εν χριστω ιησου	τουτο γαρ φρονεισθω εν υμιν ο και εν χριστω ιησου

Philippians 2:7 (NET)	Philippians 2:7 (KJV)
but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature.	But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος [This clause begins verse 8 in the Stephanus Textus Receptus and Byzantine Majority Text.]	αλλ εαυτον εκενωσεν μορφην δουλου λαβων εν ομοιωματι ανθρωπων γενομενος	αλλ εαυτον εκενωσεν μορφην δουλου λαβων εν ομοιωματι ανθρωπων γενομενος

2 Corinthians 12:9, 10 (NET)	2 Corinthians 12:9, 10 (KJV)
But he said to me, “My grace is enough for you, for my power is made perfect in weakness.” So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me.	And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἴρηκεν μοι· ἀρκεῖ σοι ἡ χάρις μου, ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις \|μου\|, ἵνα ἐπισκηνώσῃ ἐπ᾿ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ	και ειρηκεν μοι αρκει σοι η χαρις μου η γαρ δυναμις μου εν ασθενεια τελειουται ηδιστα ουν μαλλον καυχησομαι εν ταις ασθενειαις μου ινα επισκηνωση επ εμε η δυναμις του χριστου	και ειρηκεν μοι αρκει σοι η χαρις μου η γαρ δυναμις μου εν ασθενεια τελειουται ηδιστα ουν μαλλον καυχησομαι εν ταις ασθενειαις μου ινα επισκηνωση επ εμε η δυναμις του χριστου

Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.

Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς καὶ στενοχωρίαις, ὑπὲρ Χριστοῦ· ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι	διο ευδοκω εν ασθενειαις εν υβρεσιν εν αναγκαις εν διωγμοις εν στενοχωριαις υπερ χριστου οταν γαρ ασθενω τοτε δυνατος ειμι	διο ευδοκω εν ασθενειαις εν υβρεσιν εν αναγκαις εν διωγμοις εν στενοχωριαις υπερ χριστου οταν γαρ ασθενω τοτε δυνατος ειμι

Acts 1:10, 11 (NET)	Acts 1:10, 11 (KJV)
As they were still staring into the sky while he was going, suddenly two men in white clothing stood near them	And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθήσεσι λευκαῖς	και ως ατενιζοντες ησαν εις τον ουρανον πορευομενου αυτου και ιδου ανδρες δυο παρειστηκεισαν αυτοις εν εσθητι λευκη	και ως ατενιζοντες ησαν εις τον ουρανον πορευομενου αυτου και ιδου ανδρες δυο παρειστηκεισαν αυτοις εν εσθητι λευκη

and said, “Men of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven.”

Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἳ καὶ εἶπαν· ἄνδρες Γαλιλαῖοι, τί ἑστήκατε [ἐμ]βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφ᾿ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν	οι και ειπον ανδρες γαλιλαιοι τι εστηκατε εμβλεποντες εις τον ουρανον ουτος ο ιησους ο αναληφθεις αφ υμων εις τον ουρανον ουτως ελευσεται ον τροπον εθεασασθε αυτον πορευομενον εις τον ουρανον	οι και ειπον ανδρες γαλιλαιοι τι εστηκατε εμβλεποντες εις τον ουρανον ουτος ο ιησους ο αναληφθεις αφ υμων εις τον ουρανον ουτως ελευσεται ον τροπον εθεασασθε αυτον πορευομενον εις τον ουρανον

Hannah’s Prayer, Part 6

Back to Psalm 22, Part 5

Back to The New Covenant, Part 2

Back to Isaiah 53:10-12, Part 11

^[1] 1 Samuel 2:9 (Tanakh)

^[2] Chabad.org only, not present in the NET parallel Hebrew.

^[3] 1 Kings 2:8, 9 (English Elpenor)

^[4] Luke 23:34a (NET) Table

^[5] 1 Samuel 2:8, 9 (Tanakh)

^[6] From “Jewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism

^[7] 1 Samuel 2:9b (Chabad.org)

^[8] John 15:7, 8 (NET) Table

^[9] Chabad.org only, not present in the NET parallel Hebrew. I’m beginning to think it’s an editorial comment questioning the spelling of the next word.

^[10] Deuteronomy 1:21 (Tanakh)

^[11] The Stephanus Textus Receptus and Byzantine Majority Text had γαρ preceding φρονεισθω here, where the NET parallel Greek text and NA²⁸ had simply φρονεῖτε.

^[12] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[13] The Stephanus Textus Receptus and Byzantine Majority Text had μου here. The NET parallel Greek text and NA²⁸ did not.

^[14] The NET parallel Greek text and NA²⁸ had τελεῖται here, where the Stephanus Textus Receptus and Byzantine Majority Text had τελειοῦται.

^[15] The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in).

^[16] Jeremiah 9:24b (Tanakh)

^[17] From “Jewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism

^[18] Matthew 23:39b (NET)

^[19] I don’t address this often. I realize that any argument I propose to the effect that Masoretes shaded and altered the text to obscure Jesus and the gospel in the Old Testament can be turned to the benefit of anyone wishing to assert that lying Christians forged the Septuagint. I don’t want to treat Jim Searcy like a straw man. There are others who argue for the infallibity of the KJV. “How I Know The King James Bible is the Word of God,” by James L. Melton is a concise piece.

I found the audio recording on “Frank Logsdon Repudiates the NASB” particularly interesting. His point was well-taken; note 12 above is a case in point. The NET parallel Greek text of the New Testament was apparently translated from NA²⁷. Scholarly opinion in NA²⁸ has either returned, or caught up, to the Stephanus Textus Receptus and Byzantine Majority Text.

I’ll offer one more insight from doing the study for this essay: The Hexapla with six versions side by side doesn’t seem to me like the most opportune moment to introduce a “forged” version of Hannah’s prayer by manipulating two well known verses from Jeremiah (1 Corinthians 1:18-31) and inserting them into the text of the Septuagint. I would assume then that this portion of Hannah’s prayer predates Origen’s Hexapla.

^[20] The NET parallel Greek text had the plural ἐσθήσεσι λευκαῖς here, where NA²⁸ had the plural ἐσθήσεσιν λευκαῖς and the Stephanus Textus Receptus and Byzantine Majority Text had the singular εσθητι λευκη.

^[21] The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

My Deeds, Part 3

Posted on March 7, 2018 by admin

There is a table representing my unstudied view of the relationship of the clauses of Revelation 2:26-29. I’m considering the clause, who continues in my deeds until the end, because it tugs the hardest at me to return to my own works. I’ve begun to try to understand τὰ ἔργα μου, translated my deeds, with a study of τηρῶν (a form of τηρέω), translated who continues. The most basic understanding of τηρῶν is: Blessed is the one who stays alert and does not lose (τηρῶν, a form of τηρέω) his clothes so that he will not have to walk around naked…^[1] It means to keep, not to lose or discard.

To review, the NET translation of John 14:21 confirms both my initial belief and practice, that obeying Jesus’ commands was the path to loving Him, knowing Him and being loved by Him and his Father. Refining the translation obeys to keeps lowers the standard a bit but doesn’t alter the order of events, that Jesus and his Father loved me because I first loved Jesus (by keeping his commandments, not losing or discarding them). But this argument was preceded by another, outlined below:

If you love Me…

John 14:15a (NASB)

…you will keep (τηρήσετε, another form of τηρέω) My commandments.

John 14:15b (NASB)

I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides (μένει, a form of μένω; present tense) with you and will be (ἔσται, a form of εἰμί; future tense) in you.

John 14:16, 17 (NASB)

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control…

Galatians 5:22, 23a (NASB)

I have not come to abolish [the law or the prophets] but to fulfill them.

Matthew 5:17b (NET)

…love is the fulfillment of the law.

Romans 13:10b (NET)

He who has My commandments and keeps (τηρῶν, a form of τηρέω) them…

John 14:21a (NASB)

…is the one who loves Me…

John 14:21b (NASB)

I will love Jesus and keep his commandments by the Holy Spirit who abides with me and will be in me. If I concede to the old man (Ephesians 4:22-24; Colossians 3:9-11), fighting for its own survival by attempting to lose or discard Jesus’ commandments, though it may not alter God’s love for me, I have ceased to love Him with the love that is the fruit of his Spirit, the love that is the fulfillment of the law, no matter what I tell myself and no matter how much emotion I feel for Him.

In this essay I’ll consider John’s explanation, And the person who keeps (τηρῶν, a form of τηρέω) his commandments resides in God, and God in him,^[2] but I’ll back up first to take a run at it (1 John 2:28, 29 NET):

And now, little children, remain (μένετε, a form of μένω) in him, so that when he appears we may have confidence and not shrink away from him in shame when he comes back. If you know that he is righteous, you also know that everyone who practices (ποιῶν, a form of ποιέω) righteousness has been fathered by him.

The Greek word translated fathered was γεγέννηται (a form of γεννάω). John didn’t leave us wondering what he meant by it: Everyone who believes that Jesus is the Christ has been fathered (γεγέννηται, a form of γεννάω) by God…^[3] He had a unique understanding of the word μένετε as one of the twelve Jesus sent out with the following instruction (I’ve included Luke 10:7 though it was addressed to the seventy-two others Jesus appointed and sent on ahead of Him).

Mark 6:10 (NET)	Luke 9:4 (NET)	Luke 10:7 (NET)
[Jesus] said to them, “Wherever you enter a house, stay (μένετε, a form of μένω) there until you leave the area.”	Whatever house you enter, stay (μένετε, a form of μένω) there until you leave the area.	Stay (μένετε, a form of μένω) in that same house, eating and drinking what they give you, for the worker deserves his pay. Do not move around from house to house.

I understand what it means to stay in a house, to not move around from place to place. But what does it mean to stay in God? A few verses prior to this John wrote (1 John 2:24 NET):

As for you, what you have heard from the beginning must remain (μενέτω, another form of μένω) in you. If what you heard from the beginning remains (μείνῃ, another form of μένω) in you, you also will remain (μενεῖτε, another form of μένω) in the Son and in the Father.

So I remain in the Son and in the Father if Jesus’ teaching remains in me. Here is Jesus’ teaching on the subject (John 15:4, 5a NET):

Remain (μείνατε, another form of μένω) in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains (μένῃ, another form of μένω) in the vine, so neither can you unless you remain (μένητε, another form of μένω) in me. I am the vine; you are the branches. The one who remains (μένων, another form of μένω) in me – and I in him – bears much fruit…

In other words, remaining in Jesus (and his Father) by remaining in the teaching I have heard from the beginning of my new life in Christ (assuming that teaching was the Gospel of Christ) brings forth the fruit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that is the fulfillment of the law. Jesus continued, because apart from me you can accomplish nothing.^[4] I don’t think He meant that I couldn’t become a hypocrite, an actor playing at righteousness more or less skillfully. Jesus warned, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.^[5] But I can’t do the righteousness that fulfills the law apart from remaining in Jesus by remaining in his teaching.

Jesus continued teaching his disciples (John 15:6 NET):

If anyone does not remain (μένῃ, another form of μένω) in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.

He listed some impediments either to hearing in the beginning or to what was heard from the beginning remaining (Luke 8:11-15 NET):

Now the parable means this: The seed is the word of God (ὁ λόγος τοῦ θεοῦ). Those along the path are the ones who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in a time of testing fall away (ἀφίστανται, a form of ἀφίστημι). As for the seed that fell among thorns, these are the ones who hear, but as they go on their way they are choked (συμπνίγονται, a form of συμπνίγω) by the worries and riches and pleasures of life, and their fruit does not mature. But as for the seed that landed on good soil, these are the ones who, after hearing the word, cling (κατέχουσιν, a form of κατέχω) to it with an honest and good heart, and bear fruit with steadfast endurance.

If you remain (μείνητε, another form of μένω) in me and my words remain (μείνῃ, another form of μένω) in you, Jesus continued, ask whatever you want, and it will be done (γενήσεται, a form of γίνομαι) for you. My Father is honored by this, that you bear much fruit and show that you are (γένησθε, another form of γίνομαι) my disciples.^[6] The words if and whatever are the same Greek word ἐὰν. I understand this request as related to, and bracketed by, bearing fruit. I’m unsure about translating ἐὰν whatever. In my case it led to unbelief while—ask [if] you want, and it will be done (or, become) for you—has led to some faith-confirming results. Jesus continued (John 15:9, 10 NET):

Just as the Father has loved me, I have also loved you; remain (μείνατε, another form of μένω) in my love. If you obey (τηρήσητε, another form of τηρέω) my commandments, you will remain (μενεῖτε, another form of μένω) in my love, just as I have obeyed (τετήρηκα, another form of τηρέω) my Father’s commandments and remain (μένω) in his love.

This is how I understood this passage even when the Bible I read translated τηρήσητε keep and τετήρηκα kept. “Jesus promises to love the disciples if they obey his commandments,” reads the sermon notes for John 15:9-17 on Sermon Writer online. Here, and other places like it, I turned from being led by the Holy Spirit, especially if my behavior was too embarrassing too often to confess any longer, to take charge of my own righteousness in my own strength.

See what sort of love the Father has given to us: that we should be called God’s children,^[7] John continued. The note (1) in the NET reads:

The ἵνα (Jina) clause is best understood (1) as epexegetical (or explanatory), clarifying the love (ἀγάπην, agapen) that the Father has given to believers. Although it is possible (2) to regard the ἵνα as indicating result, the use of ποταπήν (potapen, “what sort of”) to modify ἀγάπην suggests that the idea of “love” will be qualified further in the following context, and this qualification is provided by the epexegetical ἵνα clause.

I think option (2) is the better understanding. The sort of love the Father has given to us is not the Father’s feeling for us, but a very practical gift: It is the love that is patient, the love that is kind, the love that bears all things, believes all things, hopes all things, endures all things.^[8] This love may be shared in. It is the fruit of his Spirit, the fulfillment of the law. This love may be remained in or may be left behind. If I leave God’s love behind to run ahead in my own strength God’s love has not and does not change. If I do not remain in his love I strive way too hard to become a highly-skilled hypocrite rather than receiving the love he has given us. He gave us this sort of love in order that we should be called God’s children. Paul concurred with John (Romans 5:5b; 7:6b; 8:3, 4, 14 NET):

…the love of God has been poured out in our hearts through the Holy Spirit who was given to us…

…so that we may serve in the new life of the Spirit and not under the old written code.

For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

For all who are led by the Spirit of God are the sons of God.

“To remain in Jesus’ love,” the entry in SermonWriter reads, “suggests being immersed in Jesus’ love—surrounded by Jesus’ love—comforted by Jesus’ love—empowered by Jesus’ love. Imagine a swimming pool filled, not with water, but with Jesus’ love.” All analogies have their problems but this one isn’t too bad. Ordinarily one tries not to drown in a swimming pool. A pool of Jesus’ love is really only threatening to the old man (Ephesians 4:25-5:5; Colossians 3:12-17). The believer lives and breathes in its environs, in fact, only in its environs. This pool travels with the believer, but the believer can leave the pool. A believer leaving the pool of God’s love does not change God’s love at all. Leaving only changes the believer’s access to, and appreciation of, God’s love. Jesus’ and John’s point was, don’t get out of God’s love.

Here is John again (1 John 3:1-10 NET):

(See what sort of love the Father has given to us: that we should be called God’s children – and indeed we are! For this reason the world does not know us: because it did not know him. Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is. And everyone who has this hope focused on him purifies himself, just as Jesus is pure).

Everyone who practices (ποιῶν, a form of ποιέω) sin also practices (ποιεῖ, another form of ποιέω) lawlessness; indeed, sin is lawlessness. And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins, and in him there is no sin. Everyone who resides (μένων, another form of μένω) in him does not sin; everyone who sins has neither seen him nor known him. Little children, let no one deceive you: The one who practices (ποιῶν, a form of ποιέω) righteousness is righteous, just as Jesus is righteous. The one who practices (ποιῶν, a form of ποιέω) sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil. Everyone who has been fathered (γεγεννημένος, another form of γεννάω) by God does not practice (ποιεῖ, another form of ποιέω) sin, because God’s seed resides (μένει, another form of μένω) in him, and thus he is not able to sin, because he has been fathered (γεγέννηται, a form of γεννάω) by God. By this the children of God and the children of the devil are revealed: Everyone who does not practice (ποιῶν, a form of ποιέω) righteousness – the one who does not love his fellow Christian (ἀδελφὸν, a form of ἀδελφός) – is not of God.

Now if I do what I do (ποιῶ, another form of ποιέω) not want, Paul wrote believers in Rome, it is no longer me doing it but sin that lives in me.^[9] It is better to greet John’s and Paul’s explanations with faith than with fear or mockery. But the Spirit of God relentlessly dragged me back when my default position was to “chuck this whole religion thing.” He was kind and patient when my default position became do-it-myself sanctification, when I said in so many words, “I can’t trust You with something as important as MY righteousness.” Jaco Gericke had a very different testimony. I rationalize this difference with Paul’s conclusion: So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.^[10] Others rationalize it as individual free will.

When I was young righteousness was a matter of good habits developed through willpower because Jesus had saved me. Now I can see this as a childish misunderstanding of potentially good teaching. But at the time I saw Jesus’ salvation only as a reason, why I should do righteousness, never as a cause, how I could do righteousness. My willpower proved to be unequal to the task. I am weak-willed vis-à-vis righteousness. So I tend to minimize the effect of my will and magnify the effect of God’s mercy. Now that I understand that Jesus’ salvation causes righteousness I have replaced willpower with the fruit of the Holy Spirit. Of course, I still don’t recognize any habit in me toward the good apart from that daily infusion of his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

On the other hand, I proved to be quite willful, stubborn, rebellious and stiff-necked regarding my sin. So I tend to see free will as more useful, or more conducive, to sinning. I don’t tend to argue the point because I can see how one who had more success than I did could regard willpower as helpful in the pursuit of righteousness. Still, I keep my mind open to the possibility that the preachers of free will may have taken more credit for that righteousness than they deserve.

Little children, John continued, let us not love with word or with tongue but in deed and truth.^[11] As Jesus tried to teach me about the righteousness of God through the faithfulness of Jesus Christ for all who believe,^[12] I got tripped up here quite often. I thought, especially if my performance was less than perfect when I had attempted to trust Him, that his teaching was not his teaching but me playing word games, loving with word (λόγῳ, a form of λόγος) or with tongue (γλώσσῃ, a form of γλῶσσα). “No, you really have to do it,” I heard many times from my elders if I tried to share what I thought I had been learning. How I ever thought that obeying rules in my own strength might become loving in deed (ἔργῳ, a form of ἔργον) and truth (ἀληθείᾳ, a form of ἀλήθεια), I can’t explain apart from being willful, stubborn, rebellious and stiff-necked. Now I assume that loving with word or with tongue corresponds to my hypocrisy, while loving in deed and truth corresponds to being led by his Holy Spirit.

John continued (1 John 3:19-24 NET):

And by this we will know that we are of the truth (ἀληθείας, another form of ἀλήθεια) and will convince our conscience in his presence, that if (ἐὰν) our conscience condemns us, that God is greater than our conscience and knows all things. Dear friends, if (ἐὰν) our conscience does not condemn us, we have confidence in the presence of God, and whatever (ἐὰν; or if) we ask we receive from him, because we keep his commandments and do the things that are pleasing to him. Now this is his commandment: that we believe in the name of his Son Jesus Christ and love one another, just as he gave us the commandment. And the person who keeps his commandments resides (μένει, another form of μένω) in God, and God in him. Now by this we know that God resides (μένει, another form of μένω) in us: by the Spirit he has given us.

I want to conclude this essay by addressing one of the statements in the entry in Sermon Writer directly:

The emphasis is love. Love begins with the Father and flows through the Son to the disciples (v. 9). It is contingent on obedience…Jesus promises to love the disciples if they obey his commandments.

The demonstrably false statement—“Jesus promises to love the disciples if they obey his commandments”—mischaracterizes God’s love and remaining in his love. First, consider Jesus’ teaching on the nature of the Father’s love (Matthew 5:43-48 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? So then, be perfect, as your heavenly Father is perfect.

Jesus’ love for me is not equivalent to, or contingent upon, my remaining in his love. Jesus loves me because God is love and Jesus remains in his Father’s love. If and only if I remain in his love I will bear the fruit of his Spirit, the love which is the fulfillment of the law, and obey him thereby. It is not that his love, or even remaining in his love, is contingent upon some open-ended obedience of mine but that my obedience is contingent upon his love and my remaining in his love.

Here the misdirection of translating forms of τηρέω with forms of obey becomes evident. To keep Jesus’ commandments, not to lose or discard them, has much more in common with his words remaining in us than it does with any form of obey. Even as I write this I hear the quibble in my head: “But you have obeyed: you have remained in his love by clinging to his teaching.” I write this quibble off to the religious mind.

I acknowledged the religious mind as nothing more than the carnal mind or the outlook of the flesh, but the term still serves a useful purpose for me. I expect the carnal mind or the outlook of the flesh to be focused directly on sin. The pretense of the religious mind is its focus on righteousness, albeit a righteousness of its own derived from the law with a keen desire to justify itself by law. Consider Jesus’ teaching on the subject (Luke 17:10 NET):

“So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty.’”

As I’ve written before, we have this attitude not because we are in some wretched social condition but because our deeds have been done in (or, by) God^[13]…for the one bringing forth (ἐνεργῶν, a form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.^[14]

Back to Father, Forgive Them, Part 3

Back to To Make Holy, Part 5

Back to Atonement, Part 3

^[1] Revelation 16:15b (NET)

^[2] 1 John 3:24a (NET)

^[3] 1 John 5:1a (NET)

^[4] John 15:5b (NET)

^[5] Matthew 5:20 (NET)

^[6] John 15:7, 8 (NET) Table

^[7] 1 John 3:1a (NET)

^[8] 1 Corinthians 13:7 (NET)

^[9] Romans 7:20 (NET)

^[10] Romans 9:18 (NET)

^[11] 1 John 3:18 (NET)

^[12] Romans 3:22a (NET)

^[13] John 3:21b (NET)

^[14] Philippians 2:13 (NET)

The Gospel and the Religious Mind

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

Tag Archives: John 15:7-8

αὐτοῦ and ἑαυτοῦ, Part 1

Hannah’s Prayer, Part 5

My Deeds, Part 3