This is a continuation of my notes on 3 John for the preaching class I’m taking. John wrote (3 John 1:11 ESV):
Beloved, do not imitate evil but imitate good (τὸ ἀγαθόν). Whoever does good1 is from God (ἐκ τοῦ θεοῦ ἐστιν); whoever does evil has not seen God.
I wondered, “How does Jesus relate to ἀγαθόν (good)?”2
And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call me good? No one is good except God alone. You know the commandments: ‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.’” And he said3 to him, “Teacher, all these I have kept from my youth.” And Jesus, looking at him, loved him, and said to him, “You4 lack one thing: go, sell all that you have and give to the5 poor, and you will have treasure in heaven; and come, follow me.”6
The Greek is: Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν, And as he was setting out on his journey, προσδραμὼν, ran up, εἷς, a man (literally, “one”), καὶ γονυπετήσας αὐτὸν, and knelt before him, ἐπηρώτα αὐτόν, and asked him, διδάσκαλε ἀγαθέ, Good Teacher, τί ποιήσω, what must I do (or “what might I do”), ἵνα ζωὴν αἰώνιον κληρονομήσω, to inherit eternal life?
I want to consider the differences in the critical and received texts of Matthew 19:16-21 as Mark 10:17-21 becomes accessible for comparison.
|
Critical Text |
Received Text |
Critical Text |
|
Mark 10:17b (NA28) |
Matthew 19:16b (Stephanus Textus Receptus / Byzantine Majority Text) |
Matthew 19:16b (NA28) |
| διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω | διδασκαλε αγαθε τι αγαθον ποιησω ινα εχω ζωην αιωνιον | διδάσκαλε, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον |
|
Mark 10:17b (ESV) |
Matthew 19:16b (KJV) |
Matthew 19:16b (ESV) |
| “Good Teacher, what must I do to inherit eternal life?” | Good Master, what good thing shall I do, that I may have eternal life? | “Teacher, what good deed must I do to have eternal life?” |
In the received text of Matthew 19:16b διδασκαλε was modified by αγαθε, Good Master (KJV), as it was in Mark 10:17b, Good Teacher (ESV); αγαθε is absent from the critical text, Teacher (ESV), while ἀγαθόν is absent from Mark 10:17b though present in both the critical, good deed (ESV), and received texts, good thing (KJV), of Matthew 19:16b. In the received text εχω, I may have (KJV, understood in the subjunctive rather than the indicative mood), is complemented by σχῶ (a form of εχω), to have (ESV) or “I might have,” in the critical text, where κληρονομήσω, to inherit (ESV), occurs in Mark 10:17b.
Mark 10:18 continues: ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, And Jesus said to him, τί με λέγεις ἀγαθόν, Why do you call me good? οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός, No one is good except God alone.
|
Critical Text |
Received Text |
Critical Text |
|
Mark 10:18b (NA28) |
Matthew 19:17b (Stephanus Textus Receptus / Byzantine Majority Text) |
Matthew 19:17b (NA28) |
| τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός | τι με λεγεις αγαθον ουδεις αγαθος ει μη εις ο θεος | τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός |
|
Mark 10:18b (ESV) |
Matthew 19:17b (KJV) |
Matthew 19:17b (ESV) |
| Why do you call me good? No one is good except God alone. | Why callest thou me good? there is none good but one, that is, God: | Why do you ask me about what is good? There is only one who is good. |
The received text of Matthew 19:17b is identical to the critical text of Mark 10:18b; the critical text of Matthew 19:17b is significantly different: ἐρωτᾷς περὶ τοῦ ἀγαθοῦ, do you ask…about what is good (ESV), rather than λεγεις ἀγαθόν, callest thou…good (KJV); εἷς ἐστιν ὁ ἀγαθός, There is only one who is good (ESV), literally “one is the good,” rather than ουδεις αγαθος ει μη εις ο θεος, there is none good but one, that is, God (KJV). Yet, except for the placement of εἰσελθεῖν, Matthew 19:17c is identical in the critical and received texts and differs significantly from Mark 10:19a.
|
Critical Text |
Received Text |
Critical Text |
|
Mark 10:19a (NA28) |
Matthew 19:17c (Stephanus Textus Receptus / Byzantine Majority Text) |
Matthew 19:17c (NA28) |
| τὰς ἐντολὰς οἶδας | ει δε θελεις εισελθειν εις την ζωην τηρησον τας εντολας | εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς |
|
Mark 10:19a (ESV) |
Matthew 19:17c (KJV) |
Matthew 19:17c (ESV) |
| You know the commandments: | but if thou wilt enter into life, keep the commandments. | If you would enter life, keep the commandments. |
Mark 10:19 continues: τὰς ἐντολὰς οἶδας, You know the commandments, μὴ φονεύσῃς, Do not murder, μὴ μοιχεύσῃς, Do not commit adultery, μὴ κλέψῃς, Do not steal, μὴ ψευδομαρτυρήσῃς, Do not bear false witness, μὴ ἀποστερήσῃς, Do not defraud, τίμα τὸν πατέρα σου καὶ τὴν μητέρα, Honor your father and mother.
|
Critical Text |
Received Text |
Critical Text |
|
Mark 10:19b (NA28) |
Matthew 19:18b, 19 (Stephanus Textus Receptus) |
Matthew 19:18b, 19 (NA28) |
| μὴ φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα | το ου φονευσεις ου μοιχευσεις ου κλεψεις ου ψευδομαρτυρησεις τιμα τον πατερα σου και την μητερα και αγαπησεις τον πλησιον σου ως σεαυτον | τὸ οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις, τίμα τὸν πατέρα καὶ τὴν μητέρα, καὶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν |
|
Mark 10:19b (ESV) |
Matthew 19:18b, 19 (KJV) |
Matthew 19:18b, 19 (ESV) |
| Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother. | Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. | You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother, and, You shall love your neighbor as yourself. |
Though Jesus cited six commandments to both men, the more general You shall love your neighbor as yourself in Matthew 19:19 is replaced by the more specific Do not defraud in Mark 10:19. A note (31) in the NET described this as “an allusion” (see table below) to Deuteronomy 24:14.
You shall not oppress (ʿāšaq, תַעֲשֹׁק; Septuagint: ἀπαδικήσεις μισθὸν, unjustly withhold the wages of) a hired worker who is poor and needy, whether he is one of your brothers or one of the sojourners who are in your land within your towns.7
The Greek verb translated Do…defraud was ἀποστερήσῃς, a form of ἀποστερέω. Two occurrences of forms of ἀποστερέω are found in the Septuagint (Malachi 3:5; Exodus 21:10 English Elpenor):
And I will draw near to you in judgment; and I will be a swift witness against the witches, and against the adulteresses, and against them that swear falsely by my Name, and against them that keep back (ἀποστεροῦντας, another form of ἀποστερέω; Hebrew: ʿāšaq, וּבְעֹשְׁקֵי) the hireling’s wages, and them that oppress the widow, and afflict orphans, and that wrest the judgment of the stranger, and fear not me, saith the Lord Almighty.
And if he take another [e.g., wife] to himself, he shall not deprive (ἀποστερήσει, another form of ἀποστερέω; Hebrew: gāraʿ, יִגְרָע) her of necessaries and her apparel, and her companionship [with him].
There are other more subtle differences as well:
|
Critical Text |
Received Text |
Critical Text |
|
Mark 10:19b (NA28) |
Matthew 19:18b (Stephanus Textus Receptus / Byzantine Majority Text) |
Matthew 19:18b (NA28) |
| μὴ φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς | το ου φονευσεις ου μοιχευσεις ου κλεψεις ου ψευδομαρτυρησεις | τὸ οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις |
|
Mark 10:19b (ESV) |
Matthew 19:18b (KJV) |
Matthew 19:18b (ESV) |
| Do not murder, Do not commit adultery, Do not steal, Do not bear false witness | Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness | You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness |
The list of commandments in Mark 10:19 didn’t begin with the article τὸ (“this,” not translated in Matthew 19:18b) in answer to a man’s question: ποίας (a form of ποῖος), Which? (KJV), Which ones? (ESV).8 Also, the verbs are different parts of speech: φονεύσῃς, μοιχεύσῃς, κλέψῃς and ψευδομαρτυρήσῃς are in the aorist tense and subjunctive mood, while φονεύσεις, μοιχεύσεις, κλέψεις and ψευδομαρτυρήσεις are in the future tense and indicative mood. So, φονεύσεις, for example in Matthew 19:18, means “you will murder” in the future, a statement of fact negated by the negative particle οὐ: “not you will murder,” Thou shalt do no murder (KJV), You shall not murder (ESV).
The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective. Even if the writer is lying, he may state the action as if it is a fact, and thus the verb would be in the indicative mood. It may be action occurring in past, present, or future time. This ‘statement of fact’ can even be made with a negative adverb modifying the verb…
This is in contrast to one of the other moods…in which the writer/speaker may desire or ask for the action to take place.9
But φονεύσῃς in Mark 10:19 means “you might murder” at some unspecified moment in time, a statement of possibility negated by the particle μὴ: “not you might murder,” Do not kill (KJV), Do not murder (ESV).
The aorist is said to be “simple occurrence” or “summary occurrence”, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a “one-point-in-time” action, although it may actually take place over a period of time. In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense.10
So ἐφόνευσας, in the indicative mood, would have been a statement of fact in the past tense: “you have murdered.” But φονεύσῃς, in the subjunctive mood “indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.”11
A comparable way to translate “not you might murder” into more fluent English would be, “You might not murder,” but it sounds much less certain than is probably intended in Greek. The negation of a possibility in the subjunctive mood is at least as strong as the negation of a statement of fact in the indicative mood. (The Subjunctive of Emphatic Negation is even stronger.)
I don’t understand why English translators added the helping verb do to these four aorist subjunctive verbs in Mark 10:19 (five including μὴ ἀποστερήσῃς, Do not defraud). There are no occurrences of any forms of ποιέω here. It seems to owe more to stumbling over the stumbling stone, pursuing righteousness as if it were based on works, rather than by faith.12
All five verbs (φονεύσῃς, μοιχεύσῃς, κλέψῃς, ψευδομαρτυρήσῃς and ἀποστερήσῃς) are 2nd person singular verbs. By simply adding back the implied subject of these clauses—[You] do not murder, [You] do not commit adultery, [You] do not steal, [You] do not bear false witness, [You] do not defraud—one can hear the same promises as the verbs in the future tense and indicative mood in Matthew 19:18—You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness—even in English translation. Thanks be to God through Jesus Christ our Lord!13 These commandments are promises of grace to be received by faith, rather than works to achieve in one’s own strength.
The man responded to Jesus: ὁ δὲ ἔφη αὐτῷ, And he said to him, διδάσκαλε, Teacher, ταῦτα πάντα ἐφυλαξάμην, these all I have kept, ἐκ νεότητός μου, from my youth.
|
Critical Text |
Received Text |
Critical Text |
|
Mark 10:20b (NA28) |
Matthew 19:20b (Stephanus Textus Receptus / Byzantine Majority Text) |
Matthew 19:20b (NA28) |
| διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου | παντα ταυτα εφυλαξαμην εκ νεοτητος μου τι ετι υστερω | πάντα ταῦτα ἐφύλαξα· τί ἔτι ὑστερῶ |
|
Mark 10:20b (ESV) |
Matthew 19:20b (KJV) |
Matthew 19:20b (ESV) |
| Teacher, all these I have kept from my youth. | All these things have I kept from my youth up: what lack I yet? | All these I have kept. What do I still lack? |
Here, the received text of Matthew 19:20 lacks the vocative διδάσκαλε and includes the question τί ἔτι ὑστερῶ, what lack I yet (KJV), like the critical text, What do I still lack (ESV), but adds εφυλαξαμην εκ νεοτητος μου, have I kept from my youth up (KJV), like Mark 10:20, I have kept from my youth (ESV), where the critical text of Matthew 19:20 has simply ἐφύλαξα, I have kept (ESV).
Mark 10:21 continues: Ὁ δὲ Ἰησοῦς, And Jesus, ἐμβλέψας αὐτῷ, looking at him, ἠγάπησεν αὐτὸν, loved him, καὶ εἶπεν αὐτῷ, and said to him, ἕν σε ὑστερεῖ, You lack one thing (literally, “one you lack”), ὕπαγε, go, ὅσα ἔχεις, all that you have, πώλησον, sell, καὶ δὸς [τοῖς] πτωχοῖς, and give to the poor, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, and you…have treasure in heaven, καὶ δεῦρο, and come, ἀκολούθει μοι, follow me.
|
Critical Text |
Received Text |
Critical Text |
|
Mark 10:21a (NA28) |
Matthew 19:21a (Stephanus Textus Receptus / Byzantine Majority Text) |
Matthew 19:21a (NA28) |
| Ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ· ἕν σε ὑστερεῖ | εφη αυτω ο ιησους ει θελεις τελειος ειναι | ἔφη αὐτῷ ὁ Ἰησοῦς· εἰ θέλεις τέλειος εἶναι, |
|
Mark 10:21 (ESV) |
Matthew 19:21 (KJV) |
Matthew 19:21 (ESV) |
| And Jesus, looking at him, loved him, and said to him, “You lack one thing: | Jesus said unto him, If thou wilt be perfect, | Jesus said to him, “If you would be perfect, |
The received text and critical text of Matthew 19:21a are in complete agreement: Jesus recognized the man’s own question about something missing—τί ἔτι ὑστερῶ, what lack I yet (KJV), What do I still lack (ESV)14—as a desire for a perfection beyond a righteousness of [his] own that comes from the law.15 In Mark 10:21a the man asked no question expressing any lack at all, but Jesus informed him: ἕν σε ὑστερεῖ, You lack one thing (ESV) or “One you lack.” He offered an opportunity to know him and the power of his resurrection, the ability to share his sufferings, becoming like him in his death, and the possibility to attain the resurrection from the dead16 to both men.
|
Critical Text |
Received Text |
Critical Text |
|
Mark 10:21b (NA28) |
Matthew 19:21b (Stephanus Textus Receptus / Byzantine Majority Text) |
Matthew 19:21b (NA28) |
| ὕπαγε, ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι | υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι | ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι |
|
Mark 10:21b (ESV) |
Matthew 19:21b (KJV) |
Matthew 19:21b (ESV) |
| go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” | go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. | go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” |
The received text of Matthew 19:21b does not have the article τοῖς preceding poor. The critical text does, also in Mark 10:21b. Both are in brackets indicating some doubt among the editors. The only other difference in Matthew 19:21b is that the critical text has the plural οὐρανοῖς where the received text has the singular ουρανω, as in Mark 10:21b. Aside from this, Mark 10:21b has ὅσα ἔχεις, all that you have (ESV), where Matthew 19:21b has σου τὰ ὑπάρχοντα, that thou hast (KJV), what you possess (ESV), which might deserve more attention than I’m giving it here.17
The critical text purports to be the older (and therefore the more original) text, and is generally received as such. Most contemporary translations of the New Testament are made from it. If true, it implies that most of the differences in the received text of Matthew 19:16-21 were scribal attempts to collapse what is effectively two different accounts of two different encounters with two similar men, at about the same time in Jesus’ ministry, into one encounter with one man. Accepting this, as two separate individuals asking two different but related questions, brings some clarity to the differences and similarities in Jesus’ answers.
One man asked, “Good Teacher, what [might] I do to inherit eternal life?”18 Jesus, responding to being called Good (ἀγαθέ, a form of ἀγαθός), posed his own question for the man’s consideration: “Why do you call me good (ἀγαθόν, another form of ἀγαθός)?”19 Then He made a statement the man did not dispute: οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός; literally, “none good except one, God.”
Another man asked, “Teacher, what good [might] I do [that I might] have eternal life?”20 Jesus, responding to being asked about doing good (ἀγαθὸν ποιήσω), posed a different question for this man’s consideration: τί ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; literally, “Why ask me about the good?” Then He made another statement that this man did not dispute: εἷς ἐστιν ὁ ἀγαθός; literally, “one is the good.”
This latter statement doesn’t dispute that “none [is] good except one, God.” It clarifies how doing good gets done: “For everyone who does wicked things hates the light and does not come to the light [In him was life, and the life was the light of men21], lest his works should be exposed. But whoever does what is true (ὁ δὲ ποιῶν τὴν ἀλήθειαν) comes to the light, so that it may be clearly seen that his works have been carried out in God” (or “by means of God,” the One who is good).22 Who does what is true? to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.23 In other words, Whoever does good is from God (or “from God exists”),24 the new self (τὸν καινὸν ἄνθρωπον; literally, “the new human”), created after the likeness of God in true righteousness and holiness.25 As Jesus said, “What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above (ἄνωθεν).’”26
Balak, king of Moab, was not from God. He continued in his own faith that, if he found the right location, Balaam would curse Israel, whom God has not cursed27 (Numbers 23:28-30 ESV):
So Balak took Balaam to the top of Peor, which overlooks the desert. And Balaam said to Balak, “Build for me here seven altars and prepare for me here seven bulls and seven rams.” And Balak did as Balaam had said, and offered a bull and a ram on each altar.
Balak, the king, seems willing to comply, if not obey, when he believes there is opportunity to accomplish his purposes according to his own faith. But the prophet Balaam strayed a bit from his usual practice (Numbers 24:1, 2 ESV).
When Balaam saw that it pleased the Lord to bless Israel, he did not go, as at other times, to look for omens, but set his face toward the wilderness. And Balaam lifted up his eyes and saw Israel camping tribe by tribe. And the Spirit of God came upon him,
Here, the Masoretic text and Septuagint agree: and the spirit of God came upon him (KJV, NET, English Elpenor).
|
Masoretic Text |
Septuagint |
||
|
Numbers 24:2b (Tanakh) |
Numbers 24:2b (NET) |
Numbers 24:2b (NETS) |
Numbers 24:2b (English Elpenor) |
| and the spirit (ר֥וּחַ) of G-d (אֱלֹהִֽים) came (וַתְּהִ֥י) upon him (עָלָ֖יו). | and the Spirit (rûaḥ, רוח) of God (‘ĕlōhîm,אלהים) came (hāyâ, ותהי) upon him (ʿal, עליו). | And (καὶ) a divine (θεοῦ) spirit (πνεῦμα) came (ἐγένετο) upon (ἐν) him (αὐτῷ), | and (καὶ) the Spirit (πνεῦμα) of God (Θεοῦ) came (ἐγένετο) upon (ἐν) him (αὐτῷ). |
Balaam took up his discourse and said, (Numbers 24:3-7 ESV):
“The oracle of Balaam the son of Beor, the oracle of the man whose eye is opened, the oracle of him who hears the words of God, who sees the vision of the Almighty, falling down with his eyes uncovered: How lovely are your tents, O Jacob, your encampments, O Israel! Like palm groves that stretch afar, like gardens beside a river, like aloes that the Lord (yᵊhōvâ, יְהוָה; corroborated by Κύριος in the Septuagint) has planted, like cedar trees beside the waters. Water shall flow from his buckets, and his seed shall be in many waters; his king shall be higher than Agag, and his kingdom shall be exalted.
The Masoretic text and Septuagint diverge here.
|
Masoretic Text |
Septuagint |
||
|
Numbers 24:7 (Tanakh) |
Numbers 24:7 (NET) |
Numbers 24:7 (NETS) |
Numbers 24:7 (English Elpenor) |
| Water (מַ֨יִם֙) shall flow from his branches (מִדָּ֣לְיָ֔ו), and his seed (וְזַרְע֖וֹ) shall be in many (רַבִּ֑ים) waters (בְּמַ֣יִם); and his king shall be higher than Agag, and his kingdom shall be exalted. | He will pour the water (mayim, מים) out of his buckets (dᵊlî, מדליו), and their descendants (zeraʿ, וזרעו) will be like abundant (raḇ, רבים) water (mayim, במים); their king will be greater than Agag, and their kingdom will be exalted. | A person (ἄνθρωπος) will come forth from his offspring (τοῦ σπέρματος αὐτοῦ) and he shall rule over (καὶ κυριεύσει) many (πολλῶν) nations (ἐθνῶν), and reign of him shall be exalted beyond Gog, and his reign shall be increased. | There shall come a man (ἄνθρωπος) out of his seed (τοῦ σπέρματος αὐτοῦ), and he shall rule over (καὶ κυριεύσει) many (πολλῶν) nations (ἐθνῶν); and the kingdom of Gog shall be exalted, and his kingdom shall be increased. |
Where the first two clauses of the Masoretic text translate into English in a manner ranging from vaguely unintelligible to somewhat lewd, the English translation of the Septuagint offers a rather clear reference to the Lord Jesus Christ. I might say “surprisingly clear” or even “shockingly clear” if I hadn’t been through this emotional shredder already. This time, however, both the Masoretic text and the Septuagint agree that the spirit of God came upon Balaam. And fortunately, the English translation of The Complete Jewish Bible on chabad.org resolves these other “vaguely unintelligible to somewhat lewd” renderings of the Masoretic text quite nicely: Water will flow from his wells, and his seed shall have abundant water.28
Is it that surprising that a thirsty Masorete would prefer a well of his own to dependence on the spiritual Rock that followed his ancestors in the wilderness?
For I do not want you to be unaware, brothers, that our fathers were all under the cloud (Exodus 13:21, 22), and all passed through the sea (Exodus 14), and all were baptized into Moses in the cloud and in the sea [Table], and all ate the same spiritual food (Exodus 16), and all drank the same spiritual drink (Exodus 17:1-7). For they drank from the spiritual Rock that followed them, and the Rock was Christ (Numbers 20:2-13).29
Balaam continued (Numbers 24:8, 9 ESV):
God brings him out of Egypt and is for him like the horns of the wild ox; he shall eat up the nations, his adversaries, and shall break their bones in pieces and pierce them through with his arrows [Table]. He crouched, he lay down like a lion and like a lioness; who will rouse him up? Blessed are those who bless you, and cursed are those who curse you” [Table].
Balak would not, or could not, hear the words of God, nor see the vision of the Almighty (Numbers 24:10, 11 ESV):
And Balak’s anger was kindled against Balaam, and he struck his hands together. And Balak said to Balaam, “I called you to curse my enemies, and behold, you have blessed them these three times. Therefore now flee to your own place. I said, ‘I will certainly honor you,’ but the Lord (yᵊhōvâ, יְהוָה; corroborated by Κύριος in the Septuagint) has held you back from honor.”
Here again, Balak’s faith and determination are revealed as a stubborn rebellion against God, despite his recognition that the Lord…held Balaam back: Whoever does good is from God; whoever does evil has not seen (ἑώρακεν, a form of ὁράω) God.30
John wrote of Jesus (John 3:31-34 ESV):
He who comes from above (ἄνωθεν) is above (ἐπάνω) all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above (ἐπάνω) all. He31 bears witness to what he has seen (ἑώρακεν, a form of ὁράω) and heard, yet no one receives his testimony. Whoever receives his testimony sets his seal to this, that God is true. For he whom God has sent utters the words of God, for he32 gives the Spirit without measure.
Though Balaam didn’t receive the honor Balak might have given him for cursing Israel and betraying the Lord, he did share the sufferings of Christ in this way: Balak did not receive his testimony, what he [had] seen and heard from the Lord. I’ll pick this up in another essay.
According to a note (31) in the NET Mark 10:19b is a quotation from Exodus 20:12-16 and Deuteronomy 5:16-20. The following tables compare the Greek of that quotation with the Septuagint.
|
Mark 10:19b (NET Parallel Greek) |
Exodus 20:13 (Septuagint BLB) Table |
Exodus 20:15 (Septuagint Elpenor) |
| μὴ φονεύσῃς | οὐ φονεύσεις | οὐ φονεύσεις |
|
Mark 10:19b (NET) |
Exodus 20:15 (NETS) |
Exodus 20:15 (English Elpenor) |
| Do not murder | You shall not murder. | Thou shalt not kill. |
|
Mark 10:19b (NET Parallel Greek) |
Exodus 20:14 (Septuagint BLB) Table |
Exodus 20:13 (Septuagint Elpenor) |
| μὴ μοιχεύσῃς | οὐ μοιχεύσεις | οὐ μοιχεύσεις |
|
Mark 10:19b (NET) |
Exodus 20:13 (NETS) |
Exodus 20:13 (English Elpenor) |
| do not commit adultery | You shall not commit adultery. | Thou shalt not commit adultery. |
|
Mark 10:19b (NET Parallel Greek) |
Exodus 20:15 (Septuagint BLB) Table |
Exodus 20:14 (Septuagint Elpenor) |
| μὴ κλέψῃς | οὐ κλέψεις | οὐ κλέψεις |
|
Mark 10:19b (NET) |
Exodus 20:14 (NETS) |
Exodus 20:14 (English Elpenor) |
| do not steal | You shall not steal. | Thou shalt not steal. |
|
Mark 10:19b (NET Parallel Greek) |
Exodus 20:16a (Septuagint BLB) Table |
Exodus 20:16a (Septuagint Elpenor) |
| μὴ ψευδομαρτυρήσῃς | οὐ ψευδομαρτυρήσεις | οὐ ψευδομαρτυρήσεις |
|
Mark 10:19b (NET) |
Exodus 20:16a (NETS) |
Exodus 20:16a (English Elpenor) |
| do not give false testimony | You shall not testify falsely | Thou shalt not bear false witness |
|
Mark 10:19b (NET Parallel Greek) |
Exodus 20:12a (Septuagint BLB) Table |
Exodus 20:12a (Septuagint Elpenor) |
| τίμα τὸν πατέρα σου καὶ τὴν μητέρα | τίμα τὸν πατέρα σου καὶ τὴν μητέρα | τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου |
|
Mark 10:19b (NET) |
Exodus 20:12a (NETS) |
Exodus 20:12a (English Elpenor) |
| honor your father and mother | Honor your father and your mother | Honour thy father and thy mother |
|
Mark 10:19b (NET Parallel Greek) |
Deuteronomy 5:17 (Septuagint BLB) Table |
Deuteronomy 5:17 (Septuagint Elpenor) |
| μὴ φονεύσῃς | οὐ φονεύσεις | οὐ φονεύσεις |
|
Mark 10:19b (NET) |
Deuteronomy 5:18 (NETS) |
Deuteronomy 5:17 (English Elpenor) |
| Do not murder | You shall not murder. | Thou shalt not commit murder. |
|
Mark 10:19b (NET Parallel Greek) |
Deuteronomy 5:18 (Septuagint BLB) Table |
Deuteronomy 5:18 (Septuagint Elpenor) |
| μὴ μοιχεύσῃς | οὐ μοιχεύσεις | οὐ μοιχεύσεις |
|
Mark 10:19b (NET) |
Deuteronomy 5:17 (NETS) |
Deuteronomy 5:18 (English Elpenor) |
| do not commit adultery | You shall not commit adultery. | Thou shalt not commit adultery. |
|
Mark 10:19b (NET Parallel Greek) |
Deuteronomy 5:19 (Septuagint BLB) Table |
Deuteronomy 5:19 (Septuagint Elpenor) |
| μὴ κλέψῃς | οὐ κλέψεις | οὐ κλέψεις |
|
Mark 10:19b (NET) |
Deuteronomy 5:19 (NETS) |
Deuteronomy 5:19 (English Elpenor) |
| do not steal | You shall not steal. | Thou shalt not steal. |
|
Mark 10:19b (NET Parallel Greek) |
Deuteronomy 5:20a (Septuagint BLB) Table |
Deuteronomy 5:20a (Septuagint Elpenor) |
| μὴ ψευδομαρτυρήσῃς | οὐ ψευδομαρτυρήσεις | οὐ ψευδομαρτυρήσεις |
|
Mark 10:19b (NET) |
Deuteronomy 5:20a (NETS) |
Deuteronomy 5:20a (English Elpenor) |
| do not give false testimony | You shall not testify falsely | Thou shalt not bear false witness |
|
Mark 10:19b (NET Parallel Greek) |
Deuteronomy 5:16a (Septuagint BLB) Table |
Deuteronomy 5:16a (Septuagint Elpenor) |
| τίμα τὸν πατέρα σου καὶ τὴν μητέρα | τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου | τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου |
|
Mark 10:19b (NET) |
Deuteronomy 5:16a (NETS) |
Deuteronomy 5:16a (English Elpenor) |
| honor your father and mother | Honor your father and your mother | Honour thy father and thy mother |
According to a note (31) in the NET Mark 10:19b includes an allusion to Deuteronomy 24:14. The following table compares the Greek of that allusion with the Septuagint.
|
Mark 10:19b (NET Parallel Greek) |
Deuteronomy 24:14 (Septuagint BLB) |
Deuteronomy 24:14 (Septuagint Elpenor) |
| μὴ ἀποστερήσῃς | οὐκ ἀπαδικήσεις μισθὸν πένητος καὶ ἐνδεοῦς ἐκ τῶν ἀδελφῶν σου ἢ ἐκ τῶν προσηλύτων τῶν ἐν ταῖς πόλεσίν σου | Οὐκ ἀπαδικήσεις μισθὸν πένητος καὶ ἐνδεοῦς ἐκ τῶν ἀδελφῶν σου ἢ ἐκ τῶν προσηλύτων τῶν ἐν ταῖς πόλεσί σου |
|
Mark 10:19b (NET) |
Deuteronomy 24:14 (NETS) |
Deuteronomy 24:14 (English Elpenor) |
| do not defraud | You shall not unjustly withhold the wages of a needy and indigent person from your brothers or from guests in your cities. | Thou shalt not unjustly withhold the wages of the poor and needy of thy brethren, or of the strangers who are in thy cities. |
Tables comparing Deuteronomy 24:14; Malachi 3:5; Exodus 21:10; Numbers 23:28; 23:29; 23:30; 24:1; 24:2; 24:3; 24:4; 24:5; 24:6; 24:7; 24:10 and 24:11 in the Tanakh, KJV and NET, and comparing the Greek of Deuteronomy 24:14; Malachi 3:5; Exodus 21:10; Numbers 23:28; 23:29; 23:30; 24:1; 24:2; 24:3; 24:4; 24:5; 24:6; 24:7; 24:10 and 24:11 in the Septuagint (BLB and Elpenor), and tables comparing Mark 10:20, 21; John 3:32 and 3:34 in the KJV and NET follow.
| Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates. | Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: | You must not oppress a lowly and poor servant, whether one from among your fellow Israelites or from the resident foreigners who are living in your land and villages. |
| οὐκ ἀπαδικήσεις μισθὸν πένητος καὶ ἐνδεοῦς ἐκ τῶν ἀδελφῶν σου ἢ ἐκ τῶν προσηλύτων τῶν ἐν ταῖς πόλεσίν σου | Οὐκ ἀπαδικήσεις μισθὸν πένητος καὶ ἐνδεοῦς ἐκ τῶν ἀδελφῶν σου ἢ ἐκ τῶν προσηλύτων τῶν ἐν ταῖς πόλεσί σου |
| You shall not unjustly withhold the wages of a needy and indigent person from your brothers or from guests in your cities. | Thou shalt not unjustly withhold the wages of the poor and needy of thy brethren, or of the strangers who are in thy cities. |
| And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts. | And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts. | “I will come to you in judgment. I will be quick to testify against those who practice divination; those who commit adultery; those who break promises; and those who exploit workers, widows, and orphans, who refuse to help the resident foreigner and in this way show they do not fear me,” says the Lord of Heaven’s Armies. |
| καὶ προσάξω πρὸς ὑμᾶς ἐν κρίσει καὶ ἔσομαι μάρτυς ταχὺς ἐπὶ τὰς φαρμακοὺς καὶ ἐπὶ τὰς μοιχαλίδας καὶ ἐπὶ τοὺς ὀμνύοντας τῷ ὀνόματί μου ἐπὶ ψεύδει καὶ ἐπὶ τοὺς ἀποστεροῦντας μισθὸν μισθωτοῦ καὶ τοὺς καταδυναστεύοντας χήραν καὶ τοὺς κονδυλίζοντας ὀρφανοὺς καὶ τοὺς ἐκκλίνοντας κρίσιν προσηλύτου καὶ τοὺς μὴ φοβουμένους με λέγει κύριος παντοκράτωρ | καὶ προσάξω πρὸς ὑμᾶς ἐν κρίσει καὶ ἔσομαι μάρτυς ταχὺς ἐπὶ τὰς φαρμακοὺς καὶ ἐπὶ τὰς μοιχαλίδας καὶ ἐπὶ τοὺς ὀμνύοντας τῷ ὀνόματί μου ἐπὶ ψεύδει καὶ ἐπὶ τοὺς ἀποστεροῦντας μισθὸν μισθωτοῦ καὶ τοὺς καταδυναστεύοντας χήραν καὶ τοὺς κονδυλίζοντας ὀρφανοὺς καὶ τοὺς ἐκκλίνοντας κρίσιν προσηλύτου καὶ τοὺς μὴ φοβουμένους με, λέγει Κύριος παντοκράτωρ |
| And I will draw near to you in judgment; I will be a swift witness against the sorceresses and against the adulteresses and against those who swear by my name falsely and against those who defraud the hired worker of his wages and those who oppress the widow and those who buffet orphans and those who turn aside justice from the guest and those who do not fear me, says the Lord Almighty. | And I will draw near to you in judgment; and I will be a swift witness against the witches, and against the adulteresses, and against them that swear falsely by my Name, and against them that keep back the hireling’s wages, and them that oppress the widow, and afflict orphans, and that wrest the judgment of the stranger, and fear not me, saith the Lord Almighty. |
| If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish. | If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. | If he takes another wife, he must not diminish the first one’s food, her clothing, or her marital rights. |
| ἐὰν δὲ ἄλλην λάβῃ ἑαυτῷ τὰ δέοντα καὶ τὸν ἱματισμὸν καὶ τὴν ὁμιλίαν αὐτῆς οὐκ ἀποστερήσει | ἐὰν δὲ ἄλλην λάβῃ ἑαυτῷ, τὰ δέοντα καὶ τὸν ἱματισμὸν καὶ τὴν ὁμιλίαν αὐτῆς οὐκ ἀποστερήσει |
| And if he takes another to him, he shall not withhold her necessities and clothing and marital rights. | And if he take another to himself, he shall not deprive her of necessaries and her apparel, and her companionship [with him]. |
| And Balak took Balaam unto the top of Peor, that looketh down upon the desert. | And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon. | So Balak took Balaam to the top of Peor, that looks toward the wastelands. |
| καὶ παρέλαβεν Βαλακ τὸν Βαλααμ ἐπὶ κορυφὴν τοῦ Φογωρ τὸ παρατεῖνον εἰς τὴν ἔρημον | καὶ παρέλαβε Βαλὰκ τὸν Βαλαὰμ ἐπὶ κορυφὴν τοῦ Φογὼρ τὸ παρατεῖνον εἰς τὴν ἔρημον |
| And Balak took Balaam to the top of Phogor, which extends into the wilderness. | And Balac took Balaam to the top of Phogor, which extends to the wilderness. |
| And Balaam said unto Balak: ‘Build me here seven altars, and prepare me here seven bullocks and seven rams.’ | And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. | Then Balaam said to Balak, “Build seven altars here for me, and prepare seven bulls and seven rams.” |
| καὶ εἶπεν Βαλααμ πρὸς Βαλακ οἰκοδόμησόν μοι ὧδε ἑπτὰ βωμοὺς καὶ ἑτοίμασόν μοι ὧδε ἑπτὰ μόσχους καὶ ἑπτὰ κριούς | καὶ εἶπε Βαλαὰμ πρὸς Βαλάκ· οἰκοδόμησόν μοι ὧδε ἑπτὰ βωμοὺς καὶ ἑτοίμασόν μοι ὧδε ἑπτὰ μόσχους καὶ ἑπτὰ κριούς |
| And Balaam said to Balak, “Build for me here seven altars, and prepare for me here seven calves and seven rams.” | And Balaam said to Balac, build me here seven altars, and prepare me here seven calves, and seven rams. |
| And Balak did as Balaam had said, and offered up a bullock and a ram on every altar. | And Balak did as Balaam had said, and offered a bullock and a ram on every altar. | So Balak did as Balaam had said, and offered a bull and a ram on each altar. |
| καὶ ἐποίησεν Βαλακ καθάπερ εἶπεν αὐτῷ Βαλααμ καὶ ἀνήνεγκεν μόσχον καὶ κριὸν ἐπὶ τὸν βωμόν | καὶ ἐποίησε Βαλὰκ καθάπερ εἶπεν αὐτῷ Βαλαάμ, καὶ ἀνήνεγκε μόσχον καὶ κριὸν ἐπὶ τὸν βωμόν |
| And Balak did just as Balaam told him, and he offered a calf and a ram on the altar. | And Balac did as Balaam told him, and offered a calf and a ram on [every] altar. |
| And when Balaam saw that it pleased HaShem to bless Israel, he went not, as at the other times, to meet with enchantments, but he set his face toward the wilderness. | And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness. | When Balaam saw that it pleased the Lord to bless Israel, he did not go as at the other times to seek for omens, but he set his face toward the wilderness. |
| καὶ ἰδὼν Βαλααμ ὅτι καλόν ἐστιν ἔναντι κυρίου εὐλογεῖν τὸν Ισραηλ οὐκ ἐπορεύθη κατὰ τὸ εἰωθὸς εἰς συνάντησιν τοῖς οἰωνοῖς καὶ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ εἰς τὴν ἔρημον | ΚΑΙ ἰδὼν Βαλαὰμ ὅτι καλόν ἐστιν ἐναντίον Κυρίου εὐλογεῖν τὸν ᾿Ισραήλ, οὐκ ἐπορεύθη κατὰ τὸ εἰωθὸς εἰς συνάντησιν τοῖς οἰωνοῖς καὶ ἀπέστρεψε τὸ πρόσωπον αὐτοῦ εἰς τὴν ἔρημον |
| And when Balaam saw that it was good before the Lord to bless Israel, he did not go, according to his custom, to meet the omens but turned his face toward the wilderness. | And when Balaam saw that it pleased God to bless Israel, he did not go according to his custom to meet the omens, but turned his face toward the wilderness. |
| And Balaam lifted up his eyes, and he saw Israel dwelling tribe by tribe; and the spirit of G-d came upon him. | And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him. | When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; and the Spirit of God came upon him. |
| καὶ ἐξάρας Βαλααμ τοὺς ὀφθαλμοὺς αὐτοῦ καθορᾷ τὸν Ισραηλ ἐστρατοπεδευκότα κατὰ φυλάς καὶ ἐγένετο πνεῦμα θεοῦ ἐν αὐτῷ | καὶ ἐξάρας Βαλαὰμ τοὺς ὀφθαλμοὺς αὐτοῦ καθορᾷ τὸν ᾿Ισραὴλ ἐστρατοπεδευκότα κατὰ φυλάς, καὶ ἐγένετο πνεῦμα Θεοῦ ἐν αὐτῷ |
| And when Balaam raised his eyes, he looked down upon Israel encamped tribe by tribe. And a divine spirit came upon him, | And Balaam lifted up his eyes, and sees Israel encamped by their tribes; and the Spirit of God came upon him. |
| And he took up his parable, and said: The saying of Balaam the son of Beor, and the saying of the man whose eye is opened; | And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: | Then he uttered this oracle: “The oracle of Balaam son of Beor, the oracle of the man whose eyes are open, |
| καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν φησὶν Βαλααμ υἱὸς Βεωρ φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὁρῶν | καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπε· φησὶ Βαλαὰμ υἱὸς Βεώρ, φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὁρῶν |
| and he took up his parable and said: “Says Balaam son of Beor; says the man who truly sees. | And he took up his parable and said, Balaam son of Beor says, the man who sees truly says, |
| The saying of him who heareth the words of G-d, who seeth the vision of the Almighty, fallen down, yet with opened eyes: | He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open: | the oracle of the one who hears the words of God, who sees a vision from the Almighty, although falling flat on the ground with eyes open: |
| φησὶν ἀκούων λόγια θεοῦ ὅστις ὅρασιν θεοῦ εἶδεν ἐν ὕπνῳ ἀποκεκαλυμμένοι οἱ ὀφθαλμοὶ αὐτοῦ | φησὶν ἀκούων λόγια ἰσχυροῦ, ὅστις ὅρασιν Θεοῦ εἶδεν ἐν ὕπνῳ, ἀποκεκαλυμμένοι οἱ ὀφθαλμοὶ αὐτοῦ |
| Says one who hears divine oracles, who saw a divine vision, in sleep when his eyes had been uncovered: | he says who hears the oracle of the Mighty One, who saw a vision of God in sleep; his eyes were opened: |
| How goodly are thy tents, O Jacob, thy dwellings, O Israel! | How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! | ‘How beautiful are your tents, O Jacob, and your dwelling places, O Israel! |
| ὡς καλοί σου οἱ οἶκοι Ιακωβ αἱ σκηναί σου Ισραηλ | ὡς καλοὶ οἱ οἶκοί σου ᾿Ιακώβ, αἱ σκηναί σου ᾿Ισραήλ |
| How beautiful are your dwellings, O Iakob, your tents, O Israel! | How goodly [are] thy habitations, Jacob, and thy tents, Israel! |
| As valleys stretched out, as gardens by the river-side; as aloes planted of HaShem, as cedars beside the waters; | As the valleys are they spread forth, as gardens by the river’s side, as the trees of lign aloes which the LORD hath planted, and as cedar trees beside the waters. | They are like valleys stretched forth, like gardens by the river’s side, like aloes that the Lord has planted, and like cedar trees beside the waters. |
| ὡσεὶ νάπαι σκιάζουσαι καὶ ὡσεὶ παράδεισοι ἐπὶ ποταμῶν καὶ ὡσεὶ σκηναί ἃς ἔπηξεν κύριος ὡσεὶ κέδροι παρ᾽ ὕδατα | ὡσεὶ νάπαι σκιάζουσαι καὶ ὡσεὶ παράδεισοι ἐπὶ ποταμῷ καὶ ὡσεὶ σκηναί, ἃς ἔπηξε Κύριος, καὶ ὡσεὶ κέδροι παρ’ ὕδατα |
| Like wooded valleys giving shade and like orchards by rivers and like tents that the Lord pitched, like cedar trees beside waters. | as shady groves, and as gardens by a river, and as tents which God pitched, and as cedars by the waters. |
| Water shall flow from his branches, and his seed shall be in many waters; and his king shall be higher than Agag, and his kingdom shall be exalted. | He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. | He will pour the water out of his buckets, and their descendants will be like abundant water; their king will be greater than Agag, and their kingdom will be exalted. |
| ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρματος αὐτοῦ καὶ κυριεύσει ἐθνῶν πολλῶν καὶ ὑψωθήσεται ἢ Γωγ βασιλεία αὐτοῦ καὶ αὐξηθήσεται ἡ βασιλεία αὐτοῦ | ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρματος αὐτοῦ καὶ κυριεύσει ἐθνῶν πολλῶν, καὶ ὑψωθήσεται ἢ Γὼγ βασιλεία αὐτοῦ, καὶ αὐξηθήσεται βασιλεία αὐτοῦ |
| A person will come forth from his offspring and he shall rule over many nations, and reign of him shall be exalted beyond Gog, and his reign shall be increased. | There shall come a man out of his seed, and he shall rule over many nations; and the kingdom of Gog shall be exalted, and his kingdom shall be increased. |
| And Balak’s anger was kindled against Balaam, and he smote his hands together; and Balak said unto Balaam: ‘I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. | And Balak’s anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. | Then Balak became very angry at Balaam, and he struck his hands together. Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless them these three times! |
| καὶ ἐθυμώθη Βαλακ ἐπὶ Βαλααμ καὶ συνεκρότησεν ταῖς χερσὶν αὐτοῦ καὶ εἶπεν Βαλακ πρὸς Βαλααμ καταρᾶσθαι τὸν ἐχθρόν μου κέκληκά σε καὶ ἰδοὺ εὐλογῶν εὐλόγησας τρίτον τοῦτο | καὶ ἐθυμώθη Βαλὰκ ἐπὶ Βαλαὰμ καὶ συνεκρότησε ταῖς χερσὶν αὐτοῦ, καὶ εἶπε Βαλὰκ πρὸς Βαλαάμ· καταρᾶσθαι τὸν ἐχθρόν μου κέκληκά σε, καὶ ἰδοὺ εὐλογῶν εὐλόγησας τρίτον τοῦτο |
| And Balak became infuriated with Balaam, and he clapped his hands together. And Balak said to Balaam, “I have summoned you to curse my enemy, and behold, in blessing you have blessed him this third time. | And Balac was angry with Balaam, and clapped his hands together; and Balac said to Balaam, I called thee to curse my enemy, and behold thou hast decidedly blessed [him] this third time. |
| Therefore now flee thou to thy place; I thought to promote thee unto great honour; but, lo, HaShem hath kept thee back from honour.’ | Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour. | So now, go back where you came from! I said that I would greatly honor you, but now the Lord has stood in the way of your honor.” |
| νῦν οὖν φεῦγε εἰς τὸν τόπον σου εἶπα τιμήσω σε καὶ νῦν ἐστέρησέν σε κύριος τῆς δόξης | νῦν οὖν φεῦγε εἰς τὸν τόπον σου· εἶπα, τιμήσω σε, καὶ νῦν ἐστέρησέ σε Κύριος τῆς δόξης |
| Now then be off to your place! I said, ‘I will honor you,’ but now the Lord has deprived you of glory.” | Now therefore flee to thy place: I said, I will honour thee, but now the Lord has deprived thee of glory. |
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Mark 10:20, 21 (KJV) |
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| The man said to him, “Teacher, I have wholeheartedly obeyed all these laws since my youth.” | And he answered and said unto him, Master, all these have I observed from my youth. |
| ὁ δὲ ἔφη αὐτῷ· διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητος μου | ο δε αποκριθεις ειπεν αυτω διδασκαλε ταυτα παντα εφυλαξαμην εκ νεοτητος μου | ο δε αποκριθεις ειπεν αυτω διδασκαλε ταυτα παντα εφυλαξαμην εκ νεοτητος μου |
| As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money to the poor, and you will have treasure in heaven. Then come, follow me.” | Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. |
| ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ· ἕν σε ὑστερεῖ· ὕπαγε, ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι | ο δε ιησους εμβλεψας αυτω ηγαπησεν αυτον και ειπεν αυτω εν σοι υστερει υπαγε οσα εχεις πωλησον και δος τοις πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι αρας τον σταυρον | ο δε ιησους εμβλεψας αυτω ηγαπησεν αυτον και ειπεν αυτω εν σοι υστερει υπαγε οσα εχεις πωλησον και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι αρας τον σταυρον |
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John 3:32 (KJV) |
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| He testifies about what he has seen and heard, but no one accepts his testimony. | And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. |
| ὃ ἑώρακεν καὶ ἤκουσεν τοῦτο μαρτυρεῖ, καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει | και ο εωρακεν και ηκουσεν τουτο μαρτυρει και την μαρτυριαν αυτου ουδεις λαμβανει | και ο εωρακεν και ηκουσεν τουτο μαρτυρει και την μαρτυριαν αυτου ουδεις λαμβανει |
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John 3:34 (KJV) |
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| For the one whom God has sent speaks the words of God, for he does not give the Spirit sparingly. | For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. |
| ὃν γὰρ ἀπέστειλεν ὁ θεὸς τὰ ρήματα τοῦ θεοῦ λαλεῖ, οὐ γὰρ ἐκ μέτρου δίδωσιν τὸ πνεῦμα | ον γαρ απεστειλεν ο θεος τα ρηματα του θεου λαλει ου γαρ εκ μετρου διδωσιν ο θεος το πνευμα | ον γαρ απεστειλεν ο θεος τα ρηματα του θεου λαλει ου γαρ εκ μετρου διδωσιν ο θεος το πνευμα |
3 The NET parallel Greek text and NA28 had ἔφη here, where the Stephanus Textus Receptus and Byzantine Majority Text had αποκριθεις ειπεν (KJV: answered and said).
4 The NET parallel Greek text and NA28 had σε here in the accusative case, where the Stephanus Textus Receptus and Byzantine Majority Text had σοι (KJV: thou), a form of σύ in the dative case.
5 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the plural article τοῖς here in the dative case. The Byzantine Majority Text did not.
6 Mark 10:17-21 (ESV) The Stephanus Textus Receptus and Byzantine Majority Text had αρας τον σταυρον (KJV: take up the cross) following me (μοι). The NET parallel Greek text and NA28 did not.
7 Deuteronomy 21:14 (ESV)
8 Matthew 19:18a
9 From Verbal Moods: Indicative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.
10 From Verb Tenses: Aorist Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.
11 From Verbal Moods: Subjunctive Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.
13 Romans 7:25a (ESV)
14 Matthew 19:20b
15 Philippians 3:9b (ESV)
16 Philippians 3:10, 11 (ESV)
17 There is another difference between the critical and received texts of Mark 10:21b I won’t consider here: the received text adds αρας τον σταυρον, take up the cross (KJV) to καὶ δεῦρο ἀκολούθει μοι, and come, follow me (ESV).
18 Mark 10:17b (ESV)
19 Mark 10:18a (ESV)
21 John 1:4 (ESV)
22 John 3:20, 21 (ESV) The words translated in God were ἐν θεῷ in the dative case: “The dative is the case of the indirect object, or may also indicate the means by which something is done.” From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions) on Resources for Learning New Testament Greek online.
23 John 1:12, 13 (ESV)
25 Ephesians 4:24b (ESV)
26 John 3:6, 7 (NET)
28 Numbers 24:7a (The Complete Jewish Bible)
29 1 Corinthians 10:1-4 (ESV)
31 The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: And) beginning this clause. The NET parallel Greek text and NA28 did not.
32 The Stephanus Textus Receptus and Byzantine Majority Text had ο θεος (KJV: God) here. The NET parallel Greek text and NA28 did not.