Tag Archives: Mark 2:27

Father, Son and Holy Spirit – Part 5

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This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint. There were no occurrences of either in Genesis 1:1-27.

Masoretic Text

Septuagint

Genesis 1:28 (Tanakh) Table

Genesis 1:28 (NET)

Genesis 1:28 (NETS) Table

Genesis 1:28 (English Elpenor)
And G-d (אֱלֹהִים֒) blessed them [man: male and female]; and G-d (אֱלֹהִ֗ים) said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth’. God (‘ĕlōhîm, אלהים) blessed them [humankind] and [Note 57: God (‘ĕlōhîm, אלהים) said] to them, “Be fruitful and multiply! Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” And God (ὁ θεὸς) blessed them [humankind], saying, “Increase, and multiply, and fill the earth, and subdue it, and rule the fish of the sea and the birds of the sky and all the cattle and all the earth and all the creeping things that creep upon the earth.” And God (ὁ Θεός) blessed them [man: male and female], saying, Increase and multiply, and fill the earth and subdue it, and have dominion over the fish of the seas and flying creatures of heaven, and all the cattle and all the earth, and all the reptiles that creep on the earth.

Here is another example of the graciousness of God’s word: He gives the gifts He deems appropriate to whomever He chooses to give them. The Hebrew word translated blessed was וַיְבָ֣רֶךְ (bāraḵ) and was translated ηὐλόγησεν and εὐλόγησεν (both forms of εὐλογέω) in the Septuagint. But the graciousness of God’s word didn’t end here.

Masoretic Text

Septuagint

Genesis 1:29, 30 (Tanakh)

Genesis 1:29, 30 (NET)

Genesis 1:29, 30 (NETS)

Genesis 1:29, 30 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food [Table]; Then God (‘ĕlōhîm, אלהים) said, “I now give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. And God (ὁ θεός) said, “See, I have given to you any herbage, sowable, seeding seed, which is over all the earth, and any tree that has in itself fruit of sowable seed—to you it shall be for food— [Table] And God (ὁ Θεός) said, Behold I have given to you every seed-bearing herb sowing seed which is upon all the earth, and every tree which has in itself the fruit of seed that is sown, to you it shall be for food.
and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food’ And it was so [Table]. And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground—everything that has living breath in it—I give every green plant for food.” It was so. and to all the wild animals of the earth and to all the birds of the sky and to every creeping thing that creeps on the earth that has in itself the animating force of life,—and all green herbage for food.” And it became so [Table]. And to all the wild beasts of the earth, and to all the flying creatures of heaven, and to every reptile creeping on the earth, which has in itself the breath of life, even every green plant for food; and it was so.

The Hebrew word translated I have given (Tanakh) and give (NET) was נָתַ֨תִּי (nāṯan). It was translated δέδωκα (a form of δίδωμι) in the Septuagint. I tend to understand this giving as a continuation of the blessing, and another example of the graciousness of God’s word. But the addition of the phrase, And it was so, is the form I’ve recognized1 as describing the power of God’s word: He spoke and it happened as He said.

Masoretic Text

Septuagint

Genesis 1:31 (Tanakh) Table

Genesis 1:31 (NET)

Genesis 1:31 (NETS) Table

Genesis 1:31 (English Elpenor)
And G-d (אֱלֹהִים֙) saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day. God (‘ĕlōhîm, אלהים) saw all that he had made—and it was very good! There was evening, and there was morning, the sixth day. And God (ὁ θεὸς) saw all the things that he had made, and see, they were exceedingly good. And it came to be evening, and it came to be morning, a sixth day. And God (ὁ Θεὸς) saw all the things that he had made, and, behold, they were very good. And there was evening and there was morning, the sixth day.

Here on the sixth day the qualifier ט֖וֹב (ṭôḇ), translated καλά (a form of καλός) in the Septuagint and good in English, was modified by מְאֹ֑ד (mᵊ’ōḏ) in Hebrew, λίαν in the Septuagint and very in English.

Masoretic Text

Septuagint

Genesis 2:1-3 (Tanakh)

Genesis 2:1-3 (NET)

Genesis 2:1-3 (NETS)

Genesis 2:1-3 (English Elpenor)
And the heaven and the earth were finished, and all the host of them [Table]. The heavens and the earth were completed with everything that was in them. And the sky and the earth were finished, and all their arrangement [Table]. AND the heavens and the earth were finished, and the whole world of them.
And on the seventh day G-d (אֱלֹהִים֙) finished His work which He had made; and He rested on the seventh day from all His work which He had made [Table]. By the seventh day God (‘ĕlōhîm, אלהים) finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing. And on the sixth day God (ὁ θεὸς) finished his works that he had made, and he left off on the seventh day from all his works that he had made [Table]. And God (ὁ Θεὸς) finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made.
And G-d (אֱלֹהִים֙) blessed the seventh day, and hallowed it; because that in it He rested from all His work which G-d (אֱלֹהִ֖ים) in creating had made [Table]. God (‘ĕlōhîm, אלהים) blessed the seventh day and made it holy because on it he ceased all the work that he (‘ĕlōhîm, אלהים) had been doing in creation. And God (ὁ θεὸς) blessed the seventh day and hallowed it, because on it he left off from all his works that God (ὁ θεὸς) had begun to make [Table]. And God (ὁ Θεὸς) blessed the seventh day and sanctified it, because in it he ceased from all his works which God (ὁ Θεὸς) began to do.

Here is another example of the graciousness of God’s word: He gives the gifts He deems appropriate to whomever He chooses to give them. The Hebrew word translated blessed was וַיְבָ֤רֶךְ (bāraḵ) and was translated ηὐλόγησεν and εὐλόγησεν (both forms of εὐλογέω) in the Septuagint. Here it seems the gift of blessing was given to the seventh day of the week.

Masoretic Text

Septuagint

Exodus 20:8-11 (Tanakh)

Exodus 20:8-11 (NET)

Exodus 20:8-11 (NETS)

Exodus 20:8-11 (English Elpenor)
Remember the sabbath day, to keep it holy [Table]. “Remember the Sabbath day to set it apart as holy. Remember the day of the sabbaths to consecrate it [Table]. Remember the sabbath day to keep it holy.
Six days shalt thou labour, and do all thy work [Table]; For six days you may labor and do all your work, For six days you shall labor and do all your labor [Table], Six days thou shalt labour, and shalt perform all thy work.
but the seventh day is a sabbath unto HaShem (לַֽיהֹוָ֣ה) thy G-d (אֱלֹהֶ֗יךָ), in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates [Table]; but the seventh day is a Sabbath to the Lord (Yᵊhōvâ, ליהוה) your God (‘ĕlōhîm, אלהיך); on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. but on the seventh day there is Sabbata to the Lord (κυρίῳ) your God (τῷ θεῷ σου). You shall not do in it any labor, you and your son and your daughter, your male slave and your female slave, your ox and your draft animal and any animal of yours and the guest who resides among you [Table]. But on the seventh day is the sabbath of the Lord (Κυρίῳ) thy God (τῷ Θεῷ σου); on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee.
in six days HaShem (יְהֹוָ֜ה) made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore HaShem (יְהֹוָ֛ה) blessed the sabbath day, and hallowed it [Table]. For in six days the Lord (Yᵊhōvâ, יהוה) made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord (Yᵊhōvâ, יהוה) blessed the Sabbath day and set it apart as holy. For in six days the Lord (κύριος) made the heaven and the earth and the sea and all things in them, and he rested on the seventh day and consecrated it. For this reason the Lord (κύριος) blessed the seventh day and consecrated it [Table]. For in six days the Lord (Κύριος) made the heaven and the earth, and the sea and all things in them, and rested on the seventh day; therefore the Lord (Κύριος) blessed the seventh day, and hallowed it.

Will I perceive this as an unwarranted intrusion into my plans and schemes, or as a welcome respite from subsistence?

Jesus faced religious authorities who tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.2 I, too, recall after a long week at my subsistence job hearing that god was just more work I should have been doing all along. The Sabbath was made for people, Jesus instructed the Pharisees, not people for the Sabbath.3

And so we sinful people needed some extra instruction to understand to whom this gracious gift was given. Here in the law the sabbath was unto לַֽיהֹוָ֣ה (Yᵊhōvâ) אֱלֹהֶ֗יךָ (‘ĕlōhîm) because יְהֹוָ֜ה (Yᵊhōvâ) made heaven and earth in six days, and rested on the seventh day; wherefore יְהֹוָ֛ה (Yᵊhōvâ) blessed the sabbath day. The introduction of יהוה (Yᵊhōvâ) אֱלֹהִ֖ים (‘ĕlōhîm) in Genesis follows.

Masoretic Text

Septuagint

Genesis 2:4 (Tanakh)

Genesis 2:4 (NET)

Genesis 2:4 (NETS)

Genesis 2:4 (English Elpenor)
These are the generations of the heaven and of the earth when they were created, in the day that HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) made earth and heaven. This is the account of the heavens and the earth when they were created—when the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) made the earth and heavens. This is the book of the origin of heaven and earth, when it originated, on the day that God (ὁ θεὸς) made the sky and the earth This [is] the book of the generation of heaven and earth, when they were made, in the day in which the Lord (Κύριος) God (ὁ Θεὸς) made the heaven and the earth,

The Elpenor Septuagint had the Greek word Κύριος here for the Hebrew יהוה (Yᵊhōvâ). The BLB Septuagint did not.

Masoretic Text

Septuagint

Genesis 2:5-7 (Tanakh)

Genesis 2:5-7 (NET)

Genesis 2:5-7 (NETS)

Genesis 2:5-7 (English Elpenor)
No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for HaShem (יְהֹוָ֤ה) G-d (אֱלֹהִים֙) had not caused it to rain upon the earth, and there was not a man to till the ground; Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) had not caused it to rain on the earth, and there was no man to cultivate the ground. and all verdue of the field before it came to be upon the earth and all herbage of the field before it sprang up, for God (ὁ θεὸς) had not sent rain upon the earth, and there was not a human to till the earth, and every herb of the field before it was on the earth, and all the grass of the field before it sprang up, for God (ὁ Θεὸς) had not rained on the earth, and there was not a man to cultivate it.
but there went up a mist from the earth, and watered the whole face of the ground. Springs would well up from the earth and water the whole surface of the ground. yet a spring would rise from the earth and water the whole face of the earth. But there rose a fountain out of the earth, and watered the whole face of the earth.
Then HaShem (יְהֹוָ֨ה) G-d (אלהים) formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul [Table]. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being. And God (ὁ θεὸς) formed man, dust from the earth, and breathed into his face a breath of life, and the man became a living being [Table]. And God (ὁ Θεὸς) formed the man [of] dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.

None of these occurrences of יְהֹוָ֨ה (Yᵊhōvâ) in the Masoretic text was corroborated by the Septuagint.

Paul contrasted Adam and Christ (1 Corinthians 15:45-49 NET):

So also it is written, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit. However, the spiritual did not come first, but the natural, and then the spiritual. The first man is from the earth, made of dust; the second man is from heaven [Table]. Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. And just as we have borne the image of the man of dust, let us also bear the image of the man of heaven [Table].

A table comparing the Greek of Paul’s quotation in 1 Corinthians 15:45 to that of Genesis 2:7 in the Septuagint follows:

1 Corinthians 15:45b (NET Parallel Greek)

Genesis 2:7b (Septuagint BLB)

Genesis 2:7b (Septuagint Elpenor)
ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

1 Corinthians 15:45b (NET)

Genesis 2:7b (NETS)

Genesis 2:7b (English Elpenor)
“The first man, Adam, became a living person”; the man became a living being. the man became a living soul.

The Hebrew word translated man in Genesis 2:7 was הָֽאָדָ֗ם (‘āḏām).

Tables comparing Genesis 2:4; 2:5 and 2:6 in the Tanakh, KJV and NET; and tables comparing Genesis 2:4; 2:5 and 2:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.

Genesis 2:4 (Tanakh)

Genesis 2:4 (KJV)

Genesis 2:4 (NET)
These are the generations of the heaven and of the earth when they were created, in the day that HaShem G-d made earth and heaven. These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, This is the account of the heavens and the earth when they were created—when the Lord God made the earth and heavens.

Genesis 2:4 (Septuagint BLB)

Genesis 2:4 (Septuagint Elpenor)
αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο· ᾗ ἡμέρᾳ ἐποίησε Κύριος ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

Genesis 2:4 (NETS)

Genesis 2:4 (English Elpenor)
This is the book of the origin of heaven and earth, when it originated, on the day that God made the sky and the earth This [is] the book of the generation of heaven and earth, when they were made, in the day in which the Lord God made the heaven and the earth,

Genesis 2:5 (Tanakh)

Genesis 2:5 (KJV)

Genesis 2:5 (NET)
No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for HaShem G-d had not caused it to rain upon the earth, and there was not a man to till the ground; And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground.

Genesis 2:5 (Septuagint BLB)

Genesis 2:5 (Septuagint Elpenor)
καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῗλαι οὐ γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι· οὐ γὰρ ἔβρεξεν ὁ Θεὸς ἐπὶ τὴν γῆν, καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι αὐτήν

Genesis 2:5 (NETS)

Genesis 2:5 (English Elpenor)
and all verdue of the field before it came to be upon the earth and all herbage of the field before it sprang up, for God had not sent rain upon the earth, and there was not a human to till the earth, and every herb of the field before it was on the earth, and all the grass of the field before it sprang up, for God had not rained on the earth, and there was not a man to cultivate it.

Genesis 2:6 (Tanakh)

Genesis 2:6 (KJV)

Genesis 2:6 (NET)
but there went up a mist from the earth, and watered the whole face of the ground. But there went up a mist from the earth, and watered the whole face of the ground. Springs would well up from the earth and water the whole surface of the ground.

Genesis 2:6 (Septuagint BLB)

Genesis 2:6 (Septuagint Elpenor)
πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζεν πᾶν τὸ πρόσωπον τῆς γῆς πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς

Genesis 2:6 (NETS)

Genesis 2:6 (English Elpenor)
yet a spring would rise from the earth and water the whole face of the earth. But there rose a fountain out of the earth, and watered the whole face of the earth.

1 Genesis 1:3 and Genesis 1:9 (in the Masoretic text)

2 Matthew 23:4 (NET) Table

3 Mark 2:27 (NET) Table

A Shadow of the Good Things, Part 5

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Another statement of the law of the Sabbath in Exodus reads as follows:

Masoretic Text

 Septuagint
Exodus 23:12 (Tanakh) Exodus 23:12 (NET) Exodus 23:12 (NETS)

Exodus 23:12 (English Elpenor)
Six days thou shalt do thy work, but on the seventh day thou shalt rest (תִּשְׁבֹּ֑ת); that thine ox and thine ass may have rest (יָנ֗וּחַ), and the son of thy handmaid, and the stranger, may be refreshed. For six days you are to do your work, but on the seventh day you must cease (shâbath, תשבת), in order that your ox and your donkey may rest (nûach, ינוח) and that your female servant’s son and the resident foreigner may refresh themselves. Six days you shall do your tasks, but on the seventh day you shall rest (ἀνάπαυσις) in order that your ox and your draft animal might rest (ἀναπαύσηται) and that the son of your female servant and the guest might be refreshed. Six days shalt thou do thy works, and on the seventh day there shall be rest (ἀνάπαυσις), that thine ox and thine ass may rest (ἀναπαύσηται), and that the son of thy maid-servant and the stranger may be refreshed.

All of these translations pass the test—The Sabbath was made for people, not people for the Sabbath[1]—in my opinion.  Here rest was תִּשְׁבֹּ֑ת (shâbath) in the clause but on the seventh day thou shalt rest in the Masoretic text, and ἀνάπαυσις in the Septuagint.  The Hebrew root is the same in and He rested (shâbath, וַיִּשְׁבֹּת֙) on the seventh day from all His work which He had made.[2]  The Greek root is the same in Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls.[3]

The second rest—that thine ox and thine ass may have rest—was יָנ֗וּחַ (nûach) in the Masoretic text and ἀναπαύσηται (a form of ἀναπαύω) in the Septuagint.   The Hebrew root is the same in the ten commandments: in six days HaShem made heaven and earth, the sea, and all that in them is, and rested (nûach, וַיָּ֖נַח) on the seventh day.[4]  The Greek root is the same in Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω).[5]

I looked up may be refreshed out of curiosity: It was וְיִנָּפֵ֥שׁ (nâphash) in the Masoretic text and ἀναψύξῃ (a form of ἀναψύχω) in the Septuagint.  There is only one occurrence of a form of ἀναψύχω in the New Testament (2 Timothy 1:16-18 NET):

May the Lord grant mercy to the family of Onesiphorus, because he often refreshed (ἀνέψυξεν a form of ἀναψύχω) me and was not ashamed[6] of my imprisonment.  But when he arrived in Rome, he eagerly[7] searched for me and found me.  May the Lord grant him to find mercy from the Lord on that day!  And you know very well all the ways he served me in Ephesus.

I was about to return to Exodus when a question came to mind: Did Paul consider Onesiphorus a fellow believer?  May the Lord grant him to find mercy from the Lord on that day!  Is that the way he would write about a fellow believer?  I won’t argue yea or nay here.  But it sent me back to Jesus’ teaching as it shed some light on something I had heard the night before.  I’ll try to put all this back into perspicuous form.

I don’t listen to Todd Friel often.  He is a bit snarky for my taste.  (Perhaps, I should say that his snarkiness appeals way too much to my flesh.)  Apparently, he did stand-up comedy[8] in another life.  The night before I began this study a YouTube video titled, “The #1 reason there are so many FALSE Christian converts,” was the clickbait I needed to deviate from my usual course.  Mr. Friel explained:

The problem is they aren’t presenting the gospel…God will pull the rug out from under anybody to get their attention.  But it’s not that He wants them to come to him so the rug can be replaced.  He wants to get their attention so that they recognize: You’re at the end of your rope because I hold the rope, and one day I’m going to pull your rope in and I am going to judge you for every thought, word and deed.  And if you are not hidden in the cleft of the rock, My Son the Lord Jesus Christ, I will grind you to powder.

The next morning Paul’s prayer for Onesiphorus—May the Lord grant him to find mercy from the Lord on that day—sent me back to Jesus’ description of that day (Matthew 25:31-40 NET):

“When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.  All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats [Table].  He will put the sheep on his right and the goats on his left.  Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited[12] me.’  Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?  When did we see you a stranger and invite you in, or naked and clothe you?  When did we see you sick[13] or in prison and visit you?’  And the king will answer them, ‘I tell you the truth, just as you did it for one of the least of these brothers or sisters of mine, you did it for me.’

The Greek word translated brothers or sisters was ἀδελφῶν (a form of ἀδελφός).  Paul wrote believers in Rome (Romans 8:28-30 NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters (ἀδελφοῖς, another form of ἀδελφός).  And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Those who were accursed demonstrated no care or concern (Matthew 25:42-45) for Jesus’ brothers and sisters: “Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!’[14]  And these will depart into eternal punishment, but the righteous (e.g., those who demonstrated some level of care or concern for Jesus’ brothers and sisters) into eternal life.”[15]

For just as the Father raises the dead and gives them life, Jesus taught his disciples, so also the Son gives life to whomever he wishes (John 5:21-24 NET).

Furthermore, the Father does not judge anyone, but has assigned all judgment to the Son, so that all people will honor the Son just as they honor the Father.  The one who does not honor the Son does not honor the Father who sent him [Table].

“I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned, but has crossed over from death to life.

Jesus defined eternal life for us in a prayer to his Father: Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.[16]  And the Holy Spirit reminded me of more knowledge of the Judge the Father appointed, who He is, how He judges.  Jesus taught his disciples (Matthew 10:40-42 NET):

Whoever receives you receives me, and whoever receives me receives the one who sent me.  Whoever receives a prophet in the name of a prophet will receive[17] a prophet’s reward.  Whoever receives a righteous person in the name of a righteous person will receive[18] a righteous person’s reward.  And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, he will never lose his reward.

I received a gospel similar to the one presented by Mr. Friel: Believe in the Lord Jesus Christ or burn in hell for all eternity.  I was five.  I don’t recall any of the emotional baggage that would be so offensive to adults.  It was simply another fact, like cross at the crosswalk with the light, or a bus will run you down.  But there was always an undercurrent, and since I wasn’t availing myself of the word of God as a precision diagnostic and surgical instrument, I didn’t recognize that undercurrent as the flesh or the old man.

That undercurrent became progressively more vociferous throughout my young life:

I wanted to save myself from an eternity in a lake of fire.  And now, lo and behold, I find that I have become—inadvertently—a Christian!  Not a day goes by that I don’t discover yet another restriction in an endless list of prohibitions to which I must conform because I am a Christian!  On top of that there is another endless list of things I must do because I am a Christian, chief among these is to rope my friends into a way of life I would not wish on my worst enemy.

If that undercurrent sounds a little like Joe Pesci in the movie My Cousin Vinny, well, that’s a bit of literary license.  As a hilariously triumphant example of all things working together for good, even that undercurrent has become a strong motivation to rest in the fruit of the Holy Spirit—once I began to recognize that the voice of that undercurrent wasn’t mine.

I was one of the most false converts to Christ.  But God the Father, God the Son and God the Holy Spirit hasn’t given up on me yet.  Mr. Friel also mentioned substitutionary atonement as something important to the Gospel: For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures.[19]  For the wages of sin is death.[20]

Clearly substitutionary atonement is of first importance.  Given my history, however, I’m wary whenever the doctrine of substitutionary atonement substitutes faith in punishment for faith in Jesus Christ.  David Instone-Brewer in his essay, “Did God Punish Jesus on the Cross?,” offers a better introduction to this concern than I have done or am doing here.

None of this is to discourage anyone from answering the call of God in Jesus Christ, just a reminder that God is not the enemy here.  Sin is the enemy.  For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures[21] because this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.  For God did not send his Son into the world to condemn the world, but that the world should be saved through him.[22] I will not speak with you much longer, Jesus told his disciples, for the ruler of this world[23] is coming.  He has no power over me, but I am doing just what the Father commanded me, so that the world may know that I love the Father.[24]

When Joeseph considered divorcing Mary because she was already pregnant, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit [Table].  She will give birth to a son and you will name him Jesus, because he will save his people from their sins.”[25]  He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness.  By his wounds you were healed.[26]  John Piper preached a sermon—Christ Died for Our Sins That We Might Die to Sin—that is clearer than anything I’ve written.

It is true that there was wrath in the past.  The Grand Canyon in Arizona is a visible memorial to a time when The Lord regretted that he had made humankind on the earth, and he was highly offended.[27]  There is a time of wrath and revelation of Jesus Christ yet to come.  Now, dear friends, Peter wrote, do not let this one thing escape your notice, that a single day is like a thousand years with the Lord and a thousand years are like a single day.  The[28] Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you,[29] because he does not wish for any to perish but for all to come to repentance.[30]

Different believers estimate the strength of μακροθυμεῖ (a form of μακροθυμέω; NET: patient; KJV: longsuffering) and βουλόμενος (a form of βούλομαι) in different ways.  The NET translators, for instance, chose wish for βουλόμενος where the KJV translators chose longsuffering.  The Koine Greek Lexicon online indicates that forms of βούλομαι with a negative, as it is here (μὴ βουλόμενος), mean “to refuse, not to consent.”  Likewise, I may have a different experience of God’s patience than one who has never strayed far from Christian faith.

To end this excursion where it began: the man who marveled at Jesus’ definition of eternal life in my musical composition not only alerted me to how illiterate I had actually become, caring more for the sounds of words than their meaning, he also provided me with a handy tool—this is—to begin to understand the Bible better.  This Jew who found philosophical comfort in Buddhism, who thought that salvation by faith was too non-human to be true the last time I had any contact with him, was a great help to me in my journey to know the only true God and Jesus Christ.  May the Lord grant him to find mercy from the Lord on that day.

Tables comparing Exodus 23:12 in the Tanakh, KJV and NET, and Exodus 23:12 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing 2 Timothy 1:16, 17; 25:36; 25:39; 10:41; John 14:30 and 2 Peter 3:9 in the NET and KJV.

Exodus 23:12 (Tanakh)

 Exodus 23:12 (KJV)

Exodus 23:12 (NET)
Six days thou shalt do thy work, but on the seventh day thou shalt rest; that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may be refreshed. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and the resident foreigner may refresh themselves.

Exodus 23:12 (Septuagint BLB)

Exodus 23:12 (Septuagint Elpenor)
ἓξ ἡμέρας ποιήσεις τὰ ἔργα σου τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ ἀνάπαυσις ἵνα ἀναπαύσηται ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ ἵνα ἀναψύξῃ ὁ υἱὸς τῆς παιδίσκης σου καὶ ὁ προσήλυτος ἓξ ἡμέρας ποιήσεις τὰ ἔργα σου, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ ἀνάπαυσις, ἵνα ἀναπαύσηται ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου, καὶ ἵνα ἀναψύξῃ ὁ υἱὸς τῆς παιδίσκης σου καὶ ὁ προσήλυτος

Exodus 23:12 (NETS)

Exodus 23:12 (English Elpenor)
Six days you shall do your tasks, but on the seventh day you shall rest in order that your ox and your draft animal might rest and that the son of your female servant and the guest might be refreshed. Six days shalt thou do thy works, and on the seventh day there shall be rest, that thine ox and thine ass may rest, and that the son of thy maid-servant and the stranger may be refreshed.

2 Timothy 1:16, 17 (NET)

2 Timothy 1:16, 17 (KJV)
May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν καὶ τὴν ἅλυσιν μου οὐκ ἐπαισχύνθη δωη ελεος ο κυριος τω ονησιφορου οικω οτι πολλακις με ανεψυξεν και την αλυσιν μου ουκ επησχυνθη δωη ελεος ο κυριος τω ονησιφορου οικω οτι πολλακις με ανεψυξεν και την αλυσιν μου ουκ επαισχυνθη
But when he arrived in Rome, he eagerly searched for me and found me. But, when he was in Rome, he sought me out very diligently, and found me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ γενόμενος ἐν Ῥώμῃ σπουδαίως ἐζήτησεν με καὶ εὗρεν αλλα γενομενος εν ρωμη σπουδαιοτερον εζητησεν με και ευρεν αλλα γενομενος εν ρωμη σπουδαιοτερον εζητησεν με και ευρεν

Matthew 25:36 (NET)

Matthew 25:36 (KJV)
I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
γυμνὸς καὶ περιεβάλετε με, ἠσθένησα καὶ ἐπεσκέψασθε με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με γυμνος και περιεβαλετε με ησθενησα και επεσκεψασθε με εν φυλακη ημην και ηλθετε προς με γυμνος και περιεβαλετε με ησθενησα και επεσκεψασθε με εν φυλακη ημην και ηλθετε προς με

Matthew 25:39 (NET)

Matthew 25:39 (KJV)
When did we see you sick or in prison and visit you?’ Or when saw we thee sick, or in prison, and came unto thee?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε ποτε δε σε ειδομεν ασθενη η εν φυλακη και ηλθομεν προς σε ποτε δε σε ειδομεν ασθενη η εν φυλακη και ηλθομεν προς σε

Matthew 10:41 (NET)

Matthew 10:41 (KJV)
Whoever receives a prophet in the name of a prophet will receive a prophet’s reward.  Whoever receives a righteous person in the name of a righteous person will receive a righteous person’s reward. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήμψεται, καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται ο δεχομενος προφητην εις ονομα προφητου μισθον προφητου ληψεται και ο δεχομενος δικαιον εις ονομα δικαιου μισθον δικαιου ληψεται ο δεχομενος προφητην εις ονομα προφητου μισθον προφητου ληψεται και ο δεχομενος δικαιον εις ονομα δικαιου μισθον δικαιου ληψεται

John 14:30 (NET)

John 14:30 (KJV)
I will not speak with you much longer, for the ruler of this world is coming.  He has no power over me, Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐκέτι πολλὰ λαλήσω μεθ᾿ ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν ουκ ετι πολλα λαλησω μεθ υμων ερχεται γαρ ο του κοσμου τουτου αρχων και εν εμοι ουκ εχει ουδεν ουκετι πολλα λαλησω μεθ υμων ερχεται γαρ ο του κοσμου αρχων και εν εμοι ουκ εχει ουδεν

2 Peter 3:9 (NET)

2 Peter 3:9 (KJV)
The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ εἰς ὑμᾶς, μὴ βουλόμενος τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι ου βραδυνει ο κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις ημας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι ου βραδυνει ο κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις ημας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι

[1] Mark 2:27 (NET) Table

[2] Genesis 2:2b (Tanakh) Table

[3] Matthew 11:29 (NET) Table

[4] Exodus 20:11a (Tanakh) Table

[5] Matthew 11:28 (NET)

[6] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐπαισχύνθη here, where the Stephanus Textus Receptus had επησχυνθη.

[7] The NET parallel Greek text and NA28 had σπουδαίως here, where the Stephanus Textus Receptus and Byzantine Majority Text had σπουδαιοτερον (KJV: very diligently).

[8] The online ad for one of his books describes the author this way: “Todd Friel studied to be a pastor for four years but neglected to actually get saved.  He abandoned church ministry plans and did secular TV, radio and stand-up comedy for 6 years.  Gratefully, God saved Todd (from hell and stand-up comedy).”

[12] The NET parallel Greek text and NA28 had ἤλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηλθετε (KJV: ye came).

[13] The NET parallel Greek text and NA28 had ἀσθενοῦντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ασθενη.

[14] Matthew 25:41 (NET)

[15] Matthew 25:46 (NET)

[16] John 17:3 (NET)

[17] The NET parallel Greek text and NA28 had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: shall receive).

[18] The NET parallel Greek text and NA28 had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: shall receive).

[19] 1 Corinthians 15:3 (NET)

[20] Romans 6:23a (KJV)

[21] 1 Corinthians 15:3b, 4 (NET) Table

[22] John 3:16, 17 (NET) Table

[23] The Stephanus Textus Receptus had τουτου following world and preceding ruler. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[24] John 14:30, 31 (NET)

[25] Matthew 1:20, 21 (NET)

[26] 1 Peter 2:24 (NET) Table

[27] Genesis 6:6 (NET) Table

[28] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Lord.  The NET parallel Greek text and NA28 did not.

[29] The NET parallel Greek text and NA28 had ὑμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημας (KJV: us).

[30] 2 Peter 3:8, 9 (NET)

A Shadow of the Good Things, Part 4

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As I continue to focus on the Sabbath (because it has so much material to access) I’ve arrived at the first statement of the ten commandments in Exodus.  So here is the shadow of the good things to come of the Sabbath in its most definitive form.  This section begins, And G-d spoke all these words, saying:[1]

Masoretic Text

 Septuagint
Exodus 20:8-11 (Tanakh) Exodus 20:8-11 (NET) Exodus 20:8-11 (NETS)

Exodus 20:8-11 (English Elpenor)
Remember the sabbath (הַשַּׁבָּ֜ת) day, to keep it holy. “Remember the Sabbath (shabbâth, השבת) day to set it apart as holy. Remember the day of the sabbaths (σαββάτων) to consecrate it. Remember the sabbath (σαββάτων) day to keep it holy.
Six days shalt thou labour, and do all thy work; For six days you may labor and do all your work, For six days you shall labor and do all your labor, Six days thou shalt labour, and shalt perform all thy work.
but the seventh day is a sabbath (שַׁבָּ֣ת) unto HaShem thy G-d, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; but the seventh day is a Sabbath (shabbâth, שבת) to the Lord your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. but on the seventh day there is Sabbata (σάββατα) to the Lord your God.  You shall not do in it any labor, you and your son and your daughter, your male slave and your female slave, your ox and your draft animal and any animal of yours and the guest who resides among you. But on the seventh day is the sabbath (σάββατα) of the Lord thy God; on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee.
in six days HaShem made heaven and earth, the sea, and all that in them is, and rested (וַיָּ֖נַח) on the seventh day; wherefore HaShem blessed the sabbath (הַשַּׁבָּ֖ת) day, and hallowed it. For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested (nûach, וינח) on the seventh day; therefore the Lord blessed the Sabbath (shabbâth, השבת) day and set it apart as holy. For in six days the Lord made the heaven and the earth and the sea and all things in them, and he rested (κατέπαυσεν) on the seventh day and consecrated it.  For this reason the Lord blessed the seventh (ἑβδόμην) day and consecrated it. For in six days the Lord made the heaven and the earth, and the sea and all things in them, and rested (κατέπαυσε) on the seventh day; therefore the Lord blessed the seventh (ἑβδόμην) day, and hallowed it.

Do these translations effectively convey the truth that, The Sabbath was made for people, not people for the Sabbath[2]?  This isn’t a question I’ll explore necessarily in this essay.  It is a safeguard, along with Jesus’ more general key to the Old Testament—Do not be amazed that I said to you, ‘You must all be born from above’,[3] that I might not be waylaid by shadows while studying the law.

I will note a new Hebrew word וַיָּ֖נַח (nûach) here: In this reprise of Genesis 2:2—and rested on the seventh day—וַיִּשְׁבֹּת֙ (shâbath) has been replaced by וַיָּ֖נַח (nûach).  And the ark rested (nûach, וַתָּ֤נַח) in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.[4]  The rabbis returned to κατέπαυσε(ν) (a form of καταπαύω) in the ten commandments: The Lord rested on the seventh day; He did not “sabbatize.”  When Noah’s ark rested, however, the rabbis chose ἐκάθισεν (a form of καθίζω).

Another item of note: In the Masoretic text HaShem blessed the sabbath (shabbâth, הַשַּׁבָּ֖ת) day.  In the Septuagint the Lord blessed the seventh (ἑβδόμην, a form of ἕβδομος) day.  Since the Hebrew construction in Genesis 2:3 was identical except that הַשְּׁבִיעִ֔י (shebı̂yʽı̂y) was replaced by הַשַּׁבָּ֖ת (shabbâth), it may seem that the Septuagint is the more original here.  The problem with that is Exodus 20:8 was also identical construction but the word was הַשַּׁבָּ֜ת (shabbâth), translated σαββάτων (a form of σάββατον) in the Septuagint.  I’ll call it a toss-up.

Consequently a Sabbath rest (σαββατισμὸς) remains for the people of God.  For the one who enters God’s rest (κατάπαυσιν, a form of κατάπαυσις) has also rested (κατέπαυσεν, a form of καταπαύω) from his works (ἔργων, a form of ἔργον), just as God did from his own works.[5]

This is the advantage of studying the Sabbath.  The good things to come of the Sabbath are stated as explicitly as its shadow in the law.  I’ll back up and take a run at this (Hebrews 4:1, 2 NET):

Therefore we must be wary that, while the promise of entering his rest (κατάπαυσιν, a form of κατάπαυσις) remains open, none of you may seem to have come short of it.  For we had good news proclaimed (εὐηγγελισμένοι, a form of εὐαγγελίζω; KJV: gospel preached) to us just as they did.  But the message they heard did them no good, since they did not join in with[6] those who heard it in faith.

The Greek word translated we must be wary was φοβηθῶμεν (a form of φοβέω), fear in all its connotations of fearing the Lord.  The Greek word συγκεκραμενος (a form of συγκεράννυμι) is singular and was translated being mixed with in the KJV: but the word preached did not profit them, not being mixed with faith in them that heard it.  In other words, they didn’t believe it.  In the NET, however, συγκεκερασμένους (another form of συγκεράννυμι) is plural and was translated as if it referred to the people rather than the message.  So the message they heard did them no good, since they didn’t go to church.  I’m not so sure that συγκεκερασμένους was original here.

I’ll back up a bit further (Hebrews 3:14-19 NET):

For we have become partners with Christ, if in fact we hold our initial confidence firm until the end.  As it says, “Oh, that today you would listen as he speaks!  Do not harden your hearts as in the rebellion.”  For which ones heard and rebelled?  Was it not all who came out of Egypt under Moses’[7] leadership?  And against whom was God provoked for forty years?  Was it not those who sinned, whose dead bodies fell in the wilderness?  And to whom did he swear they would never enter into his rest (κατάπαυσιν, a form of κατάπαυσις), except those who were disobedient (ἀπειθήσασιν, a form of ἀπειθέω; KJV: believed not)?  So we see that they could not enter because of unbelief (ἀπιστίαν, a form of ἀπιστία).

After establishing a causal relationship between ἀπιστία and ἀπειθέω—unbelief causes disobedience—I don’t see the author of Hebrews or the Holy Spirit muddying the waters with συγκεκερασμένους.  I don’t know what documents or reasons the Nestle-Aland editors employed, but on the face of it crediting disobedience to a lack of church attendance sounds like a later alteration to the Greek text.

I’ll continue from where I left off (Hebrews 4:3-8 NET):

For we who have believed enter that rest (κατάπαυσιν, a form of κατάπαυσις), as he has said, “As I swore in my anger, ‘They will never enter my rest (κατάπαυσιν, a form of κατάπαυσις)!’”[8]  And yet God’s works were accomplished from the foundation of the world.  For he has spoken somewhere about the seventh day in this way: “And God rested (κατέπαυσεν, a form of καταπαύω) on the seventh day from all his works,” but to repeat the text cited earlier: “They will never enter my rest (κατάπαυσιν, a form of κατάπαυσις)!”  Therefore it remains for some to enter it, yet those to whom it was previously proclaimed (εὐαγγελισθέντες, a form of εὐαγγελίζω) did not enter because of disobedience (ἀπείθειαν, a form of ἀπείθεια; KJV: unbelief).  So God again ordains a certain day, “Today,” speaking through David[9] after so long a time, as in the words quoted before,[10] “Oh, that today you would listen as he speaks!  Do not harden your hearts.”  For if Joshua had given them rest, God would not have spoken afterward about another day.

For if Jesus had given them rest, we read in the KJV, then would he not afterward have spoken of another day.[11]  This is certainly the safer translation in the sense that the translators exerted the least interpretation over the Greek text.  The only safer step I can imagine would have been to transliterate Ἰησοῦς Iesous.  Jesus and Joshua are Ἰησοῦς in Greek.

Exodus 17:10 (Septuagint BLB)

Exodus 17:10 (Septuagint Elpenor)
καὶ ἐποίησεν Ἰησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς καὶ ἐξελθὼν παρετάξατο τῷ Αμαληκ καὶ Μωυσῆς καὶ Ααρων καὶ Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ καὶ ἐποίησεν ᾿Ιησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς, καὶ ἐξελθὼν παρετάξατο τῷ ᾿Αμαλήκ· καὶ Μωυσῆς καὶ ᾿Ααρὼν καὶ ῍Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ

Exodus 17:10 (NETS)

Exodus 17:10 (English Elpenor)
And Iesous did as Moyses said to him and set up in battle array with Amelek, and Moyses and Aaron and Hor went up onto the top of the hill. And Joshua did as Moses said to him, and he went out and set the army in array against Amalec, and Moses and Aaron and Or went up to the top of the hill.

It seems fairly obvious to translate Ἰησοῦς Joshua in Exodus 17:10.  But what about Hebrews 4:8?  God was added by the NET translators.  The KJV translators derived he from ἐλάλει, the 3rd person singular form of the verb λαλέω.

Personally, I have no difficulty these days believing that He who was born into this world as Ἰησοῦς rested on the seventh day from all his works of creation, swore in [his] anger, ‘They will never enter my rest’ in the time of Moses, did not grant the rest He was concerned with in the time of Joshua and promised another day of rest through his prophet David.  But would I have understood that this particular passage referred to Joshua’s conquest of Canaan if the NET translators (like most modern translators) hadn’t translated Ἰησοῦς Joshua and distinguished him from the one speaking in Psalm 95?  I don’t know, probably not until I began to study this deeply.

Consequently a Sabbath rest remains for the people of God, the writer of Hebrews continued.  For the one who enters God’s rest has also rested from his works, just as God did from his own works.[12]  Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω), Jesus promised.  Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις; Exodus 16:23 Septuagint) for your souls.  For my yoke is easy to bear, and my load is not hard to carry.[13]

My entering into God’s rest differs from his rest in a significant way.  He rested from works that were very good: God saw all that he had made—and it was very good![14]  I am eager to rest from works of evil at one extreme, hypocrisy at the other (the works of an actor playing at righteousness) or some jumbled combination of the two everywhere in between.  Wretched man that I am! Paul lamented.  Who will rescue me from this body of death?[15]  Paul understood entering God’s rest this way (Galatians 2:20, 21 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.  I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Though he never used the words, I think Paul wrote extensively about this Sabbath rest from the works of the flesh (Romans 3:30, 31; 13:9, 10; Galatians 5:16, 17; 5:22-25 NET):

Since[16] God is one, he will justify the circumcised by faith and the uncircumcised through faith.  Do we then nullify the law through faith?  Absolutely not!  Instead we uphold the law.[17]

For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself” [Table].  Love does no wrong to a neighbor.  Therefore love is the fulfillment of the law.

But I say, live by the Spirit and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table].

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law [Table].  Now those who belong to Christ have crucified the flesh with its passions and desires.  If we live by the Spirit, let us also behave in accordance with the Spirit.

And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.[18]  He knows better than I do when I’m relying on, resting in the fruit of his Spirit, or when I’m trying to make myself righteous by obeying some rule.  And I am not so attuned to his Holy Spirit that I discern any of this apart from studying the Bible with Him (1 Corinthians 2:9-16).  For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge (κριτικὸς) the desires and thoughts of the heart.[19]

I’ll pick this up in another essay.  A table comparing the Greek of Psalm 95:7b, 8a (94:7b, 8a) in the Septuagint with that of the quotation in Hebrews 3:15 follows:

Hebrews 3:15 (NET Parallel Greek)

 Psalm 95:7b, 8a (Septuagint BLB)

Psalm 94:8a (Septuagint Elpenor)
σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ

Hebrews 3:15 (NET)

 Psalm 94:7b, 8a (NETS)

Psalm 94:8a (English Elpenor)
Oh, that today you would listen as he speaks!  Do not harden your hearts as in the rebellion. Today if you hear his voice, do not harden your hearts, as at the embittering, To-day, if ye will hear his voice, harden not your hearts, as in the provocation,

A table comparing the Greek of Psalm 95:11 (94:11) in the Septuagint with that of the quotation in Hebrews 4:3 follows:

Hebrews 4:3a (NET Parallel Greek)

 Psalm 95:11 (Septuagint BLB)

Psalm 94:11 (Septuagint Elpenor)
ὡς ὤμοσα ἐν τῇ ὀργῇ μου εἰ εἰσελεύσονται εἰς τὴν κατάπαυσιν μου ὡς ὤμοσα ἐν τῇ ὀργῇ μου εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου ὡς ὤμοσα ἐν τῇ ὀργῇ μου· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου

Hebrews 4:3a (NET)

 Psalm 94:11 (NETS)

Psalm 94:11 (English Elpenor)
“As I swore in my anger, ‘They will never enter my rest!’” As I swore in my wrath, “If they shall enter into my rest!” So I sware in my wrath, They shall not enter into my rest.

A table comparing the Greek of Genesis 2:2 in the Septuagint with that of the quotation in Hebrews 4:4 follows:

Hebrews 4:4b (NET Parallel Greek) Genesis 2:2b (Septuagint BLB) Genesis 2:2b (Septuagint Elpenor)
καὶ κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ
Hebrews 4:4b (NET) Genesis 2:2b (NETS) Genesis 2:2b (English Elpenor)
“And God rested on the seventh day from all his works,” and he left off on the seventh day from all his works and he ceased on the seventh day from all his works

Tables comparing Exodus 20:1; 20:8; 20:9; 20:10; 20:11; Genesis 8:4; Psalm 95:7; 95:8; 95:11; Exodus 17:10 and Genesis 1:31 in the Tanakh, KJV and NET, and Exodus 20:1; 20:8; 20:9; 20:10; 20:11; Genesis 8:4 (8:3b); Psalm 95:7 (94:7); 95:8 (94:8); 95:11 (94:11); Exodus 17:10 and Genesis 1:31 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Hebrews 4:2, 3:16; 4:7 and Romans 3:30, 31 in the NET and KJV.

Exodus 20:1 (Tanakh)

 Exodus 20:1 (KJV)

Exodus 20:1 (NET)
And G-d spoke all these words, saying: And God spake all these words, saying, God spoke all these words:

Exodus 20:1 (Septuagint BLB)

Exodus 20:1 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πάντας τοὺς λόγους τούτους λέγων ΚΑΙ ἐλάλησε Κύριος πάντας τοὺς λόγους τούτους λέγων

Exodus 20:1 (NETS)

Exodus 20:1 (English Elpenor)
And the Lord spoke all these words, saying: And the Lord spoke all these words, saying:

Exodus 20:8 (Tanakh)

 Exodus 20:8 (KJV)

Exodus 20:8 (NET)
Remember the sabbath day, to keep it holy. Remember the sabbath day, to keep it holy. “Remember the Sabbath day to set it apart as holy.

Exodus 20:8 (Septuagint BLB)

Exodus 20:8 (Septuagint Elpenor)
μνήσθητι τὴν ἡμέραν τῶν σαββάτων ἁγιάζειν αὐτήν μνήσθητι τὴν ἡμέρα τῶν σαββάτων ἁγιάζειν αὐτήν

Exodus 20:8 (NETS)

Exodus 20:8 (English Elpenor)
Remember the day of the sabbaths to consecrate it. Remember the sabbath day to keep it holy.

Exodus 20:9 (Tanakh)

 Exodus 20:9 (KJV)

Exodus 20:9 (NET)
Six days shalt thou labour, and do all thy work; Six days shalt thou labour, and do all thy work: For six days you may labor and do all your work,

Exodus 20:9 (Septuagint BLB)

Exodus 20:9 (Septuagint Elpenor)
ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου

Exodus 20:9 (NETS)

Exodus 20:9 (English Elpenor)
For six days you shall labor and do all your labor, Six days thou shalt labour, and shalt perform all thy work.

Exodus 20:10 (Tanakh)

 Exodus 20:10 (KJV)

Exodus 20:10 (NET)
but the seventh day is a sabbath unto HaShem thy G-d, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: but the seventh day is a Sabbath to the Lord your God; on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates.

Exodus 20:10 (Septuagint BLB)

Exodus 20:10 (Septuagint Elpenor)
τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ ὁ υἱός σου καὶ ἡ θυγάτηρ σου ὁ παῗς σου καὶ ἡ παιδίσκη σου ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα Κυρίῳ τῷ Θεῷ σου· οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον, σὺ καὶ ὁ υἱός σου καὶ ἡ θυγάτηρ σου, ὁ παῖς σου καὶ ἡ παιδίσκη σου, ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί

Exodus 20:10 (NETS)

Exodus 20:10 (English Elpenor)
but on the seventh day there is Sabbata to the Lord your God.  You shall not do in it any labor, you and your son and your daughter, your male slave and your female slave, your ox and your draft animal and any animal of yours and the guest who resides among you. But on the seventh day is the sabbath of the Lord thy God; on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee.

Exodus 20:11 (Tanakh)

 Exodus 20:11 (KJV)

Exodus 20:11 (NET)
in six days HaShem made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore HaShem blessed the sabbath day, and hallowed it. For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it. For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

Exodus 20:11 (Septuagint BLB)

Exodus 20:11 (Septuagint Elpenor)
ἐν γὰρ ἓξ ἡμέραις ἐποίησεν κύριος τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῗς καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ διὰ τοῦτο εὐλόγησεν κύριος τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν ἐν γὰρ ἓξ ἡμέραις ἐποίησε Κύριος τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ· διὰ τοῦτο εὐλόγησε Κύριος τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν

Exodus 20:11 (NETS)

Exodus 20:11 (English Elpenor)
For in six days the Lord made the heaven and the earth and the sea and all things in them, and he rested on the seventh day and consecrated it.  For this reason the Lord blessed the seventh day and consecrated it. For in six days the Lord made the heaven and the earth, and the sea and all things in them, and rested on the seventh day; therefore the Lord blessed the seventh day, and hallowed it.

Genesis 8:4 (Tanakh)

 Genesis 8:4 (KJV)

Genesis 8:4 (NET)
And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat.

Genesis 8:4 (Septuagint BLB)

Genesis 8:4 (Septuagint Elpenor)
καὶ ἐκάθισεν ἡ κιβωτὸς ἐν μηνὶ τῷ ἑβδόμῳ ἑβδόμῃ καὶ εἰκάδι τοῦ μηνός ἐπὶ τὰ ὄρη τὰ Αραρατ καὶ ἐκάθισεν ἡ κιβωτὸς ἐν μηνὶ τῷ ἑβδόμῳ, ἑβδόμῃ καὶ εἰκάδι τοῦ μηνός, ἐπὶ τὰ ὄρη τὰ ᾿Αραράτ

Genesis 8:4 (NETS)

Genesis 8:3b (English Elpenor)
And in the seventh month, on the twenty-seventh of the month, the ark settled on the mountains of Ararat. and the ark rested in the seventh month, on the twenty-seventh day of the month, on the mountains of Ararat.

Psalm 95:7 (Tanakh)

 Psalm 95:7 (KJV)

Psalm 95:7 (NET)
For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, For he is our God; we are the people of his pasture, the sheep he owns.  Today, if only you would obey him.

Psalm 95:7 (Septuagint BLB)

Psalm 94:7 (Septuagint Elpenor)
ὅτι αὐτός ἐστιν ὁ θεὸς ἡμῶν καὶ ἡμεῗς λαὸς νομῆς αὐτοῦ καὶ πρόβατα χειρὸς αὐτοῦ σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε ὅτι αὐτός ἐστιν ὁ Θεὸς ἡμῶν, καὶ ἡμεῖς λαὸς νομῆς αὐτοῦ καὶ πρόβατα χειρὸς αὐτοῦ

Psalm 94:7 (NETS)

Psalm 94:7 (English Elpenor)
because he is our God and we are people of his pasture and sheep of his hand!  Today if you hear his voice, For he is our God; and we are the people of his pasture, and the sheep of his hand.

Psalm 95:8 (Tanakh)

 Psalm 95:8 (KJV)

Psalm 95:8 (NET)
Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: He says, “Do not be stubborn like they were at Meribah, like they were that day at Massah in the wilderness,

Psalm 95:8 (Septuagint BLB)

Psalm 94:8 (Septuagint Elpenor)
μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ

Psalm 94:8 (NETS)

Psalm 94:8 (English Elpenor)
do not harden your hearts, as at the embittering, like the day of the trial in the wilderness, To-day, if ye will hear his voice, harden not your hearts, as in the provocation, according to the day of irritation in the wilderness:

Psalm 95:11 (Tanakh)

 Psalm 95:11 (KJV)

Psalm 95:11 (NET)
Unto whom I sware in my wrath that they should not enter into my rest. Unto whom I sware in my wrath that they should not enter into my rest. So I made a vow in my anger, ‘They will never enter into the resting place I had set aside for them.’”

Psalm 95:11 (Septuagint BLB)

Psalm 94:11 (Septuagint Elpenor)
ὡς ὤμοσα ἐν τῇ ὀργῇ μου εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου ὡς ὤμοσα ἐν τῇ ὀργῇ μου· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου

Psalm 94:11 (NETS)

Psalm 94:11 (English Elpenor)
As I swore in my wrath, “If they shall enter into my rest!” So I sware in my wrath, They shall not enter into my rest.

Exodus 17:10 (Tanakh)

 Exodus 17:10 (KJV)

Exodus 17:10 (NET)
So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. So Joshua fought against Amalek just as Moses had instructed him, and Moses and Aaron and Hur went up to the top of the hill.

Exodus 17:10 (Septuagint BLB)

Exodus 17:10 (Septuagint Elpenor)
καὶ ἐποίησεν Ἰησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς καὶ ἐξελθὼν παρετάξατο τῷ Αμαληκ καὶ Μωυσῆς καὶ Ααρων καὶ Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ καὶ ἐποίησεν ᾿Ιησοῦς καθάπερ εἶπεν αὐτῷ Μωυσῆς, καὶ ἐξελθὼν παρετάξατο τῷ ᾿Αμαλήκ· καὶ Μωυσῆς καὶ ᾿Ααρὼν καὶ ῍Ωρ ἀνέβησαν ἐπὶ τὴν κορυφὴν τοῦ βουνοῦ

Exodus 17:10 (NETS)

Exodus 17:10 (English Elpenor)
And Iesous did as Moyses said to him and set up in battle array with Amelek, and Moyses and Aaron and Hor went up onto the top of the hill. And Joshua did as Moses said to him, and he went out and set the army in array against Amalec, and Moses and Aaron and Or went up to the top of the hill.

Genesis 1:31 (Tanakh)

 Genesis 1:31 (KJV)

Genesis 1:31 (NET)
And G-d saw every thing that He had made, and, behold, it was very good And there was evening and there was morning, the sixth day. And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. God saw all that he had made—and it was very good!  There was evening, and there was morning, the sixth day.

Genesis 1:31 (Septuagint BLB)

Genesis 1:31 (Septuagint Elpenor)
καὶ εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίησεν καὶ ἰδοὺ καλὰ λίαν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα ἕκτη καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη

Genesis 1:31 (NETS)

Genesis 1:31 (English Elpenor)
And God saw all the things that he had made, and see, they were exceedingly good.  And it came to be evening, and it came to be morning, a sixth day. And God saw all the things that he had made, and, behold, they were very good.  And there was evening and there was morning, the sixth day.

Hebrews 4:2 (NET)

Hebrews 4:2 (KJV)
For we had good news proclaimed to us just as they did.  But the message they heard did them no good, since they did not join in with those who heard it in faith. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ γάρ ἐσμεν εὐηγγελισμένοι καθάπερ κακεῖνοι· ἀλλ᾿ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους μὴ συγκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν και γαρ εσμεν ευηγγελισμενοι καθαπερ κακεινοι αλλ ουκ ωφελησεν ο λογος της ακοης εκεινους μη συγκεκραμενος τη πιστει τοις ακουσασιν και γαρ εσμεν ευηγγελισμενοι καθαπερ κακεινοι αλλ ουκ ωφελησεν ο λογος της ακοης εκεινους μη συγκεκραμενους τη πιστει τοις ακουσασιν

Hebrews 3:16 (NET)

Hebrews 3:16 (KJV)
For which ones heard and rebelled?  Was it not all who came out of Egypt under Moses’ leadership? For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τίνες γὰρ ἀκούσαντες παρεπίκραναν; ἀλλ᾿ οὐ πάντες οἱ ἐξελθόντες ἐξ Ἀιγύπτου διὰ Μωϋσέως τινες γαρ ακουσαντες παρεπικραναν αλλ ου παντες οι εξελθοντες εξ αιγυπτου δια μωσεως τινες γαρ ακουσαντες παρεπικραναν αλλ ου παντες οι εξελθοντες εξ αιγυπτου δια μωυσεως

Hebrews 4:7 (NET)

Hebrews 4:7 (KJV)
So God again ordains a certain day, “Today,” speaking through David after so long a time, as in the words quoted before, “Oh, that today you would listen as he speaks!  Do not harden your hearts.” Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πάλιν τινὰ ὁρίζει ἡμέραν, σήμερον, ἐν Δαυὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν. παλιν τινα οριζει ημεραν σημερον εν δαβιδ λεγων μετα τοσουτον χρονον καθως ειρηται σημερον εαν της φωνης αυτου ακουσητε μη σκληρυνητε τας καρδιας υμων παλιν τινα οριζει ημεραν σημερον εν δαυιδ λεγων μετα τοσουτον χρονον καθως ειρηται σημερον εαν της φωνης αυτου ακουσητε μη σκληρυνητε τας καρδιας υμων

Romans 3:30, 31 (NET)

Romans 3:30, 31 (KJV)
Since God is one, he will justify the circumcised by faith and the uncircumcised through faith. Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἴπερ εἷς ὁ θεὸς ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως
Do we then nullify the law through faith?  Absolutely not! Instead we uphold the law. Do we then make void the law through faith?  God forbid: yea, we establish the law.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο· ἀλλὰ νόμον ἱστάνομεν νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν

[1] Exodus 20:1 (Tanakh)

[2] Mark 2:27 (NET) Table

[3] John 3:7 (NET)

[4] Genesis 8:4 (Tanakh)

[5] Hebrews 4:9, 10 (NET)

[6] The NET parallel Greek text and NA28 had συγκεκερασμένους here, where the Stephanus Textus Receptus and Byzantine Majority Text had συγκεκραμενος (KJV: being mixed with).

[7] In the Stephanus Textus Receptus Moses was spelled μωσεως, and Μωϋσέως in the NET parallel Greek text, NA28 and Byzantine Majority Text.  Despite this single difference in Greek, the KJV translation is quite different: For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

[8] The Greek of the NET, NA28, Stephanus Textus Receptus, Byzantine Majority Text, Septuagint BLB and Elpenor is identical, but the English translation of the KJV (Hebrews 4:3) and NETS (Psalm 94:11)—if they shall enter into my rest—is different.  My knowledge of Greek is insufficient to choose between them.

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

[10] The NET parallel Greek text and NA28 had προείρηται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειρηται (KJV: it is said).

[11] Hebrews 4:8 (KJV)

[12] Hebrews 4:9, 10 (NET)

[13] Matthew 11:28-30 (NET) Table

[14] Genesis 1:31 (NET)

[15] Romans 7:24 (NET)

[16] The NET parallel Greek text and NA28 had εἴπερ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επειπερ (KJV: Seeing).

[17] The NET parallel Greek text and NA28 had ἱστάνομεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιστωμεν  (KJV: establish).

[18] Hebrews 4:13 (NET)

[19] Hebrews 4:12 (NET) Table

A Shadow of the Good Things, Part 3

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Paul wrote believers in Colossae (Colossians 2:16, 17 NET):

do not let anyone judge you with respect to food or[1] drink, or in the matter of a feast, new moon,[2] or Sabbath days—these are only the shadow of the things to come, but the reality is Christ![3]

Translating σῶμα reality has a nice philosophical ring that my mind likes, and it avoids any confusion that body of Christ (σῶμα τοῦ Χριστοῦ) referred to believers.  Still, I think Paul was saying something much more visual: the body casting the shadow of the good things to come is Christ’s, and any allusion to his death on the cross was completely intentional.

The translators of the NASB caught the flavor of verse 16 as I understand it now: Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day.[4]  Translating κρινέτω (a form of κρίνω)—is to act as your judge—conveys Paul’s (and the Holy Spirit’s) intent that no one can condemn or absolve me in regard to food or drink or in respect to a festival or a new moon or a Sabbath day but Christ alone.  Consider Paul’s attitude (1 Corinthians 4:4, 5 NET):

For I am not aware of anything against myself, but I am not acquitted because of this.  The one who judges (ἀνακρίνων, a form of ἀνακρίνω) me is the Lord.  So then, do not judge (κρίνετε, a form of κρίνω) anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.

Paul (and the Holy Spirit) hauled me in for questioning[5] when I thought they only meant no one [may condemn me] in regard to food or drink (1 Corinthians 10:24-33 NET):

Do not seek your own good, but the good of the other person.[6]  Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s.  If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.  But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience— [Table] I do not mean yours but the other person’s.

For why is my freedom being judged (κρίνεται, a form of κρίνω) by another’s conscience?  If[7] I partake with thankfulness (χάριτι, a form of χάρις; KJV: by grace), why am I blamed for the food that I give thanks for?

So whether you eat or drink, or whatever you do, do everything for the glory of God.  Do not give offense to Jews or Greeks or to the church of God, just as I also try to please everyone in all things.  I do not seek my own benefit,[8] but the benefit of many, so that they may be saved.

I plan to focus on the Sabbath because it has the most material to access.  So I’ll start at the beginning.

Masoretic Text

 Septuagint
Genesis 2:1-3 (Tanakh) Genesis 2:1-3 (NET) Genesis 2:1-3 (NETS)

Genesis 2:1-3 (English Elpenor)
And the heaven and the earth were finished, and all the host of them. The heavens and the earth were completed with everything that was in them. And the sky and the earth were finished, and all their arrangement. AND the heavens and the earth were finished, and the whole world of them.
And on the seventh day G-d finished His work which He had made; and He rested (וַיִּשְׁבֹּת֙) on the seventh day from all His work which He had made. By the seventh day God finished the work that he had been doing, and he ceased (shâbath, וישבת) on the seventh day all the work that he had been doing. And on the sixth day God finished his works that he had made, and he left off (κατέπαυσεν) on the seventh day from all his works that he had made. And God finished on the sixth day his works which he made, and he ceased (κατέπαυσε) on the seventh day from all his works which he made.
And G-d blessed the seventh day, and hallowed it; because that in it He rested (שָׁבַת֙) from all His work which G-d in creating had made. God blessed the seventh day and made it holy because on it he ceased (shâbath, שבת) all the work that he had been doing in creation. And God blessed the seventh day and hallowed it, because on it he left off (κατέπαυσεν) from all his works that God had begun to make. And God blessed the seventh day and sanctified it, because in it he ceased (κατέπαυσεν) from all his works which God began to do.

I actually intended to skip the next occurrence of שָׁבַת֙ (Tanakh: rested).  The rabbis who translated the Septuagint chose κατέπαυσε(ν) (a form of καταπαύω) here and another form of καταπαύω there.  Since they made the connection, I won’t ignore it.  It occurred in the promise God made Himself after the flood.

Masoretic Text

 Septuagint
Genesis 8:20-22 (Tanakh) Genesis 8:20-22 (NET) Genesis 8:20-22 (NETS)

Genesis 8:20-22 (English Elpenor)
And Noah builded an altar unto HaShem; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. Noah built an altar to the Lord.  He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. And Noe built an altar to God and took of all the clean domestic animals and of all the clean birds and offered whole burnt offerings on the altar. And Noe built an altar to the Lord, and took of all clean beasts, and of all clean birds, and offered a whole burnt-offering upon the altar.
And HaShem smelled the sweet savour; and HaShem said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done. And the Lord smelled the soothing aroma and said to himself, “I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on.  I will never again destroy everything that lives, as I have just done. And the Lord God smelled an odor of fragrance, and the Lord God, when he had given it thought, said, “I will not proceed hereafter to curse the earth because of the deeds of humans, for the mind of humankind applies itself attentively to evil things from youth; so I will not proceed hereafter to smite all living flesh, as I have done. And the Lord God smelled a smell of sweetness, and the Lord God having considered, said, I will not any more curse the earth, because of the works of men, because the imagination of man is intently bent upon evil things from his youth, I will not therefore any more smite all living flesh as I have done.
While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease (יִשְׁבֹּֽתוּ).’ “While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease (shâbath, ישבתו).” During all the days of the earth, seed and harvest, cold and heat, summer and spring shall not cease (καταπαύσουσιν)—during day and night.” All the days of the earth, seed and harvest, cold and heat, summer and spring, shall not cease (καταπαύσουσι) by day or night.

I thought this anti-sabbath (יִשְׁבֹּֽתוּ negated) might be unnecessarily confusing.  But “I will not proceed hereafter to curse the earth because of the deeds of humans (τὰ ἔργα τῶν ἀνθρώπων),” was worth the price of admission.  These deeds (ἔργα, a form of ἔργον) flow from the imagination of man (ἀνθρώπου, a form of ἄνθρωπος; NETS: humankind) [which] is intently bent upon evil things from his youth.

This will certainly prove to be an important association with the Sabbath rest.  An association of ἔργον and Sabbath occurs again when Israel was enslaved in Egypt.

Masoretic Text

 Septuagint
Exodus 5:4, 5 (Tanakh) Exodus 5:4, 5 (NET) Exodus 5:4, 5 (NETS)

Exodus 5:4, 5 (English Elpenor)
And the king of Egypt said unto them: ‘Wherefore do ye, Moses and Aaron, cause the people to break loose from their work? get you unto your burdens.’ The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work?  Return to your labor!” And the king of Egypt said to them, “Moyses and Aaron, why are you diverting my people from their tasks?  Each of you, go back to his tasks.” And the king of Egypt said to them, Why do ye, Moses and Aaron, turn the people from their works? depart each of you to your works.
And Pharaoh said: ‘Behold, the people of the land are now many, and will ye make them rest (וְהִשְׁבַּתֶּ֥ם) from their burdens?’ Pharaoh was thinking, “The people of the land are now many, and you are giving them rest (shâbath, והשבתם) from their labor.” And Pharao said, “Look, the people of the land now are very numerous.  Therefore, let us not give them relief (καταπαύσωμεν) from their tasks.” And Pharao said, Behold now, the people is very numerous; let us not then give them rest (καταπαύσωμεν) from their work.

Why do ye…turn the people from their works (ἔργων, a form of ἔργον)? depart each of you to your works (ἔργα, a form of ἔργον)…let us not then give them rest (καταπαύσωμεν) from their work (ἔργων, a form of ἔργον).  Thus spoke the slave master of Israel.

The rabbis chose ἀφανιεῖτε (a form of ἀφανίζω) in the Septuagint for the next occurrence of תַּשְׁבִּ֥ית (shâbath), so I’ll skip to the end of the first week Israel gathered the bread which HaShem hath given [them] to eat.[9]

Masoretic Text

 Septuagint
Exodus 16:23 (Tanakh) Exodus 16:23 (NET) Exodus 16:23 (NETS)

Exodus 16:23 (English Elpenor)
And he said unto them: ‘This is that which HaShem hath spoken: To-morrow is a solemn rest (שַׁבָּת֧וֹן), a holy sabbath (שַׁבַּת) unto HaShem.  Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’ He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work (shabbâthôn, שבתון), a holy Sabbath (shabbâth, שבת) to the Lord.  Whatever you want to bake, bake today; whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’” And Moyses said to them, “This is the word that the Lord spoke: Tomorrow is Sabbata (σάββατα), a rest (ἀνάπαυσις) holy to the Lord. Whatever you bake, bake, and whatever you boil, boil.  And all the excess, leave it in storage until the morning.” And Moses said to them, Is not this the word which the Lord spoke?  Tomorrow [is] the Sabbath (σάββατα), a holy rest (ἀνάπαυσις) to the Lord: bake that ye will bake, and seethe that ye will seethe, and all that is over leave to be laid by for the morrow.

I’ll pause here to acknowledge some additional words: שַׁבָּת֧וֹן (shabbâthôn; Tanakh: solemn rest) was translated ἀνάπαυσις in the Septuagint.  According to the Koine Greek Lexicon online κατάπαυσις and ἀνάπαυσις are cognates.  Also, שַׁבַּת (shabbâth) was transliterated σάββατα (a form of σάββατον).  I puzzled over this transliteration, given the word order in the Septuagint, but it does seem to hold up two verses later.

Masoretic Text

 Septuagint
Exodus 16:24-27 (Tanakh) Exodus 16:24-27 (NET) Exodus 16:24-27 (NETS)

Exodus 16:24-27 (English Elpenor)
And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein. So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it. And they left some of it until the morning, according as Moyses instructed them.  And it did not stink, nor was there a worm in it. And they left of it till the morning, as Moses commanded them; and it stank not, neither was there a worm in it.
And Moses said: ‘Eat that to-day; for to-day is a sabbath (שַׁבָּ֥ת) unto HaShem; to-day ye shall not find it in the field. Moses said, “Eat it today, for today is a Sabbath (shabbâth, שבת) to the Lord; today you will not find it in the area. And Moyses said, “Eat today!  For today is Sabbata (σάββατα) to the Lord.  It will not be found on the plain. And Moses said, Eat [that] to-day, for to-day is a sabbath (σάββατα) to the Lord: [it] shall not be found in the plain.
Six days ye shall gather it; but on the seventh day is the Sabbath (שַׁבָּ֖ת), in it there shall be none.’ Six days you will gather it, but on the seventh day, the Sabbath (shabbâth, שבת), there will not be any.” Six days you will collect, but on the seventh day is Sabbata (σάββατα).  There will be none in it.” Six days ye shall gather it, and on the seventh day is a sabbath (σάββατα), for there shall be none on that [day].
And it came to pass on the seventh day, that there went out some of the people to gather, and they found none. On the seventh day some of the people went out to gather it, but they found nothing. And it happened on the seventh day, certain of the people went out to collect, and they found none. And it came to pass on the seventh day [that] some of the people went forth to gather, and found none.

As a native unbeliever I appreciate these empiricists who went out to “prove” God’s word.  Of course if I were only a native unbeliever I probably wouldn’t “waste” my time on such “cleverly concocted fables.”  Since יהוה (yehôvâh) had a completely different response I’m compelled to reconsider my unbelief and, perhaps more importantly, highlight part of this story I had chosen to ignore.

Sunday through Thursday Israel was under orders from Moses not to leave anything they gathered until the next morning.

Masoretic Text

 Septuagint
Exodus 16:20 (Tanakh) Exodus 16:20 (NET) Exodus 16:20 (NETS)

Exodus 16:20 (English Elpenor)
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them. But they did not listen to Moses; some kept part of it until morning, and it was full of worms and began to stink, and Moses was angry with them. And they did not listen to Moyses, but certain ones left some of it to the morning.  And it bred worms and stank, and Moyses was irritated with them. But they did not hearken to Moses, but some left of it till the morning; and it bred worms and stank: and Moses was irritated with them.

But יהוה (yehôvâh) held his peace through this first round of empirical investigation.  Of course, I can’t say for certain that the people who angered Moses were empiricists doing empirical research, so I will call them unbelievers, in the sense that they did not believe in the word of יהוה (yehôvâh).  I will distinguish the believers from the unbelievers in the only way believers in the word of יהוה (yehôvâh) can be distinguished: believers do what He says.  As James wrote, Show me your faith without works and I will show you faith by my works.[10]

The believers and unbelievers lived in two different realities: Only unbelievers had any sensual experience of the worms and rot the next morning.  If they persisted in their unbelief they had five mornings of empirical evidence that the bread which was kept over until morning on the Sabbath should not be eaten, despite their sensual observation that it did not rot, neither was there any worm therein.  The believers on the other hand had six days of empirical evidence that the bread was there to be gathered and eaten just as יהוה (yehôvâh) promised through Moses, and every reason to trust Him on the seventh morning.

So this time, יהוה (yehôvâh) spoke to Moses to explain to the unbelievers:

Masoretic Text

 Septuagint
Exodus 16:28-30 (Tanakh) Exodus 16:28-30 (NET) Exodus 16:28-30 (NETS)

Exodus 16:28-30 (English Elpenor)
And HaShem said unto Moses: ‘How long refuse ye to keep My commandments and My laws? So the Lord said to Moses, “How long do you refuse to obey my commandments and my instructions? Then the Lord said to Moyses, “For how long are you unwilling to listen to my commandments and my laws? And the Lord said to Moses, How long are ye unwilling to hearken to my commands and my law?
See that HaShem hath given you the Sabbath (הַשַּׁבָּת֒); therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’ See, because the Lord has given you the Sabbath (shabbâth, השבת), that is why he is giving you food for two days on the sixth day.  Each of you stay where you are; let no one go out of his place on the seventh day.” See!  For the Lord has given you this day, the Sabbaths (σάββατα).  Therefore he gave you on the sixth day bread for two days.  Sit, each person, in your houses; let no one go out from his place on the seventh day.” See, for the Lord has given you this day [as] the Sabbath (σάββατα), therefore he has given you on the sixth day the bread of two days: ye shall sit each of you in your houses; let no one go forth from his place on the seventh day.
So the people rested (וַיִשְׁבְּת֥וּ) on the seventh day. So the people rested (shâbath, וישבתו) on the seventh day. And the people sabbatized (ἐσαββάτισεν) on the seventh day. And the people kept sabbath (ἐσαββάτισεν) on the seventh day.

This highlights something of the religious mind that Jesus encountered in Israel (Luke 13:10-17).  The Hebrew word was וַיִשְׁבְּת֥וּ (shâbath), the same root word as God rested (וַיִּשְׁבֹּת֙) on the seventh day from all His work, but the rabbis didn’t translate it κατέπαυσε(ν).  It is the same root word as day and night shall not cease (יִשְׁבֹּֽתוּ), but they didn’t translate it with a form of καταπαύω as they did there.  And again it is the same root word as ye make them rest (וְהִשְׁבַּתֶּ֥ם) from their burdens, but not translated with any form of καταπαύω.  Why not?  I think the people of Israel did not rest from their burdens or cease from their works in the rabbis’ religious mind, rather they sabbatized (ἐσαββάτισεν, a form of σαββατίζω): They performed a religious ritual.

The rabbis were not alone in this religious mind.  When I first wrestled with Jesus’ saying—The Sabbath was made for people, not[11] people for the Sabbath[12]—I thought it was alarmingly humanistic, and questioned his reasoning.  But here it is, isn’t it?  See that HaShem hath given you the Sabbath… So the people rested.

I’ll pick this up in another essay.  A table comparing Paul’s quotation of Psalm 24:1b (23:1b) from the Septuagint in 1 Corinthians 10:26 follows.

1 Corinthians 10:26 (NET Parallel Greek)

 Psalm 24:1b (Septuagint BLB)

Psalm 23:1b (Septuagint Elpenor)
τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς ΤΟΥ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς

1 Corinthians 10:26 (NET)

 Psalm 23:1b (NETS)

Psalm 23:1b (English Elpenor)
for the earth and its abundance are the Lord’s. The Lord’s is the earth and its fullness, The earth is the Lord’s and the fullness thereof;

Tables comparing Psalm 24:1; Genesis 2:1; 2:2; 2:3; 8:20; 8:21; 8:22; Exodus 5:4; 5:5; 16:15; 16:23; 16:24; 16:25; 16:26; 16:27; 16:20; 16:28; 16:29 and 16:30 in the Tanakh, KJV and NET, and Psalm 24:1 (23:1); Genesis 2:1; 2:2; 2:3; 8:20; 8:21; 8:22; Exodus 5:4; 5:5; 16:15; 16:23; 16:24; 16:25; 16:26; 16:27; 16:20; 16:28; 16:29 and 16:30 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Colossians 2:16, 17; 1 Corinthians 10:24; 10:30; 10:33 and Mark 2:27 in the NET and KJV.

Psalm 24:1 (Tanakh)

 Psalm 24:1 (KJV)

Psalm 24:1 (NET)
The earth is the LORD’s, and the fulness thereof; the world, and they that dwell therein. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein. A psalm of David.  The Lord owns the earth and all it contains, the world and all who live in it.

Psalm 24:1 (Septuagint BLB)

Psalm 23:1 (Septuagint Elpenor)
ψαλμὸς τῷ Δαυιδ τῆς μιᾶς σαββάτων τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ Ψαλμὸς τῷ Δαυΐδ· τῆς μιᾶς Σαββάτων. – ΤΟΥ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ

Psalm 23:1 (NETS)

Psalm 23:1 (English Elpenor)
A Psalm.  Pertaining to Dauid.  The Lord’s is the earth and its fullness, the world and all those who live in it; [A Psalm for David on the first day of the week.[13]]  The earth is the Lord’s and the fullness thereof; the world, and all that dwell in it.

Genesis 2:1 (Tanakh)

 Genesis 2:1 (KJV)

Genesis 2:1 (NET)
And the heaven and the earth were finished, and all the host of them. Thus the heavens and the earth were finished, and all the host of them. The heavens and the earth were completed with everything that was in them.

Genesis 2:1 (Septuagint BLB)

Genesis 2:1 (Septuagint Elpenor)
καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν ΚΑΙ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν.

Genesis 2:1 (NETS)

Genesis 2:1 (English Elpenor)
And the sky and the earth were finished, and all their arrangement. AND the heavens and the earth were finished, and the whole world of them.

Genesis 2:2 (Tanakh)

 Genesis 2:2 (KJV)

Genesis 2:2 (NET)
And on the seventh day G-d finished His work which He had made; and He rested on the seventh day from all His work which He had made. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing.

Genesis 2:2 (Septuagint BLB)

Genesis 2:2 (Septuagint Elpenor)
καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ ἃ ἐποίησεν καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησεν καὶ συνετέλεσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησε, καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐποίησε

Genesis 2:2 (NETS)

Genesis 2:2 (English Elpenor)
And on the sixth day God finished his works that he had made, and he left off on the seventh day from all his works that he had made. And God finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made.

Genesis 2:3 (Tanakh)

 Genesis 2:3 (KJV)

Genesis 2:3 (NET)
And G-d blessed the seventh day, and hallowed it; because that in it He rested from all His work which G-d in creating had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation.

Genesis 2:3 (Septuagint BLB)

Genesis 2:3 (Septuagint Elpenor)
καὶ ηὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ὁ θεὸς ποιῆσαι καὶ εὐλόγησεν ὁ Θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν· ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεὸς ποιῆσαι

Genesis 2:3 (NETS)

Genesis 2:3 (English Elpenor)
And God blessed the seventh day and hallowed it, because on it he left off from all his works that God had begun to make. And God blessed the seventh day and sanctified it, because in it he ceased from all his works which God began to do.

Genesis 8:20 (Tanakh)

 Genesis 8:20 (KJV)

Genesis 8:20 (NET)
And Noah builded an altar unto HaShem; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. Noah built an altar to the Lord.  He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar.

Genesis 8:20 (Septuagint BLB)

Genesis 8:20 (Septuagint Elpenor)
καὶ ᾠκοδόμησεν Νωε θυσιαστήριον τῷ θεῷ καὶ ἔλαβεν ἀπὸ πάντων τῶν κτηνῶν τῶν καθαρῶν καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν καὶ ἀνήνεγκεν ὁλοκαρπώσεις ἐπὶ τὸ θυσιαστήριον καὶ ᾠκοδόμησε Νῶε θυσιαστήριον τῷ Κυρίῳ, καὶ ἔλαβεν ἀπὸ πάντων τῶν κτηνῶν τῶν καθαρῶν καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν καὶ ἀνήνεγκεν εἰς ὁλοκάρπωσιν ἐπὶ τὸ θυσιαστήριον

Genesis 8:20 (NETS)

Genesis 8:20 (English Elpenor)
And Noe built an altar to God and took of all the clean domestic animals and of all the clean birds and offered whole burnt offerings on the altar. And Noe built an altar to the Lord, and took of all clean beasts, and of all clean birds, and offered a whole burnt-offering upon the altar.

Genesis 8:21 (Tanakh)

 Genesis 8:21 (KJV)

Genesis 8:21 (NET)
And HaShem smelled the sweet savour; and HaShem said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done. And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done. And the Lord smelled the soothing aroma and said to himself, “I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on.  I will never again destroy everything that lives, as I have just done.

Genesis 8:21 (Septuagint BLB)

Genesis 8:21 (Septuagint Elpenor)
καὶ ὠσφράνθη κύριος ὁ θεὸς ὀσμὴν εὐωδίας καὶ εἶπεν κύριος ὁ θεὸς διανοηθείς οὐ προσθήσω ἔτι τοῦ καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων ὅτι ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος οὐ προσθήσω οὖν ἔτι πατάξαι πᾶσαν σάρκα ζῶσαν καθὼς ἐποίησα καὶ ὠσφράνθη Κύριος ὁ Θεὸς ὀσμὴν εὐωδίας, καὶ εἶπε Κύριος ὁ Θεὸς διανοηθείς· οὐ προσθήσω ἔτι καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων, ὅτι ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος αὐτοῦ· οὐ προσθήσω οὖν ἔτι πατάξαι πᾶσαν σάρκα ζῶσαν, καθὼς ἐποίησα

Genesis 8:21 (NETS)

Genesis 8:21 (English Elpenor)
And the Lord God smelled an odor of fragrance, and the Lord God, when he had given it thought, said, “I will not proceed hereafter to curse the earth because of the deeds of humans, for the mind of humankind applies itself attentively to evil things from youth; so I will not proceed hereafter to smite all living flesh, as I have done. And the Lord God smelled a smell of sweetness, and the Lord God having considered, said, I will not any more curse the earth, because of the works of men, because the imagination of man is intently bent upon evil things from his youth, I will not therefore any more smite all living flesh as I have done.

Genesis 8:22 (Tanakh)

 Genesis 8:22 (KJV)

Genesis 8:22 (NET)
While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.’ While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. “While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.”

Genesis 8:22 (Septuagint BLB)

Genesis 8:22 (Septuagint Elpenor)
πάσας τὰς ἡμέρας τῆς γῆς σπέρμα καὶ θερισμός ψῦχος καὶ καῦμα θέρος καὶ ἔαρ ἡμέραν καὶ νύκτα οὐ καταπαύσουσιν πάσας τὰς ἡμέρας τῆς γῆς, σπέρμα καὶ θερισμός, ψῦχος καὶ καῦμα, θέρος καὶ ἔαρ, ἡμέραν καὶ νύκτα οὐ καταπαύσουσι

Genesis 8:22 (NETS)

Genesis 8:22 (English Elpenor)
During all the days of the earth, seed and harvest, cold and heat, summer and spring shall not cease—during day and night.” All the days of the earth, seed and harvest, cold and heat, summer and spring, shall not cease by day or night.

Exodus 5:4 (Tanakh)

 Exodus 5:4 (KJV)

Exodus 5:4 (NET)
And the king of Egypt said unto them: ‘Wherefore do ye, Moses and Aaron, cause the people to break loose from their work? get you unto your burdens.’ And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens. The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work?  Return to your labor!”

Exodus 5:4 (Septuagint BLB)

Exodus 5:4 (Septuagint Elpenor)
καὶ εἶπεν αὐτοῗς ὁ βασιλεὺς Αἰγύπτου ἵνα τί Μωυσῆ καὶ Ααρων διαστρέφετε τὸν λαόν μου ἀπὸ τῶν ἔργων ἀπέλθατε ἕκαστος ὑμῶν πρὸς τὰ ἔργα αὐτοῦ καὶ εἶπεν αὐτοῖς ὁ βασιλεὺς Αἰγύπτου· ἱνατί Μωυσῆ καὶ ᾿Ααρὼν διαστρέφετε τὸν λαὸν ἀπὸ τῶν ἔργων; ἀπέλθατε ἕκαστος ὑμῶν πρὸς τὰ ἔργα αὐτοῦ

Exodus 5:4 (NETS)

Exodus 5:4 (English Elpenor)
And the king of Egypt said to them, “Moyses and Aaron, why are you diverting my people from their tasks?  Each of you, go back to his tasks.” And the king of Egypt said to them, Why do ye, Moses and Aaron, turn the people from their works? depart each of you to your works.

Exodus 5:5 (Tanakh)

 Exodus 5:5 (KJV)

Exodus 5:5 (NET)
And Pharaoh said: ‘Behold, the people of the land are now many, and will ye make them rest from their burdens?’ And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. Pharaoh was thinking, “The people of the land are now many, and you are giving them rest from their labor.”

Exodus 5:5 (Septuagint BLB)

Exodus 5:5 (Septuagint Elpenor)
καὶ εἶπεν Φαραω ἰδοὺ νῦν πολυπληθεῗ ὁ λαός μὴ οὖν καταπαύσωμεν αὐτοὺς ἀπὸ τῶν ἔργων καὶ εἶπε Φαραώ· ἰδοὺ νῦν πολυπληθεῖ ὁ λαός· μὴ οὖν καταπαύσωμεν αὐτοὺς ἀπὸ τῶν ἔργων

Exodus 5:5 (NETS)

Exodus 5:5 (English Elpenor)
And Pharao said, “Look, the people of the land now are very numerous.  Therefore, let us not give them relief from their tasks.” And Pharao said, Behold now, the people is very numerous; let us not then give them rest from their work.

Exodus 16:15 (Tanakh)

 Exodus 16:15 (KJV)

Exodus 16:15 (NET)
And when the children of Israel saw it, they said one to another: ‘What is it?’ –for they knew not what it was.  And Moses said unto them: ‘It is the bread which HaShem hath given you to eat. And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was.  And Moses said unto them, This is the bread which the LORD hath given you to eat. When the Israelites saw it, they said to one another, “What is it?” because they did not know what it was.  Moses said to them, “It is the bread that the Lord has given you for food.

Exodus 16:15 (Septuagint BLB)

Exodus 16:15 (Septuagint Elpenor)
ἰδόντες δὲ αὐτὸ οἱ υἱοὶ Ισραηλ εἶπαν ἕτερος τῷ ἑτέρῳ τί ἐστιν τοῦτο οὐ γὰρ ᾔδεισαν τί ἦν εἶπεν δὲ Μωυσῆς πρὸς αὐτούς οὗτος ὁ ἄρτος ὃν ἔδωκεν κύριος ὑμῗν φαγεῗν ἰδόντες δὲ αὐτὸ οἱ υἱοὶ ᾿Ισραὴλ εἶπαν ἕτερος τῷ ἑτέρῳ· τί ἐστι τοῦτο; οὐ γὰρ ᾔδεισαν, τί ἦν. εἶπε δὲ Μωυσῆς αὐτοῖς· οὗτος ὁ ἄρτος, ὃν ἔδωκε Κύριος ὑμῖν φαγεῖν

Exodus 16:15 (NETS)

Exodus 16:15, 16a (English Elpenor)
And when they saw it, the sons of Israel said one to the other, “What is this?”  For they did not know what it was. Then Moyses said to them, “This is the bread that the Lord has given you to eat. And when the children of Israel saw it, they said one to another, What is this? for they knew not what it was; and Moses said to them, (16) This [is] the bread which the Lord has given you to eat.

Exodus 16:23 (Tanakh)

 Exodus 16:23 (KJV)

Exodus 16:23 (NET)
And he said unto them: ‘This is that which HaShem hath spoken: To-morrow is a solemn rest, a holy sabbath unto HaShem. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’ And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, a holy Sabbath to the Lord. Whatever you want to bake, bake today; whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

Exodus 16:23 (Septuagint BLB)

Exodus 16:23 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς πρὸς αὐτούς τοῦτο τὸ ῥῆμά ἐστιν ὃ ἐλάλησεν κύριος σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ αὔριον ὅσα ἐὰν πέσσητε πέσσετε καὶ ὅσα ἐὰν ἕψητε ἕψετε καὶ πᾶν τὸ πλεονάζον καταλίπετε αὐτὸ εἰς ἀποθήκην εἰς τὸ πρωί εἶπε δὲ Μωυσῆς πρὸς αὐτούς· οὐ τοῦτο τὸ ρῆμά ἐστιν, ὃ ἐλάλησε Κύριος; σάββατα ἀνάπαυσις ἁγία τῷ Κυρίῳ αὔριον· ὅσα ἐὰν πέσσητε, πέσσετε, καὶ ὅσα ἐὰν ἕψητε, ἕψετε· καὶ πᾶν τὸ πλεονάζον καταλείπετε αὐτὸ εἰς ἀποθήκην εἰς τὸ πρωΐ

Exodus 16:23 (NETS)

Exodus 16:23 (English Elpenor)
And Moyses said to them, “This is the word that the Lord spoke: Tomorrow is Sabbata, a rest holy to the Lord. Whatever you bake, bake, and whatever you boil, boil.  And all the excess, leave it in storage until the morning.” And Moses said to them, Is not this the word which the Lord spoke?  Tomorrow [is] the sabbath, a holy rest to the Lord: bake that ye will bake, and seethe that ye will seethe, and all that is over leave to be laid by for the morrow.

Exodus 16:24 (Tanakh)

 Exodus 16:24 (KJV)

Exodus 16:24 (NET)
And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein. And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Exodus 16:24 (Septuagint BLB)

Exodus 16:24 (Septuagint Elpenor)
καὶ κατελίποσαν ἀπ᾽ αὐτοῦ εἰς τὸ πρωί καθάπερ συνέταξεν αὐτοῗς Μωυσῆς καὶ οὐκ ἐπώζεσεν οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ καὶ κατελίποσαν ἀπ᾿ αὐτοῦ εἰς τὸ πρωΐ, καθὼς συνέταξεν αὐτοῖς Μωυσῆς· καὶ οὐκ ἐπώζεσεν, οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ

Exodus 16:24 (NETS)

Exodus 16:24 (English Elpenor)
And they left some of it until the morning, according as Moyses instructed them. And it did not stink, nor was there a worm in it. And they left of it till the morning, as Moses commanded them; and it stank not, neither was there a worm in it.

Exodus 16:25 (Tanakh)

 Exodus 16:25 (KJV)

Exodus 16:25 (NET)
And Moses said: ‘Eat that to-day; for to-day is a sabbath unto HaShem; to-day ye shall not find it in the field. And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field. Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the area.

Exodus 16:25 (Septuagint BLB)

Exodus 16:25 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς φάγετε σήμερον ἔστιν γὰρ σάββατα σήμερον τῷ κυρίῳ οὐχ εὑρεθήσεται ἐν τῷ πεδίῳ εἶπε δὲ Μωυσῆς· φάγετε σήμερον, ἔστι γὰρ σάββατα σήμερον τῷ Κυρίῳ· οὐχ εὑρεθήσεται ἐν τῷ πεδίῳ

Exodus 16:25 (NETS)

Exodus 16:25 (English Elpenor)
And Moyses said, “Eat today!  For today is Sabbata to the Lord.  It will not be found on the plain. And Moses said, Eat [that] to-day, for to-day is a sabbath to the Lord: [it] shall not be found in the plain.

Exodus 16:26 (Tanakh)

 Exodus 16:26 (KJV)

Exodus 16:26 (NET)
Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none.’ Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none. Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”

Exodus 16:26 (Septuagint BLB)

Exodus 16:26 (Septuagint Elpenor)
ἓξ ἡμέρας συλλέξετε τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα ὅτι οὐκ ἔσται ἐν αὐτῇ ἓξ ἡμέρας συλλέξετε· τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα, ὅτι οὐκ ἔσται ἐν αὐτῇ

Exodus 16:26 (NETS)

Exodus 16:26 (English Elpenor)
Six days you will collect, but on the seventh day is Sabbata. There will be none in it.” Six days ye shall gather it, and on the seventh day is a sabbath, for there shall be none on that [day].

Exodus 16:27 (Tanakh)

 Exodus 16:27 (KJV)

Exodus 16:27 (NET)
And it came to pass on the seventh day, that there went out some of the people to gather, and they found none. And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. On the seventh day some of the people went out to gather it, but they found nothing.

Exodus 16:27 (Septuagint BLB)

Exodus 16:27 (Septuagint Elpenor)
ἐγένετο δὲ ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐξήλθοσάν τινες ἐκ τοῦ λαοῦ συλλέξαι καὶ οὐχ εὗρον ἐγένετο δὲ ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐξήλθοσάν τινες ἐκ τοῦ λαοῦ συλλέξαι καὶ οὐχ εὗρον

Exodus 16:27 (NETS)

Exodus 16:27 (English Elpenor)
And it happened on the seventh day, certain of the people went out to collect, and they found none. And it came to pass on the seventh day [that] some of the people went forth to gather, and found none.

Exodus 16:20 (Tanakh)

 Exodus 16:20 (KJV)

Exodus 16:20 (NET)
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them. Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them. But they did not listen to Moses; some kept part of it until morning, and it was full of worms and began to stink, and Moses was angry with them.

Exodus 16:20 (Septuagint BLB)

Exodus 16:20 (Septuagint Elpenor)
καὶ οὐκ εἰσήκουσαν Μωυσῆ ἀλλὰ κατέλιπόν τινες ἀπ᾽ αὐτοῦ εἰς τὸ πρωί καὶ ἐξέζεσεν σκώληκας καὶ ἐπώζεσεν καὶ ἐπικράνθη ἐπ᾽ αὐτοῗς Μωυσῆς καὶ οὐκ εἰσήκουσαν Μωυσῇ, ἀλλὰ κατέλιπόν τινες ἀπ᾿ αὐτοῦ εἰς τὸ πρωΐ· καὶ ἐξέζεσε σκώληκας καὶ ἐπώζεσε· καὶ ἐπικράνθη ἐπ᾿ αὐτοῖς Μωυσῆς

Exodus 16:20 (NETS)

Exodus 16:20 (English Elpenor)
And they did not listen to Moyses, but certain ones left some of it to the morning.  And it bred worms and stank, and Moyses was irritated with them. But they did not hearken to Moses, but some left of it till the morning; and it bred worms and stank: and Moses was irritated with them.

Exodus 16:28 (Tanakh)

 Exodus 16:28 (KJV)

Exodus 16:28 (NET)
And HaShem said unto Moses: ‘How long refuse ye to keep My commandments and My laws? And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws? So the Lord said to Moses, “How long do you refuse to obey my commandments and my instructions?

Exodus 16:28 (Septuagint BLB)

Exodus 16:28 (Septuagint Elpenor)
εἶπεν δὲ κύριος πρὸς Μωυσῆν ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου καὶ τὸν νόμον μου εἶπε δὲ Κύριος πρὸς Μωυσῆν· ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου καὶ τὸν νόμον μου

Exodus 16:28 (NETS)

Exodus 16:28 (English Elpenor)
Then the Lord said to Moyses, “For how long are you unwilling to listen to my commandments and my laws? And the Lord said to Moses, How long are ye unwilling to hearken to my commands and my law?

Exodus 16:29 (Tanakh)

 Exodus 16:29 (KJV)

Exodus 16:29 (NET)
See that HaShem hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’ See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. See, because the Lord has given you the Sabbath, that is why he is giving you food for two days on the sixth day.  Each of you stay where you are; let no one go out of his place on the seventh day.”

Exodus 16:29 (Septuagint BLB)

Exodus 16:29 (Septuagint Elpenor)
ἴδετε ὁ γὰρ κύριος ἔδωκεν ὑμῗν τὴν ἡμέραν ταύτην τὰ σάββατα διὰ τοῦτο αὐτὸς ἔδωκεν ὑμῗν τῇ ἡμέρᾳ τῇ ἕκτῃ ἄρτους δύο ἡμερῶν καθήσεσθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν μηδεὶς ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἴδετε, ὁ γὰρ Κύριος ἔδωκεν ὑμῖν σάββατα τὴν ἡμέραν ταύτην· διὰ τοῦτο αὐτὸς ἔδωκεν ὑμῖν τῇ ἡμέρᾳ τῇ ἕκτῃ ἄρτους δύο ἡμερῶν· καθήσεσθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν, μηδεὶς ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ

Exodus 16:29 (NETS)

Exodus 16:29 (English Elpenor)
See!  For the Lord has given you this day, the sabbaths. Therefore he gave you on the sixth day bread for two days. Sit, each person, in your houses; let no one go out from his place on the seventh day.” See, for the Lord has given you this day [as] the sabbath, therefore he has given you on the sixth day the bread of two days: ye shall sit each of you in your houses; let no one go forth from his place on the seventh day.

Exodus 16:30 (Tanakh)

 Exodus 16:30 (KJV)

Exodus 16:30 (NET)
So the people rested on the seventh day. So the people rested on the seventh day. So the people rested on the seventh day.

Exodus 16:30 (Septuagint BLB)

Exodus 16:30 (Septuagint Elpenor)
καὶ ἐσαββάτισεν ὁ λαὸς τῇ ἡμέρᾳ τῇ ἑβδόμῃ καὶ ἐσαββάτισεν ὁ λαὸς τῇ ἡμέρᾳ τῇ ἑβδόμῃ

Exodus 16:30 (NETS)

Exodus 16:30 (English Elpenor)
And the people sabbatized on the seventh day. And the people kept sabbath on the seventh day.

Colossians 2:16, 17 (NET)

Colossians 2:16, 17 (KJV)
Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days— Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων μη ουν τις υμας κρινετω εν βρωσει η εν ποσει η εν μερει εορτης η νουμηνιας η σαββατων μη ουν τις υμας κρινετω εν βρωσει η εν ποσει η εν μερει εορτης η νουμηνιας η σαββατων
these are only the shadow of the things to come, but the reality is Christ! Which are a shadow of things to come; but the body is of Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ. α εστιν σκια των μελλοντων το δε σωμα του χριστου α εστιν σκια των μελλοντων το δε σωμα χριστου

1 Corinthians 10:24 (NET)

1 Corinthians 10:24 (KJV)
Do not seek your own good, but the good of the other person. Let no man seek his own, but every man another’s wealth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου μηδεις το εαυτου ζητειτω αλλα το του ετερου εκαστος μηδεις το εαυτου ζητειτω αλλα το του ετερου εκαστος

1 Corinthians 10:30 (NET)

1 Corinthians 10:30 (KJV)
If I partake with thankfulness, why am I blamed for the food that I give thanks for? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ ει δε εγω χαριτι μετεχω τι βλασφημουμαι υπερ ου εγω ευχαριστω ει εγω χαριτι μετεχω τι βλασφημουμαι υπερ ου εγω ευχαριστω

1 Corinthians 10:33 (NET)

1 Corinthians 10:33 (KJV)
just as I also try to please everyone in all things.  I do not seek my own benefit, but the benefit of many, so that they may be saved. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καθὼς καγὼ πάντα πᾶσιν ἀρέσκω μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν καθως καγω παντα πασιν αρεσκω μη ζητων το εμαυτου συμφερον αλλα το των πολλων ινα σωθωσιν καθως καγω παντα πασιν αρεσκω μη ζητων το εμαυτου συμφερον αλλα το των πολλων ινα σωθωσιν

Mark 2:27 (NET)

Mark 2:27 (KJV)
Then he said to them, “The Sabbath was made for people, not people for the Sabbath. And he said unto them, The sabbath was made for man, and not man for the sabbath:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἔλεγεν αὐτοῖς· τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον και ελεγεν αυτοις το σαββατον δια τον ανθρωπον εγενετο ουχ ο ανθρωπος δια το σαββατον και ελεγεν αυτοις το σαββατον δια τον ανθρωπον εγενετο ουχ ο ανθρωπος δια το σαββατον

[1] The NET parallel Greek text and NA28 had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the conjunction η.

[2] The NET parallel Greek text and NA28 had νεομηνίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had νουμηνιας.

[3] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article τοῦ preceding Christ.  The Byzantine Majority Text did not.

[4] Colossians 2:16 (NASB)

[5] The first definition of ἀνακρίνω is: “to question, inquire, interrogate, ask.”

[6] The Stephanus Textus Receptus and Byzantine Majority Text had εκαστος following other person.  The NET parallel Greek text and NA28 did not.

[7] The Stephanus Textus Receptus had δε (KJV: For) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[8] The NET parallel Greek text and NA28 had σύμφορον here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμφερον (KJV: profit).

[9] Exodus 16:15b (Tanakh)

[10] James 2:18b (NET) Table

[11] The NET parallel Greek text and NA28 had καὶ (not translated in the NET) preceding not.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[12] Mark 2:27 (NET)

[13] The English translators of the Elpenor version of the Septuagint chose the first day of the week for Σαββάτων (a form of σάββατον).  It is a religious paraphrase as opposed to a literal translation of the word. Addendum: 4/11/2020 – The translators were not translating Σαββάτων but τῆς μιᾶς Σαββάτων.  When Σαββάτων occurs with μιᾶς, μίαν or μιᾷ in the New Testament that combination is translated the first day of the week.