Tag Archives: Matthew 28:18-20

Exploration, Part 18

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I want to continue hearing with faith1 the truth of the Gospel in Paul’s letter to the Ephesians (Ephesians 3:1-6 ESV).

For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles—assuming that2 you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known3 to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in4 other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the5 promise in Christ6 Jesus7 through the gospel.

The Greek is: Τούτου χάριν, For this reason. The ESV translators (along with most others) understood χάριν as an adverb here: “in favour of; on account of.” I’m assuming that choice has to do with the genitive pronoun Τούτου (rather than the accusative τοῦτον), since χάριν as a form of the noun χάρις is in the accusative case. Had Paul intended Of this grace τήν χάριν τούτου or τῆς χάριτος τούτου would have accomplished that without confusion. Still, the translators of the Catholic Public Domain Version were quite diplomatic: By reason of this grace. Paul’s Greek readers would have recognized χάριν as both an adverb and a form of the noun χάρις in the accusative case.

Be that as it may, it’s necessary to review what precedes this to understand Paul’s reason or this grace (Ephesians 2:19-22 EXP17):

So then no longer are you strangers and aliens but you are fellow-citizens of the holy and members of the household of God [Table], having been built by means of the foundation of the apostles and prophets, being the cornerstone himself, Christ Jesus, by means of whom the whole structure, being joined together, grows into a holy temple by means of the Lord [Table]. By means of whom also you are being built together into God’s dwelling-place by means of the Spirit.

Paul continued: ἐγὼ Παῦλος, I, Paul, ὁ δέσμιος τοῦ Χριστοῦ [Ἰησοῦ], a prisoner of Christ Jesus (literally, “the prisoner of Jesus Christ”). He used a similar self-reference later: I…a prisoner for the Lord (ἐγὼ ὁ δέσμιος ἐν κυρίῳ; NET note 1, “prisoner in the Lord,” or “I the prisoner by means of8 the Lord”).9

Reading in English only I’ve assumed these statements meant that Paul was incarcerated somewhere at the time he wrote to the Ephesian church. The translation prisoner implies punishment: There is no fear in love, but perfect love casts out fear. For fear has to do with punishment (κόλασιν, a form of κόλασις), and whoever fears has not been perfected in love.10 Another possible translation of δέσμιος is captive, a word much more attune with the language of love: I, Paul, the captive of Christ Jesus and I…the captive by means of the Lord. So, while Paul’s many incarcerations may have informed his word choice somewhat, and its usage here may even allude to those incarcerations in part, it seems prudent to keep an open mind that Paul may have intended to describe an intimate relationship with our Lord and Savior Jesus Christ; namely, as his loving and beloved captive.

Paul continued: ὑπὲρ ὑμῶν τῶν ἐθνῶν, on behalf of you Gentiles (or “for your sake, the nations”). The Lord said of Saul (aka Paul): he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel [Table]. For I will show him how much he must suffer for the sake of (ὑπὲρ) my name.11

Ephesians 3:2 continued: εἴ γε, assuming that, ἠκούσατε, you have heard. The verb ἠκούσατε is a form of ἀκούω in the indicative mood, “a statement of fact.” I’m wondering if that prompted the note (2) in the NET:

If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

One might expect the verb of the protasis (“if”-clause) to be in the subjunctive mood and the apodosis (“then”-clause) to be in the indicative mood (John 12:32 ESV):

And I, when I am lifted up from the earth, will draw all people to myself.

Here the verb of the protasis (“if”-clause) ὑψωθῶ, I am lifted up (e.g., crucified), is a form of ὑψόω in the subjunctive mood. The conjunction ἐὰν was translated when, I assume, to keep the English reader from stumbling over whether Jesus was questioning at that moment if his crucifixion would actually take place. The verb of the apodosis (“then”-clause) ἑλκύσω, I…will draw, is a form of ἑλκύω in the future tense (e.g., something He will do after ὑψωθῶ becomes actual) and the indicative mood. This makes some sense: The apodosis (“then”-clause), consequent clause, becomes factual in a true conditional statement once the protasis (“if”-clause), antecedent, becomes actual. The logical argument goes something like this:

Jesus said: “If I am crucified, then I will draw all to Myself.” Jesus was crucified. Therefore He will draw all to Himself.

The note (2) in the NET indicated that the translators understood Paul to be saying: if indeed you have heard of the stewardship of God’s grace that was given to me for you,12 then I ask you not to lose heart because of what I am suffering for you, which is your glory.13 The logical argument would go something like this:

If you have heard of the stewardship of God’s grace that was given to me for you, then I ask you not to lose heart because of what I am suffering for you. You have heard of the stewardship of God’s grace that was given to me for you. Therefore I ask you not to lose heart because of what I am suffering for you.

It sounds true enough on its surface, until I consider its inverse.

If you have [not] heard of the stewardship of God’s grace that was given to me for you, then I [do not] ask you not to lose heart because of what I am suffering for you. You have [not] heard of the stewardship of God’s grace that was given to me for you. Therefore I [do not] ask you not to lose heart because of what I am suffering for you.

This argument doesn’t reflect the attitude of the one who wrote: I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. So I am eager to preach the gospel to you also who are in Rome.14 The principle of charity practically demands assuming that, the ESV translation of εἴ γε, or something similar to keep Paul’s discourse more self-contained and less obtuse. He had a tendency, however, to use an indicative verb in the protasis (“if”-clause), antecedent, of a conditional statement (Galatians 5:15 ESV).

But if you bite (δάκνετε, a form of δάκνω in the indicative mood) and devour (κατεσθίετε, a form of κατεσθίω in the indicative mood) one another, watch out that you are not consumed by one another.

And here the verb ἀναλωθῆτε, you are consumed, in the apodosis (“then”-clause), consequent, is a form of ἀναλίσκω in the aorist tense and the subjunctive mood. So, the rather obvious form of the conditional statement accomplishes two things simultaneously: It affirms the truism—If you bite and devour one another, then you will be consumed by one another—even as it conveys Paul’s assessment of the Galatians’ relative position within the logical flow of that conditional statement: that they are currently biting and devouring one another though they have not yet consumed one another. And that, to the original point of the note in the NET in Ephesians, probably also indicates that Paul “assumed” most, if not all of his readers, have heard of the stewardship of God’s grace that was given to me for you.

The Greek continues: τὴν οἰκονομίαν, of the stewardship, τῆς χάριτος τοῦ θεοῦ, of God’s grace, τῆς δοθείσης, that was given, μοι, to me, εἰς ὑμᾶς, for you. While it is certainly meaningful and appropriate to translate τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, of God’s grace that was given to me for you, I wonder, in the light of the Hiphil stem in Hebrew, especially its usage in Exodus 24:12—so that you may teach them15—whether of God’s grace that was given by means of me into (or, unto) you is also appropriate.

Paul continued: [ὅτι], how, κατὰ ἀποκάλυψιν, by revelation, ἐγνωρίσθη μοι, was made known to me, τὸ μυστήριον, the mystery, καθὼς, as, προέγραψα, I have written, ἐν ὀλίγῳ, briefly. This latter clause refers back to Ephesians 2.

The Greek continues: πρὸς ὃ, which this, δύνασθε ἀναγινώσκοντες, you can read, νοῆσαι to perceive, τὴν σύνεσιν μου, my insight, ἐν τῷ μυστηρίῳ, into the mystery, τοῦ Χριστοῦ, of Christ, ὃ ἑτέραις γενεαῖς, which in other generations (or “which to other generations”), οὐκ ἐγνωρίσθη, was not made known, τοῖς υἱοῖς τῶν ἀνθρώπων, to the sons of men, ὡς νῦν ἀπεκαλύφθη, as now has been revealed, τοῖς ἁγίοις ἀποστόλοις αὐτοῦ, to his holy apostles (or “by means of his holy apostles”), καὶ προφήταις, and prophets, ἐν πνεύματι, by the Spirit, εἶναι, This mystery is that (literally, “to become”), τὰ ἔθνη συγκληρονόμα, the Gentiles are fellow heirs (or “the nations, fellow heirs”), καὶ σύσσωμα, members of the same body (or “and of the same body”), καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ, and partakers of the promise in Christ Jesus (or “and partakers of the promise by means of Christ Jesus”), διὰ τοῦ εὐαγγελίου, through the gospel.

And Jesus came and said to them [the eleven disciples] after his crucifixion and resurrection (Matthew 28:18-20a ESV):

All authority in heaven and on earth has been given to me [Table]. Go therefore and make disciples of (μαθητεύσατε, a form of μαθητεύω) all nations (πάντα τὰ ἔθνη), baptizing them in the name of the Father and of the Son and of the Holy Spirit [Table], teaching (διδάσκοντες, a present participle of διδάσκω) them to observe all that I have commanded you [Table].

The direct object of the verb μαθητεύσατε, make disciples of, a 2nd person plural form of μαθητεύω in the imperative mood (e.g., “you must make disciples of”) is πάντα τὰ ἔθνη (literally “all the nations”) in the accusative case. This is an ambitious project, sometimes called replacement theology: “the Christian Church has fully and permanently replaced Israel in God’s plan.” If one means that he might create in himself one new man (ἕνα καινὸν ἄνθρωπον) in place of the two, so making peace [Table], and might reconcile us both to God in one body through the cross, thereby killing the hostility16 by the term Christian Church, the idea is not without merit, apart from being a singularly catty, if not an altogether anti-Jewish, way for a former Gentile to express the revelation of this mystery.

The only true replacement theology is that your old self (τὸν παλαιὸν ἄνθρωπον; “the old human”), which belongs to your former manner of life and is corrupt through deceitful desires,17 is replaced by the new self (τὸν καινὸν ἄνθρωπον; “the new human”), created after the likeness of God in true righteousness and holiness.18 As Paul (circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless [Table]19) wrote (Galatians 2:20 EXP11):

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.

The truth to be hearing with faith20 is ( Ephesians 3:1-6 EXP18):

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly, (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel.

So, I’m understanding verse 6 as the conclusion of Paul’s introduction of his purpose as the captive of Christ Jesus: By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations, to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel. And behold, Jesus promised, I am with you always, to the end of the age.21

Tables comparing Ephesians 3:2, 3 and 3:5, 6 in the KJV and NET follow.

Ephesians 3:2, 3 (NET)

Ephesians 3:2, 3 (KJV)
if indeed you have heard of the stewardship of God’s grace that was given to me for you, If ye have heard of the dispensation of the grace of God which is given me to you-ward:

Ephesians 3:2 (NET Parallel Greek)

Ephesians 3:2 (Stephanus Textus Receptus)

Ephesians 3:2 (Byzantine Majority Text)
εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας
that by revelation the mystery was made known to me, as I wrote before briefly. How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

Ephesians 3:3 (NET Parallel Greek)

Ephesians 3:3 (Stephanus Textus Receptus)

Ephesians 3:3 (Byzantine Majority Text)
[ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω

Ephesians 3:5, 6 (NET)

Ephesians 3:5, 6 (KJV)
(which was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit), Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

Ephesians 3:5 (NET Parallel Greek)

Ephesians 3:5 (Stephanus Textus Receptus)

Ephesians 3:5 (Byzantine Majority Text)
ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι ο εν ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι
namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus. That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Ephesians 3:6 (NET Parallel Greek)

Ephesians 3:6 (Stephanus Textus Receptus)

Ephesians 3:6 (Byzantine Majority Text)
εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου

1 Galatians 3:2b (ESV)

3 The NET parallel Greek text and NA28 had ἐγνωρίσθη here, a 3rd person singular form of γνωρίζω in the passive voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωρισεν (KJV: he made known) in the active voice.

5 The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Greek text and NA28 did not.

6 The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding Christ. The NET parallel Greek text and NA28 did not.

7 The NET parallel Greek text and NA28 had Ἰησοῦ following Christ. The Stephanus Textus Receptus and Byzantine Majority Text did not.

8 “The dative is the case of the indirect object, or may also indicate the means by which something is done.” From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions) on Resources for Learning New Testament Greek online. The noun κυρίῳ is a form of κύριος in the dative case.

9 Ephesians 4:1a (ESV)

10 1 John 4:18 (ESV)

11 Acts 9:15, 16 (ESV)

12 Ephesians 3:2 (NET)

13 Ephesians 3:13b (NET) Table

14 Romans 1:14, 15 (ESV)

15 Exodus 24:12b (NET) Table

16 Ephesians 2:15b, 16 (ESV)

17 Ephesians 4:22b (ESV)

18 Ephesians 4:24b (ESV)

19 Philippians 3:5, 6 (ESV)

20 Galatians 3:2b (ESV)

21 Matthew 28:20b (ESV) Table

Father, Son and Holy Spirit – Part 11

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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. I’ll begin with part of the Lord’s curse of the serpent to briefly consider another issue:

Masoretic Text

Septuagint

Genesis 3:15 (Tanakh) Table

Genesis 3:15 (NET)

Genesis 3:15 (NETS) Table

Genesis 3:15 (English Elpenor)
And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise (יְשֽׁוּפְךָ֣) thy head, and thou shalt bruise (תְּשׁוּפֶ֥נּוּ) their heel.’ And I will put hostility between you and the woman and between your offspring and her offspring; he will strike (šûp̄, ישופך) your head, and you will strike (šûp̄, תשופנו) his heel.” And I will put enmity between you and between the woman and between your offspring and between her offspring; he will watch (τηρήσει) your head, and you will watch (τηρήσεις) his heel.” And I will put enmity between thee and the woman and between thy seed and her seed, he shall watch against (τηρήσει) thy head, and thou shalt watch against (τηρήσεις) his heel.

An entry titled “Seed of the woman” in Wikipedia online reads:

In Christianity, Genesis 3:15 is known as the protevangelium. This is a compound of two Greek words, protos meaning “first” and evangelion meaning “good news” or “gospel”. Thus, the verse is commonly referred to as the first mention in the Bible of the “good news” of salvation…

Identification of the “seed of the woman” with Jesus goes back at least as far as Irenaeus (180 AD)[12][13]…

I think of the NET as the “honest Bible,” not because it is necessarily the best overall translation, but because of its notes which “open the books” as it were on the scholarly guesswork that goes into Bible translation. An article by the Assistant Editor of the NET, “Consideration of Contexts in the Translation Philosophy of the NET Bible: Discussion and Examples,” reads:

Genesis 3:15 has had a long history of interpretation. At issue presently is whether this text refers to a single entity in conflict with another single entity, or whether groups are in view. The text of the verse in the NET Bible is as follows [not in the version online from which I quote]:

And I will put hostility between you and the woman and between your offspring and her offspring; they will attack your head, but you will attack their heel.

…At this time, the future coming of the Messiah had not been revealed, neither to the initial participants of the narrative nor to the author of the book. Therefore, it would be foreign to the original context to bring that meaning back into the passage in translation.

So the Lord God took this opportunity to address the origin of man’s antipathy for snakes? Whether the man and woman or Moses knew of the “coming of the Messiah” is irrelevant. The Lord God knew. Did He converse with a snake about the destiny of snakes or with the ancient serpent,1 who is the devil and Satan?2

I will utilize the work of scholars shamelessly when it corresponds to what the Lord is teaching me of Himself from his word. When it doesn’t, I remember Paul’s insight into those who would have dragged the Galatians under the law (Galatians 4:17 NET):

They court you eagerly, but for no good purpose; they want to exclude you, so that you would seek them eagerly.

I don’t often encounter aggressive scholars attempting to exclude me from the grace of God. I must decide, however, if I will believe the scholar’s work I am reading at any given moment or the Lord’s leading through his word. It’s really not a difficult decision: The Lord fills me with faith3 in Him and his word. Scholars are powerless to do likewise.

The Wikipedia entry “Seed of the woman” continued:

In Romans 16:20, there is perhaps the clearest reference to the Protoevangelium in the New Testament, “And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.” Here, the seed of the woman is identified as “the God of peace”, and yet the Church is identified as the feet that will bruise Satan’s head.[18] Martin Luther, in his Lectures on Romans, also identifies the seed of the woman with “the word of God in the church”.[19]

This connection seemed forced until I searched for τηρήσει, translated watch (Septuagint), the word the rabbis chose for יְשֽׁוּפְךָ֣ (šûp̄), translated bruise (Tanakh, KJV) and strike (NET). It only occurs once in the New Testament (John 14:22-24 NET).

“Lord,” Judas (not Judas Iscariot) said, “what has happened that you are going to reveal yourself to us and not to the world?” Jesus replied, “If anyone loves me, he will obey (τηρήσει, a form of τηρέω) my word, and my Father will love him, and we will come to him and take up residence with him [Table]. The person who does not love me does not obey (τηρεῖ, another form of τηρέω) my words. And the word you hear is not mine, but the Father’s who sent me.

Choosing obey for τηρήσει and τηρεῖ highlighted one aspect of τηρέω: “to act and live in conformity to.” But consider another word of the Lord (John 12:31-33 NET):

Now is the judgment of this world; now the ruler of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.” (Now he said this to indicate clearly what kind of death he was going to die) [Table].

It is not readily apparent how to “act and live in conformity to” this word. It is fairly straightforward how “to guard, keep watch over” it; how “to remain alert in anticipation” of it; how “to watch out for the loss of” it and “to inspect” it “closely”:

What is the judgment of this world? Jesus will draw all to Himself. How will the ruler of this world be driven out? Jesus will draw all to Himself. What did He mean by: I am lifted up from the earth? He said this to indicate clearly what kind of death he was going to die (e.g., crucifixion). The Greek word translated when was ἐὰν, if. In other words, if Jesus is crucified, He will draw all to Himself. To say He will not draw all to Himself is logically equivalent to saying He was not crucified: modus tollens.

Keeping this word makes it much easier to obey another in faith (Matthew 28:18-20 NET):

Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me [Table]. Therefore4 go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit [Table], teaching them to obey (τηρεῖν, another form of τηρέω) everything I have commanded you. And remember, I am with you always, to the end of the age” [Table].

The Lord turned to the woman:

Masoretic Text

Septuagint

Genesis 3:16 (Tanakh)

Genesis 3:16 (NET)

Genesis 3:16 (NETS)

Genesis 3:16 (English Elpenor)
Unto the woman He said: ‘I will greatly multiply thy pain (עִצְּבוֹנֵ֣ךְ) and thy travail (וְהֵֽרֹנֵ֔ךְ); in pain (בְּעֶ֖צֶב) thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ To the woman he said, “I will greatly increase your labor (hērāyôn, והרנך ) pains (ʿiṣṣāḇôn, עצבונך); with pain (ʿēṣeḇ, בעצב) you will give birth to children. You will want to control your husband, but he will dominate you.” And to the woman he said, “I will increasingly increase your pains (τὰς λύπας σου) and your groaning (καὶ τὸν στεναγμόν σου); with pains (ἐν λύπαις) you will bring forth children. And your recourse will be to your husband, and he will dominate you.” And to the woman he said, I will greatly multiply thy pains (τὰς λύπας σου) and thy groanings (καὶ τὸν στεναγμόν σου); in pain (ἐν λύπαις) thou shalt bring forth children, and thy submission shall be to thy husband, and he shall rule over thee.

In the Septuagint two different Hebrew words, עִצְּבוֹנֵ֣ךְ (ʿiṣṣāḇôn) and בְּעֶ֖צֶב (ʿēṣeḇ), were translated with forms of λύπη: λύπας and λύπαις. Jesus used the analogy of a woman’s reactions to childbirth to forewarn and promise his disciples how they would react to his death and resurrection (John 16:20-22 NET).

I tell you the solemn truth, you will weep and wail, but the world will rejoice; you will be sad (λυπηθήσεσθε, a form of λυπέω), but your sadness (λύπη) will turn into joy. When a woman gives birth, she has distress (λύπην, another form of λύπη) because her time has come, but when her child is born, she no longer5 remembers the suffering because of her joy that a human being has been born into the world. So also you have sorrow (λύπην, another form of λύπη) now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you.

The Lord turned to the man.

Masoretic Text

Septuagint

Genesis 3:17-19 (Tanakh)

Genesis 3:17-19 (NET)

Genesis 3:17-19 (NETS)

Genesis 3:17-19 (English Elpenor)
And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil (בְּעִצָּבוֹן֙) shalt thou eat of it all the days of thy life. But to Adam he said, “Because you obeyed your wife and ate from the tree about which I commanded you, ‘You must not eat from it,’ the ground is cursed because of you; in painful toil (ʿiṣṣāḇôn, בעצבון) you will eat of it all the days of your life. Then to Adam he said, “Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you, of this one alone, not to eat from it, cursed is the earth in your labors; with pains (ἐν λύπαις) you will eat it all the days of your life; And to Adam he said, Because thou hast hearkened to the voice of thy wife, and eaten of the tree concerning which I charged thee of it only not to eat– of that thou hast eaten, cursed [is] the ground in thy labours, in pain (ἐν λύπαις) shalt thou eat of it all the days of thy life.
Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. It will produce thorns and thistles for you, but you will eat the grain of the field. thorns and thistles it shall cause to grow up for you, and you will eat the herbage of the field. Thorns and thistles shall it bring forth to thee, and thou shalt eat the herb of the field.
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ By the sweat of your brow you will eat food until you return to the ground, for out of it you were taken; for you are dust, and to dust you will return.” By the sweat of your face you will eat bread until you return to the earth from which you were taken, for you are earth and to earth you will depart.” In the sweat of thy face shalt thou eat thy bread until thou return to the earth out of which thou wast taken, for earth thou art and to earth thou shalt return.

Here again, בְּעִצָּבוֹן֙ (ʿiṣṣāḇôn)—in toil (Tanakh), in sorrow (KJV), in painful toil (NET)—was translated with a form of λύπη: ἐν λύπαις. Paul alluded to this worldly sadness [that] brings about death (2 Corinthians 7:8-10 NET):

For even if I made you sad (ἐλύπησα, a form of λυπέω) by my letter, I do not regret having written it (even though I did regret it, for I see that my letter made you sad [ἐλύπησεν, another form of λυπέω], though only for a short time). Now I rejoice, not because you were made sad (ἐλυπήθητε, another form of λυπέω), but because you were made sad (ἐλυπήθητε, another form of λυπέω) to the point of repentance. For you were made sad (ἐλυπήθητε, another form of λυπέω) as God intended, so that you were not harmed in any way by us. For sadness (λύπη) as intended by God produces a repentance that leads6 to salvation, leaving no regret, but worldly sadness (λύπη) brings about death.

This worldly sadness (λύπη) [that] brings about death7 was the Lord’s word to Adam (e.g., humanity): cursed is the earth in your labors; with pains (ἐν λύπαις) you will eat it all the days of your life8…until you return to the earth from which you were taken, for you are earth and to earth you will depart.9 But sadness (λύπη) as intended by God produces a repentance that leads to salvation.10 In another essay I wrote:

The serpent trusted (Genesis 3:4, 5) his own partially true knowledge rather than God’s command. The woman trusted (Genesis 3:6) the serpent’s knowledge and her own desires rather than God’s command. The man trusted (Genesis 3:6) his wife rather than God’s command.

While there was no way to undo what had been done, this analysis points the way to a repentance that leads to salvation; namely, to trust God’s word over that of all others. The narrative continued:

Masoretic Text

Septuagint

Genesis 3:20 (Tanakh)

Genesis 3:20 (NET)

Genesis 3:20 (NETS)

Genesis 3:20 (English Elpenor)
And the man called his wife’s name Eve (חַוָּ֑ה); because she was the mother of all living (חָֽי). The man named his wife Eve (ḥaûâ, חוה), because she was the mother of all the living (ḥay, חי). And Adam called the name of his wife Life (Ζωή), because she is the mother of all the living (τῶν ζώντων). And Adam called the name of his wife Life (Ζωή), because she was the mother of all living (τῶν ζώντων).

Though this is an interesting choice of names, I find it difficult to glean whether Adam had repented or continued to trust in his wife. Nevertheless, the Lord God made clothes for both of them, to cover their newly perceived nakedness.

Masoretic Text

Septuagint

Genesis 3:21 (Tanakh)

Genesis 3:21 (NET)

Genesis 3:21 (NETS)

Genesis 3:21 (English Elpenor)
And HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֜ים) made for Adam and for his wife garments of skins, and clothed them. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) made garments from skin for Adam and his wife, and clothed them. And the Lord (κύριος) God (ὁ θεὸς) made leather tunics for Adam and for his wife and clothed them. And the Lord (Κύριος) God (ὁ Θεὸς) made for Adam and his wife garments of skin, and clothed them.

Here the narrator called God יְהֹוָ֨ה (Yᵊhōvâ), which was corroborated by Κύριος in the Septuagint. If Adam or Eve had any lingering uncertainty about death, the corpses of the animals the Lord skinned to clothe them was a vivid education.

Masoretic Text

Septuagint

Genesis 3:22-24 (Tanakh)

Genesis 3:22-24 (NET)

Genesis 3:22-24 (NETS)

Genesis 3:22-24 (English Elpenor)
And HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֗ים) said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever’ [Table]. And the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.” Then God (ὁ θεός) said, “See, Adam has become like one of us, knowing good and evil, and now perhaps he might reach out his hand and take of the tree of life and eat, and live forever” [Table]. And God (ὁ Θεός) said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and [so] he shall live forever–
Therefore HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) sent him forth from the garden of Eden, to till the ground from whence he was taken [Table]. So the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) expelled him from the orchard in Eden to cultivate the ground from which he had been taken. And the Lord (κύριος) God (ὁ θεὸς) sent him forth from the orchard of delight to till the earth from which he was taken [Table]. So the Lord (Κύριος) God (ὁ Θεὸς) sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.
So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep (לִשְׁמֹ֕ר) the way to the tree of life. When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard (šāmar, לשמר) the way to the tree of life. And he drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cherubim and the flaming sword that turns, to guard (φυλάσσειν) the way to the tree of life. And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep (φυλάσσειν) the way of the tree of life.

The Lord God’s word is true: He did what He said and made it so. They will surely die. I’ll pick this up in another essay.

According to a note (72) in the NET Jesus alluded to Isaiah 66:14. A table comparing the Greek of John 16:22b with that of Isaiah 66:14 in the Septuagint follows:

Isaiah 66:14 (NET Parallel Greek)

Isaiah 66:14 (Septuagint BLB)

Isaiah 66:14 (Septuagint Elpenor)
πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν οὐδεὶς |αἴρει| ἀφ᾿ ὑμῶν καὶ ὄψεσθε καὶ χαρήσεται ὑμῶν ἡ καρδία καὶ τὰ ὀστᾶ ὑμῶν ὡς βοτάνη ἀνατελεῖ καὶ γνωσθήσεται ἡ χεὶρ κυρίου τοῖς σεβομένοις αὐτόν καὶ ἀπειλήσει τοῖς ἀπειθοῦσιν καὶ ὄψεσθε, καὶ χαρήσεται ἡ καρδία ὑμῶν, καὶ τὰ ὀστᾶ ὑμῶν ὡς βοτάνη ἀνατελεῖ καὶ γνωσθήσεται ἡ χεὶρ Κυρίου τοῖς φοβουμένοις αὐτόν, καὶ ἀπειλήσει τοῖς ἀπειθοῦσιν

Isaiah 66:14 (NET)

Isaiah 66:14 (NETS)

Isaiah 66:14 (English Elpenor)
but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. You shall see, and your heart shall rejoice, and your bones shall grow like grass, and the hand of the Lord shall be known to those who worship him, and he shall threaten those who disobey him. And ye shall see, and your heart shall rejoice, and your bones shall thrive like grass: and the hand of the Lord shall be known to them that fear him, and he shall threaten the disobedient.

Tables comparing Genesis 3:16; 3:17; 3:18; 3:19; 3:20; 3:21; 3:24 and Isaiah 66:14 in the Tanakh, KJV and NET; and tables comparing Genesis 3:16; 3:17; 3:18; 3:19; 3:20; 3:21; 3:24 and Isaiah 66:14 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Revelation 20:2, John 16:21 and 2 Corinthians 7:10 in the NET and KJV follow.

Genesis 3:16 (Tanakh)

Genesis 3:16 (KJV)

Genesis 3:16 (NET)
Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. To the woman he said, “I will greatly increase your labor pains; with pain you will give birth to children. You will want to control your husband, but he will dominate you.”

Genesis 3:16 (Septuagint BLB)

Genesis 3:16 (Septuagint Elpenor)
καὶ τῇ γυναικὶ εἶπεν πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου ἐν λύπαις τέξῃ τέκνα καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου καὶ αὐτός σου κυριεύσει καὶ τῇ γυναικὶ εἶπε· πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει

Genesis 3:16 (NETS)

Genesis 3:16 (English Elpenor)
And to the woman he said, “I will increasingly increase your pains and your groaning; with pains you will bring forth children. And your recourse will be to your husband, and he will dominate you.” And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shalt bring forth children, and thy submission shall be to thy husband, and he shall rule over thee.

Genesis 3:17 (Tanakh)

Genesis 3:17 (KJV)

Genesis 3:17 (NET)
And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; But to Adam he said, “Because you obeyed your wife and ate from the tree about which I commanded you, ‘You must not eat from it,’ the ground is cursed because of you; in painful toil you will eat of it all the days of your life.

Genesis 3:17 (Septuagint BLB)

Genesis 3:17 (Septuagint Elpenor)
τῷ δὲ Αδαμ εἶπεν ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου καὶ ἔφαγες ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν ἀπ᾽ αὐτοῦ ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου ἐν λύπαις φάγῃ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου τῷ δὲ ᾿Αδὰμ εἶπεν· ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου καὶ ἔφαγες ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ᾿ αὐτοῦ ἔφαγες, ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου· ἐν λύπαις φαγῇ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου

Genesis 3:17 (NETS)

Genesis 3:17 (English Elpenor)
Then to Adam he said, “Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you, of this one alone, not to eat from it, cursed is the earth in your labors; with pains you will eat it all the days of your life; And to Adam he said, Because thou hast hearkened to the voice of thy wife, and eaten of the tree concerning which I charged thee of it only not to eat– of that thou hast eaten, cursed [is] the ground in thy labours, in pain shalt thou eat of it all the days of thy life.

Genesis 3:18 (Tanakh)

Genesis 3:18 (KJV)

Genesis 3:18 (NET)
Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; It will produce thorns and thistles for you, but you will eat the grain of the field.

Genesis 3:18 (Septuagint BLB)

Genesis 3:18 (Septuagint Elpenor)
ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι καὶ φάγῃ τὸν χόρτον τοῦ ἀγροῦ ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φαγῇ τὸν χόρτον τοῦ ἀγροῦ

Genesis 3:18 (NETS)

Genesis 3:18 (English Elpenor)
thorns and thistles it shall cause to grow up for you, and you will eat the herbage of the field. Thorns and thistles shall it bring forth to thee, and thou shalt eat the herb of the field.

Genesis 3:19 (Tanakh)

Genesis 3:19 (KJV)

Genesis 3:19 (NET)
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. By the sweat of your brow you will eat food until you return to the ground, for out of it you were taken; for you are dust, and to dust you will return.”

Genesis 3:19 (Septuagint BLB)

Genesis 3:19 (Septuagint Elpenor)
ἐν ἱδρῶτι τοῦ προσώπου σου φάγῃ τὸν ἄρτον σου ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν ἐξ ἧς ἐλήμφθης ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου, ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν, ἐξ ἧς ἐλήφθης, ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ

Genesis 3:19 (NETS)

Genesis 3:19 (English Elpenor)
By the sweat of your face you will eat bread until you return to the earth from which you were taken, for you are earth and to earth you will depart.” In the sweat of thy face shalt thou eat thy bread until thou return to the earth out of which thou wast taken, for earth thou art and to earth thou shalt return.

Genesis 3:20 (Tanakh)

Genesis 3:20 (KJV)

Genesis 3:20 (NET)
And the man called his wife’s name Eve; because she was the mother of all living. And Adam called his wife’s name Eve; because she was the mother of all living. The man named his wife Eve, because she was the mother of all the living.

Genesis 3:20 (Septuagint BLB)

Genesis 3:20 (Septuagint Elpenor)
καὶ ἐκάλεσεν Αδαμ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή ὅτι αὕτη μήτηρ πάντων τῶν ζώντων καὶ ἐκάλεσεν ᾿Αδὰμ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή, ὅτι αὕτη μήτηρ πάντων τῶν ζώντων

Genesis 3:20 (NETS)

Genesis 3:20 (English Elpenor)
And Adam called the name of his wife Life, because she is the mother of all the living. And Adam called the name of his wife Life, because she was the mother of all living.

Genesis 3:21 (Tanakh)

Genesis 3:21 (KJV)

Genesis 3:21 (NET)
And HaShem G-d made for Adam and for his wife garments of skins, and clothed them. Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. The Lord God made garments from skin for Adam and his wife, and clothed them.

Genesis 3:21 (Septuagint BLB)

Genesis 3:21 (Septuagint Elpenor)
καὶ ἐποίησεν κύριος ὁ θεὸς τῷ Αδαμ καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς Καὶ ἐποίησε Κύριος ὁ Θεὸς τῷ ᾿Αδὰμ καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς

Genesis 3:21 (NETS)

Genesis 3:21 (English Elpenor)
And the Lord God made leather tunics for Adam and for his wife and clothed them. And the Lord God made for Adam and his wife garments of skin, and clothed them.

Genesis 3:24 (Tanakh)

Genesis 3:24 (KJV)

Genesis 3:24 (NET)
So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard the way to the tree of life.

Genesis 3:24 (Septuagint BLB)

Genesis 3:24 (Septuagint Elpenor)
καὶ ἐξέβαλεν τὸν Αδαμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξεν τὰ χερουβιμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς καὶ ἐξέβαλε τὸν ᾿Αδὰμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξε τὰ Χερουβὶμ καὶ τὴν φλογίνην ρομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς

Genesis 3:24 (NETS)

Genesis 3:24 (English Elpenor)
And he drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cherubim and the flaming sword that turns, to guard the way to the tree of life. And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life.

Isaiah 66:14 (Tanakh)

Isaiah 66:14 (KJV)

Isaiah 66:14 (NET)
And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies. When you see this, you will be happy, and you will be revived. The Lord will reveal his power to his servants and his anger to his enemies.

Isaiah 66:14 (Septuagint BLB)

Isaiah 66:14 (Septuagint Elpenor)
καὶ ὄψεσθε καὶ χαρήσεται ὑμῶν ἡ καρδία καὶ τὰ ὀστᾶ ὑμῶν ὡς βοτάνη ἀνατελεῖ καὶ γνωσθήσεται ἡ χεὶρ κυρίου τοῖς σεβομένοις αὐτόν καὶ ἀπειλήσει τοῖς ἀπειθοῦσιν καὶ ὄψεσθε, καὶ χαρήσεται ἡ καρδία ὑμῶν, καὶ τὰ ὀστᾶ ὑμῶν ὡς βοτάνη ἀνατελεῖ· καὶ γνωσθήσεται ἡ χεὶρ Κυρίου τοῖς φοβουμένοις αὐτόν, καὶ ἀπειλήσει τοῖς ἀπειθοῦσιν

Isaiah 66:14 (NETS)

Isaiah 66:14 (English Elpenor)
You shall see, and your heart shall rejoice, and your bones shall grow like grass, and the hand of the Lord shall be known to those who worship him, and he shall threaten those who disobey him. And ye shall see, and your heart shall rejoice, and your bones shall thrive like grass: and the hand of the Lord shall be known to them that fear him, and he shall threaten the disobedient.

Revelation 20:2 (NET)

Revelation 20:2 (KJV)
He seized the dragon—the ancient serpent, who is the devil and Satan—and tied him up for a thousand years. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

Revelation 20:2 (NET Parallel Greek)

Revelation 20:2 (Stephanus Textus Receptus)

Revelation 20:2 (Byzantine Majority Text)
καὶ ἐκράτησεν τὸν δράκοντα, ὁ ὄφις ὁ ἀρχαῖος, ὅς ἐστιν Διάβολος καὶ ὁ Σατανᾶς, καὶ ἔδησεν αὐτὸν χίλια ἔτη και εκρατησεν τον δρακοντα τον οφιν τον αρχαιον ος εστιν διαβολος και σατανας και εδησεν αυτον χιλια ετη και εκρατησεν τον δρακοντα τον οφιν τον αρχαιον ος εστιν διαβολος και ο σατανας ο πλανων την οικουμενην ολην και εδησεν αυτον χιλια ετη

John 16:21 (NET)

John 16:21 (KJV)
When a woman gives birth, she has distress because her time has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being has been born into the world. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

John 16:21 (NET Parallel Greek)

John 16:21 (Stephanus Textus Receptus)

John 16:21 (Byzantine Majority Text)
ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον η γυνη οταν τικτη λυπην εχει οτι ηλθεν η ωρα αυτης οταν δε γεννηση το παιδιον ουκ ετι μνημονευει της θλιψεως δια την χαραν οτι εγεννηθη ανθρωπος εις τον κοσμον η γυνη οταν τικτη λυπην εχει οτι ηλθεν η ωρα αυτης οταν δε γεννηση το παιδιον ουκετι μνημονευει της θλιψεως δια την χαραν οτι εγεννηθη ανθρωπος εις τον κοσμον

2 Corinthians 7:10 (NET)

2 Corinthians 7:10 (KJV)
For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

2 Corinthians 7:10 (NET Parallel Greek)

2 Corinthians 7:10 (Stephanus Textus Receptus)

2 Corinthians 7:10 (Byzantine Majority Text)
ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται· ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται η γαρ κατα θεον λυπη μετανοιαν εις σωτηριαν αμεταμελητον κατεργαζεται η δε του κοσμου λυπη θανατον κατεργαζεται η γαρ κατα θεον λυπη μετανοιαν εις σωτηριαν αμεταμελητον κατεργαζεται η δε του κοσμου λυπη θανατον κατεργαζεται

2 Revelation 20:2 (NET) The NET parallel Greek text and NA28 had the article ὁ preceding Satan. The Stephanus Textus Receptus and Byzantine Majority Text did not.

3 The Greek word translated faithfulness in Paul’s description of the fruit of the Spirit is πίστις: live by the Spirit and you will not carry out the desires of the flesh (Galatians 5:16 NET).

7 2 Corinthians 7:10b (NET)

8 Genesis 3:17b (NETS)

9 Genesis 3:19b (NETS)

10 2 Corinthians 7:10a (NET)

The Lost Son of Perdition, Part 2

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Lazarus had been buried four days.  Jesus raised him from the dead (John 11:38-44).  John recalled the aftermath (John 11:45-53 NET):

Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him.  But some of them went to the Pharisees and reported to them what Jesus had done [Table].  So the chief priests and the Pharisees called the council together and said, “What are we doing?  For this man is performing many miraculous signs.  If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation.”

Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all!  You do not realize that it is more to your[1] advantage to have one man die for the people than for the whole nation to perish.”  (Now he did not say this on his own, but because he was high priest that year, he prophesied[2] that Jesus[3] was going to die for the Jewish nation, and not for the Jewish nation only, but to gather together into one the children of God who are scattered.)  So from that day they planned together[4] to kill him.

The Greek word translated perish was ἀπόληται (a form of ἀπόλλυμι).  I don’t think for a moment that Caiaphas meant: it is more to your advantage to have one man die for the people than for the whole nation to burn in hell for all eternity.  Caiaphas feared something more like what happened in 70 AD.  But Caiaphas was high priest that year, John recalled, he did not say this on his own but prophesied.  So what did the Holy Spirit mean?  The events of 70 AD were not averted by Jesus’ death.

I tell you, my friends, Jesus said, do not be afraid of those who kill the body, and after that have nothing more they can do [Table].  But I will warn you whom you should fear: Fear the one who, after the killing, has authority to throw you into hell (γέενναν, a form of γέεννα).  Yes, I tell you, fear him![5]

The Greek word ἀπόληται was also translated perish in, so that everyone who believes in him will not perish but have eternal life.[6]  If I’m not careful I read this as God…gave his one and only Son, so that everyone who believes in him will not burn in hell for all eternity but go to heaven.  This reading is so ingrained I find it difficult to accept Jesus’ judgment if He proposes different criteria for departing into the eternal fire (Matthew 25:31-46).

Condemning those, however, who have demonstrated no care or concern for Jesus’ brothers and sisters into the eternal fire that has been prepared for the devil and his angels[7] is consistent with Jesus’ teaching on the greatest commandment (Mark 12:28-34a NET):

Now one of the experts in the law came and heard them debating.  When he saw[8] that Jesus answered them well, he asked him, “Which commandment is the most important of all?”[9]  Jesus[10] answered,[11] “The most important[12] is:[13] ‘Listen, Israel, the Lord our God, the Lord is one [Table].  Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’[14] [Table].  The[15] second is:[16] ‘Love your neighbor as yourself.’  There is no other commandment greater than these.”  The expert in the law said to him, “That is true, Teacher; you are right to say[17] that he[18] is one, and there is no one else besides him.  And to love him with all your heart, with all your mind,[19] and with all your strength and to love your neighbor as yourself is more important[20] than all burnt offerings and sacrifices” [Table].  When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.”

For there is no partiality with God [Table], Paul wrote believers in Rome (Romans 2:11-16 NET).

For all who have sinned apart from the law will also perish (ἀπολοῦνται, a form of ἀπόλλυμι) apart from the law, and all who have sinned under the law will be judged (κριθήσονται, a form of κρίνω) by the law.  For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous [Table].  For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves [Table].  They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them, on the day when God will judge (κρίνει, a form of κρίνω) the secrets of human hearts, according to my gospel through Christ Jesus.

We who have believed in Jesus, been born from above, received his Holy Spirit and rested in God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control have a clear advantage.  But do we have the monopoly on being among those who do not hear, Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels?  I could argue that we do.

Frankly, I expected so much more of the righteous before God…those who do the law, than merely something other than the absolute negation[21] of those who saw a brother or sister of Jesus hungry and…gave them nothing (οὐκ) to eat…thirsty and…gave [them] nothing (οὐκ) to drink…a stranger and…did not (οὐ) receive them as a guest, naked and…did not (οὐ) clothe them, sick and in prison and…did not (οὐκ) visit them.[22]  Perhaps Jesus didn’t mean what it sounds like He said.

How can one go from nothing one does pleases God (Romans 3:10-18) to almost anything one does that demonstrates some care or concern for Jesus’ brothers or sisters is sufficient to be called righteous by the Judge and to hear: Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world?[23]  Surely, this implies that one has been delivered…from the power of darkness and transferred…to the kingdom of the Son he loves[24] already!  But my argument falls apart faster than I can make it.

The great commission is to make disciples of all nations, not to save people from burning in hell for all eternity (Matthew 28:18-20 NET):

Then Jesus came up and said to them, “All authority in heaven and on earth[25] has been given to me.  Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to obey (τηρεῖν, a form of τηρέω) everything I have commanded you.  And remember, I am with you always, to the end of the age.”[26]

Should I be surprised if the righteousness of disciples exceeds that of those who escape the eternal fire that has been prepared for the devil and his angels by demonstrating some care or concern for Jesus’ disciples?  (Yes, I’m equating Jesus’ disciples with his brothers or sisters.)  I’m tired of arguing with the Judge who has received all authority in heaven and on earth.  I lack standing to dispute with Him who gives life to whomever he wishes.[27]  As a matter of fear toward the one who, after the killing, has authority to throw me into hell I concede the point.

But who can live in a manner worthy of such a calling?

I begin to understand why the monastic system may have formed.  Don’t worry, I also see how it went awry.  Even if the master was led by the Holy Spirit, the initiates perceived that their master lived by following certain rules, and then eventually believed they could become like their master by obeying the rules they had mistakenly perceived as the source of the master’s way of life.  Still, I agree that the most important thing I do any and every day is to pray God’s grace and mercy for all in Jesus’ name.

He has tried to get me to reconsider my understanding of—God…gave his one and only Son, so that everyone who believes in him will not burn in hell for all eternity but go to heaven—before.  I can grasp the absolute negation in Greek.  Those who hear, Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels,[28] don’t hear it because of some minor lapses in their care or concern for Jesus’ brothers and sisters.  But the qualified negation—so that everyone who believes in him will not perish but have eternal life[29]—is more difficult for me to grasp.

My first stab at it was that the qualified negation allowed for the possibility that one could both perish and have eternal life.  A tear streaked my cheek as I recognized that ἀπόληται could hardly mean “burn in hell for all eternity” if that were true.  Though I value such emotional experiences I don’t take them as proof of truth necessarily.  I get all teary-eyed when Reggie (Freddy Rodriguez) steps up as the Guardian to defend the Narf (Bryce Dallas Howard) from a Scrunt in the movie Lady in the Water.

I consider that emotional experience a testament to M. Night Shyamalan’s skill as a  story-teller, which is not to disparage Bryce Dallas Howard’s skill portraying a vulnerable and precious child or Paul Giametti’s skill portraying a bereaved father desperate to nurture and protect her.  Jesus is a better story-teller than Mr. Shyamalan and I have all kinds of emotional reactions to being folded into his story.  Besides I’ve already imagined a possible scenario where I the old human burn for all eternity in a lake of fire even as I the new human am face to face with God.  How’s that for a salvation by faith predicated on a human choice?

I looked online for some help understanding the qualified negation in Greek.  I found some shock therapy on Gary Gagliardi’s site “Christ’s Words — What Is Lost in Translation from Greek.”  His translation of John 3:16 and his explanation of the qualified negation in that verse follow:

Therefore, since God was fond of the world order, he appointed the son unique in order that all believing in him might not want to cease to exist but might possess life eternal.

The negative “not” used here is the Greek negative of a subjective opinion, commands, and requests. The sense is that “you don’t want” to do something, not that it isn’t done or don’t think something that might be true. If it wasn’t done or wasn’t true, the objective negative of fact would be used. The sense here is that the person doesn’t “want” to cease to exist.

The word translated as “shall…perish” means “to cease to exist.” The form is one of possibility not the future tense. With the negative used, the sense is “might not want to cease to exist”. This seems…[to] indicate that those who do not trust in him do not want to continue to exist. The sense is that not trusting in his promise equates to no trusting in a continued life and having access to it.

I’m not implying that this is the one and only true translation and interpretation of John 3:16.  All things considered Mr. Gagliardi’s translation qualifies as an outlier among English translations of John 3:16.  It is interesting as a potential translation as I try to overcome my misunderstanding.

At his arrest Jesus said, “I told you that I am he.  If you are looking for me, let these men go.”  And John added, He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me.”[30]  The word translated lost was ἀπώλεσα, an active form of ἀπόλλυμι:  “to ruin, destroy; to demolish, dismantle, trash, wreck; to lose; to take away; to conceal and make inaccessible; to be unavailable, be taken away; not to be found, have vanished, have gone missing.”  The negation is ουκ (a form of οὐ) the absolute negation, so nothing tricky about it.

Before I continue I want to back up and consider Mr. Gagliardi’s translation and explanation of ἀπώλετο in John 17:12.

At that time I was with them, I watched over them in your name, whoever you appointed to me, and I have defended them [formed them into a tribe] and none from them has been lost except the child of the lost so that what is written might be completed.

Also, from the translation, you wouldn’t know that the word translated as “lost” from “none of them have been lost” is the verb form of the same word translated as “perdition.” The verse actually says that none have been lost except for the son of the lost. The word’s primary meaning is “to destroy” so the translation would then come out as “none have been destroyed except the son of destruction.”

So this leads me to a Gospel harmony of how Judas was lost or “destroyed.”

Matthew 26:1-5, 14-16 (NET)

 Mark 14:1,2, 10, 11 (NET)

Luke 22:1-6 (NET)
When Jesus had finished saying all these things (Matthew 24-25), he told his disciples,
“You know that after two days the Passover is coming, Two days before the Passover and the Feast of Unleavened Bread, Now the Feast of Unleavened Bread, which is called the Passover, was approaching.
and the Son of Man will be handed over to be crucified.”
Then the chief priests[31] and the elders of the people met together in the palace of the high priest, who was named Caiaphas.
They planned to arrest Jesus by stealth and kill him. the chief priests and the experts in the law were trying to find a way to arrest Jesus by stealth and kill him. The chief priests and the experts in the law were trying to find some way to execute Jesus,
But they said, “Not during the feast, so that there won’t be a riot among the people.” For[32] they said, “Not during the feast, so there won’t be a riot among the people.”
for they were afraid of the people.
Then Satan[33] entered Judas, the one called[34] Iscariot, who was one of the twelve.
Then one of the twelve, the one named Judas Iscariot, went to the chief priests Then Judas[35] Iscariot,[36] one of the twelve, went to the chief priests He went away and discussed with the chief priests and officers of the temple guard
to betray[37] Jesus into their hands. how he might betray Jesus, handing him over to them.
and said, “What will you give me to betray him into your hands?”
When they heard this, they were delighted and promised to give him money. They were delighted and arranged to give him money.
So they set out thirty silver coins for him.
So Judas agreed
From that time on, Judas began looking for an opportunity to betray him. So Judas began looking for an opportunity to betray[38] him. and began looking for an opportunity to betray Jesus
when no crowd was present.

John let this stand without comment in his Gospel narrative, except to reinforce at the last supper that the devil had already put into the heart of Judas[39] Iscariot, Simon’s son, that he should betray[40] Jesus.[41]  Jesus specified which prophecy Judas would fulfill: I know the ones[42] I have chosen.  But this is to fulfill the scripture, ‘The one who eats my[43] bread has turned against me.’[44]

A table comparing this to Psalm 41:9b (the presumed source text) in the Septuagint follows.  It is more thought for thought than a word for word quotation.

John 13:18a (NET Parallel Greek)

 Psalm 41:9b (Septuagint BLB)

Psalm 40:10b (Septuagint Elpenor)
ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπ᾿ ἐμὲ τὴν πτέρναν αὐτοῦ ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισμόν ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν

John 13:18b (NET)

 Psalm 40:10b (NETS)

Psalm 40:10b (English Elpenor)
The one who eats my bread has turned against me. he who would eat of my bread, magnified trickery against me. who ate my bread, lifted up [his] heel against me.

If I accept the NET translation piece of bread for ψωμίον, Jesus fulfilled this prophecy deliberately (John 13:21-27 NET):

When he had said these things (John 13:18-20), Jesus was greatly distressed in spirit, and testified, “I tell you the solemn truth, one of you will betray me.”  The[45] disciples began to look at one another, worried and perplexed to know which of them he was talking about.  One[46] of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor.[47]  So Simon Peter gestured to this disciple to ask Jesus who it was he was referring to.  Then the disciple whom Jesus loved[48] leaned back[49] against Jesus’ chest and asked him, “Lord, who is it?”  Jesus replied, “It is the one to whom I will give[50] this piece of bread after I have dipped[51] it in the dish.”  Then[52] he dipped[53] the piece of bread in the dish and[54] gave it to Judas Iscariot,[55] Simon’s son.  And after Judas took the piece of bread, Satan entered into him.  Jesus said to him, “What you are about to do, do quickly.”

Before I did this study I assumed that Jesus’ concern in the garden was that his remaining disciples were not arrested and killed.  Now I’m reasonably convinced that He was concerned that they not be arrested, threatened with death perhaps, and apart from Him and before receiving the Holy Spirit, be turned away from Him as Judas was.  In other words, He did not want them to be lost or “destroyed.”

Tables comparing Psalm 41:9 in the Tanakh, KJV and NET, and Psalm 41:9 (40:10) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing John 11:50, 51; 11:53; Matthew 28:18; 28:20; John 18:8; Matthew 26:3; Mark 14:2; 14:10, 11; Luke 22:3; John 13:2; 13:18; 13:22, 23 and 13:25, 26 in the NET and KJV.

Psalm 41:9 (Tanakh)

 Psalm 41:9 (KJV)

Psalm 41:9 (NET)
Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. Even my close friend whom I trusted, he who shared meals with me, has turned against me.

Psalm 41:9 (Septuagint BLB)

Psalm 40:10 (Septuagint Elpenor)
καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου ἐφ᾽ ὃν ἤλπισα ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισμόν καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ᾿ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν

Psalm 40:10 (NETS)

Psalm 40:10 (English Elpenor)
Indeed, the person at peace with me, in whom I hoped, he who would eat of my bread, magnified trickery against me. For even the man of my peace, in whom I trusted, who ate my bread, lifted up [his] heel against me.

John 11:50, 51 (NET)

John 11:50, 51 (KJV)
You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.” Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐδὲ λογίζεσθε ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται ουδε διαλογιζεσθε οτι συμφερει ημιν ινα εις ανθρωπος αποθανη υπερ του λαου και μη ολον το εθνος αποληται ουδε διαλογιζεσθε οτι συμφερει ημιν ινα εις ανθρωπος αποθανη υπερ του λαου και μη ολον το εθνος αποληται
(Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
(τοῦτο δὲ ἀφ᾿ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ἐπροφήτευσεν ὅτι ἔμελλεν Ἰησοῦς ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους τουτο δε αφ εαυτου ουκ ειπεν αλλα αρχιερευς ων του ενιαυτου εκεινου προεφητευσεν οτι εμελλεν ο ιησους αποθνησκειν υπερ του εθνους τουτο δε αφ εαυτου ουκ ειπεν αλλα αρχιερευς ων του ενιαυτου εκεινου προεφητευσεν οτι εμελλεν ιησους αποθνησκειν υπερ του εθνους

John 11:53 (NET)

John 11:53 (KJV)
So from that day they planned together to kill him. Then from that day forth they took counsel together for to put him to death.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπ᾿ ἐκείνης οὖν τῆς ἡμέρας ἐβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν απ εκεινης ουν της ημερας συνεβουλευσαντο ινα αποκτεινωσιν αυτον απ εκεινης ουν της ημερας συνεβουλευσαντο ινα αποκτεινωσιν αυτον

Matthew 28:18 (NET)

Matthew 28:18 (KJV)
Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων· ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς και προσελθων ο ιησους ελαλησεν αυτοις λεγων εδοθη μοι πασα εξουσια εν ουρανω και επι γης και προσελθων ο ιησους ελαλησεν αυτοις λεγων εδοθη μοι πασα εξουσια εν ουρανω και επι γης

Matthew 28:20 (NET)

Matthew 28:20 (KJV)
teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age.” Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.  Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ᾿ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος διδασκοντες αυτους τηρειν παντα οσα ενετειλαμην υμιν και ιδου εγω μεθ υμων ειμι πασας τας ημερας εως της συντελειας του αιωνος αμην διδασκοντες αυτους τηρειν παντα οσα ενετειλαμην υμιν και ιδου εγω μεθ υμων ειμι πασας τας ημερας εως της συντελειας του αιωνος αμην

John 18:8 (NET)

John 18:8 (KJV)
Jesus replied, “I told you that I am he.  If you are looking for me, let these men go.” Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς· εἶπον ὑμῖν ὅτι ἐγώ εἰμι. εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν απεκριθη ο ιησους ειπον υμιν οτι εγω ειμι ει ουν εμε ζητειτε αφετε τουτους υπαγειν απεκριθη ιησους ειπον υμιν οτι εγω ειμι ει ουν εμε ζητειτε αφετε τουτους υπαγειν

Matthew 26:3 (NET)

Matthew 26:3 (KJV)
Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου Καϊάφα τοτε συνηχθησαν οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι του λαου εις την αυλην του αρχιερεως του λεγομενου καιαφα τοτε συνηχθησαν οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι του λαου εις την αυλην του αρχιερεως του λεγομενου καιαφα

Mark 14:2 (NET)

Mark 14:2 (KJV)
For they said, “Not during the feast, so there won’t be a riot among the people.” But they said, Not on the feast day, lest there be an uproar of the people.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔλεγον γάρ μὴ ἐν τῇ ἑορτῇ, μήποτε ἔσται θόρυβος τοῦ λαοῦ ελεγον δε μη εν τη εορτη μηποτε θορυβος εσται του λαου ελεγον δε μη εν τη εορτη μηποτε θορυβος εσται του λαου

Mark 14:10, 11 (NET)

Mark 14:10, 11 (KJV)
Then Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ Ἰούδας Ἰσκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν παραδοῖ αὐτοῖς και ο ιουδας ο ισκαριωτης εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω αυτον αυτοις και ο ιουδας ο ισκαριωτης εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω αυτον αυτοις
When they heard this, they were delighted and promised to give him money.  So Judas began looking for an opportunity to betray him. And when they heard it, they were glad, and promised to give him money.  And he sought how he might conveniently betray him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδοῖ οι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω οι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω

Luke 22:3 (NET)

Luke 22:3 (KJV)
Then Satan entered Judas, the one called Iscariot, who was one of the twelve. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εἰσῆλθεν δὲ σατανᾶς εἰς Ἰούδαν τὸν καλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα εισηλθεν δε ο σατανας εις ιουδαν τον επικαλουμενον ισκαριωτην οντα εκ του αριθμου των δωδεκα εισηλθεν δε σατανας εις ιουδαν τον επικαλουμενον ισκαριωτην οντα εκ του αριθμου των δωδεκα

John 13:2 (NET)

John 13:2 (KJV)
The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος |Ἰσκαριώτου| και δειπνου γενομενου του διαβολου ηδη βεβληκοτος εις την καρδιαν ιουδα σιμωνος ισκαριωτου ινα αυτον παραδω και δειπνου γενομενου του διαβολου ηδη βεβληκοτος εις την καρδιαν ιουδα σιμωνος ισκαριωτου ινα αυτον παραδω

John 13:18 (NET)

John 13:18 (KJV)
“What I am saying does not refer to all of you.  I know the ones I have chosen.  But this is to fulfill the scripture, ‘The one who eats my bread has turned against me.’ I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα τίνας ἐξελεξάμην· ἀλλ᾿ ἵνα ἡ γραφὴ πληρωθῇ· ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπ᾿ ἐμὲ τὴν πτέρναν αὐτοῦ ου περι παντων υμων λεγω εγω οιδα ους εξελεξαμην αλλ ινα η γραφη πληρωθη ο τρωγων μετ εμου τον αρτον επηρεν επ εμε την πτερναν αυτου ου περι παντων υμων λεγω εγω οιδα ους εξελεξαμην αλλ ινα η γραφη πληρωθη ο τρωγων μετ εμου τον αρτον επηρεν επ εμε την πτερναν αυτου

John 13:22, 23 (NET)

John 13:22, 23 (KJV)
The disciples began to look at one another, worried and perplexed to know which of them he was talking about. Then the disciples looked one on another, doubting of whom he spake.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔβλεπον εἰς ἀλλήλους οἱ μαθηταὶ ἀπορούμενοι περὶ τίνος λέγει εβλεπον ουν εις αλληλους οι μαθηται απορουμενοι περι τινος λεγει εβλεπον ουν εις αλληλους οι μαθηται απορουμενοι περι τινος λεγει
One of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor. Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα |ὁ| Ἰησοῦς ην δε ανακειμενος εις των μαθητων αυτου εν τω κολπω του ιησου ον ηγαπα ο ιησους ην δε ανακειμενος εις των μαθητων αυτου εν τω κολπω του ιησου ον ηγαπα ο ιησους

John 13:25, 26 (NET)

John 13:25, 26 (KJV)
Then the disciple whom Jesus loved leaned back against Jesus’ chest and asked him, “Lord, who is it?” He then lying on Jesus’ breast saith unto him, Lord, who is it?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀναπεσὼν |οὖν| ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ· κύριε, τίς ἐστιν επιπεσων δε εκεινος επι το στηθος του ιησου λεγει αυτω κυριε τις εστιν επιπεσων δε εκεινος ουτως επι το στηθος του ιησου λεγει αυτω κυριε τις εστιν
Jesus replied, “It is the one to whom I will give this piece of bread after I have dipped it in the dish.”  Then he dipped the piece of bread in the dish and gave it to Judas Iscariot, Simon’s son. Jesus answered, He it is, to whom I shall give a sop, when I have dipped it.  And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀποκρίνεται  [ὁ] Ἰησοῦς· ἐκεῖνος ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ. βάψας οὖν |τὸ| ψωμίον [λαμβάνει καὶ] δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου αποκρινεται ο ιησους εκεινος εστιν ω εγω βαψας το ψωμιον επιδωσω και εμβαψας το ψωμιον διδωσιν ιουδα σιμωνος ισκαριωτη αποκρινεται ο ιησους εκεινος εστιν ω εγω βαψας το ψωμιον επιδωσω και εμβαψας το ψωμιον διδωσιν ιουδα σιμωνος ισκαριωτη

[1] The NET parallel Greek text and NA28 had ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημιν (KJV: for us).

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

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

[4] The NET parallel Greek text and NA28 had ἐβουλεύσαντ here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνεβουλευσαντο (KJV: took counsel together).

[5] Luke 12:4, 5 (NET)

[6] John 3:16b (NET)

[7] Matthew 25:41b (NET)

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

[9] The NET parallel Greek text and NA28 had πάντων here, where the Stephanus Textus Receptus and Byzantine Majority Text had πασων.

[10] The Stephanus Textus Receptu and Byzantine Majority Text had δε (KJV: And) preceding Jesus.  The NET parallel Greek text and NA28 did not.

[11] The Stephanus Textus Receptu and Byzantine Majority Text had αυτω (KJV: him) following answered.  The NET parallel Greek text and NA28 did not.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had πασων των εντολων (KJV: of all the commandments) here.  The NET parallel Greek text and NA28 did not.

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

[14] The Stephanus Textus Receptus and Byzantine Majority Text had αυτη πρωτη εντολη (KJV: this is the first commandment) here.  The NET parallel Greek text and NA28 did not.

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

[16] The Stephanus Textus Receptus and Byzantine Majority Text had ομοια (KJV: like) here.  The NET parallel Greek text and NA28 did not.

[17] The NET parallel Greek text and NA28 had εἶπες here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπας (KJV: thou hast said).

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

[19] The Stephanus Textus Receptus and Byzantine Majority Text had και εξ ολης της ψυχης (KJV: and with all the soul) here.  The NET parallel Greek text and NA28 did not.

[20] The NET parallel Greek text and NA28 had περισσότερον here, where the Stephanus Textus Receptus and Byzantine Majority Text had πλειον (KJV: more).

[21] Here are a few essays where I began to grapple with the absolute and qualified or relative negation in New Testament Greek: Son of God – John, Part 2; Fear – Genesis, Part 7; Son of God – John, Part 3

[22] Matthew 25:42, 43 (NET)

[23] Matthew 25:34 (NET)

[24] Colossians 1:13 (NET)

[25] The NET parallel Greek text and NA28 had the article τῆς preceding earth.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[26] The Stephanus Textus Receptus and Byzantine Majority Text had αμην (KJV: Amen) here.  The NET parallel Greek text and NA28 did not

[27] John 5:21b (NET)

[28] Matthew 25:41 (NET)

[29] John 3:16b (NET)

[30] John 18:8, 9 (NET)

[31] The Stephanus Textus Receptus and Byzantine Majority Text had και οι γραμματεις (KJV: and the scribes) here.  The NET parallel Greek text and NA28 did not.

[32] The NET parallel Greek text and NA28 had γάρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But).

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

[34] The NET parallel Greek text and NA28 had καλούμενον here, where the Stephanus Textus Receptus and Byzantine Majority Text had επικαλουμενον (KJV: surnamed).

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

[36] In the NET parallel Greek text and NA28 Iscariot was spelled Ἰσκαριὼθ, and ισκαριωτης in the Stephanus Textus Receptus and Byzantine Majority Text.

[37] The NET parallel Greek text and NA28 had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

[38] The NET parallel Greek text and NA28 had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

[39] In the NET parallel Greek text and NA28 Judas was spelled Ἰούδας, and ιουδα in the Stephanus Textus Receptus and Byzantine Majority Text.

[40] The NET parallel Greek text and NA28 had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

[41] John 13:2b (NET)

[42] The NET parallel Greek text and NA28 had τίνας here, where the Stephanus Textus Receptus and Byzantine Majority Text had the pronoun ους (KJV: whom).

[43] The NET parallel Greek text and NA28 had μου here, where the Stephanus Textus Receptus and Byzantine Majority Text had μετ εμου (KJV: with me).

[44] John 13:18b (NET)

[45] The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then) here.  The NET parallel Greek text and NA28 did not.

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

[47] NET note 57 explains the idiom.

[48] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐκεῖνος οὕτως here, where the Stephanus Textus Receptus had simply εκεινος (KJV: He).

[49] The NET parallel Greek text and NA28 had ἀναπεσὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιπεσων (KJV: lying on).

[50] The NET parallel Greek text and NA28 had καὶ δώσω αὐτῷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιδωσω (KJV: shall give).

[51] The NET parallel Greek text and NA28 had βάψω here, where the Stephanus Textus Receptus and Byzantine Majority Text had βαψας.

[52] The NET parallel Greek text and NA28 had οὖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

[53] The NET parallel Greek text and NA28 had βαψας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εμβαψας (KJV: had dipped).

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

[55] The NET parallel Greek text and NA28 had Ἰσκαριώτου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ισκαριωτη.

Fear – Genesis, Part 7

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The grain Joseph’s brothers brought back from Egypt didn’t outlast the famine.  “Return, buy us a little more food,” their father said.  But Judah said to him, “The man solemnly warned us, ‘You will not see my face unless your brother is with you.’  If you send our brother [Joseph’s younger brother Benjamin] with us, we’ll go down and buy food for you.  But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”1

At first Jacob (also called Israel by God) remained reluctant.  When Judah reminded him how the Egyptian [their brother Joseph] had questioned them, and promised to be surety for Benjamin, their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.  Take double the money with you; you must take back the money that was returned in the mouths of your sacks – perhaps it was an oversight.”2  This reminds me of the strategy Jacob employed when he returned home and met his estranged brother Esau.3

But Israel continued, “Take your brother too, and go right away to the man.  May the sovereign God grant you mercy before the man so that he may release your other brother and Benjamin!  As for me, if I lose my children I lose them.”4

You are making me childless!  Jacob had complained to his sons.  Joseph is gone.  Simeon is gone.  And now you want to take Benjamin!  Everything is against me.5  But Israel was willing to trust the sovereign God with the outcome.  Yes, they are the same man, but it reminds me of those born of the flesh of Adam and born from above of the Spirit of God.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, Paul wrote the Galatians, for these are in opposition to each other, so that you cannot do what you want.6

Joseph’s brothers returned with Benjamin to Egypt.  When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house.  Slaughter an animal and prepare it, for the men will eat with me at noon.”  The man did just as Joseph said; he brought the men into Joseph’s house.7  Joseph invited his brothers to a meal, but the men were afraid (yārē’, וַיִּֽירְא֣וּ) when they were brought to Joseph’s house.  They said, “We are being brought in because of the money that was returned in our sacks last time.  He wants to capture us, make us slaves, and take our donkeys!”8 As far as I can tell the rabbis who translated the Septuagint left this particular fear out of their Greek translation.

Joseph’s brothers approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house.  They said, “My lord, we did indeed come down the first time to buy food.  But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount – in the mouth of his sack.  So we have returned it.  We have brought additional money with us to buy food.  We do not know who put the money in our sacks!”9

“Everything is fine,” the man in charge of Joseph’s household told them.  “Don’t be afraid (yârêʼ, תִּירָ֗אוּ).  Your God and the God of your father has given you treasure in your sacks.  I had your money.”  Then he brought Simeon out to them.10  In Greek in the Septuagint afraid was φοβεῖσθε (a form of φοβέω).  Do not be afraid (φοβεῖσθε) of those who kill the body but cannot kill the soul, Jesus told his disciples.  Instead, fear11 (φοβεῖσθε) the one who is able to destroy both soul and body in hell.12  Jesus was sending them to their deaths.  That sounds ominous, but Jesus is sending all of us to our deaths whether we believe Him or not.  One may die a martyr serving the Savior, another may choke out his last breath from advanced emphysema or heart failure or a brain tumor, but (with the possible exception of those alive and trusting Christ at the time of His return) we are all going to die, or sleep as the New Testament writers seemed to prefer to call it.

The one who is able to destroy both soul and body in hell is either God the Father, or the Lord Jesus Himself if I take his teaching literally:  For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.  For just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes.  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].13 All authority in heaven and on earth has been given to me [Table], Jesus said.  Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit [Table], teaching them to obey everything I have commanded you.  And remember, I am with you always, to the end of the age [Table].14

So Matthew 10:28 contains a New Testament occurrence of the fear of the Lord.  It’s also a no-win scenario for Bible translators.  The first part of Jesus’ statement is fairly clear:  Do not be afraid of those who kill the body but cannot kill the soul.  Jesus doesn’t want his followers to be terrified into fleeing from, or struck with fear by, those who kill the body but cannot kill the soul.  He doesn’t want that fear to stop one from believing or even professing faith in Him.

Still there are other definitions of φοβεῖσθε listed in the NET online Bible.  There may be plenty of good reason to be “startled by strange sights or occurrences,” “struck with amazement,” even “to fear” or “be afraid of one” posing some irrational threat of violence.  It is wise at times “to fear (i.e. hesitate) to do something (for fear of harm).”  It is necessary for conscience’ sake “to reverence, venerate, to treat with deference or reverential obedience” those in authority, even those who would kill the body for professing faith in Jesus Christ.  And the negation in this quotation is μὴ, the qualified as opposed to the absolute negation according to Strong’s Concordance.

Instead, fear the one who is able to destroy both soul and body in hell,15 Jesus continued.  It is fairly obvious that Jesus was not telling his disciples to flee in terror from Him, but to “reverence, venerate, to treat [Him] with deference or reverential obedience.”  Of course if the translators had translated φοβεῖσθε reverence here, I might have complained that they were obscuring the fact that both words were φοβεῖσθε.  Jesus made his point perfectly clear as He continued, Aren’t two sparrows sold for a penny?  Yet not one of them falls to the ground apart from your Father’s will.  Even all the hairs on your head are numbered.  So do not be afraid16 (φοβεῖσθε); you are more valuable than many sparrows.17  And again, the negation is μὴ, the qualified as opposed to the absolute negation so as not to conflict with the command to fear or reverence Him.

Up to this point in the story Joseph’s brothers feared God’s punishment:  Surely we’re being punished because of our brother, they had said to one another, because we saw how distressed he was when he cried to us for mercy, but we refused to listen.  That is why this distress has come on us!18  But I think something changed in them after everything they’d been through, when Joseph’s steward said:  Don’t be afraid.  Your God and the God of your father has given you treasure in your sacks.19

So that day they ate and drank with Joseph until they all became drunk.20  But Joseph still didn’t reveal his identity.  In fact, he tormented them again.  He had his servant return all their money in their sacks, and hide the cup he used for divination in Benjamin’s sack.  They had not gone very far from the city when Joseph said to the servant who was over his household, “Pursue the men at once!  When you overtake them, say to them, ‘Why have you repaid good with evil?’”21  This time, however, the brothers were indignant rather than fearful.

“Why does my lord say such things?  Far be it from your servants to do such a thing!  Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan.  Why then would we steal silver or gold from your master’s house?  If one of us has it, he will die, and the rest of us will become my lord’s slaves!”22

“You have suggested your own punishment!” Joseph’s servant replied.  “The one who has it will become my slave, but the rest of you will go free.”23  This, I think, is the tipoff to Joseph’s plan.  His servant knew Joseph wanted Benjamin alive even though he had no suspicion why.  Joseph, after seeing Benjamin, had to leave the room again, for he was overcome by affection for his brother and was at the point of tears.24  And Joseph knew the famine would continue, for five more years there will be neither plowing nor harvesting,25 he said.  By arresting Benjamin Joseph could both spend time with him and guarantee his brothers’ return for more grain.  But his brothers upended his scheme.

When Joseph’s servant found the divination cup exactly where he had placed it in Benjamin’s sack, his brothers did not abandon their younger sibling to his fate.  They all tore their clothes!  [a sign of mourning or repentance]  Then each man loaded his donkey, and they returned to the city.26

 

Addendum: September 3, 2025
Tables comparing Genesis 43:2; 43:3; 43:4; 43:5; 43:11; 43:12; 43:13; 43:16; 43:17; 43:18; 43:19; 43:20; 43:21; 43:22; 43:23; 43:34; 44:4; 44:7; 44:8; 44:9; 44:10; 43:30; 45:6 and 44:13 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 43:2 (43:1); 43:3 (43:2); 43:4 (43:3); 43:5 (43:4); 43:11 (43:10); 43:12 (43:11); 43:13 (43:12); 43:16 (43:15); 43:17 (43:16); 43:18 (43:17); 43:19 (43:18); 43:20 (43:19); 43:21 (43:20); 43:22 (43:21); 43:23 (43:22); 43:34 (43:33); 44:4; 44:7; 44:8; 44:9; 44:10; 43:30 (43:29); 45:6 and 44:13 in the Septuagint (BLB and Elpenor), and a table comparing Matthew 10:31 in the NET and KJV follow.

Genesis 43:2 (Tanakh)

Genesis 43:2 (KJV)

Genesis 43:2 (NET)
And it came to pass, when they had eaten up the corn which they had brought out of Egypt, that their father said unto them: ‘Go again, buy us a little food.’ And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food. When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

Genesis 43:2 (Septuagint BLB)

Genesis 43:1 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα συνετέλεσαν καταφαγεῖν τὸν σῖτον ὃν ἤνεγκαν ἐξ Αἰγύπτου καὶ εἶπεν αὐτοῖς ὁ πατὴρ αὐτῶν πάλιν πορευθέντες πρίασθε ἡμῖν μικρὰ βρώματα ΕΓΕΝΕΤΟ δὲ ἡνίκα συνετέλεσαν καταφαγεῖν τὸν σῖτον, ὃν ἤνεγκαν ἐξ Αἰγύπτου, καὶ εἶπεν αὐτοῖς ὁ πατὴρ αὐτῶν· πάλιν πορευθέντες πρίασθε ἡμῖν μικρὰ βρώματα

Genesis 43:2 (NETS)

Genesis 43:1 (English Elpenor)
And it came about when they had finished eating up the grain that they had brought from Egypt, that then their father said to them, “Again go purchase a few provisions for us.” And it came to pass, when they had finished eating the corn which they had brought out of Egypt, that their father said to them, Go again; buy us a little food.

Genesis 43:3 (Tanakh)

Genesis 43:3 (KJV)

Genesis 43:3 (NET)
And Judah spoke unto him, saying: ‘The man did earnestly forewarn us, saying: Ye shall not see my face, except your brother be with you. And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you. But Judah said to him, “The man solemnly warned us, ‘You will not see my face unless your brother is with you.’

Genesis 43:3 (Septuagint BLB)

Genesis 43:2 (Septuagint Elpenor)
εἶπεν δὲ αὐτῷ Ιουδας λέγων διαμαρτυρίᾳ διαμεμαρτύρηται ἡμῖν ὁ ἄνθρωπος λέγων οὐκ ὄψεσθε τὸ πρόσωπόν μου ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ᾽ ὑμῶν ᾖ εἶπε δὲ αὐτῷ ᾿Ιούδας λέγων· διαμαρτυρίᾳ μεμαρτύρηται ἡμῖν ὁ ἄνθρωπος ὁ κύριος τῆς γῆς λέγων· οὐκ ὄψεσθε τὸ πρόσωπόν μου, ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ᾿ ὑμῶν ᾖ·

Genesis 43:3 (NETS)

Genesis 43:2 (English Elpenor)
But Ioudas spoke to him, saying, “With a solemn declaration the man has solemnly declared to us, saying, ‘You shall not see my face unless your younger brother be with you.’ And Judas spoke to him, saying, The man, the lord of the country, positively testified to us, saying, Ye shall not see my face, unless your younger brother be with you.

Genesis 43:4 (Tanakh)

Genesis 43:4 (KJV)

Genesis 43:4 (NET)
If thou wilt send our brother with us, we will go down and buy thee food; If thou wilt send our brother with us, we will go down and buy thee food: If you send our brother with us, we’ll go down and buy food for you.

Genesis 43:4 (Septuagint BLB)

Genesis 43:3 (Septuagint Elpenor)
εἰ μὲν οὖν ἀποστέλλεις τὸν ἀδελφὸν ἡμῶν μεθ᾽ ἡμῶν καταβησόμεθα καὶ ἀγοράσωμέν σοι βρώματα εἰ μὲν οὖν ἀποστέλλῃς τὸν ἀδελφὸν ἡμῶν μεθ᾿ ἡμῶν, καταβησόμεθα, καὶ ἀγοράσομέν σοι βρώματα

Genesis 43:4 (NETS)

Genesis 43:3 (English Elpenor)
If, therefore, you send our brother with us, we will go down and buy you provisions, If, then, thou send our brother with us, we will go down, and buy thee food;

Genesis 43:5 (Tanakh)

Genesis 43:5 (KJV)

Genesis 43:5 (NET)
but if thou wilt not send him, we will not go down, for the man said unto us: Ye shall not see my face, except your brother be with you.’ But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you. But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”

Genesis 43:5 (Septuagint BLB)

Genesis 43:4 (Septuagint Elpenor)
εἰ δὲ μὴ ἀποστέλλεις τὸν ἀδελφὸν ἡμῶν μεθ᾽ ἡμῶν οὐ πορευσόμεθα ὁ γὰρ ἄνθρωπος εἶπεν ἡμῖν λέγων οὐκ ὄψεσθέ μου τὸ πρόσωπον ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ᾽ ὑμῶν ᾖ εἰ δὲ μὴ ἀποστέλλῃς τὸν ἀδελφὸν ἡμῶν μεθ᾿ ἡμῶν, οὐ πορευσόμεθα. ὁ γὰρ ἄνθρωπος εἶπεν ἡμῖν, λέγων· οὐκ ὄψεσθέ μου τὸ πρόσωπον, ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ᾿ ὑμῶν ᾖ

Genesis 43:5 (NETS)

Genesis 43:4 (English Elpenor)
but if you do not send our brother with us, we will not go, for the man spoke to us, saying, ‘You shall not see my face unless your younger brother be with you.’” but if thou send not our brother with us, we will not go: for the man spoke to us, saying, Ye shall not see my face, unless your younger brother be with you.

Genesis 43:11 (Tanakh)

Genesis 43:11 (KJV)

Genesis 43:11 (NET)
And their father Israel said unto them: ‘If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and ladanum, nuts, and almonds; And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds: Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man—a little balm and a little honey, spices and myrrh, pistachios and almonds.

Genesis 43:11 (Septuagint BLB)

Genesis 43:10 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῖς Ισραηλ ὁ πατὴρ αὐτῶν εἰ οὕτως ἐστίν τοῦτο ποιήσατε λάβετε ἀπὸ τῶν καρπῶν τῆς γῆς ἐν τοῖς ἀγγείοις ὑμῶν καὶ καταγάγετε τῷ ἀνθρώπῳ δῶρα τῆς ῥητίνης καὶ τοῦ μέλιτος θυμίαμα καὶ στακτὴν καὶ τερέμινθον καὶ κάρυα εἶπε δὲ αὐτοῖς ᾿Ισραὴλ ὁ πατὴρ αὐτῶν· εἰ οὕτως ἐστί, τοῦτο ποιήσατε· λάβετε ἀπὸ τῶν καρπῶν τῆς γῆς ἐν τοῖς ἀγγείοις ὑμῶν καὶ καταγάγετε τῷ ἀνθρώπῳ δῶρα τῆς ρητίνης καὶ τοῦ μέλιτος, θυμίαμά τε καὶ στακτὴν καὶ τερέβινθον καὶ κάρυα

Genesis 43:11 (NETS)

Genesis 43:10 (English Elpenor)
Then their father Israel said to them, “If it is so, do this: take some of the fruits of the land in your containers, and bring down presents to the man, some pine resin and some honey, incense and oil and myrrh and terebinth and nuts. And Israel, their father, said to them, If it be so, do this; take of the fruits of the earth in your vessels, and carry down to the man presents of gum and honey, and frankincense, and stacte, and turpentine, and walnuts.

Genesis 43:12 (Tanakh)

Genesis 43:12 (KJV)

Genesis 43:12 (NET)
and take double money in your hand; and the money that was returned in the mouth of your sacks carry back in your hand; peradventure it was an oversight; And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight: Take double the money with you; you must take back the money that was returned in the mouths of your sacks—perhaps it was an oversight.

Genesis 43:12 (Septuagint BLB)

Genesis 43:11 (Septuagint Elpenor)
καὶ τὸ ἀργύριον δισσὸν λάβετε ἐν ταῖς χερσὶν ὑμῶν τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ὑμῶν ἀποστρέψατε μεθ᾽ ὑμῶν μήποτε ἀγνόημά ἐστιν καὶ τὸ ἀργύριον δισσὸν λάβετε ἐν ταῖς χερσὶν ὑμῶν· καὶ τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ὑμῶν ἀποστρέψατε μεθ᾿ ὑμῶν· μή ποτε ἀγνόημά ἐστι

Genesis 43:12 (NETS)

Genesis 43:11 (English Elpenor)
And take twice the money in your hands; bring back with you that money that was returned in your bags; perhaps it is a mistake. And take double money in your hands, and the money that was returned in your sacks, carry back with you, lest peradventure it is a mistake.

Genesis 43:13 (Tanakh)

Genesis 43:13 (KJV)

Genesis 43:13 (NET)
take also your brother, and arise, go again unto the man; Take also your brother, and arise, go again unto the man: Take your brother too, and go right away to the man.

Genesis 43:13 (Septuagint BLB)

Genesis 43:12 (Septuagint Elpenor)
καὶ τὸν ἀδελφὸν ὑμῶν λάβετε καὶ ἀναστάντες κατάβητε πρὸς τὸν ἄνθρωπον καὶ τὸν ἀδελφὸν ὑμῶν λάβετε καὶ ἀναστάντες κατάβητε πρὸς τὸν ἄνθρωπον

Genesis 43:13 (NETS)

Genesis 43:12 (English Elpenor)
Take your brother also and rise, go down to the man. And take your brother; and arise, go down to the man.

Genesis 43:16 (Tanakh)

Genesis 43:16 (KJV)

Genesis 43:16 (NET)
And when Joseph saw Benjamin with them, he said to the steward of his house: ‘Bring the men into the house, and kill the beasts, and prepare the meat; for the men shall dine with me at noon.’ And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready; for these men shall dine with me at noon. When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.”

Genesis 43:16 (Septuagint BLB)

Genesis 43:15 (Septuagint Elpenor)
εἶδεν δὲ Ιωσηφ αὐτοὺς καὶ τὸν Βενιαμιν τὸν ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον καὶ εἶπεν τῷ ἐπὶ τῆς οἰκίας αὐτοῦ εἰσάγαγε τοὺς ἀνθρώπους εἰς τὴν οἰκίαν καὶ σφάξον θύματα καὶ ἑτοίμασον μετ᾽ ἐμοῦ γὰρ φάγονται οἱ ἄνθρωποι ἄρτους τὴν μεσημβρίαν εἶδε δὲ ᾿Ιωσὴφ αὐτοὺς καὶ τὸν Βενιαμὶν τὸν ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον καὶ εἶπε τῷ ἐπὶ τῆς οἰκίας αὐτοῦ· εἰσάγαγε τοὺς ἀνθρώπους εἰς τὴν οἰκίαν καὶ σφάξον θύματα καὶ ἑτοίμασον· μετ᾿ ἐμοῦ γὰρ φάγονται οἱ ἄνθρωποι ἄρτους τὴν μεσημβρίαν

Genesis 43:16 (NETS)

Genesis 43:15 (English Elpenor)
And Ioseph saw them and his brother Beniamin, and he said to the one in charge of his household, “Bring the men in to the house, and slaughter animals, and make ready, for the men shall eat bread loaves with me during the noon hour.” And Joseph saw them and his brother Benjamin, born of the same mother; and he said to the steward of his household, Bring the men into the house, and slay beasts and make ready, for the men are to eat bread with me at noon.

Genesis 43:17 (Tanakh)

Genesis 43:17 (KJV)

Genesis 43:17 (NET)
And the man did as Joseph bade; and the man brought the men into Joseph’s house. And the man did as Joseph bade; and the man brought the men into Joseph’s house. The man did just as Joseph said; he brought the men into Joseph’s house.

Genesis 43:17 (Septuagint BLB)

Genesis 43:16 (Septuagint Elpenor)
ἐποίησεν δὲ ὁ ἄνθρωπος καθὰ εἶπεν Ιωσηφ καὶ εἰσήγαγεν τοὺς ἀνθρώπους εἰς τὸν οἶκον Ιωσηφ ἐποίησε δὲ ὁ ἄνθρωπος, καθὰ εἶπεν ᾿Ιωσήφ, καὶ εἰσήγαγε τοὺς ἀνθρώπους εἰς τὸν οἶκον ᾿Ιωσήφ

Genesis 43:17 (NETS)

Genesis 43:16 (English Elpenor)
And the man did just as Ioseph said, and he brought the men in to the house of Ioseph. And the man did as Joseph said; and he brought the men into the house of Joseph.

Genesis 43:18 (Tanakh)

Genesis 43:18 (KJV)

Genesis 43:18 (NET)
And the men were afraid, because they were brought into Joseph’s house; and they said: ‘Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.’ And the men were afraid, because they were brought into Joseph’s house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses. But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of the money that was returned in our sacks last time. He wants to capture us, make us slaves, and take our donkeys!”

Genesis 43:18 (Septuagint BLB)

Genesis 43:17 (Septuagint Elpenor)
ἰδόντες δὲ οἱ ἄνθρωποι ὅτι εἰσήχθησαν εἰς τὸν οἶκον Ιωσηφ εἶπαν διὰ τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ἡμῶν τὴν ἀρχὴν ἡμεῖς εἰσαγόμεθα τοῦ συκοφαντῆσαι ἡμᾶς καὶ ἐπιθέσθαι ἡμῖν τοῦ λαβεῖν ἡμᾶς εἰς παῖδας καὶ τοὺς ὄνους ἡμῶν ἰδόντες δὲ οἱ ἄνδρες ὅτι εἰσήχθησαν εἰς τὸν οἶκον τοῦ ᾿Ιωσήφ, εἶπαν· διὰ τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ἡμῶν τὴν ἀρχὴν ἡμεῖς εἰσαγόμεθα τοῦ συκοφαντῆσαι ἡμᾶς καὶ ἐπιθέσθαι ἡμῖν τοῦ λαβεῖν ἡμᾶς εἰς παῖδας καὶ τοὺς ὄνους ἡμῶν

Genesis 43:18 (NETS)

Genesis 43:17 (English Elpenor)
Now when the men saw that they were brought in to Ioseph’s house, they said, “Because of the money that was returned in our bags at first we are being brought in so that he may accuse us falsely and set upon us, to take us as slaves with our donkeys.” And the men, when they perceived that they were brought into the house of Joseph, said, We are brought in because of the money that was returned in our sacks at the first; even in order to inform against us, and lay it to our charge; to take us for servants, and our asses.

Genesis 43:19 (Tanakh)

Genesis 43:19 (KJV)

Genesis 43:19 (NET)
And they came near to the steward of Joseph’s house, and they spoke unto him at the door of the house, And they came near to the steward of Joseph’s house, and they communed with him at the door of the house, So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house.

Genesis 43:19 (Septuagint BLB)

Genesis 43:18 (Septuagint Elpenor)
προσελθόντες δὲ πρὸς τὸν ἄνθρωπον τὸν ἐπὶ τοῦ οἴκου Ιωσηφ ἐλάλησαν αὐτῷ ἐν τῷ πυλῶνι τοῦ οἴκου προσελθόντες δὲ πρὸς τὸν ἄνθρωπον τὸν ἐπὶ τοῦ οἴκου τοῦ ᾿Ιωσὴφ ἐλάλησαν αὐτῷ ἐν τῷ πυλῶνι τοῦ οἴκου

Genesis 43:19 (NETS)

Genesis 43:18 (English Elpenor)
And going to the man who was in charge of Ioseph’s house, they spoke with him in the gateway of the house, And having approached the man who was over the house of Joseph, they spoke to him in the porch of the house,

Genesis 43:20 (Tanakh)

Genesis 43:20 (KJV)

Genesis 43:20 (NET)
and said: ‘Oh my lord, we came indeed down at the first time to buy food. And said, O sir, we came indeed down at the first time to buy food: They said, “My lord, we did indeed come down the first time to buy food.

Genesis 43:20 (Septuagint BLB)

Genesis 43:19 (Septuagint Elpenor)
λέγοντες δεόμεθα κύριε κατέβημεν τὴν ἀρχὴν πρίασθαι βρώματα λέγοντες· δεόμεθα, κύριε, κατέβημεν τὴν ἀρχὴν πρίασθαι βρώματα

Genesis 43:20 (NETS)

Genesis 43:19 (English Elpenor)
saying, “We plead, lord; we came down at first to purchase provisions. saying, We pray [thee], Sir; we came down at first to buy food.

Genesis 43:21 (Tanakh)

Genesis 43:21 (KJV)

Genesis 43:21 (NET)
And it came to pass, when we came to the lodging-place, that we opened our sacks, and, behold, every man’s money was in the mouth of his sack, our money in full weight; and we have brought it back in our hand. And it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man’s money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand. But when we came to the place where we spent the night, we opened our sacks and each of us found his money—the full amount—in the mouth of his sack. So we have returned it.

Genesis 43:21 (Septuagint BLB)

Genesis 43:20 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα ἤλθομεν εἰς τὸ καταλῦσαι καὶ ἠνοίξαμεν τοὺς μαρσίππους ἡμῶν καὶ τόδε τὸ ἀργύριον ἑκάστου ἐν τῷ μαρσίππῳ αὐτοῦ τὸ ἀργύριον ἡμῶν ἐν σταθμῷ ἀπεστρέψαμεν νῦν ἐν ταῖς χερσὶν ἡμῶν ἐγένετο δὲ ἡνίκα ἤλθομεν εἰς τὸ καταλῦσαι καὶ ἠνοίξαμεν τοὺς μαρσίππους ἡμῶν, καὶ τόδε τὸ ἀργύριον ἑκάστου ἐν τῷ μαρσίππῳ αὐτοῦ· τὸ ἀργύριον ἡμῶν ἐν σταθμῷ ἀπεστρέψαμεν νῦν ἐν ταῖς χερσὶν ἡμῶν

Genesis 43:21 (NETS)

Genesis 43:20 (English Elpenor)
Now it came about when we came to the lodging and opened our bags, that then there was the money of each one in his bag! Our money by weight we have now brought back in our hands, And it came to pass, when we came to unlade, and opened our sacks, [there was] also this money of each in his sack; we have now brought back our money by weight in our hands.

Genesis 43:22 (Tanakh)

Genesis 43:22 (KJV)

Genesis 43:22 (NET)
And other money have we brought down in our hand to buy food. We know not who put our money in our sacks.’ And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks. We have brought additional money with us to buy food. We do not know who put the money in our sacks!”

Genesis 43:22 (Septuagint BLB)

Genesis 43:21 (Septuagint Elpenor)
καὶ ἀργύριον ἕτερον ἠνέγκαμεν μεθ᾽ ἑαυτῶν ἀγοράσαι βρώματα οὐκ οἴδαμεν τίς ἐνέβαλεν τὸ ἀργύριον εἰς τοὺς μαρσίππους ἡμῶν καὶ ἀργύριον ἕτερον ἠνέγκαμεν μεθ᾿ ἑαυτῶν ἀγοράσαι βρώματα· οὐκ οἴδαμεν, τίς ἐνέβαλε τὸ ἀργύριον εἰς τοὺς μαρσίππους ἡμῶν

Genesis 43:22 (NETS)

Genesis 43:21 (English Elpenor)
and we have brought with ourselves other money to buy provisions. We do not know who put our money into our bags.” And we have brought other money with us to buy food; we know not who put the money into our sacks.

Genesis 43:23 (Tanakh)

Genesis 43:23 (KJV)

Genesis 43:23 (NET)
And he said: ‘Peace be to you, fear not; your G-d, and the G-d of your father, hath given you treasure in your sacks; I had your money.’ And he brought Simeon out unto them. And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them. “Everything is fine,” the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. I had your money.” Then he brought Simeon out to them.

Genesis 43:23 (Septuagint BLB)

Genesis 43:22 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῖς ἵλεως ὑμῖν μὴ φοβεῖσθε ὁ θεὸς ὑμῶν καὶ ὁ θεὸς τῶν πατέρων ὑμῶν ἔδωκεν ὑμῖν θησαυροὺς ἐν τοῖς μαρσίπποις ὑμῶν τὸ δὲ ἀργύριον ὑμῶν εὐδοκιμοῦν ἀπέχω καὶ ἐξήγαγεν πρὸς αὐτοὺς τὸν Συμεων εἶπε δὲ αὐτοῖς· ἵλεως ὑμῖν, μὴ φοβεῖσθε· ὁ Θεὸς ὑμῶν καὶ ὁ Θεὸς τῶν πατέρων ὑμῶν ἔδωκεν ὑμῖν θησαυροὺς ἐν τοῖς μαρσίπποις ὑμῶν, καὶ τὸ ἀργύριον ὑμῶν εὐδοκιμοῦν ἀπέχω. καὶ ἐξήγαγε πρὸς αὐτοὺς τὸν Συμεὼν

Genesis 43:23 (NETS)

Genesis 43:22 (English Elpenor)
But he said to them, “May he be gracious to you; do not be afraid; your God and the God of your fathers gave you treasures in your bags, but I have your good money in full.” And he brought Symeon out to them. And he said to them, [God deal] mercifully with you; be not afraid; your God, and the God of your fathers, has given you treasures in your sacks, and I have enough of your good money. And he brought Symeon out to them.

Genesis 43:34 (Tanakh)

Genesis 43:34 (KJV)

Genesis 43:34 (NET)
And portions were taken unto them from before him; but Benjamin’s portion was five times so much as any of theirs. And they drank, and were merry with him. And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry with him. He gave them portions of the food set before him, but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk.

Genesis 43:34 (Septuagint BLB)

Genesis 43:33 (Septuagint Elpenor)
ἦραν δὲ μερίδας παρ᾽ αὐτοῦ πρὸς αὐτούς ἐμεγαλύνθη δὲ ἡ μερὶς Βενιαμιν παρὰ τὰς μερίδας πάντων πενταπλασίως πρὸς τὰς ἐκείνων ἔπιον δὲ καὶ ἐμεθύσθησαν μετ᾽ αὐτοῦ ᾖραν δὲ μερίδας παρ᾿ αὐτοῦ πρὸς αὐτούς· ἐμεγαλύνθη δὲ ἡ μερὶς Βενιαμὶν παρὰ τὰς μερίδας πάντων πενταπλασίως πρὸς τὰς ἐκείνων, ἔπιον δὲ καὶ ἐμεθύσθησαν μετ᾿ αὐτοῦ

Genesis 43:34 (NETS)

Genesis 43:33 (English Elpenor)
And they carried portions to them from him, but Beniamin’s portion was magnified beyond the portions of all, five-fold in comparison to the ones of those. And they drank and became intoxicated with him. And they took their portions from him to themselves; but Benjamin’s portion was five times as much as the portions of [the others]. And they drank and were filled with drink with him.

Genesis 44:4 (Tanakh)

Genesis 44:4 (KJV)

Genesis 44:4 (NET)
And when they were gone out of the city, and were not yet far off, Joseph said unto his steward: ‘Up, follow after the men; and when thou dost overtake them, say unto them: Wherefore have ye rewarded evil for good? And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good? They had not gone very far from the city when Joseph said to the servant who was over his household, “Pursue the men at once! When you overtake them, say to them, ‘Why have you repaid good with evil?

Genesis 44:4, 5a (Septuagint BLB)

Genesis 44:4 (Septuagint Elpenor)
ἐξελθόντων δὲ αὐτῶν τὴν πόλιν οὐκ ἀπέσχον μακράν καὶ Ιωσηφ εἶπεν τῷ ἐπὶ τῆς οἰκίας αὐτοῦ ἀναστὰς ἐπιδίωξον ὀπίσω τῶν ἀνθρώπων καὶ καταλήμψῃ αὐτοὺς καὶ ἐρεῖς αὐτοῖς τί ὅτι ἀνταπεδώκατε πονηρὰ ἀντὶ καλῶν (44:5a) ἵνα τί ἐκλέψατέ μου τὸ κόνδυ τὸ ἀργυροῦν ἐξελθόντων δὲ αὐτῶν τὴν πόλιν, οὐκ ἀπέσχον μακράν, καὶ ᾿Ιωσὴφ εἶπε τῷ ἐπὶ τῆς οἰκίας αὐτοῦ· ἀναστὰς ἐπιδίωξον ὀπίσω τῶν ἀνθρώπων καὶ καταλήψῃ αὐτοὺς καὶ ἐρεῖς αὐτοῖς· τί ὅτι ἀνταπεδώκατε πονηρὰ ἀντὶ καλῶν; ἱνατί ἐκλέψατέ μου τὸ κόνδυ τὸ ἀργυροῦν

Genesis 44:4 (NETS)

Genesis 44:4, 5a (English Elpenor)
Now when they had gone from the city, they were not far off, and Ioseph said to the one in charge of his household, “Rise, pursue after the men, and you shall overtake them and say to them, ‘Why is it that you returned evil for good? Why did you steal my silver cup? And when they had gone out of the city, [and] were not far off, then Joseph said to his steward, Arise, and pursue after the men; and thou shalt overtake them, and say to them, Why have ye returned evil for good? (5a) Why have ye stolen my silver cup?

Genesis 44:7 (Tanakh)

Genesis 44:7 (KJV)

Genesis 44:7 (NET)
And they said unto him: ‘Wherefore speaketh my lord such words as these? Far be it from thy servants that they should do such a thing. And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing: They answered him, “Why does my lord say such things? Far be it from your servants to do such a thing!

Genesis 44:7 (Septuagint BLB)

Genesis 44:7 (Septuagint Elpenor)
οἱ δὲ εἶπον αὐτῷ ἵνα τί λαλεῖ ὁ κύριος κατὰ τὰ ῥήματα ταῦτα μὴ γένοιτο τοῖς παισίν σου ποιῆσαι κατὰ τὸ ῥῆμα τοῦτο οἱ δὲ εἶπαν αὐτῷ· ἱνατί λαλεῖ ὁ κύριος κατὰ τὰ ρήματα ταῦτα; μὴ γένοιτο τοῖς παισί σου ποιῆσαι κατὰ τὸ ρῆμα τοῦτο

Genesis 44:7 (NETS)

Genesis 44:7 (English Elpenor)
Then they said to him, “Why does our lord speak according to these words? Heaven forbid for your servants to do according to this word! And they said to him, Why does our lord speak according to these words? far be it from thy servants to do according to this word.

Genesis 44:8 (Tanakh)

Genesis 44:8 (KJV)

Genesis 44:8 (NET)
Behold, the money, which we found in our sacks’ mouths, we brought back unto thee out of the land of Canaan; how then should we steal out of thy lord’s house silver or gold? Behold, the money, which we found in our sacks’ mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord’s house silver or gold? Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

Genesis 44:8 (Septuagint BLB)

Genesis 44:8 (Septuagint Elpenor)
εἰ τὸ μὲν ἀργύριον ὃ εὕρομεν ἐν τοῖς μαρσίπποις ἡμῶν ἀπεστρέψαμεν πρὸς σὲ ἐκ γῆς Χανααν πῶς ἂν κλέψαιμεν ἐκ τοῦ οἴκου τοῦ κυρίου σου ἀργύριον ἢ χρυσίον εἰ τὸ μὲν ἀργύριον, ὁ εὕρομεν ἐν τοῖς μαρσίπποις ἡμῶν, ἀπεστρέψαμεν πρὸς σὲ ἐκ γῆς Χαναάν, πῶς ἂν κλέψαιμεν ἐκ τοῦ οἴκου τοῦ κυρίου σου ἀργύριον ἢ χρυσίον

Genesis 44:8 (NETS)

Genesis 44:8 (English Elpenor)
If indeed the money that we found in our bags we brought back to you from the land of Chanaan, how would we steal silver or gold from your lord’s house? If we brought back to thee out of the land of Chanaan the money which we found in our sacks, how should we steal silver or gold out of the house of thy lord?

Genesis 44:9 (Tanakh)

Genesis 44:9 (KJV)

Genesis 44:9 (NET)
With whomsoever of thy servants it be found, let him die, and we also will be my lord’s bondmen.’ With whomsoever of thy servants it be found, both let him die, and we also will be my lord’s bondmen. If one of us has it, he will die, and the rest of us will become my lord’s slaves!”

Genesis 44:9 (Septuagint BLB)

Genesis 44:9 (Septuagint Elpenor)
παρ᾽ ᾧ ἂν εὑρεθῇ τὸ κόνδυ τῶν παίδων σου ἀποθνῃσκέτω καὶ ἡμεῖς δὲ ἐσόμεθα παῖδες τῷ κυρίῳ ἡμῶν παρ᾿ ᾧ ἂν εὕρῃς τὸ κόνδυ τῶν παίδων σου, ἀποθνησκέτω· καὶ ἡμεῖς δὲ ἐσόμεθα παῖδες τῷ κυρίῳ ἡμῶν

Genesis 44:9 (NETS)

Genesis 44:9 (English Elpenor)
As for the one among your servants with whom the cup should be found, let him die, but as for us, we will be slaves to our lord.” With whomsoever of thy servants thou shalt find the cup, let him die; and, moreover, we will be servants to our lord.

Genesis 44:10 (Tanakh)

Genesis 44:10 (KJV)

Genesis 44:10 (NET)
And he said: ‘Now also let it be according unto your words: he with whom it is found shall be my bondman; and ye shall be blameless.’ And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless. He replied, “You have suggested your own punishment! The one who has it will become my slave, but the rest of you will go free.”

Genesis 44:10 (Septuagint BLB)

Genesis 44:10 (Septuagint Elpenor)
ὁ δὲ εἶπεν καὶ νῦν ὡς λέγετε οὕτως ἔσται ὁ ἄνθρωπος παρ᾽ ᾧ ἂν εὑρεθῇ τὸ κόνδυ αὐτὸς ἔσται μου παῖς ὑμεῖς δὲ ἔσεσθε καθαροί ὁ δὲ εἶπε· καὶ νῦν ὡς λέγετε, οὕτως ἔσται· παρ᾿ ᾧ ἂν εὑρεθῇ τὸ κόνδυ, ἔσται μου παῖς, ὑμεῖς δὲ ἔσεσθε καθαροί

Genesis 44:10 (NETS)

Genesis 44:10 (English Elpenor)
And he said, “Even now, as you say thus it shall be: the one with whom the cup should be found shall be my slave, but as for you, you shall be clear.” And he said, Now then it shall be as ye say; with whomsoever the cup shall be found, he shall be my servant, and ye shall be clear.

Genesis 43:30 (Tanakh)

Genesis 43:30 (KJV)

Genesis 43:30 (NET)
And Joseph made haste; for his heart yearned toward his brother; and he sought where to weep; and he entered into his chamber, and wept there. And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there. Joseph hurried out, for he was overcome by affection for his brother and was at the point of tears. So he went to his room and wept there.

Genesis 43:30 (Septuagint BLB)

Genesis 43:29 (Septuagint Elpenor)
ἐταράχθη δὲ Ιωσηφ συνεστρέφετο γὰρ τὰ ἔντερα αὐτοῦ ἐπὶ τῷ ἀδελφῷ αὐτοῦ καὶ ἐζήτει κλαῦσαι εἰσελθὼν δὲ εἰς τὸ ταμιεῖον ἔκλαυσεν ἐκεῖ ἐταράχθη δὲ ᾿Ιωσήφ, συνεστρέφετο γὰρ τὰ ἔγκατα αὐτοῦ ἐπὶ τῷ ἀδελφῷ αὐτοῦ, καὶ ἐζήτει κλαῦσαι· εἰσελθὼν δὲ εἰς τὸ ταμεῖον ἔκλαυσεν ἐκεῖ

Genesis 43:30 (NETS)

Genesis 43:29 (English Elpenor)
Abd Ioseph was troubled, for his insides were twisting up over his brother, and he was seeking to weep. And going into the chamber he wept there. And Joseph was troubled, for his bowels yearned over his brother, and he sought to weep; and he went into his chamber, and wept there.

Genesis 45:6 (Tanakh)

Genesis 45:6 (KJV)

Genesis 45:6 (NET)
For these two years hath the famine been in the land; and there are yet five years, in which there shall be neither plowing nor harvest. For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest. For these past two years there has been famine in the land and for five more years there will be neither plowing nor harvesting.

Genesis 45:6 (Septuagint BLB)

Genesis 45:6 (Septuagint Elpenor)
τοῦτο γὰρ δεύτερον ἔτος λιμὸς ἐπὶ τῆς γῆς καὶ ἔτι λοιπὰ πέντε ἔτη ἐν οἷς οὐκ ἔσται ἀροτρίασις οὐδὲ ἄμητος τοῦτο γὰρ δεύτερον ἔτος λιμὸς ἐπὶ τῆς γῆς, καὶ ἔτι λοιπὰ πέντε ἔτη, ἐν οἷς οὐκ ἔστιν ἀροτρίασις οὐδὲ ἄμητος

Genesis 45:6 (NETS)

Genesis 45:6 (English Elpenor)
For famine is on the earth this second year, and there are still five years remaining in which there will be neither plowing nor harvest. For this second year there is famine on the earth, and there are yet five years remaining, in which there is to be neither ploughing, nor mowing.

Genesis 44:13 (Tanakh)

Genesis 44:13 (KJV)

Genesis 44:13 (NET)
And they rent their clothes, and laded every man his ass, and returned to the city. Then they rent their clothes, and laded every man his ass, and returned to the city. They all tore their clothes! Then each man loaded his donkey, and they returned to the city.

Genesis 44:13 (Septuagint BLB)

Genesis 44:13 (Septuagint Elpenor)
καὶ διέρρηξαν τὰ ἱμάτια αὐτῶν καὶ ἐπέθηκαν ἕκαστος τὸν μάρσιππον αὐτοῦ ἐπὶ τὸν ὄνον αὐτοῦ καὶ ἐπέστρεψαν εἰς τὴν πόλιν καὶ διέρρηξαν τὰ ἱμάτια αὐτῶν καὶ ἐπέθηκαν ἕκαστος τὸν μάρσιππον αὐτοῦ ἐπί τὸν ὄνον αὐτοῦ, καὶ ἐπέστρεψαν εἰς τὴν πόλιν

Genesis 44:13 (NETS)

Genesis 44:13 (English Elpenor)
And they tore their clothes, and each one put his bag on his donkey, and they returned to the city. And they rent their garments, and laid each man his sack on his ass, and returned to the city.

Matthew 10:31 (Septuagint BLB)

Matthew 10:31 (Septuagint Elpenor)
So do not be afraid; you are more valuable than many sparrows. Fear ye not therefore, ye are of more value than many sparrows.

Matthew 10:31 (Tanakh)

Matthew 10:31 (KJV)

Matthew 10:31 (NET)
μὴ οὖν φοβεῖσθε· πολλῶν στρουθίων διαφέρετε ὑμεῖς μη ουν φοβηθητε πολλων στρουθιων διαφερετε υμεις μη ουν φοβηθητε πολλων στρουθιων διαφερετε υμεις

1 Genesis 43:2b-5 (NET)

2 Genesis 43:11, 12 (NET)

4 Genesis 43:13, 14 (NET)

5 Genesis 42:36 (NET) Table

6 Galatians 5:17 (NET) Table

7 Genesis 43:16, 17 (NET)

8 Genesis 43:18 (NET)

9 Genesis 43:19-22 (NET)

10 Genesis 43:23 (NET)

12 Matthew 10:28 (NET) Table

13 John 5:20-23 (NET)

14 Matthew 28:18-20 (NET)

15 Matthew 10:28b (NET) Table

17 Matthew 10:29-31 (NET)

18 Genesis 42:21 (NET)

19 Genesis 43:23a (NET)

20 Genesis 43:34b (NET)

21 Genesis 44:4 (NET)

22 Genesis 44:7-9 (NET)

23 Genesis 44:10 (NET)

24 Genesis 43:30 (NET)

25 Genesis 45:6 (NET)

26 Genesis 44:13 (NET)