Justice and Mercy Revisited, Part 4

Posted on April 4, 2026 by admin

This is a continuation of a consideration of “Matthew’s and the Holy Spirit’s word choices”¹ in Matthew 12:18-21. I’ll continue with the comparison and contrast of Behold, my servant whom I have chosen, my beloved² to Behold my servant, whom I uphold, my chosen.³ The former refers explicitly to Jesus. The latter was made explicit to Jacob/Israel in the Septuagint. And in this comparison and contrast I gain some insight into the new human (τὸν καινὸν ἄνθρωπον)—the new self, created after the likeness of God in true righteousness and holiness⁴—and the old human (τὸν παλαιὸν ἄνθρωπον)—your old self, which belongs to your former manner of life and is corrupt through deceitful desires.⁵

Jesus (Matthew 12:15 ESV)	Jacob/Israel (Isaiah 42:1 English Elpenor)
The One New Man (Luke 1:34-35; Ephesians 2:15b ESV)	The one born of the flesh (Genesis 25:24-26 ESV), chosen by God (Genesis 28:13-15 ESV)
Matthew 12:18a ESV	Isaiah 42:1a ESV
Behold, my servant whom I have chosen, my beloved	Behold my servant, whom I uphold, my chosen

Isaiah 42:1 is still the most fruitful starting point for locating the words of Isaiah that the Lord Jesus fulfilled.

Masoretic Text		Septuagint
Isaiah 42:1a (Tanakh/KJV) Table	Isaiah 42:1a (NET)	Isaiah 42:1a (NETS) Table	Isaiah 42:1a (English Elpenor)
Behold my servant, whom I uphold; mine elect, in whom my soul (נַפְשִׁ֑י) delighteth (רָֽצְתָ֣ה);	“Here is my servant whom I support, my chosen one in whom I (nep̄eš, נפשי) take pleasure (rāṣâ, רצתה).	Iakob is my servant; I will lay hold of him; Israel is my chosen; my soul (ἡ ψυχή μου) has accepted him (προσεδέξατο αὐτὸν);	Jacob is my servant, I will help him: Israel is my chosen, my soul (ἡ ψυχή μου) has accepted him (προσεδέξατο αὐτὸν);

Here, רָֽצְתָ֣ה, a form of רָצָה (rāṣâ), [in whom] delighteth (Tanakh, KJV), [in whom] take pleasure (NET), was translated προσεδέξατο αὐτὸν, has accepted him (NETS, English Elpenor), in the Septuagint. The Greek verb προσεδέξατο, a 3^rd person singular form of προσδέχομαι, is practically a one word synopsis of God’s patience with the old human (τὸν παλαιὸν ἄνθρωπον): “to take up, receive, receive hospitably, welcome; to pardon; to accept, admit; to assent; to agree, consent; to bear with, endure, pardon; to undertake, attempt; to look forward to; to expect, wait for, await, anticipate.” It is also a very good translation of the Qal perfect 3^rd person feminine singular verb רָֽצְתָ֣ה, a form of רָצָה (rāṣâ).

Another form of רָצָה (rāṣâ) is found in the legal instructions to the Levites (Leviticus 1:1-4 ESV):

The Lord called Moses and spoke to him from the tent of meeting, saying [Table], “Speak to the people of Israel and say to them, When any one of you brings an offering to the Lord, you shall bring your offering of livestock from the herd or from the flock [Table].

“If his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall bring it to the entrance of the tent of meeting, that he may be accepted before the Lord [Table]. He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him [Table].

The Hebrew verb translated and it shall be accepted is וְנִרְצָ֥ה, a Niphal form of רָצָה (rāṣâ), understood here as the passive voice: “The Niphal often functions as the passive counterpart to the Qal stem, describing actions performed on the subject.”⁶ It was translated δεκτὸν, a thing acceptable (NETS), as a thing acceptable (English Elpenor), in the Septuagint. The adjective δεκτὸν is a form of δεκτός: “acceptable, favourable, convenient; appropriate, convenient; received, accepted, welcomed, approved.” It complements προσδέχομαι, as a one word synopsis of God’s patience with the old human (τὸν παλαιὸν ἄνθρωπον).

A comparison of the Greek of Matthew 12:18a to that of Isaiah 42:1a in the Septuagint follows:

Matthew 12:18 (NET Parallel Greek)	Isaiah 42:1 (Septuagint BLB)	Isaiah 42:1 (Septuagint Elpenor)
\|εἰς\| ὃν εὐδόκησεν ἡ ψυχή μου	προσεδέξατο αὐτὸν ἡ ψυχή μου	προσεδέξατο αὐτὸν ἡ ψυχή μου
Matthew 12:18 (NET)	Isaiah 42:1 (NETS)	Isaiah 42:1 (English Elpenor)
in whom I take great delight	my soul has accepted him	my soul has accepted him

The Greek verb εὐδόκησεν is a 3^rd person singular form of εὐδοκέω (e.g., “toward whom my soul takes great delight”) in the indicative mood (a statement of fact) and the active voice: “to be well pleased, take delight; to consider good, consent, determine, resolve; to like, delight in, approve; to be willing gladly; to be favourably disposed, pleased; to be satisfied, happy; to accept favourably, accept approvingly.” Matthew’s and the Holy Spirit’s word choice seems appropriate for Jesus, the One new human (ἕνα καινὸν ἄνθρωπον)—Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased⁷—and for the new self (τὸν καινὸν ἄνθρωπον), created after the likeness of God in true righteousness and holiness⁸ as well.

Though I found no forms of εὐδοκέω in the Greek translation of Isaiah in the Septuagint, one is found in the very first occurrence of another Qal stem (e.g., the active voice) form of רָצָה (rāṣâ). Jacob was returning to the promised land with his family and possessions (Genesis 32:3-5 ESV):

And Jacob sent messengers (מַלְאָכִים, a form of מַלְאָךְ, mal’āḵ; Septuagint: ἀγγέλους, a form of ἄγγελος) before him to Esau his brother in the land of Seir, the country of Edom, instructing them, “Thus you shall say to my lord Esau: Thus says your servant Jacob, ‘I have sojourned with Laban and stayed until now. I have oxen, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.’”

Jesus, the One new human prior to his death and resurrection, asked somewhat rhetorically: Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace.⁹ He also said: Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison [Table]. Truly, I say to you, you will never get out until you have paid the last penny.¹⁰

Both allude to this story of Jacob’s encounter with Esau, which begs the question: Where did Jacob acquire such wisdom? And this even prior to the return of his messengers, saying, “We came to your brother Esau, and he is coming to meet you, and there are four hundred men with him.”¹¹ The most general answer is that Jacob, an old human, spent his adult life living in the Lord’s favor as his chosen one. But the opening verses of this chapter reveal an even more specific example of the very tactic he employed with Esau (Genesis 32:1, 2 ESV):

Jacob went on his way, and the angels (מַלְאֲכֵי, another form of מַלְאָךְ, mal’āḵ; Septuagint: ἄγγελοι, another form of ἄγγελος) of God met him. And when Jacob saw them he said, “This is God’s camp!” So he called the name of that place Mahanaim.

The divergence here between the Masoretic text and Septuagint deserves the following table:

Masoretic Text		Septuagint
Genesis 32:2, 3 (Tanakh)	Genesis 32:1, 2 (NET)	Genesis 32:1, 2 (NETS)	Genesis 32:1, 2 (English Elpenor)
And Jacob went on his way, and the angels of G-d met him.	So Jacob went on his way and the angels of God met him.	And Iakob departed on his own way. And looking up he saw a divine camp encamped, and the angels of God met him.	AND Jacob departed for his journey; and having looked up, he saw the host of God encamped; and the angels of God met him.
And Jacob said when he saw them: ‘This is G-d’s camp (מַֽחֲנֵ֥ה).’ And he called the name of that place Mahanaim (מַֽחֲנָֽיִם).	When Jacob saw them, he exclaimed, “This is the camp (maḥănê, מחנה) of God!” So he named that place Mahanaim (maḥănayim, מחנים).	Now Iakob, when he saw them, said, “This is a divine camp (Παρεμβολὴ)!” And he called the name of that place Camps (Παρεμβολαί).	And Jacob said, when he saw them, This is the Camp (παρεμβολὴ) of God; and he called the name of that place, Encampments (Παρεμβολαί).

In other words, Jacob sent messengers to Esau, much like the Camp of God sent messengers to him. Rashi’s commentary in The Complete Jewish Bible reads:

and angels of God met him. Angels of Israel came to greet him to escort him to the land.
Mahanaim. Two camps, [one of the angels] outside the land, who came with him up to here, and [one of the angels] of Israel, who came to greet him. — [from Tanchuma Vayishlach 3]
Jacob sent angels. Heb. מַלְאָכִים, literally angels (Gen. Rabbah 75:4).

After his messengers (or angels) reported that there are four hundred men with Esau (Genesis 32:7, 8 ESV):

Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocks and herds and camels, into two camps [Table], thinking, “If Esau comes to the one camp and attacks it, then the camp that is left will escape” [Table].

Rashi considered this Jacob’s preparation for war with Esau, and I see no good reason to dispute him. Then, Jacob prayed (Genesis 32:9-12 ESV):

“O God of my father Abraham and God of my father Isaac, O Lord who said to me, ‘Return to your country and to your kindred, that I may do you good’ [Table], I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two (לִשְׁנֵי, šᵊnayim; Septuagint: δύο) camps (מַחֲנוֹת, maḥănê; Septuagint: παρεμβολάς) [Table]. Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children [Table]. But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude’” [Table].

And then, Jacob prepared a present (e.g., select herds of animals) for Esau. For he thought, “I may appease him with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.”¹² The Hebrew word translated I may appease is אֲכַפְּרָה, a Piel form of כָּפַר (kāp̄ar).

The Piel stem is one of the most expressive and nuanced verb forms in Biblical Hebrew. It is often associated with intensive, factitive, or causative actions, making it a critical component for understanding the depth and richness of the Hebrew Bible (Tanakh).¹³
The Piel often contrasts with the Qal, Hiphil, and other stems in how it expresses an action:

Qal: Describes a simple or basic action (e.g., “to break”).

Piel: Describes an intensive or causative version of the same action (e.g., “to shatter”).

Hiphil: Describes causation but typically in a straightforward sense (e.g., “to cause to break”).¹⁴

It was translated ἐξιλάσομαι, I shall propitiate (NETS), I will propitiate (English Elpenor), in the Septuagint. Jacob hoped that his brother would accept him: יִשָּׂא, an imperfect form of the Qal stem נָשָׂא (nāśā’). The rabbis translated it προσδέξεται, another form of προσδέχομαι in the future tense in the Septuagint, similar to προσεδέξατο in the aorist tense, their translation of רָֽצְתָ֣ה (a perfect form of רָצָה, rāṣâ), has accepted (NETS, English Elpenor) in Isaiah 42:1 as applied to Israel.

When the time came to meet Esau in person, Jacob himself went on before…bowing himself to the ground seven times, until he came near to his brother.¹⁵ But God, who is able to do far more abundantly than all that we ask or think, according to the power at work within us,¹⁶ surprised Jacob: Esau ran to meet him and embraced him and fell on his neck and kissed him, and they wept.¹⁷

After he was introduced to Jacob’s wives and children, Esau asked (Genesis 33:8 ESV):

“What do you mean by all this company that I met?” Jacob answered, “To find favor in the sight of my lord.”

The key to Esau’s question is found in Jacob’s answer; for Esau was already informed for whom the droves of animals were intended. Jacob had instructed his servants (Genesis 32:17, 18 ESV):

“When Esau my brother meets you and asks you, ‘To whom do you belong? Where are you going? And whose are these ahead of you?’ then you shall say, ‘They belong to your servant Jacob. They are a present sent to my lord Esau. And moreover, he is behind us.’”

The NETS translation of the Septuagint is perhaps a bit more on point: “What are these to you, all these companies that I have met?”¹⁸ And Jacob’s answer deserves a bit more consideration.

Masoretic Text		Septuagint
Genesis 33:8 (Tanakh)	Genesis 33:8 (NET)	Genesis 33:8 (NETS)	Genesis 33:8 (English Elpenor)
And he said: ‘What meanest thou by all this camp (הַמַּֽחֲנֶ֥ה) which I met?’ And he said: ‘To find (לִמְצֹא) favour (חֵ֖ן) in the sight of my lord.’	Esau then asked, “What did you intend by sending all these herds (maḥănê, המחנה) to meet me?” Jacob replied, “To find (māṣā‘, למצא) favor (ḥēn, חן) in your sight, my lord.”	And he said, “What are these to you, all these companies (παρεμβολαὶ) that I have met?” And he said, “That your servant may find (εὕρῃ) favor (χάριν) before you, lord.”	And he said, What are these things to thee, all these companies (παρεμβολαί) that I have met? And he said, That thy servant might find (εὕρῃ) grace (χάριν) in thy sight, my lord.

First, I thought it was interesting that even these herds of animals were called הַמַּֽחֲנֶ֥ה, a form of מַֽחֲנֶה (maḥănê), this camp (Tanakh), these herds (NET), translated παρεμβολαί, a form of παρεμβολή, these companies (NETS, English Elpenor), in the Septuagint. But more interesting was Jacob’s attempt To find favor (Tanakh, NET)—לִמְצֹא, a form of מָצָא (māṣā) followed by חֵ֖ן (ḥēn), translated εὕρῃ χάριν, a form of χάρις, may find favor (NETS), might find grace (English Elpenor)—from Esau by offering him herds of animals.

Though he tried to purchase Esau’s favor (or grace) with a present, Esau assured Jacob that no present was required: “I have enough, my brother; keep what you have for yourself.”¹⁹ And this was of the Lord to preserve his as yet unwritten word: since if it is by grace (χάριτι, a dative form of χάρις), it is no longer on the basis of works; otherwise grace (χάρις) would no longer be grace (χάρις).²⁰

Chastened by the Lord, Jacob pivoted graciously (Genesis 33:10 ESV).

Jacob said, “No, please, if I have found favor in your sight, then accept my present from my hand. For I have seen your face, which is like seeing the face of God, and you have accepted me.

A table with more detail follows:

Masoretic Text		Septuagint
Genesis 33:10 (Tanakh)	Genesis 33:10 (NET)	Genesis 33:10 (NETS)	Genesis 33:10 (English Elpenor)
And Jacob said: ‘Nay, I pray thee, if now I have found (מָצָ֤אתִי) favour (חֵן֙) in thy sight, then receive (וְלָֽקַחְתָּ֥) my present (מִנְחָתִ֖י) at my hand; forasmuch as I have seen thy face, as one seeth the face of G-d, and thou wast pleased with me (וַתִּרְצֵֽנִי).	No, please take them,” Jacob said. “If I have found (māṣā‘, מצאתי) favor (ḥēn, חן) in your sight, accept (lāqaḥ, ולקחת) my gift (minḥâ, מנחתי) from my hand. Now that I have seen your face and you have accepted me (rāṣâ, ותרצני), it is as if I have seen the face of God.	But Iakob said, “If I have found (εὕρηκα) favor (χάριν) before you, accept (δέξαι) my presents (τὰ δῶρα) through my hands; with regard to this I saw your face, as someone might see a divine face, and you will be pleased with me (καὶ εὐδοκήσεις με).	And Jacob said, If I have found (εὗρον) grace (χάριν) in thy sight, receive (δέξαι) the gifts (τὰ δῶρα) through my hands; therefore have I seen thy face, as if any one should see the face of God, and thou shalt be well-pleased with me (καὶ εὐδοκήσεις με).

The Hebrew verb וַתִּרְצֵֽנִי, an imperfect form of the verb רָצָה (rāṣâ), and thou wast pleased with me (Tanakh), and you have accepted me (NET), was translated καὶ εὐδοκήσεις με, and you will be pleased with me (NETS), and thou shalt be well-pleased with me (English Elpenor), in the Septuagint. The translators of the Tanakh and NET understood וַתִּרְצֵֽנִי as past tense while the translators of the Septuagint chose εὐδοκήσεις, a form of εὐδοκέω in the future tense.

According to an article on Biblical Hebrew online:

The core of Biblical Hebrew verbal syntax lies in the distinction between the perfect (קָטַל) and imperfect (יִקְטֹל) verb forms. These do not simply indicate past or future tenses, but rather represent different ways of viewing the nature of action: whether as completed (perfect) or incomplete, ongoing, or potential (imperfect). This article explores the morphology, aspectual logic, discourse function, and theological significance of these two essential verb forms within the framework of Biblical Hebrew grammar.

While the perfect/imperfect contrast may seem straightforward at first, deeper examination reveals a highly contextual and discourse-sensitive verbal system. This article analyzes their form, function, usage across genres, and includes clarifications for related forms such as participles, wayyiqtol, and weqatal.²¹

Unlike Indo-European languages that often focus on tense (past, present, future), Biblical Hebrew verbs are governed primarily by aspect. That is, Hebrew emphasizes how an action is viewed rather than when it occurs.

Perfect (qatal): Portrays an action as complete, whole, or viewed as a total unit.

Imperfect (yiqtol): Portrays an action as incomplete, ongoing, habitual, repeated, or not yet realized.²²

So far, it appears that the translators of the Septuagint have the upper hand. But I deliberately withheld a critical piece of information for dramatic effect. On Blue Letter Bible online, if you hover the cursor over “tools” to the left of Genesis 33:10 and select “interlinear” from the dropdown menu, a table appears with a wealth of information about the Hebrew verbs and nouns in this verse. To the far right of the table row labeled “and thou wast pleased with me.” is a green oblong bubble filled with cryptic letters and numerals: Hover the cursor over that bubble and words appear informing one that וַתִּרְצֵנִי, a form of רָצָה (rāṣâ) is not merely an imperfect verb but a sequential imperfect verb.

Wayyiqtol (Sequential Narrative Past)
This form, also called the “converted imperfect,” combines a prefixed וַ (waw consecutive) with an imperfect verb to create a narrative past chain. It is ubiquitous in Hebrew storytelling.
Genesis 22:3
וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר
“And Avraham rose early in the morning…”
Weqatal (Modal/Future Continuation)
This construction (וְ + qatal) often follows imperatives, expressing expectation, command, or future result.
Deuteronomy 5:33
תֵּלֵכוּ לְמַעַן תִּחְיוּן
“You shall walk… so that you may live”
תֵּלֵכוּ and תִּחְיוּן are both imperfects. The second verb, with its unusual נון ending (nun paragogicum), reflects poetic or legal usage. This form expresses purpose and outcome in covenantal context.²³

So, the relatively modern English translators of the verb וַתִּרְצֵֽנִי, a sequential imperfect form of the verb רָצָה (rāṣâ), understood it as a Sequential Narrative Past verb, while the more ancient Greek translators understood it as something more like a Future Continuation verb:

Sequential Narrative Past
Tanakh: forasmuch as I have seen thy face…and thou wast pleased with me
NET: Now that I have seen your face and you have accepted me
Future Continuation
NETS: with regard to this I saw your face…and you will be pleased with me
English Elpenor: therefore have I seen thy face…and thou shalt be well-pleased with me

In either case Jacob’s reason for giving this present to Esau had changed from an offering of appeasement or atonement to one of praise and thanksgiving to God. And this present was a gift that keeps on giving (Genesis 32:14, 15 ESV):

two hundred female goats and twenty male goats, two hundred ewes and twenty rams, thirty milking camels and their calves, forty cows and ten bulls, twenty female donkeys and ten male donkeys.

If I have found grace in thy sight, receive the gifts through my hands…and thou shalt be well-pleased with me²⁴ as these herds increase in the future. Please accept my blessing that is brought to you, because God has dealt graciously with me [e.g., his brother Esau accepted him and did not attempt to kill him as Jacob had asked God in prayer], and because I have enough.”²⁵

The Hebrew verb translated accept in the phrase Please accept above is קַח, an imperative form of לָקַח (lāqaḥ), translated λαβὲ, an imperative form of λαμβάνω, in the Septuagint. The noun translated my blessing is בִּרְכָתִי, a form of בְּרָכָה (bᵊrāḵâ), translated τὰς εὐλογίας μου in the Septuagint.

The first occurrence of בְּרָכָה (bᵊrāḵâ) is found in the Lord’s promise to Abram (Genesis 12:2 ESV)

And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing (בְּרָכָה, bᵊrāḵâ) [Table].

So here, Jacob fulfills, at least in part, God’s promise to his grandfather Abraham to be a blessing for Esau: Thus he [Jacob] urged him [Esau], and he [Esau] took it.²⁶ The Hebrew verb translated and he took it is וַיִּקָּח, a sequential imperfect form of לָקַח (lāqaḥ), which was translated ἔλαβε(ν), a form of λαμβάνω in the 2^nd aorist tense. Jacob’s gift and blessing to Esau, expressed in these Hebrew and Greek words, reminds me of another greater gift and blessing, the ultimate blessing of Abraham by means of Jesus Christ (Romans 5:15-17 ESV):

But the free gift (τὸ χάρισμα) is not like the trespass. For if many died through one man’s trespass, much more have the grace (ἡ χάρις) of God and the free gift (ἡ δωρεὰ) by the grace (ἐν χάριτι) of that one man Jesus Christ abounded for many. And the free gift (τὸ δώρημα) is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift (τὸ δὲ χάρισμα) following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive (λαμβάνοντες, a plural present participle of λαμβάνω) the abundance of grace (τῆς χάριτος) and the free gift (τῆς δωρεᾶς) of righteousness reign in life through the one man Jesus Christ.

May we all like Esau graciously receive the abundance of grace and the free gift of righteousness that is so graciously given to us by God through Jesus Christ. I’ll pick this up in another essay: רָצָה (rāṣâ) is a rich vein to mine.

Tables comparing Genesis 32:3 (32:4); 32:4 (32:5); 32:5 (32:6); 32:6 (32:7); 32:1 (32:2); 32:2 (32:3); 32:20 (32:21); 33:3; 33:4; 33:8; 32:17 (32:18); 32:18 (32:19); 33:9; 33:10; 32:14 (32:15); 32:15 (32:16) and 33:11 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 32:3; 32:4; 32:5; 32:6; 32:1; 32:2; 32:20; 33:3; 33:4; 33:8; 32:17; 32:18; 33:9; 33:10; 32:14; 32:15 and 33:11 in the Septuagint (BLB and Elpenor) follow.

Genesis 32:4 (Tanakh)	Genesis 32:3 (KJV)	Genesis 32:3 (NET)
And Jacob sent messengers before him to Esau his brother unto the land of Seir, the field of Edom.	And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.	Jacob sent messengers on ahead to his brother Esau in the land of Seir, the region of Edom.

Genesis 32:3 (Septuagint BLB)	Genesis 32:3 (Septuagint Elpenor)
ἀπέστειλεν δὲ Ιακωβ ἀγγέλους ἔμπροσθεν αὐτοῦ πρὸς Ησαυ τὸν ἀδελφὸν αὐτοῦ εἰς γῆν Σηιρ εἰς χώραν Εδωμ	᾿Απέστειλε δὲ ᾿Ιακὼβ ἀγγέλους ἔμπροσθεν αὐτοῦ πρὸς ῾Ησαῦ τὸν ἀδελφὸν αὐτοῦ εἰς γῆν Σηείρ, εἰς χώραν ᾿Εδώμ
Genesis 32:3 (NETS)	Genesis 32:3 (English Elpenor)
And Iakob sent messengers ahead of him to his brother Esau in the land of Seir in the territory of Edom,	And Jacob sent messengers before him to Esau his brother to the land of Seir, to the country of Edom.

Genesis 32:5 (Tanakh)	Genesis 32:4 (KJV)	Genesis 32:4 (NET)
And he commanded them, saying: ‘Thus shall ye say unto my lord Esau: Thus saith thy servant Jacob: I have sojourned with Laban, and stayed until now.	And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:	He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant Jacob says: I have been staying with Laban until now.

Genesis 32:4 (Septuagint BLB)	Genesis 32:4 (Septuagint Elpenor)
καὶ ἐνετείλατο αὐτοῖς λέγων οὕτως ἐρεῖτε τῷ κυρίῳ μου Ησαυ οὕτως λέγει ὁ παῖς σου Ιακωβ μετὰ Λαβαν παρῴκησα καὶ ἐχρόνισα ἕως τοῦ νῦν	καὶ ἐνετείλατο αὐτοῖς λέγων· οὕτως ἐρεῖτε τῷ κυρίῳ μου ῾Ησαῦ· οὕτως λέγει ὁ παῖς σου ᾿Ιακώβ· μετὰ Λάβαν παρῴκησα, καὶ ἐχρόνισα ἕως τοῦ νῦν
Genesis 32:4 (NETS)	Genesis 32:4 (English Elpenor)
and he commanded them, saying, “Thus you shall say to my lord Esau: ‘Thus says your servant Iakob, ‘I lived with Laban as an alien and stayed until now,	And he charged them, saying, Thus shall ye say to my lord Esau: Thus saith thy servant Jacob; I have sojourned with Laban and tarried until now.

Genesis 32:6 (Tanakh)	Genesis 32:5 (KJV)	Genesis 32:5 (NET)
And I have oxen, and asses and flocks, and men-servants and maid-servants; and I have sent to tell my lord, that I may find favour in thy sight.’	And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.	I have oxen, donkeys, sheep, and male and female servants. I have sent this message to inform my lord, so that I may find favor in your sight.’”

Genesis 32:5 (Septuagint BLB)	Genesis 32:5 (Septuagint Elpenor)
καὶ ἐγένοντό μοι βόες καὶ ὄνοι καὶ πρόβατα καὶ παῖδες καὶ παιδίσκαι καὶ ἀπέστειλα ἀναγγεῖλαι τῷ κυρίῳ μου Ησαυ ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου	καὶ ἐγένοντό μοι βόες καὶ ὄνοι καὶ πρόβατα καὶ παῖδες καὶ παιδίσκαι, καὶ ἀπέστειλα ἀναγγεῖλαι τῷ κυρίῳ μου ῾Ησαῦ, ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου
Genesis 32:5 (NETS)	Genesis 32:5 (English Elpenor)
and cattle and donkeys and sheep and male and female slaves have come into my possession, and I have sent to tell my Lord Esau in order that your servant may find favor before you’.”	And there were born to me oxen, and asses, and sheep, and men-servants and women-servants; and I sent to tell my lord Esau, that thy servant might find grace in thy sight.

Genesis 32:7 (Tanakh)	Genesis 32:6 (KJV)	Genesis 32:6 (NET)
And the messengers returned to Jacob, saying: ‘We came to thy brother Esau, and moreover he cometh to meet thee, and four hundred men with him.’	And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.	The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has 400 men with him.”

Genesis 32:6 (Septuagint BLB)	Genesis 32:6 (Septuagint Elpenor)
καὶ ἀνέστρεψαν οἱ ἄγγελοι πρὸς Ιακωβ λέγοντες ἤλθομεν πρὸς τὸν ἀδελφόν σου Ησαυ καὶ ἰδοὺ αὐτὸς ἔρχεται εἰς συνάντησίν σοι καὶ τετρακόσιοι ἄνδρες μετ᾽ αὐτοῦ	καὶ ἀνέστρεψαν οἱ ἄγγελοι πρὸς ᾿Ιακὼβ λέγοντες· ἤλθομεν πρὸς τὸν ἀδελφόν σου ῾Ησαῦ, καὶ ἰδοὺ αὐτὸς ἔρχεται εἰς συνάντησίν σοι καὶ τετρακόσιοι ἄνδρες μετ᾿ αὐτοῦ
Genesis 32:6 (NETS)	Genesis 32:6 (English Elpenor)
And the messengers returned to Iakob, saying, “We came to your brother Esau, and he is coming to meet you, and four hundred men are with him.”	And the messengers returned to Jacob, saying, We came to thy brother Esau, and lo! he comes to meet thee, and four hundred men with him.

Genesis 32:2 (Tanakh)	Genesis 32:1 (KJV)	Genesis 32:1 (NET)
And Jacob went on his way, and the angels of G-d met him.	And Jacob went on his way, and the angels of God met him.	So Jacob went on his way and the angels of God met him.

Genesis 32:1 (Septuagint BLB)	Genesis 32:1 (Septuagint Elpenor)
καὶ Ιακωβ ἀπῆλθεν εἰς τὴν ἑαυτοῦ ὁδόν καὶ ἀναβλέψας εἶδεν παρεμβολὴν θεοῦ παρεμβεβληκυῖαν καὶ συνήντησαν αὐτῷ οἱ ἄγγελοι τοῦ θεοῦ	ΚΑΙ ᾿Ιακὼβ ἀπῆλθεν εἰς τὴν ὁδὸν ἑαυτοῦ. καὶ ἀναβλέψας εἶδε παρεμβολὴν Θεοῦ παρεμβεβληκυῖαν, καὶ συνήντησαν αὐτῷ οἱ ἄγγελοι τοῦ Θεοῦ
Genesis 32:1 (NETS)	Genesis 32:1 (English Elpenor)
And Iakob departed on his own way. And looking up he saw a divine camp encamped, and the angels of God met him.	AND Jacob departed for his journey; and having looked up, he saw the host of God encamped; and the angels of God met him.

Genesis 32:3 (Tanakh)	Genesis 32:2 (KJV)	Genesis 32:2 (NET)
And Jacob said when he saw them: ‘This is G-d’s camp.’ And he called the name of that place Mahanaim.	And when Jacob saw them, he said, This is God’s host: and he called the name of that place Mahanaim.	When Jacob saw them, he exclaimed, “This is the camp of God!” So he named that place Mahanaim.

Genesis 32:2 (Septuagint BLB)	Genesis 32:2 (Septuagint Elpenor)
εἶπεν δὲ Ιακωβ ἡνίκα εἶδεν αὐτούς Παρεμβολὴ θεοῦ αὕτη καὶ ἐκάλεσεν τὸ ὄνομα τοῦ τόπου ἐκείνου Παρεμβολαί	εἶπε δὲ ᾿Ιακώβ, ἡνίκα εἶδεν αὐτούς· παρεμβολὴ Θεοῦ αὕτη· καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου Παρεμβολαί
Genesis 32:2 (NETS)	Genesis 32:2 (English Elpenor)
Now Iakob, when he saw them, said, “This is a divine camp!” And he called the name of that place Camps.	And Jacob said, when he saw them, This is the Camp of God; and he called the name of that place, Encampments.

Genesis 32:21 (Tanakh)	Genesis 32:20 (KJV)	Genesis 32:20 (NET)
and ye shall say: Moreover, behold, thy servant Jacob is behind us.’ For he said: ‘I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept me.’	And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.	You must also say, ‘In fact your servant Jacob is behind us.’” Jacob thought, “I will first appease him by sending a gift ahead of me. After that I will meet him. Perhaps he will accept me.”

Genesis 32:20 (Septuagint BLB)	Genesis 32:20 (Septuagint Elpenor)
καὶ ἐρεῖτε ἰδοὺ ὁ παῖς σου Ιακωβ παραγίνεται ὀπίσω ἡμῶν εἶπεν γάρ ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ἐν τοῖς δώροις τοῖς προπορευομένοις αὐτοῦ καὶ μετὰ τοῦτο ὄψομαι τὸ πρόσωπον αὐτοῦ ἴσως γὰρ προσδέξεται τὸ πρόσωπόν μου	καὶ ἐρεῖτε· ἰδοὺ ὁ παῖς σου ᾿Ιακὼβ παραγίνεται ὀπίσω ἡμῶν. εἶπε γάρ· ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ἐν τοῖς δώροις τοῖς προπορευομένοις αὐτοῦ, καὶ μετὰ τοῦτο ὄψομαι τὸ πρόσωπον αὐτοῦ· ἴσως γὰρ προσδέξεται τὸ πρόσωπόν μου
Genesis 32:20 (NETS)	Genesis 32:20 (English Elpenor)
And you shall say, “There is your servant Iakob coming behind us’.” For he said, “I shall propitiate his face with the presents that go on before him, and afterwards I shall see his face, for perhaps he will accept my face.”	and ye shall say, Behold thy servant Jacob comes after us. For he said, I will propitiate his countenance with the gifts going before his presence, and afterwards I will behold his face, for peradventure he will accept me.

Genesis 33:3 (Tanakh)	Genesis 33:3 (KJV)	Genesis 33:3 (NET)
And he himself passed over before them, and bowed himself to the ground seven times, until he came near to his brother.	And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.	But Jacob himself went on ahead of them, and he bowed toward the ground seven times as he approached his brother.

Genesis 33:3 (Septuagint BLB)	Genesis 33:3 (Septuagint Elpenor)
αὐτὸς δὲ προῆλθεν ἔμπροσθεν αὐτῶν καὶ προσεκύνησεν ἐπὶ τὴν γῆν ἑπτάκις ἕως τοῦ ἐγγίσαι τοῦ ἀδελφοῦ αὐτοῦ	αὐτὸς δὲ προῆλθεν ἔμπροσθεν αὐτῶν καὶ προσεκύνησεν ἐπὶ τὴν γῆν ἑπτάκις ἕως τοῦ ἐγγίσαι τῷ ἀδελφῷ αὐτοῦ
Genesis 33:3 (NETS)	Genesis 33:3 (English Elpenor)
But he himself advanced ahead of them and did obeisance upon the ground seven times until he came near his brother.	But he advanced himself before them, and did reverence to the ground seven times, until he drew near to his brother.

Genesis 33:4 (Tanakh)	Genesis 33:4 (KJV)	Genesis 33:4 (NET)
And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept.	And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.	But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept.

Genesis 33:4 (Septuagint BLB)	Genesis 33:4 (Septuagint Elpenor)
καὶ προσέδραμεν Ησαυ εἰς συνάντησιν αὐτῷ καὶ περιλαβὼν αὐτὸν ἐφίλησεν καὶ προσέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ καὶ ἔκλαυσαν ἀμφότεροι	καὶ προσέδραμεν ῾Ησαῦ εἰς συνάντησιν αὐτῷ καὶ περιλαβὼν αὐτὸν προσέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ καὶ κατεφίλησεν αὐτὸν καὶ ἔκλαυσαν ἀμφότεροι
Genesis 33:4 (NETS)	Genesis 33:4 (English Elpenor)
And Esau ran forward to meet him, and embracing him he kissed him and fell upon his neck, and they both wept.	And Esau ran on to meet him, and embraced him, and fell on his neck, and kissed him; and they both wept.

Genesis 33:8 (Tanakh)	Genesis 33:8 (KJV)	Genesis 33:8 (NET)
And he said: ‘What meanest thou by all this camp which I met?’ And he said: ‘To find favour in the sight of my lord.’	And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.	Esau then asked, “What did you intend by sending all these herds to meet me?” Jacob replied, “To find favor in your sight, my lord.”

Genesis 33:8 (Septuagint BLB)	Genesis 33:8 (Septuagint Elpenor)
καὶ εἶπεν τί ταῦτά σοί ἐστιν πᾶσαι αἱ παρεμβολαὶ αὗται αἷς ἀπήντηκα ὁ δὲ εἶπεν ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου κύριε	καὶ εἶπε· τί ταῦτά σοι ἐστί, πᾶσαι αἱ παρεμβολαί αὗται, αἷς ἀπήντηκα; ὁ δὲ εἶπεν· ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου, κύριε
Genesis 33:8 (NETS)	Genesis 33:8 (English Elpenor)
And he said, “What are these to you, all these companies that I have met?” And he said, “That your servant may find favor before you, lord.”	And he said, What are these things to thee, all these companies that I have met? And he said, That thy servant might find grace in thy sight, my lord.

Genesis 32:18 (Tanakh)	Genesis 32:17 (KJV)	Genesis 32:17 (NET)
And he commanded the foremost, saying: ‘When Esau my brother meeteth thee, and asketh thee, saying: Whose art thou? and whither goest thou? and whose are these before thee?	And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?	He instructed the servant leading the first herd, “When my brother Esau meets you and asks, ‘To whom do you belong? Where are you going? Whose herds are you driving?’

Genesis 32:17 (Septuagint BLB)	Genesis 32:17 (Septuagint Elpenor)
καὶ ἐνετείλατο τῷ πρώτῳ λέγων ἐάν σοι συναντήσῃ Ησαυ ὁ ἀδελφός μου καὶ ἐρωτᾷ σε λέγων τίνος εἶ καὶ ποῦ πορεύῃ καὶ τίνος ταῦτα τὰ προπορευόμενά σου	καὶ ἐνετείλατο τῷ πρώτῳ, λέγων· ἐάν σοι συναντήσῃ ῾Ησαῦ ὁ ἀδελφός μου καὶ ἐρωτᾷ σε, λέγων· τίνος εἶ καὶ ποῦ πορεύῃ, καὶ τίνος ταῦτα τὰ προπορευόμενά σου
Genesis 32:17 (NETS)	Genesis 32:17 (English Elpenor)
And he commanded the first saying, “If Esau my brother should meet you and ask you, saying, ‘Whose are you and where are you going, and whose are these going on ahead of you?’	And he charged the first, saying, If Esau my brother meet thee, and he ask thee, saying, Whose art thou? and whither wouldest thou go, and whose are these possessions advancing before thee?

Genesis 32:19 (Tanakh)	Genesis 32:18 (KJV)	Genesis 32:18 (NET)
then thou shalt say: They are thy servant Jacob’s; it is a present sent unto my lord, even unto Esau; and, behold, he also is behind us.’	Then thou shalt say, They be thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, also he is behind us.	then you must say, ‘They belong to your servant Jacob. They have been sent as a gift to my lord Esau. In fact Jacob himself is behind us.’”

Genesis 32:18 (Septuagint BLB)	Genesis 32:18 (Septuagint Elpenor)
ἐρεῖς τοῦ παιδός σου Ιακωβ δῶρα ἀπέσταλκεν τῷ κυρίῳ μου Ησαυ καὶ ἰδοὺ αὐτὸς ὀπίσω ἡμῶν	ἐρεῖς· τοῦ παιδός σου ᾿Ιακώβ· δῶρα ἀπέσταλκε τῷ κυρίῳ μου ῾Ησαῦ, καὶ ἰδοὺ αὐτὸς ὀπίσω ἡμῶν
Genesis 32:18 (NETS)	Genesis 32:18 (English Elpenor)
you shall say, ‘Your servant Iakob’s; he has sent presents to my Lord Esau, and there he is behind us’.”	Thou shalt say, Thy servant Jacob’s; he hath sent gifts to my lord Esau, and lo! he is behind us.

Genesis 33:9 (Tanakh)	Genesis 33:9 (KJV)	Genesis 33:9 (NET)
And Esau said: ‘I have enough; my brother, let that which thou hast be thine.’	And Esau said, I have enough, my brother; keep that thou hast unto thyself.	But Esau said, “I have plenty, my brother. Keep what belongs to you.”

Genesis 33:9 (Septuagint BLB)	Genesis 33:9 (Septuagint Elpenor)
εἶπεν δὲ Ησαυ ἔστιν μοι πολλά ἄδελφε ἔστω σοι τὰ σά	εἶπε δὲ ῾Ησαῦ· ἔστι μοι πολλά, ἀδελφέ· ἔστω σοι τὰ σά
Genesis 33:9 (NETS)	Genesis 33:9 (English Elpenor)
But Esau said, “I have much, brother, let your property be yours.”	And Esau said, I have much, my brother; keep thine own.

Genesis 33:10 (Tanakh)	Genesis 33:10 (KJV)	Genesis 33:10 (NET)
And Jacob said: ‘Nay, I pray thee, if now I have found favour in thy sight, then receive my present at my hand; forasmuch as I have seen thy face, as one seeth the face of G-d, and thou wast pleased with me.	And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.	“No, please take them,” Jacob said. “If I have found favor in your sight, accept my gift from my hand. Now that I have seen your face and you have accepted me, it is as if I have seen the face of God.

Genesis 33:10 (Septuagint BLB)	Genesis 33:10 (Septuagint Elpenor)
εἶπεν δὲ Ιακωβ εἰ εὕρηκα χάριν ἐναντίον σου δέξαι τὰ δῶρα διὰ τῶν ἐμῶν χειρῶν ἕνεκεν τούτου εἶδον τὸ πρόσωπόν σου ὡς ἄν τις ἴδοι πρόσωπον θεοῦ καὶ εὐδοκήσεις με	εἶπε δὲ ᾿Ιακώβ· εἰ εὗρον χάριν ἐναντίον σου, δέξαι τὰ δῶρα διὰ τῶν ἐμῶν χειρῶν· ἕνεκεν τούτου εἶδον τὸ πρόσωπόν σου, ὡς ἄν τις ἴδοι πρόσωπον Θεοῦ, καὶ εὐδοκήσεις με
Genesis 33:10 (NETS)	Genesis 33:10 (English Elpenor)
But Iakob said, “If I have found favor before you, accept my presents through my hands; with regard to this I saw your face, as someone might see a divine face, and you will be pleased with me.	And Jacob said, If I have found grace in thy sight, receive the gifts through my hands; therefore have I seen thy face, as if any one should see the face of God, and thou shalt be well-pleased with me.

Genesis 32:15 (Tanakh)	Genesis 32:14 (KJV)	Genesis 32:14 (NET)
two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams,	Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,	200 female goats and 20 male goats, 200 ewes and 20 rams,

Genesis 32:14 (Septuagint BLB)	Genesis 32:14 (Septuagint Elpenor)
αἶγας διακοσίας τράγους εἴκοσι πρόβατα διακόσια κριοὺς εἴκοσι	αἶγας διακοσίας, τράγους εἴκοσι, πρόβατα διακόσια, κριοὺς εἴκοσι
Genesis 32:14 (NETS)	Genesis 32:14 (English Elpenor)
two hundred female goats, twenty male goats, two hundred sheep, twenty rams,	two hundred she-goats, twenty he-goats, two hundred sheep, twenty rams,

Genesis 32:16 (Tanakh)	Genesis 32:15 (KJV)	Genesis 32:15 (NET)
thirty milch camels and their colts, forty kine and ten bulls, twenty she-asses and ten foals.	Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.	30 female camels with their young, 40 cows and 10 bulls, and 20 female donkeys and 10 male donkeys.

Genesis 32:15 (Septuagint BLB)	Genesis 32:15 (Septuagint Elpenor)
καμήλους θηλαζούσας καὶ τὰ παιδία αὐτῶν τριάκοντα βόας τεσσαράκοντα ταύρους δέκα ὄνους εἴκοσι καὶ πώλους δέκα	καμήλους θηλαζούσας, καὶ τὰ παιδία αὐτῶν τριάκοντα, βόας τεσσαράκοντα, ταύρους δέκα, ὄνους εἴκοσι καὶ πώλους δέκα
Genesis 32:15 (NETS)	Genesis 32:15 (English Elpenor)
thirty milch camels and their young, forty cows, ten bulls, twenty donkeys and ten foals.	milch camels, and their foals, thirty, forty kine, ten bulls, twenty asses, and ten colts.

Genesis 33:11 (Tanakh)	Genesis 33:11 (KJV)	Genesis 33:11 (NET)
Take, I pray thee, my gift that is brought to thee; because G-d hath dealt graciously with me, and because I have enough.’ And he urged him, and he took it.	Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.	Please take my present that was brought to you, for God has been generous to me and I have all I need.” When Jacob urged him, he took it.

Genesis 33:11 (Septuagint BLB)	Genesis 33:11 (Septuagint Elpenor)
λαβὲ τὰς εὐλογίας μου ἃς ἤνεγκά σοι ὅτι ἠλέησέν με ὁ θεὸς καὶ ἔστιν μοι πάντα καὶ ἐβιάσατο αὐτόν καὶ ἔλαβεν	λαβὲ τὰς εὐλογίας μου, ἃς ἤνεγκά σοι, ὅτι ἠλέησέ με ὁ Θεὸς καὶ ἔστι μοι πάντα. καὶ ἐβιάσατο αὐτὸν καὶ ἔλαβε
Genesis 33:11 (NETS)	Genesis 33:11 (English Elpenor)
Receive my blessings that I have brought to you, because God has shown mercy to me and I have everything.” And he urged him, and he received them.	Receive my blessings, which I have brought thee, because God has had mercy on me, and I have all things; and he constrained him, and he took [them].

Justice and Mercy Revisited, Part 5

Back to Balaam, Balak and the 24,000, Part 4

Back to Who is a Christian? Part 1

¹ Justice and Mercy

² Matthew 12:18a (ESV)

³ Isaiah 42:1a (ESV) Table

4 Ephesians 4:24b (ESV)

⁵ Ephesians 4:22b (ESV)

⁶ From “Characteristics of the Niphal Stem: 1. Passive Voice” in “Mastering the Niphal Stem in Biblical Hebrew” on Biblical Hebrew online.

⁷ Matthew 12:18a (ESV)

⁸ Ephesians 4:24b (ESV)

⁹ Luke 14:31, 32 (ESV) Table

¹⁰ Matthew 5:25, 26 (ESV)

¹¹ Genesis 32:6 (ESV)

¹² Genesis 32:20b (ESV)

¹³ From “Mastering the Piel Stem in Biblical Hebrew: What is the Piel Stem?” on Biblical Hebrew online.

¹⁴ From “Mastering the Piel Stem in Biblical Hebrew: Piel vs. Other Stems” on Biblical Hebrew online.

¹⁵ Genesis 33:3 (ESV)

¹⁶ Ephesians 3:20 (ESV) Table

¹⁷ Genesis 33:4 (ESV)

¹⁸ Genesis 33:8a (NETS)

¹⁹ Genesis 33:9 (ESV)

²⁰ Romans 11:6 (ESV) Table

²¹ From “Perfect and Imperfect Verbs in Biblical Hebrew: Understanding Completed and Ongoing Action” on Biblical Hebrew online.

²² From “Perfect and Imperfect Verbs in Biblical Hebrew: Understanding Completed and Ongoing Action: 1. Aspect vs. Tense: The Hebrew Verb System” on Biblical Hebrew online.

²³ From “Perfect and Imperfect Verbs in Biblical Hebrew: Understanding Completed and Ongoing Action: 5. Narrative and Sequential Verbs: Wayyiqtol and Weqatal” on Biblical Hebrew online.

²⁴ Genesis 33:10 (English Elpenor)

²⁵ Genesis 33:11a (ESV)

²⁶ Genesis 33:11b (ESV)

Christ-Centered Preaching, Chapter 4, Part 2

Posted on August 8, 2024 by admin

This is the continuation of my notes from Chapter 4 in a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Exercises

Indicate how explanation, illustration, and application are used in Jesus’s Sermon on the Mount (Matt. 5-7) and Stephen’s speech to the Sanhedrin (Acts 7:2-25).

Jesus’ theme was the goodness of God. He spoke to sinners born under the law,¹ what Paul called the ministry of death, carved in letters on stone² and the ministry of condemnation.³ It is also the fallen condition focus of this sermon. At first Jesus addressed the faithful who had learned from the law: since through the law comes knowledge of sin.⁴

For Paul this knowledge (ἐπίγνωσις) was not merely that law designated sin but that law coerced sin into revealing itself (Romans 7:7b-11 ESV):

Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died. The very commandment that promised life (ἡ εἰς ζωήν) proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me.

This knowledge of sin through the law pressed deeper still within Paul (Romans 7:18, 19 ESV):

For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing [Table].

To any who had gained this knowledge of sin through the law, Jesus expressed the goodness of God: “Blessed are the poor in spirit.”⁵ And He explained how God had blessed them with the following promise: “for theirs is the kingdom of heaven.”⁶

Did Jesus say that the kingdom of heaven belongs to those who give up and say, I have the desire to do what is right, but not the ability to carry it out? Yes—and no, not exactly. He implied that those who give up and say, I have the desire to do what is right, but not the ability to carry it out, are those who wait for God’s salvation. This becomes clearer later.

The knowledge of sin Paul gained through the law pressed stil further (Romans 7:21-24 ESV):

So I find it to be a law that when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members [Table]. Wretched man that I am! Who will deliver me from this body of death?

And to those whose knowledge of sin gained through the law had wrenched out a lament like Paul’s, Jesus applied the goodness of God: “Blessed are those who mourn (οἱ πενθοῦντες, a participle of πενθέω).”⁷ And again, He explained how God will bless them with the following promise: “for they shall be comforted.”⁸ The Greek word translated they shall be comforted was παρακληθήσονται, a passive form of the verb παρακαλέω in the future tense. It is almost impossible to disregard its association to the noun παράκλητον (a form of παράκλητος). Jesus promised (John 14:16-18, 25, 26 ESV):

“And I will ask the Father, and he will give you another Helper (παράκλητον, a form of παράκλητος), to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you [Table].

“I will not leave you as orphans (ὀρφανούς, a form of ὀρφανός); I will come to you.”

“These things I have spoken to you while I am still with you. But the Helper (παράκλητος), the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” [Table].

The translators of the KJV made this relationship explicit in English.

Matthew 5:4 (KJV)	John 14:16-18 (KJV)	John 14:25, 26 (KJV)
Blessed are they that mourn: for they shall be comforted.	And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you.	These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

To those whose pride had been humbled by the knowledge of sin gained through the law, Jesus declared the goodness of God: “Blessed are the meek.”⁹ Again, He explained how God will bless them with a promise:“for they shall inherit the earth.”¹⁰ The Greek word translated meek, πραεῖς (from the adjective πραΰς), occurred from time to time in the Psalms in the Septuagint, extolling God’s grace toward the meek.

But the meek shall inherit the land and delight themselves in abundant peace.¹¹

Masoretic Text		Septuagint
Psalm 37:11 (Tanakh/KJV)	Psalm 37:11 (NET)	Psalm 36:11 (NETS)	Psalm 36:11 (English Elpenor)
But the meek (וַֽעֲנָוִ֥ים) shall inherit the earth; and shall delight themselves in the abundance of peace.	But the oppressed (ʿānāv, וענוים) will possess the land and enjoy great prosperity.	But the meek (οἱ δὲ πραεῖς) shall inherit land and take delight in the abundance of peace.	But the meek (οἱ δὲ πραεῖς) shall inherit the earth; and shall delight [themselves] in the abundance of peace.

He leads the humble in what is right, and teaches the humble his way.¹²

Masoretic Text		Septuagint
Psalm 25:9 (Tanakh/KJV)	Psalm 25:9 (NET)	Psalm 24:9 (NETS)	Psalm 24:9 (English Elpenor)
The meek (עֲ֖נָוִים) will he guide in judgment: and the meek (עֲנָוִ֣ים) will he teach his way.	May he show the humble (ʿānāv, ענוים) what is right. May he teach the humble (ʿānāv, ענוים) his way.	The meek (πραεῖς) he will guide in justice; the meek (πραεῖς) he will teach his ways.	The meek (πραεῖς) will he guide in judgment: the meek (πραεῖς) will he teach his ways.

My soul makes its boast in the LORD; let the humble hear and be glad.¹³

Masoretic Text		Septuagint
Psalm 34:2 (Tanakh/KJV)	Psalm 34:2 (NET)	Psalm 33:3 (NETS)	Psalm 33:3 (English Elpenor)
My soul shall make her boast in the LORD: the humble (עֲנָוִ֣ים) shall hear thereof, and be glad.	I will boast in the Lord; let the oppressed (ʿānāv, ענוים) hear and rejoice.	In the Lord my soul shall be commended; let the meek (πραεῖς) hear and be glad.	My soul shall boast herself in the Lord: let the meek (πρᾳεῖς) hear, and rejoice.

when God arose to establish judgment, to save all the humble of the earth. Selah¹⁴

Masoretic Text		Septuagint
Psalm 76:9 (Tanakh/KJV)	Psalm 76:9 (NET)	Psalm 75:10 (NETS)	Psalm 75:10 (English Elpenor)
When God arose to judgment, to save all the meek (עַנְוֵי) of the earth. Selah.	when God arose to execute judgment, and to deliver all the oppressed (ʿānāv, ענוי) of the earth. (Selah)	when God rose up to establish judgment, to save all the meek (τοὺς πραεῖς) of the earth. Interlude on strings	when God arose to judgment, to save all the meek (τοὺς πραεῖς) in heart. Pause.

The LORD lifts up the humble; he casts the wicked to the ground.¹⁵

Masoretic Text		Septuagint
Psalm 147:6 (Tanakh/KJV)	Psalm 147:6 (NET)	Psalm 146:6 (NETS)	Psalm 146:6 (English Elpenor)
The LORD lifteth up the meek (עֲנָוִ֣ים): he casteth the wicked down to the ground.	The Lord lifts up the oppressed (ʿānāv, ענוים), but knocks the wicked to the ground.	when the Lord picks up the meek (πραεῖς) but humbles sinners to the ground.	The Lord lifts up the meek (πρᾳεῖς); but brings sinners down to the ground.

For the LORD takes pleasure in his people; he adorns the humble with salvation.¹⁶

Masoretic Text		Septuagint
Psalm 149:4 (Tanakh/KJV)	Psalm 149:4 (NET)	Psalm 149:4 (NETS)	Psalm 149:4 (English Elpenor)
For the LORD taketh pleasure in his people: he will beautify the meek (עֲ֜נָוִ֗ים) with salvation.	For the Lord takes delight in his people; he exalts the oppressed (ʿānāv, ענוים) by delivering them.	because the Lord takes pleasure in his people, and he exalts the meek (πραεῖς) with deliverance.	For the Lord takes pleasure in his people; and will exalt the meek (πραεῖς) with salvation.

To any who had the desire to do what is right¹⁷ according to the law, Jesus declared the goodness of God: “Blessed are those who hunger and thirst for righteousness.”¹⁸ And He explained with another promise how God will bless them: “for they shall be satisfied.”¹⁹ The Greek words translated righteousness were τὴν δικαιοσύνην (a form of δικαιοσύνη). This promised satisfaction is nothing less than that [which] comes by way of Christ’s faithfulness—a righteousness (δικαιοσύνην) from God that is in fact based on Christ’s faithfulness.²⁰

Here, it becomes clearer, though not stated so succinctly, that Jesus described what I called a super-application: walk by the Spirit—as Jesus walked in the power of the Spirit²¹—and you will not gratify the desires of the flesh;²² being guided, carried along and energized by Jesus’ own love—the fulfilling (πλήρωμα) of the law²³—his own joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control²⁴ all day, everyday, forever; against such things there is no law.²⁵

“Blessed are the merciful, for they shall receive mercy,”²⁶ Jesus continued. But this seemed different somehow:

Poverty of spirit seemed like a need that could arise as a natural result from the knowledge of sin gained through the law, that I have the desire to do what is right, but not the ability to carry it out.²⁷ To mourn seemed like a natural result of that neediness, made apparent from the knowledge of sin gained through the law. Meekness, humility, seemed to be a natural result of my mourning and neediness gained from the knowledge of sin through the law. To hunger and thirst for righteousness seemed like the only sane response to my meekness, mourning my neediness gained from the knowledge of sin through the law.

While it makes sense that I will need mercy as I hunger and thirst for a righteousness I do not yet possess, mourning in meekness over my spiritual poverty, while it only seems fair that I should be merciful to those around me suffering as I suffer, to actually be merciful seems like that very desire to do what is right that I lack the ability to carry…out. Yet, there it sits in Jesus’ saying, a veritable impediment to my own need for his promise of mercy. Do I give up in despair? Or do I see his grace all around me?

It took an extraordinary amount of effort to transform my native desire to be right into a hunger and thirst for his righteousness, his effort not mine: work (κατεργάζεσθε, a form of κατεργάζομαι) out your own salvation with fear and trembling, for it is God who works (ὁ ἐνεργῶν, a participle of the verb ἐνεργέω) in you, both to will (τὸ θέλειν, an infinitve form of θέλω in the present tense) and to work (τὸ ἐνεργεῖν, an infinitive form of ἐνεργέω in the present tense) for his good pleasure [Table].²⁸ The ease, I described as a “natural result,” with which meekness, mourning and spiritual poverty seemed to arise from a knowledge of sin gained through the law stands as evidence that God does all the heavy lifting in both the desires and the efforts He brings forth in me. As Paul wrote in a slightly different context: So then it depends not on human will (τοῦ θέλοντος, a participle of θέλω) or exertion (τοῦ τρέχοντος, a participle of τρέχω in the present tense), but on God, who has mercy.²⁹

So, to those learning to be merciful from God’s own mercy toward them as they suffer the knowledge of sin gained through the law, Jesus revealed the goodness of God: “Blessed are the merciful.”³⁰ Here, too, He explained God’s goodness with a promise: “for they shall receive mercy.”³¹ This means even more mercy from God, and perhaps a little from those to whom they are merciful, those who suffer the same knowledge of sin gained through the law.

“Blessed are the pure in heart, for they shall see God,”³² came next. In my past I took this to mean that those who never thought about sex would see God. I had no clue how to stop thinking about sex, and little desire to do so. I’m not sure how literally I took see God (τὸν θεὸν ὄψονται, a form of ὁράω in the future tense). There appear to be three options. First (Revelation 22:3, 4 ESV):

No longer³³ will there be anything accursed,³⁴ but the throne of God and of the Lamb will be in it, and his servants will worship him. They will see (ὄψονται, a form of ὁράω) his face, and his name will be on their foreheads.

This literal meaning of seeing God’s face as a servant of God entails learning the knowledge of sin gained through the law and receiving God’s salvation instead. The second option is (Matthew 24:29, 30; Mark 13:24-26; Luke 21:25-27 ESV):

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn (κόψονται, a form of κόπτω in the middle voice), and they will see (ὄψονται, a form of ὁράω) the Son of Man coming on the clouds of heaven with power and great glory.”

“But³⁵ in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, and the stars will be falling³⁶ from³⁷ heaven, and the powers in the heavens will be shaken. And then they will see (ὄψονται, a form of ὁράω) the Son of Man coming in clouds with great power and glory.”

“And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves [Table], people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see (ὄψονται, a form of ὁράω) the Son of Man coming in a cloud with power and great glory.”

Here, according to Matthew, all the tribes of the earth (πᾶσαι αἱ φυλαὶ τῆς γῆς) present at a certain moment in time will see the Son of Man.³⁸ But Jesus didn’t limit the promise which explained how God blesses the pure in heart—for they shall see God³⁹—to those who are “present at a certain moment in time.” So, the third option is (Romans 15:20, 21 ESV):

and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation, but as it is written, “Those who have never been told of him will see (ὄψονται, a form of ὁράω), and those who have never heard will understand (συνήσουσιν, a form of συνίημι).”

Here, συνήσουσιν (a form of συνίημι), will understand, was coupled with ὄψονται (a form of ὁράω), will see. It prompts me to consider some of the other meanings of ὁράω: “to consider (i.e., look at mentally); to arrive at a conclusion by observation; to experience, witness; to notice, recognize, understand; to realize, comprehend.” So, who are the pure in heart (οἱ καθαροὶ τῇ καρδίᾳ), who shall “consider, arrive at a conclusion by observation, experience, witness, notice, recognize, understand, realize, comprehend” God?

The aim of our charge is love, Paul wrote Timothy, that issues from a pure heart (καθαρᾶς καρδίας) and a good conscience and a sincere faith.⁴⁰ And, So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart (καθαρᾶς καρδίας).⁴¹ These form a verbal portrait of what those with a pure heart do or are called to do.

Peter wrote (1 Peter 1:22, 23 ESV):

Having purified (ἡγνικότες, an active participle of ἁγνίζω) your souls by your obedience to the truth [through the Spirit]⁴² for a sincere brotherly love, love one another earnestly from a pure heart ([καθαρᾶς] καρδίας), since you have been born again, not of perishable seed but of imperishable, through the living and abiding⁴³ word of God;

I added δια πνευματος (KJV: through the Spirit) from the Stephanus Textus Receptus and Byzantine Majority Text back into the ESV translation because καθαρᾶς (ESV: pure) was in brackets in the NET parallel Greek text. It is not in brackets in the NA²⁸. I take this to mean that the occurrence of καθαρᾶς here was questionable in NA²⁷ but considered more favorably in NA²⁸. I imagined what it might be like to read 1 Peter 1:22 with both δια πνευματος and καθαρᾶς removed from the text in light of the Lord’s assessment of the heart.

Masoretic Text		Septuagint
Jeremiah 17:9, 10 (Tanakh/KJV)	Jeremiah 17:9, 10 (NET)	Jeremiah 17:9, 10 (NETS)	Jeremiah 17:9, 10 (English Elpenor)
The heart (הַלֵּ֛ב) is deceitful (עָקֹ֥ב) above all things, and desperately wicked (וְאָנֻ֣שׁ): who can know it?	The human mind (lēḇ, הלב) is more deceitful (ʿāqōḇ, עקב) than anything else. It is incurably bad (‘ānaš, ואנש). Who can understand it?	The heart (ἡ καρδία) is deep (βαθεῖα) above all else, and so is man (καὶ ἄνθρωπός ἐστιν), and who shall understand him?	The heart (ἡ καρδία) is deep (βαθεῖα) beyond all things, and it is the man (καὶ ἄνθρωπός ἐστι), and who can know him?
I the LORD search the heart (לֵ֖ב), I try the reins (כְּלָי֑וֹת), even to give every man according to his ways, and according to the fruit of his doings.	I, the Lord, probe into people’s minds (lēḇ, לב). I examine people’s hearts (kilyâ, כליות). I deal with each person according to how he has behaved. I give them what they deserve based on what they have done.	I, the Lord, am one who tests hearts (καρδίας) and examines kidneys (νεφροὺς), to give to each according to his ways and according to the fruit of his doings.	I the Lord try the hearts (καρδίας), and prove the reins (νεφροὺς), to give to every one according to his ways, and according to the fruits of his devices.

Even without the Holy Spirit or a pure heart in verse 22, 1 Peter 1:23 would still speak of a new birth—since you have been born again (ἀναγεγεννημένοι, a participle of the verb ἀναγεννάω)…through the living and abiding word of God. But I wonder if it would have been enough to dissuade me from attempting to do all that a pure heart entails—flee youthful passions and pursue righteousness, faith, love, and peace⁴⁴—with my old deceitful (Masoretic Text: עָקֹ֥ב) or deep (Septuagint: βαθεῖα) heart. Jesus was clearer perhaps when He told his disciples (John 15:3, 4 ESV):

Already you are clean (καθαροί, a form of καθαρός) because of the word that I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me [Table].

The Greek word translated clean was καθαροί, a form of καθαρός, the same word translated pure in Matthew 5:8—οἱ καθαροὶ τῇ καρδίᾳ, the pure in heart (ESV). All of this, including the rabbis understanding of deceitful as βαθεῖα in the Septuagint, translated deep (NETS, English Elpenor), with its connotation of dark or murky, turns my attention to the primary meaning of καθαρός listed in the Koine Greek Lexicon online: clear.

It stands then that the first clarity one receives regarding one’s deeply deceitful heart is the knowledge of sin gained through the law, the Word of God. And to them Jesus revealed God’s goodness: “Blessed are the pure in heart.”⁴⁵ And He explained God’s blessing with a promise: “for they shall see God.”⁴⁶ They shall see Him face-to-face one day, as they “consider” Him; “arrive at a conclusion by observation” about Him; “experience” Him, “witness” Him; “notice” Him, “recognize” Him, “understand” Him; “realize” and “comprehend” Him along the way, not fully or exhaustively but truthfully.

Jesus continued: “Blessed are the peacemakers, for they shall be called sons of God.”⁴⁷ The Greek word translated peacemakers was εἰρηνοποιοί (a form of εἰρηνοποιός). It only occurs once in the New Testament but John was very explicit about who shall be called sons of God (υἱοὶ θεοῦ κληθήσονται):

He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God (ἐξουσίαν τέκνα θεοῦ γενέσθαι), who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.⁴⁸

Come to terms quickly with your accuser (τῷ ἀντιδίκῳ σου) while you are going with him to court, Jesus commanded later in this sermon, lest your accuser (ὁ ἀντίδικος) hand you over to the judge, and the judge⁴⁹ to the guard, and you be put in prison. Truly, I say to you, you will never get out until you have paid the last penny.⁵⁰ The rabbis who translated the Septuagint chose ἀντιδίκους (another form of ἀντίδικος) to describe those on the wrong side of the Lord’s judgment. It would have been to their benefit to Come to terms quickly with their accuser ἀντιδίκῳ, another form of ἀντίδικος.

Masoretic Text		Septuagint
Jeremiah 50:34 (Tanakh/KJV)	Jeremiah 50:34 (NET)	Jeremiah 27:34 (NETS)	Jeremiah 27:34 (English Elpenor)
Their Redeemer is strong; the LORD of hosts is his name: he shall throughly (רִ֥יב) plead (יָרִ֖יב) their cause (רִיבָ֑ם), that he may give rest (הִרְגִּ֣יעַ) to the land, and disquiet (וְהִרְגִּ֖יז) the inhabitants of Babylon.	But the one who will rescue them is strong. His name is the Lord of Heaven’s Armies. He will strongly (rîḇ, ריב) champion (rîḇ, יריב) their cause (rîḇ, ריבם). As a result he will bring peace and rest (rāḡaʿ, הרגיע) to the earth, but trouble and turmoil (rāḡaz, והרגיז) to the people who inhabit Babylonia.	And he that redeems them is strong; the Lord Almighty is his name. He will judge (κρινεῖ) with judgment (κρίσιν) against his adversaries (πρὸς τοὺς ἀντιδίκους αὐτοῦ), that he may destroy (ἐξάρῃ) the earth, and for those that inhabit Babylon he will incite (παροξυνεῖ)	But their Redeemer is strong; the Lord Almighty is his name: he will enter into (κρινεῖ) judgment (κρίσιν) with his adversaries (πρὸς τοὺς ἀντιδίκους αὐτοῦ), that he may destroy (ἐξάρῃ) the earth;⁵¹

While it remains and open question in my mind whether ἐξάρῃ (a form of ἐξαίρω) should have been translated destroy in English, it is readily apparent that those who have gained the knowledge of their own sin through the law are the more likely to make peace with God quickly (ταχύ), receiving his salvation. To them Jesus declared the goodness of God: “Blessed are the peacemakers.”⁵² And then He explained how God will bless them: “for they shall be called sons of God.”⁵³

Those who have gained the knowledge of sin through the law, so as to have become poor in spirit, to mourn their predicament in meekness, to hunger and thirst for that righteousness they do not yet possess, merciful to those who suffer the same fate, pure enough in heart to make peace with God and wait for his salvation, will be persecuted by those who deny the truth of any or all such knowledge of sin. Jesus declared the goodness of God: “Blessed are those who are persecuted for righteousness’ sake.”⁵⁴ He explained how God blessed them with a promise, the same promise He made to the poor in spirit: “for theirs is the kingdom of heaven.”⁵⁵

Jesus followed upon this with an illustration of the form such persecution will take, expressed once again as the goodness of God: “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.”⁵⁶ He followed that with his first application: Rejoice and be glad.⁵⁷

Admittedly, seeing this as his first application helps to reinforce that everything else up to this point was the work of God, both to will and to work for his good pleasure,⁵⁸ through his Word, the law and the prophets. (I had to resort to David, Isaiah, Jeremiah and Joel to understand Jesus’ words. And on that note, I would have understood none of this apart from Paul’s brilliant summation of the purpose of the law. I would have continued to hear Jesus’ words in the sermon on the mount as just more rules for me to obey.)

Jesus explained why one who is persecuted should rejoice and be glad with another promise: for your reward is great in heaven.⁵⁹ Then he explained God’s blessing on those who are persecuted with an illustration from Israel’s past: for so they persecuted the prophets who were before you.⁶⁰

“You are the salt of the earth,”⁶¹ Jesus illustrated the goodness of God to those who had gained the knowledge of sin through the law, turned to wait on the Lord’s salvation, become poor in spirit, mourned, the meek who hungered and thirsted for God’s own righteousness, merciful, pure in heart, making peace with God, and persecuted by those who rejected the knowledge of their own sinfulness. But He followed that with an illustration as a warning: but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown⁶² out and⁶³ trampled under people’s feet.⁶⁴

“You are the light of the world,”⁶⁵ He continued his illustration of God’s goodness. And He explained this illustration with further illustrations: A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.⁶⁶ Then came his second application: In the same way, let your light shine before others, so that they may see your good works and⁶⁷ praise you for your righteousness? No, that they may see your good works and give glory to your Father who is in heaven.⁶⁸ Here is yet another indication that all that has transpired is due to the goodness of God. It was the work of God, both to will and to work for his good pleasure,⁶⁹ through his Word, the law and the prophets.

“Do not think that I have come to abolish the Law or the Prophets,”⁷⁰ Jesus commanded a third application with a gaze so farsighted as to almost seem like a non sequitur, except to make explicit what his subject matter had been all along as he extolled the goodness of God. I have not come to abolish them but to fulfill them,⁷¹ He explained.

The Greek word translated fulfill them was πληρῶσαι, an active form of the verb πληρόω, which might be understood as an infinitive or as a 3^rd person verb in the optative mood (“he might fulfill,” “it might fulfill”). “The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.” If I consider it as an infinitive form I assume that Jesus was looking ahead to his death on the cross, as a form in the optative mood I assume Jesus’ gaze reached all the way to those who came into the light, so that it may be clearly seen that [their] works have been carried out in God.⁷²

For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished,⁷³ Jesus prophesied to explain. The Greek word translated is accomplished was γένηται, a form of γίνομαι in the subjunctive mood. This could be down the actuality scale from πληρῶσαι if I take πληρῶσαι as an infinitive, or up the actuality scale if I take it as a verb in the optative mood. There is another option that ἕως |ἂν| πάντα γένηται (ESV: until all is accomplished) is the result of not an iota, not a dot, will pass from the Law, and is as certain as the indicative mood, though |ἂν| understood (but not translated) as may could argue against it.

I started down this path, considering πληρῶσαι as a 3^rd person verb in the optative mood, because I made a mistake. I thought Jesus said πληρώσαι, leaving me no option. The verb καταλῦσαι, to abolish, a form of καταλύω, might also be understood as an infinitive or as a 3^rd person verb in the optative mood. Both occurrences, however, are better understood as infinitive forms. It is clearly easier to understood πληρῶσαι as another infinitive. I don’t see any place except following ἀλλὰ (but) that Jesus might have changed from the implied 1^st person of the infinitives to a 3^rd person form. I don’t believe He would have described his Father’s action in the optative mood. My only option then seems to be: “but [that] it (i.e., the law) might fulfill.” I cling to that possibility, I suppose, because it pays some heed to the law even as its glory faded to that of a status symbol for those in the kingdom of heaven.

Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, Jesus explained, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, Jesus pivoted, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.⁷⁴

That probably shocked the followers of the scribes and Pharisees. But it helps me, along with what follows, to understand that the one who teaches (διδάξῃ, a form of διδάσκω) the least of these commandments is one like Paul, who taught (Romans 3:19-25a ESV):

Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being (σὰρξ) will be justified in his sight, since through the law comes knowledge of sin.

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction [Table]: for fall have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.

And whoever does (ποιήσῃ, a form of ποιέω) the least of these commandments is the one who receives the righteousness of God through faith in Jesus Christ to walk by the Spirit⁷⁵—as Jesus walked in the power of the Spirit⁷⁶—guided, carried along and energized by Jesus’ own love—the fulfilling (πλήρωμα) of the law⁷⁷—his own joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control⁷⁸ all day, everyday, forever.

“You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment,’”⁷⁹ Jesus said to those who had gained only a superficial knowledge of sin through the law from their teachers, the scribes and Pharisees. Here his sermon became as much a demonstration of God’s goodness as explanation, as he began to draw them into the blessedness of the full knowledge of one’s sinfulness: But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.⁸⁰ Then He gave them the following applications (Matthew 5:23-26 ESV):

So if you are offering your gift at the altar and there⁸¹ remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. Truly, I say to you, you will never get out until you have paid the last penny.

Though everyone who is angry with his brother will be liable to judgment, Jesus’ applications were addressed to the one who had given his brother cause to be angry. One can almost hear Cain’s retort: am I my brother’s keeper?⁸² And I admit I’m more familiar with this aspect of God’s goodness from Paul’s more explicit statement: Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother.⁸³

Jesus continued speaking to those who attempted to use the law for their own purposes, to acquire a righteousness of [their] own that comes from the law:⁸⁴ “You have heard that it was said, ‘You shall not commit adultery.’”⁸⁵ He demonstrated the goodness of God by drawing them into the blessedness of the full knowledge of sin to be gained through the law: But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.⁸⁶ And He followed this with some dramatic hyperbole (Matthew 5:29, 30 ESV):

If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go⁸⁷ into hell.

I know this is dramatic hyperbole because I spent one very long Sunday afternoon after my first divorce contemplating cutting off my penis. Almost thirty years later, after my second divorce, I worked on a film about a man who wanted so desperately to be a woman that he cut off his own penis. It was an interesting project since I had wanted to cut off my own penis, not to become a woman but to acquire a righteousness of my own derived from the law.

The writer/director/producer of the film told me how difficult it was to find a naturalistic fake penis, handled, not completely flaccid nor completely erect. Then it fell to the makeup/wardrobe lady to figure out how to attach it directly to the actor’s body, as the writer/director/producer directed her, fearing that nothing less would look realistic on camera. From the sounds we heard, I gathered that the scene which transpired on the other side of the closed bathroom door was filled with pathos, both tragic and comedic.

Still, that failed experiment to attach a fake penis directly to the actor’s body persuaded the writer/director/producer that the only way to proceed was to attach it to a dance belt, which was the makeup/wardrobe lady’s first instinct all along. The first test left most of us understanding the writer/director/producer’s original concern: It looked like a fake penis glued to a dance belt, though the general shape and position seemed anatomically correct if one squinted. But the makeup/wardrobe lady, an artist who could already visualize the finished piece in her mind, remained confident.

On the day the scene was shot, the actor walked on set with his fake penis glued to a dance belt dyed or painted to match his skin tone. The effect was amazing. The makeup/wardrobe lady graciously received our approval and applause. The shot, however, still did not go as planned.

It was so difficult for the actor to cut through the fake penis with a kitchen knife that the scene became comedy rather than tragedy or horror. This was low budget filmmaking. There was only one fake penis, glued to one dance belt, dyed or painted to match the actor’s skin tone. The writer/director/producer got down on his knees and vigorously sawed almost all the way through the actor’s fake penis. The camera rolled. The actor sliced off his penis with one quick motion. The scene was saved.

My own plan had been to use a heavy cleaver and a cutting board. Both were ready at hand. But the Lord made it quite clear to me in that moment that cutting off my penis would not be sufficient, that I would need to cut off my head. I was uncertain whether I could survive cutting off my penis but quite convinced that cutting off my head would kill me, and said so. His one word answer, Exactly, both stopped me from proceeding and encouraged me to take Paul’s discussions of death more seriously than I had been taking them.

I have said that Paul led me to Christ. That’s not untrue but probably an over-simplification. Jesus led me to Paul and helped me understand his teaching, then Paul led me to where Jesus said the same thing only differently, then Jesus led me to Paul’s words and Paul led me to Jesus’ words, back and forth. I did tend to begin to grasp the concepts through Paul’s words before I actually heard what Jesus was saying, but the process bound their words so tightly together it is difficult to think of the one apart from the other.

Jesus’ dramatic hyperbole shows the level of commitment required to have a righteousness of one’s own derived from the law, if such a thing were even possible, which it is not: For God has done what the law, weakened by the flesh, could not do.⁸⁸ So, ultimately Jesus’ dramatic hyperbole was designed to draw those who had not yet gained the full knowledge of sin through the law into the blessedness of that knowledge, a truth which sets one amazingly free. For I have the desire to do what is right, but not the ability to carry it out,⁸⁹ sets one free from the burden of trying to have a righteousness of one’s own derived from the law and on course to seek the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.⁹⁰

Jesus continued to demonstrate God’s goodness as He continued to draw those with a superficial knowledge of sin into the blessedness of full knowledge, contrasting the teaching of God (Matthew 19:3-8) to that of the scribes and Pharisees (Matthew 5:31, 32 ESV).

“It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery [Table].

“Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ But I say to you, Do not take an oath at all,⁹¹ Jesus continued and explained this application with illustrations another application and another explanation, and a final application with its explanation (Matthew 5:34b-37 ESV):

either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not take an oath by your head, for you cannot make one hair white or black. Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.

Jesus’ contrasts continued, explained by a series of applications that would be daunting to even the most dedicated seeker of a righteousness of his own derived from the law. Yet, to anyone who has spent any significant time walking by the Spirit—as Jesus walked in the power of the Spirit⁹²—these “applications” are all too familiar as the very things the Holy Spirit reminds one, prompts one and empowers one to do on a case-by-case basis as the situations arise (Matthew 5:38-45a ESV).

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also [Table]. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you [Table].

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you [Table], so that you may be sons of your Father who is in heaven [Table].

Then Jesus explained how our Father in heaven demonstrates his goodness to all: For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.⁹³ He then questioned the value of the righteousness of those seeking a righteousness of their own derived from the law with illustrations, not to berate or condemn them but to draw them into the blessedness of the full knowledge of sin through the law (Matthew 5:46, 47 ESV):

For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? [Table]

Jesus concluded this section of his sermon with an application that should put the fear of God and instigate a change of course in any seeking a righteousness of his own derived from the law (Matthew 5:48 ESV [Table]):

You therefore must be perfect, as your heavenly Father is perfect.

I’ve gone long again and have simply run out of time to continue with the author’s first exercise or even consider the second. I was intrigued by the idea of considering Jesus’ “sermon on the mount” as a sermon, testing the author’s contention that a sermon is about one thing. I’m nowhere near clever enough to read Matthew 5-7 and decipher Jesus’ theme. So I asked Him.

The goodness of God was the answer that came to me, his idea rather than mine. Clearly, I’m not clever enough even to understand Jesus’ words, much less relate them to this theme, without recourse to Scriptures outside of the prescribed passage. And though I would love to continue with this theme, I need to move on at this time if there is any possibility that I can keep up with this course in the time allotted.

According to a note (42) in the NET, Jesus alluded to Isaiah 13:10, 34:4 and Joel 2:10 in Matthew 24:29. Tables comparing the Greek of Jesus’ allusion to that of the Septuagint follow.

Matthew 24:29b (NET Parallel Greek Text)	Isaiah 13:10b (Septuagint BLB)	Isaiah 13:10b (Septuagint Elpenor)
ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς	καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς	καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος, καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς
Matthew 24:29b (NET)	Isaiah 13:10b (NETS)	Isaiah 13:10b (English Elpenor)
the sun will be darkened, and the moon will not give its light;	and it will be dark when the sun rises, and the moon will not give its light.	and it shall be dark at sunrise, and the moon shall not give her light.

Matthew 24:29c (NET Parallel Greek Text)	Isaiah 34:4b (Septuagint BLB)	Isaiah 34:4a, c (Septuagint Elpenor)
καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται	καὶ πάντα τὰ ἄστρα πεσεῖται	καὶ τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν…καὶ πάντα τὰ ἄστρα πεσεῖται
Matthew 24:29c (NET)	Isaiah 34:4b (NETS)	Isaiah 34:4a, c (English Elpenor)
the stars will fall from heaven, and the powers of heaven will be shaken.	and all the stars shall fall	And all the powers of the heavens shall melt…and all the stars shall fall

Matthew 24:29b, d (NET Parallel Greek Text)	Joel 2:10b (Septuagint BLB)	Joel 2:10b (Septuagint Elpenor)
ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς…καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται	καὶ σεισθήσεται ὁ οὐρανός ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσιν	καὶ σεισθήσεται ὁ οὐρανός, ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσι
Matthew 24:29b, d (NET)	Joel 2:10b (NETS)	Joel 2:10b (English Elpenor)
the sun will be darkened, and the moon will not give its light…and the powers of heaven will be shaken.	and the sky shall be shaken. The sun and the moon shall grow dark	and the sky shall be shaken: the sun and the moon shall be darkened

According to a note (47) in the NET, Jesus alluded to Daniel 7:13 in Matthew 24:30. A table comparing the Greek of Jesus’ allusion to that of the Septuagint follows.

Matthew 24:30b (NET Parallel Greek Text)	Daniel 7:13b (Septuagint BLB) Table	Daniel 7:13b (Septuagint Elpenor)
τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος
Matthew 24:30b (NET)	Daniel 7:13b (NETS)	Daniel 7:13b (English Elpenor)
the Son of Man arriving on the clouds of heaven	as it were a son of man coming with the clouds of heaven	[one] coming with the clouds of heaven as the Son of man

According to a note (36) in the NET, Jesus alluded to Isaiah 13:10, 34:4 and Joel 2:10 in Mark 13:24, 25. Tables comparing the Greek of Jesus’ allusion to that of the Septuagint follow.

Mark 13:24b (NET Parallel Greek Text)	Isaiah 13:10b (Septuagint BLB)	Isaiah 13:10b (Septuagint Elpenor)
ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς	καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς	καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος, καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς
Mark 13:24b (NET)	Isaiah 13:10b (NETS)	Isaiah 13:10b (English Elpenor)
the sun will be darkened and the moon will not give its light;	and it will be dark when the sun rises, and the moon will not give its light.	and it shall be dark at sunrise, and the moon shall not give her light.

Mark 13:25 (NET Parallel Greek Text)	Isaiah 34:4b (Septuagint BLB)	Isaiah 34:4a, c (Septuagint Elpenor)
καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται	καὶ πάντα τὰ ἄστρα πεσεῖται	καὶ τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν…καὶ πάντα τὰ ἄστρα πεσεῖται
Mark 13:25 (NET)	Isaiah 34:4b (NETS)	Isaiah 34:4a, c (English Elpenor)
the stars will be falling from heaven, and the powers in the heavens will be shaken.	and all the stars shall fall	And all the powers of the heavens shall melt…and all the stars shall fall

Mark 13:24b, 25b (NET Parallel Greek Text)	Joel 2:10b (Septuagint BLB)	Joel 2:10b (Septuagint Elpenor)
ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς…καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται	καὶ σεισθήσεται ὁ οὐρανός ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσιν	καὶ σεισθήσεται ὁ οὐρανός, ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσι
Mark 13:24b, 25b (NET)	Joel 2:10b (NETS)	Joel 2:10b (English Elpenor)
the sun will be darkened, and the moon will not give its light…and the powers of heaven will be shaken.	and the sky shall be shaken. The sun and the moon shall grow dark	and the sky shall be shaken: the sun and the moon shall be darkened

According to a note (38) in the NET, Jesus alluded to Daniel 7:13 in Mark 13:26. A table comparing the Greek of Jesus’ allusion to that of the Septuagint follows.

Mark 13:26b (NET Parallel Greek Text)	Daniel 7:13b (Septuagint BLB) Table	Daniel 7:13b (Septuagint Elpenor)
τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος
Mark 13:26b (NET)	Daniel 7:13b (NETS)	Daniel 7:13b (English Elpenor)
the Son of Man arriving in the clouds	as it were a son of man coming with the clouds of heaven	[one] coming with the clouds of heaven as the Son of man

According to a note (66) in the NET, Jesus alluded to Isaiah 34:4 in Luke 21:26. A table comparing the Greek of Jesus’ allusion to that of the Septuagint follows.

Luke 21:26b (NET Parallel Greek Text)	Isaiah 34:4b (Septuagint BLB)	Isaiah 34:4a, c (Septuagint Elpenor)
αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται	N/A	καὶ τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν
Luke 21:26b (NET)	Isaiah 34:4b (NETS)	Isaiah 34:4a, c (English Elpenor)
for the powers of the heavens will be shaken	N/A	And all the powers of the heavens shall melt

According to a note (68) in the NET, Jesus alluded to Daniel 7:13 in Luke 21:27. A table comparing the Greek of Jesus’ allusion to that of the Septuagint follows.

Luke 21:27b (NET Parallel Greek Text)	Daniel 7:13b (Septuagint BLB) Table	Daniel 7:13b (Septuagint Elpenor)
τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος
Luke 21:27b (NET)	Daniel 7:13b (NETS)	Daniel 7:13b (English Elpenor)
the Son of Man arriving in a cloud	as it were a son of man coming with the clouds of heaven	[one] coming with the clouds of heaven as the Son of man

According to a note (18) in the NET, Paul quoted from Isaiah 52:15 in Romans 15:21. A table comparing the Greek of Paul’s quotation to that of the Septuagint follows.

Romans 15:21b (NET Parallel Greek Text)	Isaiah 52:15b (Septuagint BLB) Table	Isaiah 52:15b (Septuagint Elpenor)
οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ \|ὄψονται\|, καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν	οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν	οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἳ οὐκ ἀκηκόασι, συνήσουσι
Romans 15:21b (NET)	Isaiah 52:15b (NETS)	Isaiah 52:15b (English Elpenor)
“Those who were not told about him will see, and those who have not heard will understand.”	those who were not informed about him shall see and those who did not hear shall understand	they to whom no report was brought concerning him, shall see; and they who have not heard, shall consider

Tables comparing Psalm 37:11; 25:9; 34:2; 76:9; 147:6; 149:4; Jeremiah 17:9; 17:10; Isaiah 13:10; 34:4; Joel 2:10; Isaiah 52:15 and Jeremiah 50:34 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 37:11 (36:11); 25:9 (24:9); 34:2 (33:3); 76:9 (75:10); 147:6 (146:6); 149:4; Jeremiah 17:9; 17:10; Isaiah 13:10; 34:4; Joel 2:10; Isaiah 52:15 and Jeremiah 50:34 (27:34) in the Septuagint (BLB and Elpenor), and tables comparing Revelation 22:3; Mark 13:24, 25; 1 Peter 1:22, 23; Matthew 5:25; 5:13; 5:23 and 5:30 in the KJV and NET follow.

Psalm 37:11 (Tanakh)	Psalm 37:11 (KJV)	Psalm 37:11 (NET)
But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.	But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.	But the oppressed will possess the land and enjoy great prosperity.

Psalm 37:11 (Septuagint BLB)	Psalm 36:11 (Septuagint Elpenor)
οἱ δὲ πραεῖς κληρονομήσουσιν γῆν καὶ κατατρυφήσουσιν ἐπὶ πλήθει εἰρήνης	οἱ δὲ πραεῖς κληρονομήσουσι γῆν καὶ κατατρυφήσουσιν ἐπὶ πλήθει εἰρήνης
Psalm 36:11 (NETS)	Psalm 36:11 (English Elpenor)
But the meek shall inherit land and take delight in the abundance of peace.	But the meek shall inherit the earth; and shall delight [themselves] in the abundance of peace.

Psalm 25:9 (Tanakh)	Psalm 25:9 (KJV)	Psalm 25:9 (NET)
The meek will he guide in judgment: and the meek will he teach his way.	The meek will he guide in judgment: and the meek will he teach his way.	May he show the humble what is right. May he teach the humble his way.

Psalm 25:9 (Septuagint BLB)	Psalm 24:9 (Septuagint Elpenor)
ὁδηγήσει πραεῖς ἐν κρίσει διδάξει πραεῖς ὁδοὺς αὐτοῦ	ὁδηγήσει πραεῖς ἐν κρίσει, διδάξει πραεῖς ὁδοὺς αὐτοῦ
Psalm 24:9 (NETS)	Psalm 24:9 (English Elpenor)
The meek he will guide in justice; the meek he will teach his ways.	The meek will he guide in judgment: the meek will he teach his ways.

Psalm 34:2 (Tanakh)	Psalm 34:2 (KJV)	Psalm 34:2 (NET)
My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.	My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.	I will boast in the Lord; let the oppressed hear and rejoice.

Psalm 34:2 (Septuagint BLB)	Psalm 33:3 (Septuagint Elpenor)
ἐν τῷ κυρίῳ ἐπαινεσθήσεται ἡ ψυχή μου ἀκουσάτωσαν πραεῖς καὶ εὐφρανθήτωσαν	ἐν τῷ Κυρίῳ ἐπαινεθήσεται ἡ ψυχή μου· ἀκουσάτωσαν πρᾳεῖς, καὶ εὐφρανθήτωσαν
Psalm 33:3 (NETS)	Psalm 33:3 (English Elpenor)
In the Lord my soul shall be commended; let the meek hear and be glad.	My soul shall boast herself in the Lord: let the meek hear, and rejoice.

Psalm 76:9 (Tanakh)	Psalm 76:9 (KJV)	Psalm 76:9 (NET)
When God arose to judgment, to save all the meek of the earth. Selah.	When God arose to judgment, to save all the meek of the earth. Selah.	when God arose to execute judgment, and to deliver all the oppressed of the earth. (Selah)

Psalm 76:9 (Septuagint BLB)	Psalm 75:10 (Septuagint Elpenor)
ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν θεὸν τοῦ σῶσαι πάντας τοὺς πραεῖς τῆς γῆς διάψαλμα	ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν Θεὸν τοῦ σῶσαι πάντας τοὺς πραεῖς τῆς γῆς. (διάψαλμα)
Psalm 75:10 (NETS)	Psalm 75:10 (English Elpenor)
when God rose up to establish judgment, to save all the meek of the earth. Interlude on strings	when God arose to judgment, to save all the meek in heart. Pause.

Psalm 147:6 (Tanakh)	Psalm 147:6 (KJV)	Psalm 147:6 (NET)
The LORD lifteth up the meek: he casteth the wicked down to the ground.	The LORD lifteth up the meek: he casteth the wicked down to the ground.	The Lord lifts up the oppressed, but knocks the wicked to the ground.

Psalm 147:6 (Septuagint BLB)	Psalm 146:6 (Septuagint Elpenor)
ἀναλαμβάνων πραεῖς ὁ κύριος ταπεινῶν δὲ ἁμαρτωλοὺς ἕως τῆς γῆς	ἀναλαμβάνων πρᾳεῖς ὁ Κύριος, ταπεινῶν δὲ ἁμαρτωλοὺς ἕως τῆς γῆς
Psalm 146:6 (NETS)	Psalm 146:6 (English Elpenor)
when the Lord picks up the meek but humbles sinners to the ground.	The Lord lifts up the meek; but brings sinners down to the ground.

Psalm 149:4 (Tanakh)	Psalm 149:4 (KJV)	Psalm 149:4 (NET)
For the LORD taketh pleasure in his people: he will beautify the meek with salvation.	For the LORD taketh pleasure in his people: he will beautify the meek with salvation.	For the Lord takes delight in his people; he exalts the oppressed by delivering them.

Psalm 149:4 (Septuagint BLB)	Psalm 149:4 (Septuagint Elpenor)
ὅτι εὐδοκεῖ κύριος ἐν λαῷ αὐτοῦ καὶ ὑψώσει πραεῖς ἐν σωτηρίᾳ	ὅτι εὐδοκεῖ Κύριος ἐν τῷ λαῷ αὐτοῦ καὶ ὑψώσει πραεῖς ἐν σωτηρίᾳ
Psalm 149:4 (NETS)	Psalm 149:4 (English Elpenor)
because the Lord takes pleasure in his people, and he exalts the meek with deliverance.	For the Lord takes pleasure in his people; and will exalt the meek with salvation.

Jeremiah 17:9 (Tanakh)	Jeremiah 17:9 (KJV)	Jeremiah 17:9 (NET)
The heart is deceitful above all things, and desperately wicked: who can know it?	The heart is deceitful above all things, and desperately wicked: who can know it?	The human mind is more deceitful than anything else. It is incurably bad. Who can understand it?

Jeremiah 17:9 (Septuagint BLB)	Jeremiah 17:9 (Septuagint Elpenor)
βαθεῖα ἡ καρδία παρὰ πάντα καὶ ἄνθρωπός ἐστιν καὶ τίς γνώσεται αὐτόν	βαθεῖα ἡ καρδία παρά πάντα, καὶ ἄνθρωπός ἐστι· καὶ τίς γνώσεται αὐτόν
Jeremiah 17:9 (NETS)	Jeremiah 17:9 (English Elpenor)
The heart is deep above all else, and so is man, and who shall understand him?	The heart is deep beyond all things, and it is the man, and who can know him?

Jeremiah 17:10 (Tanakh)	Jeremiah 17:10 (KJV)	Jeremiah 17:10 (NET)
I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.	I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.	I, the Lord, probe into people’s minds. I examine people’s hearts. I deal with each person according to how he has behaved. I give them what they deserve based on what they have done.

Jeremiah 17:10 (Septuagint BLB)	Jeremiah 17:10 (Septuagint Elpenor)
ἐγὼ κύριος ἐτάζων καρδίας καὶ δοκιμάζων νεφροὺς τοῦ δοῦναι ἑκάστῳ κατὰ τὰς ὁδοὺς αὐτοῦ καὶ κατὰ τοὺς καρποὺς τῶν ἐπιτηδευμάτων αὐτοῦ	ἐγὼ Κύριος ἐτάζων καρδίας καὶ δοκιμάζων νεφροὺς τοῦ δοῦναι ἑκάστῳ κατὰ τὰς ὁδοὺς αὐτοῦ καὶ κατὰ τοὺς καρποὺς τῶν ἐπιτηδευμάτων αὐτοῦ
Jeremiah 17:10 (NETS)	Jeremiah 17:10 (English Elpenor)
I, the Lord, am one who tests hearts and examines kidneys, to give to each according to his ways and according to the fruit of his doings.	I the Lord try the hearts, and prove the reins, to give to every one according to his ways, and according to the fruits of his devices.

Isaiah 13:10 (Tanakh)	Isaiah 13:10 (KJV)	Isaiah 13:10 (NET)
For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.	For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.	Indeed the stars in the sky and their constellations no longer give out their light; the sun is darkened as soon as it rises, and the moon does not shine.

Isaiah 13:10 (Septuagint BLB)	Isaiah 13:10 (Septuagint Elpenor)
οἱ γὰρ ἀστέρες τοῦ οὐρανοῦ καὶ ὁ Ὠρίων καὶ πᾶς ὁ κόσμος τοῦ οὐρανοῦ τὸ φῶς οὐ δώσουσιν καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς	οἱ γὰρ ἀστέρες τοῦ οὐρανοῦ καὶ ὁ ᾿Ωρίων καὶ πᾶς ὁ κόσμος τοῦ οὐρανοῦ τὸ φῶς οὐ δώσουσι, καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος, καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς
Isaiah 13:10 (NETS)	Isaiah 13:10 (English Elpenor)
For the stars of heaven and Orion and all the ornament of heaven will not give light, and it will be dark when the sun rises, and the moon will not give its light.	For the stars of heaven, and Orion, and all the host of heaven, shall not give their light; and it shall be dark at sunrise, and the moon shall not give her light.

Isaiah 34:4 (Tanakh)	Isaiah 34:4 (KJV)	Isaiah 34:4 (NET)
And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.	And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.	All the stars in the sky will fade away, the sky will roll up like a scroll; all its stars will wither, like a leaf withers and falls from a vine or a fig withers and falls from a tree.

Isaiah 34:4 (Septuagint BLB)	Isaiah 34:4 (Septuagint Elpenor)
καὶ ἑλιγήσεται ὁ οὐρανὸς ὡς βιβλίον καὶ πάντα τὰ ἄστρα πεσεῖται ὡς φύλλα ἐξ ἀμπέλου καὶ ὡς πίπτει φύλλα ἀπὸ συκῆς	καὶ τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν, καὶ ἑλιγήσεται ὁ οὐρανὸς ὡς βιβλίον, καὶ πάντα τὰ ἄστρα πεσεῖται ὡς φύλλα ἐξ ἀμπέλου καὶ ὡς πίπτει φύλλα ἀπὸ συκῆς
Isaiah 34:4 (NETS)	Isaiah 34:4 (English Elpenor)
Heaven shall roll up like a scroll, and all the stars shall fall like leaves from a vine and as leaves fall from a fig tree.	And all the powers of the heavens shall melt, and the sky shall be rolled up like a scroll: and all the stars shall fall like leaves from a vine, and as leaves fall from a fig-tree.

Joel 2:10 (Tanakh)	Joel 2:10 (KJV)	Joel 2:10 (NET)
Before them the earth quaketh, the heavens tremble; the sun and the moon are become black, and the stars withdraw their shining.	The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining:	The earth quakes before them; the sky reverberates. The sun and the moon grow dark; the stars refuse to shine.

Joel 2:10 (Septuagint BLB)	Joel 2:10 (Septuagint Elpenor)
πρὸ προσώπου αὐτῶν συγχυθήσεται ἡ γῆ καὶ σεισθήσεται ὁ οὐρανός ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσιν καὶ τὰ ἄστρα δύσουσιν τὸ φέγγος αὐτῶν	πρὸ προσώπου αὐτῶν συγχυθήσεται ἡ γῆ καὶ σεισθήσεται ὁ οὐρανός, ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσι, καὶ τὰ ἄστρα δύσουσι τὸ φέγγος αὐτῶν
Joel 2:10 (NETS)	Joel 2:10 (English Elpenor)
The earth shall be disturbed before them, and the sky shall be shaken. The sun and the moon shall grow dark, and the stars shall shed their brightness.	Before them the earth shall be confounded, and the sky shall be shaken: the sun and the moon shall be darkened, and the stars shall withdraw their light.

Isaiah 52:15 (Tanakh)	Isaiah 52:15 (KJV)	Isaiah 52:15 (NET)
So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.	So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.	so now he will startle many nations. Kings will be shocked by his exaltation, for they will witness something unannounced to them, and they will understand something they had not heard about.

Isaiah 52:15 (Septuagint BLB)	Isaiah 52:15 (Septuagint Elpenor)
οὕτως θαυμάσονται ἔθνη πολλὰ ἐπ᾽ αὐτῷ καὶ συνέξουσιν βασιλεῖς τὸ στόμα αὐτῶν ὅτι οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν	οὕτω θαυμάσονται ἔθνη πολλὰ ἐπ᾿ αὐτῷ, καὶ συνέξουσι βασιλεῖς τὸ στόμα αὐτῶν· ὅτι οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἳ οὐκ ἀκηκόασι, συνήσουσι
Isaiah 52:15 (NETS)	Isaiah 52:15 (English Elpenor)
so shall many nations be astonished at him, and kings shall shut their mouth, because those who were not informed about him shall see and those who did not hear shall understand.	Thus shall many nations wonder at him; and kings shall keep their mouths shut: for they to whom no report was brought concerning him, shall see; and they who have not heard, shall consider.

Jeremiah 50:34 (Tanakh)	Jeremiah 50:34 (KJV)	Jeremiah 50:34 (NET)
Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.	Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.	But the one who will rescue them is strong. His name is the Lord of Heaven’s Armies. He will strongly champion their cause. As a result he will bring peace and rest to the earth, but trouble and turmoil to the people who inhabit Babylonia.

Jeremiah 50:34 (Septuagint BLB)	Jeremiah 27:34 (Septuagint Elpenor)
καὶ ὁ λυτρούμενος αὐτοὺς ἰσχυρός κύριος παντοκράτωρ ὄνομα αὐτῷ κρίσιν κρινεῖ πρὸς τοὺς ἀντιδίκους αὐτοῦ ὅπως ἐξάρῃ τὴν γῆν καὶ παροξυνεῖ τοῖς κατοικοῦσι Βαβυλῶνα	καὶ ὁ λυτρούμενος αὐτοὺς ἰσχυρός, Κύριος παντοκράτωρ ὄνομα αὐτῷ· κρίσιν κρινεῖ πρὸς τοὺς ἀντιδίκους αὐτοῦ, ὅπως ἐξάρῃ τὴν γῆν, καὶ παροξυνεῖ τοῖς κατοικοῦσι Βαβυλῶνα
Jeremiah 27:34 (NETS)	Jeremiah 27:34 (English Elpenor)
And he that redeems them is strong; the Lord Almighty is his name. He will judge with judgment against his adversaries, that he may destroy the earth, and for those that inhabit Babylon he will incite	But their Redeemer is strong; the Lord Almighty is his name: he will enter into judgment with his adversaries, that he may destroy the earth;

Revelation 22:3 (NET)	Revelation 22:3 (KJV)
And there will no longer be any curse, and the throne of God and the Lamb will be in the city. His servants will worship him,	And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:

Revelation 22:3 (NET Parallel Greek)	Revelation 22:3 (Stephanus Textus Receptus)	Revelation 22:3 (Byzantine Majority Text)
καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι. καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ	και παν καταναθεμα ουκ εσται ετι και ο θρονος του θεου και του αρνιου εν αυτη εσται και οι δουλοι αυτου λατρευσουσιν αυτω	και παν καταθεμα ουκ εσται εκει και ο θρονος του θεου και του αρνιου εν αυτη εσται και οι δουλοι αυτου λατρευσουσιν αυτω

Mark 13:24, 25 (NET)	Mark 13:24, 25 (KJV)
“But in those days, after that suffering, the sun will be darkened and the moon will not give its light;	But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,

Mark 13:24 (NET Parallel Greek)	Mark 13:24 (Stephanus Textus Receptus)	Mark 13:24 (Byzantine Majority Text)
Ἀλλὰ ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλῖψιν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς,	αλλ εν εκειναις ταις ημεραις μετα την θλιψιν εκεινην ο ηλιος σκοτισθησεται και η σεληνη ου δωσει το φεγγος αυτης	αλλ εν εκειναις ταις ημεραις μετα την θλιψιν εκεινην ο ηλιος σκοτισθησεται και η σεληνη ου δωσει το φεγγος αυτης

the stars will be falling from heaven, and the powers in the heavens will be shaken.

And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.

Mark 13:25 (NET Parallel Greek)	Mark 13:25 (Stephanus Textus Receptus)	Mark 13:25 (Byzantine Majority Text)
καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται	και οι αστερες του ουρανου εσονται εκπιπτοντες και αι δυναμεις αι εν τοις ουρανοις σαλευθησονται	και οι αστερες του ουρανου εσονται εκπιπτοντες και αι δυναμεις αι εν τοις ουρανοις σαλευθησονται

1 Peter 1:22, 23 (NET)	1 Peter 1:22, 23 (KJV)
You have purified your souls by obeying the truth in order to show sincere mutual love. So love one another earnestly from a pure heart.	Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

1 Peter 1:22 (NET Parallel Greek)	1 Peter 1:22 (Stephanus Textus Receptus)	1 Peter 1:22 (Byzantine Majority Text)
Τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας εἰς φιλαδελφίαν ἀνυπόκριτον, ἐκ [καθαρᾶς] καρδίας ἀλλήλους ἀγαπήσατε ἐκτενῶς	τας ψυχας υμων ηγνικοτες εν τη υπακοη της αληθειας δια πνευματος εις φιλαδελφιαν ανυποκριτον εκ καθαρας καρδιας αλληλους αγαπησατε εκτενως	τας ψυχας υμων ηγνικοτες εν τη υπακοη της αληθειας δια πνευματος εις φιλαδελφιαν ανυποκριτον εκ καθαρας καρδιας αλληλους αγαπησατε εκτενως

You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God.

Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

1 Peter 1:23 (NET Parallel Greek)	1 Peter 1:23 (Stephanus Textus Receptus)	1 Peter 1:23 (Byzantine Majority Text)
ἀναγεγεννημένοι οὐκ ἐκ σπορᾶς φθαρτῆς ἀλλὰ ἀφθάρτου διὰ λόγου ζῶντος θεοῦ καὶ μένοντος	αναγεγεννημενοι ουκ εκ σπορας φθαρτης αλλα αφθαρτου δια λογου ζωντος θεου και μενοντος εις τον αιωνα	αναγεγεννημενοι ουκ εκ σπορας φθαρτης αλλα αφθαρτου δια λογου ζωντος θεου και μενοντος εις τον αιωνα

Matthew 5:25 (NET)	Matthew 5:25 (KJV)
Reach agreement quickly with your accuser while on the way to court, or he may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.	Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

Matthew 5:25 (NET Parallel Greek)	Matthew 5:25 (Stephanus Textus Receptus)	Matthew 5:25 (Byzantine Majority Text)
ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχύ, ἕως ὅτου εἶ μετ᾿ αὐτοῦ ἐν τῇ ὁδῷ, μήποτε σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ καὶ ὁ κριτὴς τῷ ὑπηρέτῃ καὶ εἰς φυλακὴν βληθήσῃ	ισθι ευνοων τω αντιδικω σου ταχυ εως οτου ει εν τη οδω μετ αυτου μηποτε σε παραδω ο αντιδικος τω κριτη και ο κριτης σε παραδω τω υπηρετη και εις φυλακην βληθηση	ισθι ευνοων τω αντιδικω σου ταχυ εως οτου ει εν τη οδω μετ αυτου μηποτε σε παραδω ο αντιδικος τω κριτη και ο κριτης σε παραδω τω υπηρετη και εις φυλακην βληθηση

Matthew 5:13 (NET)	Matthew 5:13 (KJV)
“You are the salt of the earth. But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people!	Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

Matthew 5:13 (NET Parallel Greek)	Matthew 5:13 (Stephanus Textus Receptus)	Matthew 5:13 (Byzantine Majority Text)
ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων	υμεις εστε το αλας της γης εαν δε το αλας μωρανθη εν τινι αλισθησεται εις ουδεν ισχυει ετι ει μη βληθηναι εξω και καταπατεισθαι υπο των ανθρωπων	υμεις εστε το αλας της γης εαν δε το αλας μωρανθη εν τινι αλισθησεται εις ουδεν ισχυει ετι ει μη βληθηναι εξω και καταπατεισθαι υπο των ανθρωπων

Matthew 5:23 (NET)	Matthew 5:23 (KJV)
So then, if you bring your gift to the altar and there you remember that your brother has something against you,	Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;

Matthew 5:23 (NET Parallel Greek)	Matthew 5:23 (Stephanus Textus Receptus)	Matthew 5:23 (Byzantine Majority Text)
ἐὰν οὖν προσφέρῃς τὸ δῶρον σου ἐπὶ τὸ θυσιαστήριον κακεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ	εαν ουν προσφερης το δωρον σου επι το θυσιαστηριον κακει μνησθης οτι ο αδελφος σου εχει τι κατα σου	εαν ουν προσφερης το δωρον σου επι το θυσιαστηριον και εκει μνησθης οτι ο αδελφος σου εχει τι κατα σου

Matthew 5:30 (NET)	Matthew 5:30 (KJV)
If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.	And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

Matthew 5:30 (NET Parallel Greek)	Matthew 5:30 (Stephanus Textus Receptus)	Matthew 5:30 (Byzantine Majority Text)
καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ· συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμα σου εἰς γέενναν ἀπέλθῃ	και ει η δεξια σου χειρ σκανδαλιζει σε εκκοψον αυτην και βαλε απο σου συμφερει γαρ σοι ινα αποληται εν των μελων σου και μη ολον το σωμα σου βληθη εις γεενναν	και ει η δεξια σου χειρ σκανδαλιζει σε εκκοψον αυτην και βαλε απο σου συμφερει γαρ σοι ινα αποληται εν των μελων σου και μη ολον το σωμα σου βληθη εις γεενναν

Christ-Centered Preaching, Chapter 4, Part 3

Back to Justice and Mercy Revisited, Part 2

Back to Justice and Mercy Revisited, Part 4

¹ Galatians 4:4b (ESV)

² 2 Corinthians 3:7a (ESV) Table

³ 2 Corinthians 3:9a (ESV) Table

⁴ Romans 3:20b (ESV)

⁵ Matthew 5:3a (ESV)

⁶ Matthew 5:3b (ESV)

⁷ Matthew 5:4a (ESV)

⁸ Matthew 5:4b (ESV)

⁹ Matthew 5:5a (ESV)

¹⁰ Matthew 5:5b (ESV)

¹¹ Psalm 37:11 (ESV)

¹² Psalm 25:9 (ESV)

¹³ Psalm 34:2 (ESV)

¹⁴ Psalm 76:9 (ESV)

¹⁵ Psalm 147:6 (ESV)

¹⁶ Psalm 149:4 (ESV)

¹⁷ Romans 7:18b (ESV) Table

¹⁸ Matthew 5:6a (ESV)

¹⁹ Matthew 5:6b (ESV)

²⁰ Philippians 3:9b (NET)

²¹ Luke 4:14b (ESV)

²² Galatians 5:16b (ESV)

²³ Romans 13:10b (ESV)

²⁴ Galatians 5:22b, 23a (ESV)

²⁵ Galatians 5:23b (ESV) Table

²⁶ Matthew 5:7 (ESV)

²⁷ Romans 7:18b (ESV) Table

²⁸ Philippians 2:12b, 13 (ESV)

²⁹ Romans 9:16 (ESV) Table

³⁰ Matthew 5:7a (ESV)

³¹ Matthew 5:7b (ESV)

³² Matthew 5:8 (ESV)

³³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἔτι here, where the Byzantine Majority Text had εκει (“there, in that place, to that place”).

³⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κατάθεμα here, where the Stephanus Textus Receptus had καταναθεμα (KJV: curse).

³⁵ The NET parallel Greek text had Ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had Ἀλλ’.

³⁶ The NET parallel Greek text and NA²⁸ had πίπτοντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκπιπτοντες (KJV: fall).

³⁷ The NET parallel Greek text and NA²⁸ had ἐκ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁸ Matthew 24:30b (ESV)

³⁹ Matthew 5:8b (ESV)

⁴⁰ 1 Timothy 1:5 (ESV)

⁴¹ 2 Timothy 2:22 (ESV)

⁴² The Stephanus Textus Receptus and Byzantine Majority Text had δια πνευματος (KJV: through the Spirit) here. The NET parallel Greek text and NA²⁸ did not.

⁴³ The Stephanus Textus Receptus and Byzantine Majority Text had εις τον αιωνα (KJV: for ever) here. The NET parallel Greek text and NA²⁸ did not.

⁴⁴ 2 Timothy 2:22a (ESV)

⁴⁵ Matthew 5:8a (ESV)

⁴⁶ Matthew 5:8b (ESV)

⁴⁷ Matthew 5:9 (ESV)

⁴⁸ John 1:10-13 (ESV)

⁴⁹ The Stephanus Textus Receptus and Byzantine Majority Text had σε παραδω (KJV: deliver thee) repeated here. The NET parallel Greek text and NA²⁸ did not.

⁵⁰ Matthew 5:25, 26 (ESV)

⁵¹ The final clause in verse 34 of the Elpenor Septuagint—καὶ παροξυνεῖ τοῖς κατοικοῦσι Βαβυλῶνα—was not translated in the Elpenor parallel English.

⁵² Matthew 5:9a (ESV)

⁵³ Matthew 5:9b (ESV)

⁵⁴ Matthew 5:10a (ESV)

⁵⁵ Matthew 5:10b (ESV)

⁵⁶ Matthew 5:11 (ESV) Table

⁵⁷ Matthew 5:12a (ESV)

⁵⁸ Philippians 2:13b (ESV) Table

⁵⁹ Matthew 5:12b (ESV)

⁶⁰ Matthew 5:12c (ESV)

⁶¹ Matthew 5:13a (ESV)

⁶² The NET parallel Greek text and NA²⁸ had βληθὲν, a passive participle of βάλλω here, where the Stephanus Textus Receptus and Byzantine Majority Text had the passive infinitive βληθηναι (KJV: to be cast).

⁶³ The Stephanus Textus Receptus and Byzantine Majority Text had και here. The NET parallel Greek text and NA²⁸ did not.

⁶⁴ Matthew 5:13b (ESV)

⁶⁵ Matthew 5:14a (ESV)

⁶⁶ Matthew 5:14b, 15 (ESV)

⁶⁷ Matthew 5:16a (ESV)

⁶⁸ Matthew 5:16b (ESV)

⁶⁹ Philippians 2:13b (ESV) Table

⁷⁰ Matthew 5:17a (ESV)

⁷¹ Matthew 5:17b (ESV)

⁷² John 3:21b (ESV)

⁷³ Matthew 5:18 (ESV)

⁷⁴ Matthew 5:19, 20 (ESV)

⁷⁵ Galatians 5:16b (ESV)

⁷⁶ Luke 4:14b (ESV)

⁷⁷ Romans 13:10b (ESV)

⁷⁸ Galatians 5:22b, 23a (ESV)

⁷⁹ Matthew 5:21 (ESV)

⁸⁰ Matthew 5:22 (ESV) Table

⁸¹ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κακεῖ here, where the Byzantine Majority Text had καί εκει.

⁸² Genesis 4:9b (ESV) Table

⁸³ Romans 14:13 (ESV)

⁸⁴ Philippians 3:9b (ESV)

⁸⁵ Matthew 5:27 (ESV) Table

⁸⁶ Matthew 5:28 (ESV) Table

⁸⁷ The NET parallel Greek text and NA²⁸ had ἀπέλθῃ, a form of ἀπέρχομαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had βληθη (KJV: should be cast), a form of βάλλω.

⁸⁸ Romans 8:3a (ESV)

⁸⁹ Romans 7:18b (ESV) Table

⁹⁰ Philippians 3:9b (NET)

⁹¹ Matthew 5:33, 34a (ESV)

⁹² Luke 4:14b (ESV)

⁹³ Matthew 5:45b (ESV) Table

The Gospel and the Religious Mind

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

Tag Archives: Matthew 5:25-26

Justice and Mercy Revisited, Part 4

Christ-Centered Preaching, Chapter 4, Part 2