I’ve been considering yehôvâh’s fearful pronouncement: I punish (pâqad, פק) the sons, grandsons, and great-grandsons for the sin of the fathers who reject me…[1] By way of review, I didn’t find anything about the Hebrew word itself that would compel anyone to translate פקד (pâqad) I punish. While I don’t have any particular quarrel with calling the plague of Exodus 32:35 a punishment, I’m not convinced it justifies translating pâqad I punish (פקדי) and I will indeed punish (ופקדתי) beyond this limited context.[2]
After a kind of thought experiment I concluded that the translation of פקד (pâqad) as I punish in Deuteronomy 5:9 was a perpetuation of an erroneous popular notion of religious minds that was clearly corrected in Ezekiel 18.[3] Though the fixation on punishment in Leviticus 18:25 was difficult for me to unravel, it hasn’t really dissuaded me from the idea that yehôvâh visits iniquity itself upon descendants to consign all to disobedience so that he may show mercy to them all.[4]
In another essay I began to consider the story of Joseph’s brothers (Genesis 42-45) as a narrative example of bearing iniquity. Here I’ll continue in that light with the peace-offering (shelem, שלמיו) sacrifice.
| Masoretic Text |
Septuagint |
| Leviticus 7:18 (Tanakh) |
Leviticus 7:18 (NET) |
Leviticus 7:8 (NETS) |
Leviticus 7:18 (Elpenor English) |
| And if any of the flesh of the sacrifice of his peace-offerings (שְׁלָמָ֜יו) be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear (תִּשָּֽׂא) his iniquity (עֲוֹנָ֥הּ). |
If some of the meat of his peace-offering (שלמיו) sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it since it is spoiled, and the person who eats from it will bear (nâśâʼ, תשׁא) his punishment for iniquity (ʽâvôn, עונה). |
But if when eating, he should eat some of the meat on the third day, it will not be accepted for him who offers it, nor shall it be credited to him. It is a defilement, and the soul who eats any of it shall assume (λήμψεται [Table4 below]) the guilt (ἁμαρτίαν). |
And if he do at all eat of the flesh on the third day, it shall not be accepted for him that offers: it shall not be reckoned to him, it is pollution; and whatsoever soul shall eat of it, shall bear (λήψεται) his iniquity (ἁμαρτίαν). |
The NET translators’ interpretation is most familiar and congenial to the social construction of my reality growing up. Without refrigeration meat would spoil. So the punishment for the iniquity of eating meat on the third day would be diarrhea, vomiting or worse. By this interpretation יהוה (yehôvâh) seems considerably more permissive than the USDA:
Last night I left cooked roast beef on the counter to cool before refrigerating, but fell asleep and discovered it this morning. I immediately put it in the refrigerator. Since the meat is cooked, shouldn’t it be safe to eat?
The U.S. Department of Agriculture’s Meat and Poultry Hotline receives similar calls every day from consumers who are confused about how to keep their food safe. The answer to this caller’s question is that the roast beef should be thrown out. Why? Because leaving food out too long at room temperature can cause bacteria (such as Staphylococcus aureus, Salmonella Enteritidis, Escherichia coli O157:H7, and Campylobacter) to grow to dangerous levels that can cause illness.
I’ve learned, when confronted with contrasts such as this, to resist my native reasoning: “God believed thus and such but now we know better.” USDA guidelines are written with the contemporary physiology of citizens of the USA in mind. I think I have good reasons to suspect that the ancient descendants of Jacob were heartier souls than we. At least they hadn’t waged indiscriminate warfare against their own digestive and immune systems with antibiotics. It’s entirely possible the bacteria that harm us would have been handled by their immune systems. The people of ancient Israel may have suffered no digestive distress from eating unrefrigerated meat, even on the third day.
The iniquity of eating the meat of the peace-offering (shelem, שלמים) on the third day was explained later in Leviticus.
| Masoretic Text |
Septuagint |
| Leviticus 19:8a (Tanakh) |
Leviticus 19:8a (NET) |
Leviticus 19:8a (NETS) |
Leviticus 19:8a (Elpenor English) |
| But every one that eateth it shall bear (יִשָּׂ֔א) his iniquity (עֲוֹנ֣וֹ), because he hath profaned the holy thing (קֹ֥דֶשׁ) of HaShem… |
and the one who eats it will bear (nâśâʼ, ישׁא) his punishment for iniquity (ʽâvôn, עונו) because he has profaned what is holy (qôdesh, קדש) to the Lord. |
And he who eats it shall assume (λήμψεται) guilt (ἁμαρτίαν) because he has profaned what is holy (ἅγια) to the Lord… |
And he that eats it shall bear (λήψεται) his iniquity (ἁμαρτίαν), because he has profaned the holy things (ἅγια) of the Lord… |
In other words, יהוה (yehôvâh) declared that the meat of the peace-offering was not to be eaten on the third day. Anyone, therefore, who ate the meat of the peace-offering on the third day had profaned what is holy to the Lord (e.g., his own word declaring that the meat should not be eaten on the third day) and shall bear his iniquity. The one who disobeys יהוה (yehôvâh) is subject to misunderstanding and confusion similar to that experienced by Joseph’s brothers. The sinner’s thoughts stray from faith—The LORD (יְהֹוָ֥ה) is my shepherd; I shall not want[5]—into mistrust—“God will get me if I don’t watch out.”
I didn’t bear my iniquity with anything like the aplomb of Joseph’s brothers. I felt obligated to become an atheist when God didn’t “get me” even though I had failed to “watch out.” Those who profaned what is holy to the Lord were told precisely how to bear their iniquity with aplomb (Leviticus 5:14-16). And I don’t see any reason to burden factual information regarding what transpires within the soul that profanes God’s holy word with the concept punishment. What seemed like diarrhea or vomiting in the NET translation of Leviticus 7 becomes a very different “punishment” in Leviticus 19.
| Masoretic Text |
Septuagint |
| Leviticus 19:8 (Tanakh) |
Leviticus 19:8 (NET) |
Leviticus 19:8 (NETS) |
Leviticus 19:8 (Elpenor English) |
| But every one that eateth it shall bear (יִשָּׂ֔א) his iniquity (עֲוֹנ֣וֹ), because he hath profaned the holy thing (קֹ֥דֶשׁ) of HaShem; and that soul shall be cut off from his people. |
and the one who eats it will bear (nâśâʼ, ישׁא) his punishment for iniquity (ʽâvôn, עונו) because he has profaned what is holy (qôdesh, קדש) to the Lord. That person will be cut off from his people. |
And he who eats it shall assume (λήμψεται) guilt (ἁμαρτίαν) because he has profaned what is holy (ἅγια) to the Lord, and the souls who eat it shall be exterminated from their people. |
And he that eats it shall bear (λήψεται) his iniquity (ἁμαρτίαν), because he has profaned the holy things (ἅγια) of the Lord; and the souls that eat it shall be destroyed from among their people. |
Rather than gastric distress the “punishment” for profaning what is holy to the Lord is, That person will be cut off (exterminated, destroyed) from (among) his people. In Leviticus 7 this was true of him who ate having his uncleanness upon him.
| Masoretic Text |
Septuagint |
| Leviticus 7:20 (Tanakh) |
Leviticus 7:20 (NET) |
Leviticus 7:10 (NETS) |
Leviticus 7:20 (Elpenor English) |
| But the soul that eateth of the flesh of the sacrifice of peace-offerings (הַשְּׁלָמִים֙), that pertain unto HaShem, having his uncleanness upon him, that soul shall be cut off from his people. |
The person who eats meat from the peace-offering (shelem, השלמים) sacrifice which belongs to the Lord while that person’s uncleanness persists will be cut off from his people. |
But the soul who should eat any of the sacrifice of deliverance, which belongs to the Lord, and his uncleanness is on him—that soul shall be utterly destroyed from his people. |
And whatsoever soul shall eat of the flesh of the sacrifice of the peace-offering which is the Lord’s, and his uncleanness be upon him, that soul shall perish from his people. |
The Hebrew word translated cut off was ונכרתה (kârath). A note (29) in the NET explained:
The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.
In an article titled, “Karet or Being ‘Cut Off’ in Torah,” Derek Lemen[6] (following Jacob Milgrom) added “a denial of afterlife” to this list:
As Milgrom points out, karet may very well be both denial of afterlife and a decree from God that a person’s family line will come to an end.
Frankly, I’m not buying it in this context. Mr. Leman noted the lack of proportionality:
Jacob Milgrom categorizes and lists all the crimes in Torah that result in being cut off. The list is surprising. Offenses range from those which seem relatively minor (eating leaven during Passover week) to major (sacrificing children to Molech).
It didn’t dissuade him from titling the foregoing paragraph “Causes of the Karet Penalty.” I noted the lack of specificity when considered as a penalty. In Leviticus 7:18-20 “being cut off” reads like the additional penalty of an aggravated offence, while in Leviticus 19:8 it was simply tacked on to eating meat the third day. The lack of specificity and proportionality doesn’t sound like law to me, nor does it sound like the God I am beginning to know.
I can’t wish away the varied meanings of כָּרַת (kârath). Perhaps I can add another one, more in keeping with the idea that the story of Joseph’s brothers (Genesis 42-45) is a narrative example of bearing iniquity. I’m proposing that—that soul shall be cut off from his people—means what it sounds like in this context: the sinner is estranged from the righteous in his own soul much like Joseph’s brothers were estranged from Joseph, so estranged in fact that they couldn’t even recognize him as their brother.
And G-d spoke unto Noah, and to his sons with him, saying:[7] And I will establish My covenant with you; neither shall all flesh be cut off (kârath, יִכָּרֵ֧ת) any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’[8] This first occurrence, referencing the story of the flood (Genesis 7, 8), defines יִכָּרֵ֧ת (kârath) as death but also potentially extirpation, “the end of a family line,” for all family lines but Noah’s ended at the flood. The Greek word ἀποθανεῖται (a form of ἀποθνήσκω) in the Septuagint seems to favor death only.
And Jesus said, “Go!” So the demons came out and went into the pigs,[9] and the herd[10] rushed down the steep slope into the lake and drowned (ἀπέθανον, another form of ἀποθνήσκω) in the water.[11] But even Moses[12] revealed that the dead are raised in the passage about the bush, Jesus said, where he calls the Lord the God of Abraham and the[13] God of Isaac and the[14] God of Jacob. Now he is not God of the dead, but of the living, for all live before him.[15] Assuming that those who are never born do not live before him (and that may or may not be a questionable assumption), it is difficult to discern whether death or extirpation would be the more tragic to the Holy Spirit.
The next occurrence of כָּרַ֧ת (kârath) seems completely different (Genesis 15:18 Tanakh).
In that day HaShem made (kârath, כָּרַ֧ת) a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;
It was translated διέθετο (a form of διατίθεμαι) in the Septuagint and was used for the same purpose in Peter’s sermon at the temple after Pentecost (Acts 3:25 NET).
You are the sons of the prophets and of the covenant that God made (διέθετο, a form of διατίθεμαι) with your[16] ancestors, saying to Abraham, ‘And in[17] your descendants all the nations of the earth will be blessed.’
Forms of כָּרַת (kârath) were used four other times in Genesis in a similar way and translated as follows in the Septuagint.
| Reference |
Tanakh |
Hebrew |
Greek |
Elpenor English |
| Genesis 15:18 |
made |
כָּרַ֧ת |
διέθετο, a form of διατίθεμαι |
made |
| Genesis 21:27 |
made |
וַיִּכְרְת֥וּ |
διέθεντο, a form of διατίθημι |
made |
| Genesis 21:32 |
made |
וַיִּכְרְת֥וּ |
διέθεντο, a form of διατίθημι |
made |
| Genesis 26:28 |
make |
וְנִכְרְתָ֥ה |
διαθησόμεθα, another form of διατίθημι |
will make |
| Genesis 31:44 |
make |
נִכְרְתָ֥ה |
διαθώμεθα, another form of διατίθημι |
make |
Genesis 17:14 stands apart.
| Masoretic Text |
Septuagint |
| Genesis 17:14 (Tanakh) |
Genesis 17:14 (NET) |
Genesis 17:14 (NETS) |
Genesis 17:14 (Elpenor English) |
| And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’ |
Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.” |
And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.” |
And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant. |
The phrase τῇ ἡμέρᾳ τῇ ὀγδόῃ (on the eighth day) is not found in the Masoretic text. Whether it was added by the rabbis or removed by the Masoretes is uncertain, but it changes the verse significantly from a threat of legal jeopardy against a recalcitrant adult (who for some unknown and unspecified reason was not circumcised as an infant) to a warning to the parents of a male infant. The rabbis chose ἐξολεθρευθήσεται or ἐξολοθρευθήσεται (Table20 below) for וְנִכְרְתָ֛ה (kârath) here. Both are passive forms of ἐξολεθρεύω, translated “shall be destroyed” (NETS) and shall be utterly destroyed (English Elpenor), though they might have been translated “will be ruined” or “will suffer serious damage” from his people, kin, family.
I’m thinking here of the trouble (Genesis 42:1-20) Joseph caused his brothers. Being thrown into a pit and sold as a slave (Genesis 37:23-28) strained, to say the least, Joseph’s sense of brotherhood. A man raised by parents who refused to have him circumcised, or a man who himself refused to be circumcised, profaning the word of God, would incite various forms of retaliation among his “brothers.” Joseph’s vengeance was strictly limited by something not entirely unlike the Holy Spirit’s ἐγκράτεια, (NET: self-control). But such a man as described above could “suffer serious damage” from his brothers. And this warning sounds more like the God Jesus revealed.
Paul recalled an interesting detail about Saul’s encounter with Jesus on the road to Damascus: Saul, Saul, why are you persecuting me? Jesus said. You are hurting yourself by kicking against the goads.[18] I admit, I misunderstood King James’ English: it is hard for thee (σκληρόν σοι) to kick against the pricks. I thought Jesus was concerned about what Saul was doing to Him rather than what Saul did to himself.
The final occurrence of תִכָּרֵ֥ת (kârath) in Genesis is found in Joseph’s solution to Pharaoh’s dreams. Joseph prophesied: seven years of famine…shall consume (kâlâh, וְכִלָּ֥ה; Septuagint: ἀναλώσει, a form of ἀναλίσκω) the land;[19] the thing is established by G-d, and G-d will shortly bring it to pass.[20] But if Pharaoh stored a fifth of the produce of seven years of abundance which would proceed the seven years of famine, the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish (תִכָּרֵ֥ת) not through the famine.[21]
Here תִכָּרֵ֥ת (kârath) may have meant death or extirpation of family lines or simply that people would flee the land of Egypt for greener pastures. The rabbis chose ἐκτριβήσεται (Table26 below), which was translated “the land will (shall) not be annihilated (utterly destroyed) by the famine” in English. If one is not overcome by the fear of (or a reverence for) punishment forms of ἐκτρίβω might have been translated “to drive out, get rid of.” Whatever תִכָּרֵ֥ת (kârath) meant here, the point is that God sent Joseph with a plan to negate or mitigate it.
Thus ye speak, God told Ezekiel to tell Israel, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?[22] In other words, if we are bearing our iniquity and cut off from the righteous (though transgressors probably constituted a significant majority of the population in Israel at that particular moment) how should we then live? Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?[23]
In the NETS translation of the Septuagint (Table30 below) this “death” was clearly of the “life’s a bitch and then you die” variety. This is not to say that it wouldn’t end in literal death eventually, but that the point was to “Turn back from your way by turning back.” Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.[24]
As one who is being rooted and grounded in love, and knowing the love of Christ that surpasses knowledge, I can’t help but notice that as God determined a famine for the land of Egypt he sent Joseph with a remedy that would keep the land from being cut off. This was Egypt where the descendants of Israel learned the sexualized worship that plagued them at Sinai and beyond. Cleary, God causes the sun to rise on the evil and the good (Matthew 5:43-45 NET):
You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy[25] and pray for those[26] who persecute you, so that you may be like (υἱοὶ; literally: a son of) your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
I’ll pick this up again in another essay. The entire table of occurrences of forms of כָּרַת (kârath) in Genesis follows.
| Reference |
Tanakh |
Hebrew |
Greek (BLB) / (Elpenor) |
Elpenor English |
| Genesis 9:11 |
be cut off |
יִכָּרֵ֧ת |
ἀποθανεῗται / ἀποθανεῖται |
any more die |
| Genesis 15:18 |
made |
כָּרַ֧ת |
διέθετο |
made |
| Genesis 17:14 |
shall be cut off |
וְנִכְרְתָ֛ה |
ἐξολεθρευθήσεται / ἐξολοθρευθήσεται |
shall be utterly destroyed |
| Genesis 21:27 |
made |
וַיִּכְרְת֥וּ |
διέθεντο |
made |
| Genesis 21:32 |
made |
וַיִּכְרְת֥וּ |
διέθεντο |
made |
| Genesis 26:28 |
make |
וְנִכְרְתָ֥ה |
διαθησόμεθα |
will make |
| Genesis 31:44 |
make |
נִכְרְתָ֥ה |
διαθώμεθα |
make |
| Genesis 41:36 |
perish |
תִכָּרֵ֥ת |
ἐκτριβήσεται |
shall…be utterly destroyed |
Tables comparing Deuteronomy 5:9; Leviticus 7:18; 19:8; Psalm 23:1; Leviticus 7:20; Genesis 9:8; 9:11; 15:18; 22:18; 17:14; 41:30; 41:32; 41:36; Ezekiel 33:10; 33:11 and 33:12 in the Tanakh, KJV and NET, and tables comparing Deuteronomy 5:9; Leviticus 7:18 (7:8); 19:8; Psalm 23:1 (22:1); Leviticus 7:20 (7:10); Genesis 9:8; 9:11; 15:18; 22:18; 17:14; 41:30; 41:32; 41:36; Ezekiel 33:10; 33:11 and 33:12 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Matthew 8:32; Luke 20:37; Acts 3:25 and Matthew 5:44 in the NET and KJV.
| Deuteronomy 5:9 (Tanakh) |
Deuteronomy 5:9 (KJV) |
Deuteronomy 5:9 (NET) |
| Thou shalt not bow down unto them, nor serve them; for I HaShem thy G-d am a jealous G-d, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me, |
Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, |
You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me, |
| Deuteronomy 5:9 (Septuagint BLB) |
Deuteronomy 5:9 (Septuagint Elpenor) |
| οὐ προσκυνήσεις αὐτοῗς οὐδὲ μὴ λατρεύσῃς αὐτοῗς ὅτι ἐγώ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῗς μισοῦσίν με |
οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσῃς αὐτοῖς, ὅτι ἐγώ εἰμι Κύριος ὁ Θεός σου, Θεὸς ζηλωτής, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με |
| Deuteronomy 5:9 (NETS) |
Deuteronomy 5:9 (English Elpenor) |
| You shall not do obeisance to them, nor are you to serve them, because I am the Lord your God, a jealous god, repaying the sins of fathers upon children to the third and fourth generation to those who hate me, |
Thou shalt not bow down to them, nor shalt thou serve them; for I am the Lord thy God, a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation to them that hate me, |
| Leviticus 7:18 (Tanakh) |
Leviticus 7:18 (KJV) |
Leviticus 7:18 (NET) |
| And if any of the flesh of the sacrifice of his peace-offerings be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear his iniquity. |
And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. |
If some of the meat of his peace-offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it since it is spoiled, and the person who eats from it will bear his punishment for iniquity. |
| Leviticus 7:18 (Septuagint BLB) |
Leviticus 7:18 (Septuagint Elpenor) |
| ἐὰν δὲ φαγὼν φάγῃ ἀπὸ τῶν κρεῶν τῇ ἡμέρᾳ τῇ τρίτῃ οὐ δεχθήσεται αὐτῷ τῷ προσφέροντι αὐτό οὐ λογισθήσεται αὐτῷ μίασμά ἐστιν ἡ δὲ ψυχή ἥτις ἐὰν φάγῃ ἀπ᾽ αὐτοῦ τὴν ἁμαρτίαν λήμψεται |
ἐὰν δὲ φαγὼν φάγῃ ἀπὸ τῶν κρεῶν τῇ ἡμέρᾳ τῇ τρίτῃ, οὐ δεχθήσεται αὐτῷ τῷ προσφέροντι αὐτό, οὐ λογισθήσεται αὐτῷ, μίασμά ἐστιν· ἡ δὲ ψυχή, ἥτις ἐὰν φάγῃ ἀπ᾿ αὐτοῦ, τὴν ἁμαρτίαν λήψεται |
| Leviticus 7:8 (NETS) |
Leviticus 7:18 (English Elpenor) |
| But if when eating, he should eat some of the meat on the third day, it will not be accepted for him who offers it, nor shall it be credited to him. It is a defilement, and the soul who eats any of it shall assume the guilt. |
And if he do at all eat of the flesh on the third day, it shall not be accepted for him that offers: it shall not be reckoned to him, it is pollution; and whatsoever soul shall eat of it, shall bear his iniquity. |
| Leviticus 19:8 (Tanakh) |
Leviticus 19:8 (KJV) |
Leviticus 19:8 (NET) |
| But every one that eateth it shall bear his iniquity, because he hath profaned the holy thing of HaShem; and that soul shall be cut off from his people. |
Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people. |
and the one who eats it will bear his punishment for iniquity because he has profaned what is holy to the Lord. That person will be cut off from his people. |
| Leviticus 7:20 (Tanakh) |
Leviticus 7:20 (KJV) |
Leviticus 7:20 (NET) |
| But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto HaShem, having his uncleanness upon him, that soul shall be cut off from his people. |
But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people. |
The person who eats meat from the peace-offering sacrifice which belongs to the Lord while that person’s uncleanness persists will be cut off from his people. |
| Leviticus 7:20 (Septuagint BLB) |
Leviticus 7:20 (Septuagint Elpenor) |
| ἡ δὲ ψυχή ἥτις ἐὰν φάγῃ ἀπὸ τῶν κρεῶν τῆς θυσίας τοῦ σωτηρίου ὅ ἐστιν κυρίου καὶ ἡ ἀκαθαρσία αὐτοῦ ἐπ᾽ αὐτοῦ ἀπολεῗται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς |
ἡ δὲ ψυχή, ἥτις ἐὰν φάγῃ ἀπὸ τῶν κρεῶν τῆς θυσίας τοῦ σωτηρίου, ὅ ἐστι Κυρίου, καὶ ἡ ἀκαθαρσία αὐτοῦ ἐπ᾿ αὐτῷ, ἀπολεῖται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς |
| Leviticus 7:10 (NETS) |
Leviticus 7:20 (English Elpenor) |
| But the soul who should eat any of the sacrifice of deliverance, which belongs to the Lord, and his uncleanness is on him—that soul shall be utterly destroyed from his people. |
And whatsoever soul shall eat of the flesh of the sacrifice of the peace-offering which is the Lord’s, and his uncleanness be upon him, that soul shall perish from his people. |
| Genesis 9:11 (Tanakh) |
Genesis 9:11 (KJV) |
Genesis 9:11 (NET) |
| And I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’ |
And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. |
I confirm my covenant with you: Never again will all living things be wiped out by the waters of a flood; never again will a flood destroy the earth.” |
| Genesis 9:11 (Septuagint BLB) |
Genesis 9:11 (Septuagint Elpenor) |
| καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς καὶ οὐκ ἀποθανεῗται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ καὶ οὐκ ἔσται ἔτι κατακλυσμὸς ὕδατος τοῦ καταφθεῗραι πᾶσαν τὴν γῆν |
καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς, καὶ οὐκ ἀποθανεῖται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ, καὶ οὐκ ἔτι ἔσται κατακλυσμὸς ὕδατος τοῦ καταφθεῖραι πᾶσαν τὴν γῆν. |
| Genesis 9:11 (NETS) |
Genesis 9:11 (English Elpenor) |
| And I will establish my covenant with you, and no more shall all flesh die by the water of the flood, and no more shall there be a flood of water to destroy all the earth.” |
And I will establish my covenant with you and all flesh shall not any more die by the water of the flood, and there shall no more be a flood of water to destroy all the earth. |
| Genesis 15:18 (Tanakh) |
Genesis 15:18 (KJV) |
Genesis 15:18 (NET) |
| In that day HaShem made a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates; |
In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: |
That day the Lord made a covenant with Abram: “To your descendants I give this land, from the river of Egypt to the great river, the Euphrates River— |
| Genesis 15:18 (Septuagint BLB) |
Genesis 15:18 (Septuagint Elpenor) |
| ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο κύριος τῷ Αβραμ διαθήκην λέγων τῷ σπέρματί σου δώσω τὴν γῆν ταύτην ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου ποταμοῦ Εὐφράτου |
ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο Κύριος τῷ ῞Αβραμ διαθήκην λέγων· τῷ σπέρματί σου δώσω τὴν γῆν ταύτην, ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου |
| Genesis 15:18 (NETS) |
Genesis 15:18 (English Elpenor) |
| On that day the Lord made a covenant with Abram, saying, “To your offspring I will give this land from the river of Egypt to the great river, the river Euphrates: |
In that day the Lord made a covenant with Abram, saying, To thy seed I will give this land, from the river of Egypt to the great river Euphrates. |
| Genesis 22:18 (Tanakh) |
Genesis 22:18 (KJV) |
Genesis 22:18 (NET) |
| and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’ |
And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. |
Because you have obeyed me, all the nations of the earth will pronounce blessings on one another using the name of your descendants.” |
| Genesis 17:14 (Tanakh) |
Genesis 17:14 (KJV) |
Genesis 17:14 (NET) |
| And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’ |
And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. |
Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.” |
| Genesis 17:14 (Septuagint BLB) |
Genesis 17:14 (Septuagint Elpenor) |
| καὶ ἀπερίτμητος ἄρσην ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς ὅτι τὴν διαθήκην μου διεσκέδασεν |
καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασε |
| Genesis 17:14 (NETS) |
Genesis 17:14 (English Elpenor) |
| And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.” |
And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant. |
| Genesis 41:30 (Tanakh) |
Genesis 41:30 (KJV) |
Genesis 41:30 (NET) |
| And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; |
And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; |
But seven years of famine will occur after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate the land. |
| Genesis 41:30 (Septuagint BLB) |
Genesis 41:30 (Septuagint Elpenor) |
| ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα καὶ ἐπιλήσονται τῆς πλησμονῆς ἐν ὅλῃ γῇ Αἰγύπτῳ καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν |
ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα, καὶ ἐπιλήσονται τῆς πλησμονῆς τῆς ἐσομένης ἐν ὅλῃ Αἰγύπτῳ, καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν |
| Genesis 41:30 (NETS) |
Genesis 41:30 (English Elpenor) |
| Then afterwards will come seven years of famine, and they will forget the abundance in the whole land of Egypt, and the famine will consume the land, |
But there shall come seven years of famine after these, and they shall forget the plenty that shall be in all Egypt, and the famine shall consume the land. |
| Genesis 41:32 (Tanakh) |
Genesis 41:32 (KJV) |
Genesis 41:32 (NET) |
| And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by G-d, and G-d will shortly bring it to pass. |
And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. |
The dream was repeated to Pharaoh because the matter has been decreed by God, and God will make it happen soon. |
| Genesis 41:32 (Septuagint BLB) |
Genesis 41:32 (Septuagint Elpenor) |
| περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραω δίς ὅτι ἀληθὲς ἔσται τὸ ῥῆμα τὸ παρὰ τοῦ θεοῦ καὶ ταχυνεῗ ὁ θεὸς τοῦ ποιῆσαι αὐτό |
περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραὼ δίς, ὅτι ἀληθὲς ἔσται τὸ ρῆμα τὸ παρὰ τοῦ Θεοῦ, καὶ ταχυνεῖ ὁ Θεὸς τοῦ ποιῆσαι αὐτό. |
| Genesis 41:32 (NETS) |
Genesis 41:32 (English Elpenor) |
| And as for Pharao’s dream being repeated twice: because the matter that is from God will be real, and God will hasten to do it. |
And concerning the repetition of the dream to Pharao twice, [it is] because the saying which is from God shall be true, and God will hasten to accomplish it. |
| Genesis 41:36 (Tanakh) |
Genesis 41:36 (KJV) |
Genesis 41:36 (NET) |
| And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.’ |
And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine. |
This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.” |
| Genesis 41:36 (Septuagint BLB) |
Genesis 41:36 (Septuagint Elpenor) |
| καὶ ἔσται τὰ βρώματα πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ ἃ ἔσονται ἐν γῇ Αἰγύπτῳ καὶ οὐκ ἐκτριβήσεται ἡ γῆ ἐν τῷ λιμῷ |
καὶ ἔσται τὰ βρώματα τὰ πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ, ἃ ἔσονται ἐν γῇ Αἰγύπτου, καὶ οὐκ ἐκτριβήσεται ἡ γῇ ἐν τῷ λιμῷ |
| Genesis 41:36 (NETS) |
Genesis 41:36 (English Elpenor) |
| And the provisions shall be kept for the land in regard to the seven years of famine that will be in the land of Egypt, and the land will not be annihilated by the famine.” |
And the stored food shall be for the land against the seven years of famine, which shall be in the land of Egypt; and the land shall not be utterly destroyed by the famine. |
| Ezekiel 33:10 (Tanakh) |
Ezekiel 33:10 (KJV) |
Ezekiel 33:10 (NET) |
| Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? |
Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? |
“And you, son of man, say to the house of Israel, ‘This is what you have said: “Our rebellious acts and our sins have caught up with us, and we are wasting away because of them. How then can we live?”’ |
| Ezekiel 33:10 (Septuagint BLB) |
Ezekiel 33:10 (Septuagint Elpenor) |
| καὶ σύ υἱὲ ἀνθρώπου εἰπὸν τῷ οἴκῳ Ισραηλ οὕτως ἐλαλήσατε λέγοντες αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐφ᾽ ἡμῗν εἰσιν καὶ ἐν αὐταῗς ἡμεῗς τηκόμεθα καὶ πῶς ζησόμεθα |
Καὶ σύ, υἱὲ ἀνθρώπου, εἰπὸν τῷ οἴκῳ ᾿Ισραήλ· οὕτως ἐλαλήσατε λέγοντες· αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐφ’ ἡμῖν εἰσι καὶ ἐν αὐταῖς ἡμεῖς τηκόμεθα· καὶ πῶς ζηζόμεθα |
| Ezekiel 33:10 (NETS) |
Ezekiel 33:10 (English Elpenor) |
| Now you, son of man, say to the house of Israel, Thus you spoke, saying, “Our errors and lawless acts are with us, and in them we waste away. And how will we live? |
And thou, son of man, say to the house of Israel; Thus have ye spoken, saying, Our errors, and our iniquities weigh upon us, and we pine away in them, and how then shall we live? |
| Ezekiel 33:11 (Tanakh) |
Ezekiel 33:11 (KJV) |
Ezekiel 33:11 (NET) |
| Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? |
Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? |
Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior and live. Turn back, turn back from your evil deeds! Why should you die, O house of Israel?’ |
| Ezekiel 33:11 (Septuagint BLB) |
Ezekiel 33:11 (Septuagint Elpenor) |
| εἰπὸν αὐτοῗς ζῶ ἐγώ τάδε λέγει κύριος οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς ὡς τὸ ἀποστρέψαι τὸν ἀσεβῆ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ζῆν αὐτόν ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν καὶ ἵνα τί ἀποθνῄσκετε οἶκος Ισραηλ |
εἰπὸν αὐτοῖς· ζῶ ἐγώ, τάδε λέγει Κύριος, οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς ὡς τὸ ἀποστρέψαι τὸν ἀσεβῆ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ζῆν αὐτόν. ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν· καί ἱνατί ἀποθνήσκετε, οἶκος ᾿Ισραήλ |
| Ezekiel 33:11 (NETS) |
Ezekiel 33:11 (English Elpenor) |
| Say to them, I live, says the Lord; I do not wish the death of the impious, rather that the impious turn back from his way and he live. Turn back from your way by turning back, and why are you dying, O house of Israel? |
Say to them, Thus saith the Lord; [As] I live, I desire not the death of the ungodly, as that the ungodly should turn from his way and live: turn ye heartily from your way; for why will ye die, O house of Israel? |
| Ezekiel 33:12 (Tanakh) |
Ezekiel 33:12 (KJV) |
Ezekiel 33:12 (NET) |
| Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. |
Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. |
“And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels. As for the wicked, his wickedness will not make him stumble if he turns from it. The righteous will not be able to live by his righteousness if he sins.’ |
| Ezekiel 33:12 (Septuagint BLB) |
Ezekiel 33:12 (Septuagint Elpenor) |
| εἰπὸν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου δικαιοσύνη δικαίου οὐ μὴ ἐξέληται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ δίκαιος οὐ μὴ δύνηται σωθῆναι |
εἰπὸν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου· δικαιοσύνη δικαίου οὐ μὴ ἐξελεῖται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ, καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ· καὶ δίκαιος οὐ μὴ δύνηται σωθῆναι |
| Ezekiel 33:12 (NETS) |
Ezekiel 33:12 (English Elpenor) |
| Say to the sons of your people, The righteousness of the righteous shall not deliver him in whatever day he err, and the lawlessness of the impious shall not harm him on whatever day he turn back from his lawlessness, and the righteous shall not be able to be saved. |
Say to the children of thy people, The righteousness of the righteous shall not deliver him, in the day wherein he errs: and the iniquity of the ungodly shall not harm him, in the day wherein he turns from his iniquity, but the righteous [erring] shall not be able to deliver himself. |
| Matthew 8:32 (NET) |
Matthew 8:32 (KJV) |
| And he said, “Go!” So they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. |
And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text |
| καὶ εἶπεν αὐτοῖς· ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν καὶ ἀπέθανον ἐν τοῖς ὕδασιν |
και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν |
και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν |
| Luke 20:37 (NET) |
Luke 20:37 (KJV) |
| But even Moses revealed that the dead are raised in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. |
Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text |
| ὅτι δὲ ἐγείρονται οἱ νεκροί, καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ |
οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ |
οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ |
| Acts 3:25 (NET) |
Acts 3:25 (KJV) |
| You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, ‘And in your descendants all the nations of the earth will be blessed.’ |
Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text |
| ὑμεῖς ἐστε οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς διέθετο |ὁ θεὸς| πρὸς τοὺς πατέρας ὑμῶν λέγων πρὸς Ἀβραάμ· καὶ ἐν τῷ σπέρματι σου [ἐν]ευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς |
υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης |
υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και εν τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης |
| Matthew 5:44 (NET) |
Matthew 5:44 (KJV) |
| But I say to you, love your enemy and pray for those who persecute you, |
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text |
| ἐγὼ δὲ λέγω ὑμῖν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς |
εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας |
εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τοις μισουσιν υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας |
[1] Deuteronomy 5:9b (NET)
[2] Exodus 32:34b (NET)
[3] Fear – Deuteronomy, Part 9
[4] Romans 11:32b (NET) Table2 above: ἀποδιδοὺς, translated repaying (NETS) and visiting (Elpenor English) might have been translated “to deliver over, consign, relegate.”
[5] Psalm 23:1 (Tanakh)
[6] “Interview with Messianic Rabbi Derek Leman”; “SOME WITHIN THE MESSIANIC JEWISH COMMUNITY ARE CONVERTING GENTILES INTO JEWS. THAT CROSSES A BOUNDARY THAT MUST NOT BE CROSSED!”
[7] Genesis 9:8 (Tanakh)
[8] Genesis 9:11 (Tanakh)
[9] The Stephanus Textus Receptus and Byzantine Majority Text had την αγελην (KJV: the herd) preceding the pigs. The NET parallel Greek text and NA28 did not. So the NET parallel Greek text and NA28 had χοίρους in the accusative case with its corresponding article τοὺς, where the Stephanus Textus Receptus and Byzantine Majority Text had χοιρων in the genitive case with its corresponding article των (KJV: of swine).
[10] The Stephanus Textus Receptus and Byzantine Majority Text had χοιρων in the genitive case with its corresponding article των (KJV: of swine) following the herd. The NET parallel Greek text and NA28 did not.
[11] Matthew 8:32 (NET)
[12] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.
[13] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding God. The NET parallel Greek text and NA28 did not.
[14] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding God. The NET parallel Greek text and NA28 did not.
[15] Luke 20:37, 38 (NET)
[16] The NET parallel Greek text and NA28 had ὑμῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημων (KJV: our).
[17] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐν here. The Stephanus Textus Receptus did not.
[18] Acts 26:14b (NET) Table
[19] Genesis 41:30 (Tanakh)
[20] Genesis 41:32 (Tanakh)
[21] Genesis 41:36 (Tanakh)
[22] Ezekiel 33:10b (Tanakh)
[23] Ezekiel 33:11 (Tanakh)
[24] Ezekiel 33:12 (Tanakh)
[25] The Stephanus Textus Receptus and Byzantine Majority Text had ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας (KJV: bless them that curse you, do good to them that hate you) here. The NET parallel Greek text and NA28 did not.
[26] The Stephanus Textus Receptus and Byzantine Majority Text had επηρεαζοντων υμας και (KJV: which despitefully use you, and) here. The NET parallel Greek text and NA28 did not.
