Fear – Deuteronomy, Part 15

Posted on May 10, 2020 by admin

I am disgruntled every time I must go out to accomplish anything during this pandemic. Still, I sense the Holy Spirit pumping God’s love, joy, peace, patience, kindness and goodness into me like a racing heart. And my God will supply your every need, Paul wrote believers in Philippi, according to his glorious riches in Christ Jesus.^[1] As I look around me, waiting in line, it’s hard to imagine that others aren’t feeling something of the same frustration inwardly, yet outwardly they are as placid and pleasant as I am.

I’ve been considering yehôvâh’s (יהוה) fearful pronouncement: I punish (pâqad, פקד) the sons, grandsons, and great-grandsons for the sin of the fathers who reject me…^[2] There is a fairly succinct review in another essay. I hope to wrap up this side excursion with what seems to me like the single most irrelevant law in Leviticus.

Masoretic Text		Septuagint
Leviticus 20:19, 20 (Tanakh)	Leviticus 20:19, 20 (NET)	Leviticus 20:19, 20 (NETS)	Leviticus 20:19, 20 (Elpenor English)
And thou shalt not uncover the nakedness (וְעֶרְוַ֨ת) of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear (יִשָּֽׂאוּ) their iniquity (עֲו‍ֹנָ֥ם).	You must not expose the nakedness (ʽervâh, וערות) of your mother’s sister or your father’s sister, for such a person has exposed his own close relative. They must bear (nâśâʼ, ישׁאו) their punishment for iniquity (ʽâvôn, עונם).	And you shall not uncover the shame (ἀσχημοσύνην) of your father’s sister or of your mother’s sister, for one has laid bare one’s own blood family; they shall carry (ἀποίσονται) guilt (ἁμαρτίαν).	And thou shalt not uncover the nakedness (ἀσχημοσύνην) of thy father’s sister, or of the sister of thy mother; for that man has uncovered the nakedness of one near akin: they shall bear (ἀποίσονται) their iniquity (ἁμαρτίαν).
And if a man shall lie with his uncle’s wife—he hath uncovered his uncle’s nakedness (עֶרְוַ֥ת)—they shall bear (יִשָּׂ֖אוּ) their sin;^[3] they shall die childless.	If a man goes to bed with his aunt, he has exposed his uncle’s nakedness (ʽervâh, ערות); they must bear (nâśâʼ, ישׁאו) responsibility for their sin, they will die childless.	He who lies with one who is his relative—he has uncovered the shame (ἀσχημοσύνην) of his kinship; they shall die childless.	Whosoever shall lie with his near kinswoman, has uncovered the nakedness (ἀσχημοσύνην) of one near akin to him: they shall die childless.

For all of my ἀσέβειαν (ἀσεβείας? NET: ungodliness) and all my many sins it never entered my mind to even want to see any of my aunts naked, much less to uncover their nakedness, have sex with them or children by them. Granted, none of my ten uncles or three great uncles had married women anywhere near my age. If they had, well, who knows?

The Hebrew words translated nakedness were וְעֶרְוַ֨ת (ʽervâh) and עֶרְוַ֥ת (ʽervâh). The rabbis chose ἀσχημοσύνην (a form of ἀσχημοσύνη). This is not the naked of Genesis.

Masoretic Text		Septuagint
Genesis 2:25 (Tanakh)	Genesis 2:25 (NET)	Genesis 2:25 (NETS)	Genesis 2:25 (Elpenor English)
And they were both naked (עֲרוּמִּ֔ים), the man and his wife, and were not ashamed.	The man and his wife were both naked (ʽârôm, ערומים), but they were not ashamed.	And the two were naked (γυμνοί), both Adam and his wife, and were not ashamed.	And the two were naked (γυμνοί), both Adam and his wife, and were not ashamed.

There is a table below listing all occurrences of forms of עָרוֹם (ʽârôm) in the Old Testament along with their translations in the Septuagint (all forms of γυμνὸς). Here is the first occurrence of עֶרְוַ֣ת (ʽervâh) in the Masoretic text.

Masoretic Text		Septuagint
Genesis 9:22, 23 (Tanakh)	Genesis 9:22, 23 (NET)	Genesis 9:22, 23 (NETS)	Genesis 9:22, 23 (Elpenor English)
And Ham, the father of Canaan, saw the nakedness (עֶרְוַ֣ת) of his father, and told his two brethren without.	Ham, the father of Canaan, saw his father’s nakedness (ʽervâh, ערות) and told his two brothers who were outside.	And Cham, the father of Channan, saw the nakedness (γύμνωσιν) of his father, and after he had gone out he told his two brothers outside.	And Cham the father of Chanaan saw the nakedness (γύμνωσιν) of his father, and he went out and told his two brothers without.
And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness (עֶרְוַ֣ת) of their father; and their faces were backward, and they saw not their father’s nakedness (וְעֶרְוַ֥ת).	Shem and Japheth took the garment and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness (ʽervâh, ערות). Their faces were turned the other way so they did not see their father’s nakedness (ʽervâh, וערות).	And Sem and Iapheth, when they had taken the garment, laid it on their two backs and walked backward and covered the nakedness (γύμνωσιν) of their father, and their face was looking backward, and they did not see their father’s nakedness (γύμνωσιν).	And Sem and Japheth having taken a garment, put it on both their backs and went backwards, and covered the nakedness (γύμνωσιν) of their father; and their face [was] backward, and they saw not the nakedness (γύμνωσιν) of their father.

The rabbis who translated the Septuagint chose γύμνωσιν (a form of γύμνωσις). They didn’t begin to use forms of ἀσχημοσύνη until Exodus (Table below). Christopher Fisher in his essay “was Canaan the child of Ham and Noah’s wife” quoted Leviticus 20:11 to make his point.

Masoretic Text		Septuagint
Leviticus 20:11 (Tanakh)	Leviticus 20:11 (NET) Table	Leviticus 20:11 (NETS)	Leviticus 20:11 (Elpenor English)
And the man that lieth with his father’s wife–he hath uncovered (גִּלָּ֑ה) his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them.	If a man goes to bed with his father’s wife, he has exposed (galah, גלה) his father’s nakedness. Both of them must be put to death; their blood guilt is on themselves.	And if anyone lies with his father’s wife, he has uncovered (ἀπεκάλυψεν) his father’s shame; let both of them by death be put to death; they are liable.	And if any one should lie with his father’s wife, he has uncovered (ἀπεκάλυψε) his father’s nakedness: let them both die the death, they are guilty.

By equating Ham…saw (râʼâh, וַיַּ֗רְא; Septuagint: εἶδε(ν), a form of ὁράω) the nakedness of his father with he hath uncovered (galah, גִּלָּ֑ה; Septuagint: ἀπεκάλυψε(ν), a form of ἀποκαλύπτω) his father’s nakedness, Mr. Fisher argued that the former was a euphemism for Ham’s seduction/rape of his mother.

Gen 9:22 Ham (father of Canaan is highlighted) seeing that his father is incapacitated makes advances on his mother. After all, sex is pleasurable, men tend to desire multiple partners, not many women are available after a global flood, and his mother is probably still attractive due to pre-flood aging conditions. He gloats of his conquest to his brothers.
Gen 9:23 The brothers try damage control. They cover up their mother (is she drunk also?). The Bible tends to omit relevant facts about woman in Genesis (what was her name?).^[4]

If I wanted to convict Ham anachronistically of violating Leviticus 20:11, I would say that he uncovered or exposed his father’s nakedness when he told his brothers about it rather than simply covering his father and going on about his day.

Dr. Rabbi David Frankel in his essay “Noah, Ham and the Curse of Canaan: Who Did What to Whom in the Tent? A new solution to why Canaan (not Ham) was cursed” argued that “Leviticus 20:17 shows that ‘seeing nakedness’ is a euphemism for sex.”

Masoretic Text		Septuagint
Leviticus 20:17 (Tanakh)	Leviticus 20:17 (NET) Table	Leviticus 20:17 (NETS)	Leviticus 20:17 (Elpenor English)
And if a man shall take (יִקַּ֣ח) his sister, his father’s daughter, or his mother’s daughter, and see (וְרָאָ֨ה) her nakedness, and she see (תִרְאֶ֤ה) his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity.	If a man has marital relations (lâqach, יקח) with his sister, whether the daughter of his father or of his mother, so that he sees (râʼâh, וראה) her nakedness and she sees (râʼâh, תראה) his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people. He has exposed his sister’s nakedness; he will bear his punishment for iniquity.	He who takes (λάβῃ) his sister, from his father or from his mother, and sees (ἴδῃ) her shame, and she sees (ἴδῃ) his shame; it is a disgrace; they shall be exterminated before the sons of their race; he has uncovered his sister’s shame; he shall bear guilt.	Whosoever shall take (λάβῃ) his sister by his father or by his mother, and shall see (ἴδῃ) her nakedness, and she see (ἴδῃ) his nakedness, it is a reproach: they shall be destroyed before the children of their family; he has uncovered his sister’s nakedness, they shall bear their sin.

I agree with the NET translators here that יִקַּ֣ח (lâqach; Tanakh: shall take) is the “euphemism for sex.” More to the point marital relations is a possible meaning for both יִקַּ֣ח (lâqach) and λάβῃ (a form of λαμβάνω). The clauses—and see her nakedness, and she see his nakedness—clarified which meaning of shall take God intended. Without any indication that Ham “took” Noah, Dr. Frankel imagined “an earlier version” of the story:

As already anticipated by the Rabbis,^[1] and suggested by some modern scholars, an earlier version of our story probably related a much more severe crime – the homosexual rape of his father when he was inebriated. This indeed is the kind of offense that would most naturally provoke the severe reaction depicted in the text.^[5]

Why is it so difficult for us (for I’ve done it, too) to acknowledge the obvious truth that seeing his father’s nakedness and telling his brothers about it does not merit Noah’s angry curse? Not for Ham, certainly not for Canaan. I want to approach an answer a little differently this time (Ezekiel 33:10-20 NET).

“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? [Table]”’ 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? [Table]’
“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 [Table].’ Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die. Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right. He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity. He will certainly live—he will not die. None of the sins he has committed will be counted against him. He has done what is just and right; he will certainly live.
“Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right. When a righteous man turns from his godliness and commits iniquity, he will die for it. When the wicked turns from his sin and does what is just and right, he will live because of it. Yet you say, ‘The behavior of the Lord is not right.’ House of Israel, I will judge each of you according to his behavior.”

This is God’s own description of his criteria for judgment after the law was given, and before Christ died for our sins according to the scriptures.^[6] The Hebrew word translated righteous in, Suppose I tell the righteous that he will certainly live, was לַצַּדִּיק֙ (tsaddı̂yq). The rabbis chose δικαίῳ, a form of δίκαιος in the Septuagint. Moses described Noah as follows:

Masoretic Text		Septuagint
Genesis 6:9 (Tanakh)	Genesis 6:9 (NET) Table	Genesis 6:9 (NETS)	Genesis 6:9 (Elpenor English)
These are the generations of Noah. Noah was in his generations a man righteous (צַדִּ֛יק) and wholehearted; Noah walked with G-d.	This is the account of Noah. Noah was a godly (tsaddı̂yq, צדיק) man; he was blameless among his contemporaries. He walked with God.	Now these are the generations of Noe. Noe was a righteous (δίκαιος) man, being perfect in his era; Noe was well-pleasing to God.	And these [are] the generations of Noe. Noe was a just (δίκαιος) man; being perfect in his generation, Noe was well-pleasing to God.

Before I fear too much for his soul I’m reminded of Paul’s description of Noah’s time: for before the law was given, sin was in the world, but there is no accounting for sin when there is no law.^[7] Noah had a bad morning after a drunken night. The effect over time of his angry outburst was so horrific we want to blame it on God rather than sin. We’re not told how Canaan reacted to Noah’s curse, only how the Canaanites turned out vis-à-vis Noah’s God (Leviticus 20:22, 23).

Masoretic Text		Septuagint
Leviticus 20:22, 23 (Tanakh)	Leviticus 20:22, 23 (NET)	Leviticus 20:22, 23 (NETS)	Leviticus 20:22, 23 (Elpenor English)
Ye shall therefore keep (וּשְׁמַרְתֶּ֤ם) all My statutes, and all Mine ordinances, and do (וַֽעֲשִׂיתֶ֖ם) them, that the land, whither I bring you to dwell therein, vomit you not out.	“‘You must be sure (shâmar, ושמרתם) to obey (ʽâśâh, ועשׁיתם) all my statutes and regulations, so that the land to which I am about to bring you to take up residence does not vomit you out.	And you shall keep (φυλάξασθε) all my ordinances and all my judgments and do (ποιήσετε) them, and the land to which I bring you there to settle in it will never be angry with you.	And keep (φυλάξασθε) ye all my ordinances, and my judgments; and ye shall do (ποιήσετε) them, and the land shall not be aggrieved with you, into which I bring you to dwell upon it.
And ye shall not walk in the customs of the nation, which I am casting out before you; for they did (עָשׂ֔וּ) all these things, and therefore I abhorred them.	You must not walk in the statutes of the nations which I am about to drive out before you, because they have done (ʽâśâh, עשׁו) all these things and I am filled with disgust against them.	And you shall not walk by the precepts of the nations that I am sending out away from you. Because they did (ἐποίησαν) all these things, I also abhorred them.	And walk ye not in the customs of the nations which I drive out from before you; for they have done (ἐποίησαν) all these things, and I have abhorred them:

Though Jesus said, I have not come to call the righteous (δικαίους, another form of δίκαιος), but sinners to repentance,^[8] Noah’s bad example highlights the same take home message for the righteous as it does for sinners: Do not be amazed that I said to you, ‘You must all be born from above.’^[9] So what does this have to do with I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me?

Meditating on a law I’ve never thought to break seems clearer somehow than those that tempt me. This is law; they shall die childless is a penalty for violating a law, a punishment. I thought that God’s raison d’etre was to punish me for sin.^[10] Mr. Fisher was offended by “literalists.” Dr. Frankel must understand the Old Testament without Jesus’ confidence or guidance. We’ve all come to the Bible and to God with personal issues to work through and erroneous beliefs in need of correction.

There was a time when I regarded children as God’s punishment^[11] for sex. What if I had meditated on Leviticus 20:19 and 20 fifty years ago? Would I have discovered the errors in my thinking? Or would I have found my aunts a whole lot sexier?

Banging my head against a wall hurts and causes bruises, bumps and bleeding. Given my history, thinking of pain, bruises, bumps and bleeding as God’s punishment for banging my head against a wall seems too much like serving under the old written code rather than in the new life of the Spirit.^[12] Of course, God could have made me in such a way that banging my head against a wall didn’t cause me any pain, bruises, bumps or bleeding. So I suppose some may think of pain, bruises, bumps or bleeding as punishment. The point—whether I think of it as punishment or not—is to stop banging my head against a wall.

A table of occurrences of all the forms of עָרוֹם (ʽârôm) and their translations in two versions of the Septuagint follows.

Reference	Tanakh (Chabad.org)	NET Parallel Greek	BLB Septuagint	Elpenor Septuagint
Genesis 2:25	עֲרוּמִּ֔ים	ʽârôm, ערומים	γυμνοί	γυμνοί
1 Samuel (1 Kings) 19:24	עָרֹ֔ם	ʽârôm, ערם	γυμνὸς	γυμνὸς
Job 1:21	עָרֹ֨ם	ʽârôm, ערם	γυμνὸς	γυμνὸς
Job 1:21	וְעָרֹם֙	ʽârôm, וערם	γυμνὸς	γυμνὸς
Job 22:6	עֲרוּמִּ֣ים	ʽârôm, ערומים	γυμνῶν	γυμνῶν
Job 24:7	עָר֣וֹם	ʽârôm, ערום	γυμνοὺς	γυμνοὺς
Job 24:10	עָר֣וֹם	ʽârôm, ערום	γυμνοὺς	γυμνοὺς
Job 26:6	עָר֣וֹם	ʽârôm, ערום	γυμνὸς	γυμνὸς
Ecclesiastes 5:15 (5:14)	עָר֛וֹם	ʽârôm, ערום	γυμνός	γυμνός
Isaiah 20:2	עָר֥וֹם	ʽârôm, ערום	γυμνὸς	γυμνὸς
Isaiah 20:3	עָר֣וֹם	ʽârôm, ערום	γυμνὸς	γυμνὸς
Isaiah 20:4	עָר֣וֹם	ʽârôm, ערום	γυμνοὺς	γυμνοὺς
Isaiah 58:7^[13]	עָרֹם֙	ʽârôm, ערם	γυμνόν	γυμνόν
Hosea 2:3 (2:5)	עֲרֻמָּ֔ה	ʽârôm, ערמה	γυμνὴν	γυμνὴν
Amos 2:16	עָר֛וֹם	ʽârôm, ערום	γυμνὸς	γυμνὸς
Micah 1:8	וְעָר֑וֹם	ʽârôm, וערום	γυμνή	γυμνή

A table of occurrences of forms of עֶרְוָה (ʽervâh) in Genesis through Leviticus and their translations in two versions of the Septuagint follows.

Reference	Tanakh (Chabad.org)	NET Parallel Greek	BLB Septuagint	Elpenor Septuagint
Genesis 9:22	עֶרְוַ֣ת	ʽervâh, ערות	γύμνωσιν	γύμνωσιν
Genesis 9:23	עֶרְוַ֣ת	ʽervâh, ערות	γύμνωσιν	γύμνωσιν
Genesis 9:23	וְעֶרְוַ֥ת	ʽervâh, וערות	γύμνωσιν	γύμνωσιν
Genesis 42:9	עֶרְוַ֥ת	ʽervâh, ערות	ἴχνη	ἴχνη
Genesis 42:12	עֶרְוַ֥ת	ʽervâh, ערות	ἴχνη	ἴχνη
Exodus 20:26 (20:23)	עֶרְוָֽתְךָ֖	ʽervâh, ערותך	ἀσχημοσύνην	ἀσχημοσύνην
Exodus 28:42 (28:38)	עֶרְוָ֑ה	ʽervâh, ערוה	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:6	עֶרְוָ֑ה	ʽervâh, ערוה	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:7	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
	וְעֶרְוַ֥ת	ʽervâh, וערות	ἀσχημοσύνην	ἀσχημοσύνην
	עֶרְוָתָֽהּ	ʽervâh, ערותה	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:8	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:8	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνη	ἀσχημοσύνη
Leviticus 18:9	עֶרְוַ֨ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:9	עֶרְוָתָֽן	ʽervâh, ערותן	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:10	עֶרְוַ֤ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
	עֶרְוָתָ֑ן	ʽervâh, ערותן	ἀσχημοσύνην	ἀσχημοσύνην
	עֶרְוָֽתְךָ֖	ʽervâh, ערותך	ἀσχημοσύνη	ἀσχημοσύνη
Leviticus 18:11	עֶרְוַ֨ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:11	עֶרְוָתָֽהּ	ʽervâh, ערותה	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:12	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:13	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:14	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:15	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:15	עֶרְוָתָֽהּ	ʽervâh, ערותה	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:16	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:16	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνη	ἀσχημοσύνη
Leviticus 18:17	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:17	עֶרְוָתָ֔הּ	ʽervâh, ערותה	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:18	עֶרְוָתָ֛הּ	ʽervâh, ערותה	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 18:19	עֶרְוָתָֽהּ	ʽervâh, ערותה	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 20:11	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Levitiscus 20:17	עֶרְוָתָ֜הּ	ʽervâh, ערותה	ἀσχημοσύνην	ἀσχημοσύνην
	עֶרְוָתוֹ֙	ʽervâh, ערותו	ἀσχημοσύνην	ἀσχημοσύνην
	עֶרְוַ֧ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 20:18	עֶרְוָתָהּ֙	ʽervâh, ערותה	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 20:19	וְעֶרְוַ֨ת	ʽervâh, וערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 20:20	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην
Leviticus 20:21	עֶרְוַ֥ת	ʽervâh, ערות	ἀσχημοσύνην	ἀσχημοσύνην

Tables comparing Leviticus 20:19; 20:20; Genesis 2:25; 9:22; 9:23; Leviticus 20:11; 20:17; Ezekiel 33:13; 33:14; 33:15; 33:16; 33:17; 33:18; 33:19; 33:20; Genesis 6:9; Leviticus 20:22 and 20:23 in the Tanakh, KJV and NET, and tables comparing Leviticus 20:19; 20:20; Genesis 2:25; 9:22; 9:23; Leviticus 20:11; 20:17; Ezekiel 33:13; 33:14; 33:15; 33:16; 33:17; 33:18; 33:19; 33:20; Genesis 6:9; Leviticus 20:22 and 20:23 in the Septuagint (BLB and Elpenor) follow.

Leviticus 20:19 (Tanakh)	Leviticus 20:19 (KJV)	Leviticus 20:19 (NET)
And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity.	And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister: for he uncovereth his near kin: they shall bear their iniquity.	You must not expose the nakedness of your mother’s sister or your father’s sister, for such a person has exposed his own close relative. They must bear their punishment for iniquity.

Leviticus 20:19 (Septuagint BLB)	Leviticus 20:19 (Septuagint Elpenor)
καὶ ἀσχημοσύνην ἀδελφῆς πατρός σου καὶ ἀδελφῆς μητρός σου οὐκ ἀποκαλύψεις τὴν γὰρ οἰκειότητα ἀπεκάλυψεν ἁμαρτίαν ἀποίσονται	καὶ ἀσχημοσύνην ἀδελφῆς πατρός σου καὶ ἀδελφῆς μητρός σου οὐκ ἀποκαλύψεις· τὴν γὰρ οἰκειότητα ἀπεκάλυψεν, ἁμαρτίαν ἀποίσονται
Leviticus 20:19 (NETS)	Leviticus 20:19 (English Elpenor)
And you shall not uncover the shame of your father’s sister or of your mother’s sister, for one has laid bare one’s own blood family; they shall carry guilt.	And thou shalt not uncover the nakedness of thy father’s sister, or of the sister of thy mother; for that man has uncovered the nakedness of one near akin: they shall bear their iniquity.

Leviticus 20:20 (Tanakh)	Leviticus 20:20 (KJV)	Leviticus 20:20 (NET)
And if a man shall lie with his uncle’s wife–he hath uncovered his uncle’s nakedness–they shall bear their sin; they shall die childless.	And if a man shall lie with his uncle’s wife, he hath uncovered his uncle’s nakedness: they shall bear their sin; they shall die childless.	If a man goes to bed with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless.

Leviticus 20:20 (Septuagint BLB)	Leviticus 20:20 (Septuagint Elpenor)
ὃς ἂν κοιμηθῇ μετὰ τῆς συγγενοῦς αὐτοῦ ἀσχημοσύνην τῆς συγγενείας αὐτοῦ ἀπεκάλυψεν ἄτεκνοι ἀποθανοῦνται	ὃς ἂν κοιμηθῇ μετὰ τῆς συγγενοῦς αὐτοῦ, ἀσχημοσύνην τῆς συγγενείας αὐτοῦ ἀπεκάλυψεν, ἄτεκνοι ἀποθανοῦνται
Leviticus 20:20 (NETS)	Leviticus 20:20 (English Elpenor)
He who lies with one who is his relative—he has uncovered the shame of his kinship; they shall die childless.	Whosoever shall lie with his near kinswoman, has uncovered the nakedness of one near akin to him: they shall die childless.

Genesis 2:25 (Tanakh)	Genesis 2:25 (KJV)	Genesis 2:25 (NET)
And they were both naked, the man and his wife, and were not ashamed.	And they were both naked, the man and his wife, and were not ashamed.	The man and his wife were both naked, but they were not ashamed.

Genesis 2:25 (Septuagint BLB)	Genesis 2:25 (Septuagint Elpenor)
καὶ ἦσαν οἱ δύο γυμνοί ὅ τε Αδαμ καὶ ἡ γυνὴ αὐτοῦ καὶ οὐκ ᾐσχύνοντο	καὶ ἦσαν οἱ δύο γυμνοί, ὅ τε ᾿Αδὰμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο
Genesis 2:25 (NETS)	Genesis 2:25 (English Elpenor)
And the two were naked, both Adam and his wife, and were not ashamed.	And the two were naked, both Adam and his wife, and were not ashamed.

Genesis 9:22 (Tanakh)	Genesis 9:22 (KJV)	Genesis 9:22 (NET)
And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.	And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.	Ham, the father of Canaan, saw his father’s nakedness and told his two brothers who were outside.

Genesis 9:22 (Septuagint BLB)	Genesis 9:22 (Septuagint Elpenor)
καὶ εἶδεν Χαμ ὁ πατὴρ Χανααν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ καὶ ἐξελθὼν ἀνήγγειλεν τοῗς δυσὶν ἀδελφοῗς αὐτοῦ ἔξω	καὶ εἶδε Χὰμ ὁ πατὴρ Χαναὰν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ καὶ ἐξελθὼν ἀνήγγειλε τοῖς δυσὶν ἀδελφοῖς αὐτοῦ ἔξω
Genesis 9:22 (NETS)	Genesis 9:22 (English Elpenor)
And Cham, the father of Channan, saw the nakedness of his father, and after he had gone out he told his two brothers outside.	And Cham the father of Chanaan saw the nakedness of his father, and he went out and told his two brothers without.

Genesis 9:23 (Tanakh)	Genesis 9:23 (KJV)	Genesis 9:23 (NET)
And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness.	And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness.	Shem and Japheth took the garment and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned the other way so they did not see their father’s nakedness.

Genesis 9:23 (Septuagint BLB)	Genesis 9:23 (Septuagint Elpenor)
καὶ λαβόντες Σημ καὶ Ιαφεθ τὸ ἱμάτιον ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν καὶ ἐπορεύθησαν ὀπισθοφανῶς καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανές καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον	καὶ λαβόντες Σὴμ καὶ ᾿Ιάφεθ τὸ ἱμάτιον ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν καὶ ἐπορεύθησαν ὀπισθοφανῶς καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν, καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανῶς, καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον
Genesis 9:23 (NETS)	Genesis 9:23 (English Elpenor)
And Sem and Iapheth, when they had taken the garment, laid it on their two backs and walked backward and covered the nakedness of their father, and their face was looking backward, and they did not see their father’s nakedness.	And Sem and Japheth having taken a garment, put it on both their backs and went backwards, and covered the nakedness of their father; and their face [was] backward, and they saw not the nakedness of their father.

Leviticus 20:11 (Tanakh)	Leviticus 20:11 (KJV)	Leviticus 20:11 (NET)
And the man that lieth with his father’s wife–he hath uncovered his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them.	And the man that lieth with his father’s wife hath uncovered his father’s nakedness: both of them shall surely be put to death; their blood shall be upon them.	If a man goes to bed with his father’s wife, he has exposed his father’s nakedness. Both of them must be put to death; their blood guilt is on themselves.

Leviticus 20:11 (Septuagint BLB)	Leviticus 20:11 (Septuagint Elpenor)
ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψεν θανάτῳ θανατούσθωσαν ἀμφότεροι ἔνοχοί εἰσιν	καὶ ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ, ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψε, θανάτῳ θανατούσθωσαν, ἀμφότεροι ἔνοχοί εἰσι
Leviticus 20:11 (NETS)	Leviticus 20:11 (English Elpenor)
And if anyone lies with his father’s wife, he has uncovered his father’s shame; let both of them by death be put to death; they are liable.	And if any one should lie with his father’s wife, he has uncovered his father’s nakedness: let them both die the death, they are guilty.

Leviticus 20:17 (Tanakh)	Leviticus 20:17 (KJV)	Leviticus 20:17 (NET)
And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity.	And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity.	If a man has marital relations with his sister, whether the daughter of his father or of his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people. He has exposed his sister’s nakedness; he will bear his punishment for iniquity.

Leviticus 20:17 (Septuagint BLB)	Leviticus 20:17 (Septuagint Elpenor)
ὃς ἐὰν λάβῃ τὴν ἀδελφὴν αὐτοῦ ἐκ πατρὸς αὐτοῦ ἢ ἐκ μητρὸς αὐτοῦ καὶ ἴδῃ τὴν ἀσχημοσύνην αὐτῆς καὶ αὕτη ἴδῃ τὴν ἀσχημοσύνην αὐτοῦ ὄνειδός ἐστιν ἐξολεθρευθήσονται ἐνώπιον υἱῶν γένους αὐτῶν ἀσχημοσύνην ἀδελφῆς αὐτοῦ ἀπεκάλυψεν ἁμαρτίαν κομιοῦνται	ὃς ἂν λάβῃ τὴν ἀδελφὴν αὐτοῦ ἐκ πατρὸς αὐτοῦ ἢ ἐκ μητρὸς αὐτοῦ καὶ ἴδῃ τὴν ἀσχημοσύνην αὐτῆς καὶ αὕτη ἴδῃ τὴν ἀσχημοσύνην αὐτοῦ, ὄνειδός ἐστιν, ἐξολοθρευθήσονται ἐνώπιον υἱῶν γένους αὐτῶν· ἀσχημοσύνην ἀδελφῆς αὐτοῦ ἀπεκάλυψεν, ἁμαρτίαν κομιοῦνται
Leviticus 20:17 (NETS)	Leviticus 20:17 (English Elpenor)
He who takes his sister, from his father or from his mother, and sees her shame, and she sees his shame; it is a disgrace; they shall be exterminated before the sons of their race; he has uncovered his sister’s shame; he shall bear guilt.	Whosoever shall take his sister by his father or by his mother, and shall see her nakedness, and she see his nakedness, it is a reproach: they shall be destroyed before the children of their family; he has uncovered his sister’s nakedness, they shall bear their sin.

Ezekiel 33:13 (Tanakh)	Ezekiel 33:13 (KJV)	Ezekiel 33:13 (NET)
When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it.	When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it.	Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.

Ezekiel 33:13 (Septuagint BLB)	Ezekiel 33:13 (Septuagint Elpenor)
ἐν τῷ εἶπαί με τῷ δικαίῳ οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὐτοῦ καὶ ποιήσῃ ἀνομίαν πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ ἀναμνησθῶσιν ἐν τῇ ἀδικίᾳ αὐτοῦ ᾗ ἐποίησεν ἐν αὐτῇ ἀποθανεῗται	ἐν τῷ εἰπεῖν με τῷ δικαίῳ· οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὐτοῦ, καὶ ποιήσει ἀνομίαν, πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ ἀναμνησθῶσιν· ἐν τῇ ἀδικίᾳ αὐτοῦ, ᾗ ἐποίησεν, ἐν αὐτῇ ἀποθανεῖται
Ezekiel 33:13 (NETS)	Ezekiel 33:13 (English Elpenor)
When I say to the righteous, “He trusts in his righteousness,” and should he commit lawlessness, none of his righteous acts shall be recalled in his injustice that he has committed; in it he shall die.	When I say to the righteous, [Thou shalt live; and] he trusts in his righteousness, and shall commit iniquity, none of his righteousnesses shall be remembered; in his unrighteousness which he has wrought, in it shall he die.

Ezekiel 33:14 (Tanakh)	Ezekiel 33:14 (KJV)	Ezekiel 33:14 (NET)
Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right;	Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right;	Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.

Ezekiel 33:14 (Septuagint BLB)	Ezekiel 33:14 (Septuagint Elpenor)
καὶ ἐν τῷ εἶπαί με τῷ ἀσεβεῗ θανάτῳ θανατωθήσῃ καὶ ἀποστρέψῃ ἀπὸ τῆς ἁμαρτίας αὐτοῦ καὶ ποιήσῃ κρίμα καὶ δικαιοσύνην	καὶ ἐν τῷ εἰπεῖν με τῷ ἀσεβεῖ· θανάτῳ θανατωθήσῃ, καὶ ἀποστρέψει ἀπὸ τῆς ἁμαρτίας αὐτοῦ καὶ ποιήσει κρίμα καὶ δικαιοσύνην
Ezekiel 33:14 (NETS)	Ezekiel 33:14 (English Elpenor)
And when I say to the impious, “By death you shall be put to death, and you shall turn back from your sin,” and should he perform judgment and righteousness	And when I say to the ungodly, Thou shalt surely die; and he shall turn from his sin, and do judgment and justice,

Ezekiel 33:15 (Tanakh)	Ezekiel 33:15 (KJV)	Ezekiel 33:15 (NET)
If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die.	If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die.	He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity. He will certainly live—he will not die.

Ezekiel 33:15 (Septuagint BLB)	Ezekiel 33:15 (Septuagint Elpenor)
καὶ ἐνεχύρασμα ἀποδῷ καὶ ἅρπαγμα ἀποτείσῃ ἐν προστάγμασιν ζωῆς διαπορεύηται τοῦ μὴ ποιῆσαι ἄδικον ζωῇ ζήσεται καὶ οὐ μὴ ἀποθάνῃ	καὶ ἐνεχύρασμα ἀποδῷ καὶ ἅρπαγμα ἀποτίσει, ἐν προστάγμασι ζωῆς διαπορεύηται τοῦ μὴ ποιῆσαι ἄδικον, ζωῇ ζήσεται καὶ οὐ μὴ ἀποθάνῃ
Ezekiel 33:15 (NETS)	Ezekiel 33:15 (English Elpenor)
and restore a pledge and give back robbery, walk in the ordinances of life so as not to do what is wrong, by life he shall live, and he shall not die;	and return the pledge, and repay that which he has robbed, [and] walk in the ordinances of life, so as to do no wrong; he shall surely live, and shall not die.

Ezekiel 33:16 (Tanakh)	Ezekiel 33:16 (KJV)	Ezekiel 33:16 (NET)
None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live.	None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live.	None of the sins he has committed will be counted against him. He has done what is just and right; he will certainly live.

Ezekiel 33:16 (Septuagint BLB)	Ezekiel 33:16 (Septuagint Elpenor)
πᾶσαι αἱ ἁμαρτίαι αὐτοῦ ἃς ἥμαρτεν οὐ μὴ ἀναμνησθῶσιν ὅτι κρίμα καὶ δικαιοσύνην ἐποίησεν ἐν αὐτοῗς ζήσεται	πᾶσαι αἱ ἁμαρτίαι αὐτοῦ, ἃς ἥμαρτεν, οὐ μὴ ἀναμνησθῶσιν, ὅτι κρίμα καὶ δικαιοσύνην ἐποίησεν, ἐν αὐτοῖς ζήσεται
Ezekiel 33:16 (NETS)	Ezekiel 33:16 (English Elpenor)
none of his sins that he has committed shall be recalled, for he has performed judgment and righteousness; in them he shall live.	None of his sins which he has committed shall be remembered: because he has wrought judgment and righteousness; by them shall he live.

Ezekiel 33:17 (Tanakh)	Ezekiel 33:17 (KJV)	Ezekiel 33:17 (NET)
Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal.	Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal.	“Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right.

Ezekiel 33:17 (Septuagint BLB)	Ezekiel 33:17 (Septuagint Elpenor)
καὶ ἐροῦσιν οἱ υἱοὶ τοῦ λαοῦ σου οὐκ εὐθεῗα ἡ ὁδὸς τοῦ κυρίου καὶ αὕτη ἡ ὁδὸς αὐτῶν οὐκ εὐθεῗα	καὶ ἐροῦσιν οἱ υἱοὶ τοῦ λαοῦ σου· οὐκ εὐθεῖα ἡ ὁδὸς τοῦ Κυρίου· καὶ αὕτη ἡ ὁδὸς αὐτῶν οὐκ εὐθεῖα
Ezekiel 33:17 (NETS)	Ezekiel 33:17 (English Elpenor)
And the sons of your people shall say, “The way of the Lord is not right,” and this way of theirs is not right.	Yet the children of thy people will say, The way of the Lord is not straight: whereas this their way is not straight.

Ezekiel 33:18 (Tanakh)	Ezekiel 33:18 (KJV)	Ezekiel 33:18 (NET)
When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby.	When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby.	When a righteous man turns from his godliness and commits iniquity, he will die for it.

Ezekiel 33:18 (Septuagint BLB)	Ezekiel 33:18 (Septuagint Elpenor)
ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ καὶ ποιήσῃ ἀνομίας καὶ ἀποθανεῗται ἐν αὐταῗς	ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ καὶ ποιήσει ἀνομίας, καὶ ἀποθανεῖται ἐν αὐταῖς
Ezekiel 33:18 (NETS)	Ezekiel 33:18 (English Elpenor)
When a righteous one has turned back from his righteousness and should he commit acts of lawlessness, he shall die in them.	When the righteous turns away from his righteousness, and shall commit iniquities, then shall he die in them.

Ezekiel 33:19 (Tanakh)	Ezekiel 33:19 (KJV)	Ezekiel 33:19 (NET)
But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby.	But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby.	When the wicked turns from his sin and does what is just and right, he will live because of it.

Ezekiel 33:19 (Septuagint BLB)	Ezekiel 33:19 (Septuagint Elpenor)
καὶ ἐν τῷ ἀποστρέψαι τὸν ἁμαρτωλὸν ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ ποιήσῃ κρίμα καὶ δικαιοσύνην ἐν αὐτοῗς αὐτὸς ζήσεται	καὶ ἐν τῷ ἀποστρέψαι τὸν ἁμαρτωλὸν ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ ποιήσει κρίμα καὶ δικαιοσύνην, ἐν αὐτοῖς αὐτὸς ζήσεται
Ezekiel 33:19 (NETS)	Ezekiel 33:19 (English Elpenor)
And when the sinner turns back from his lawlessness and performs judgment and righteousness, in them he shall live.	And when the sinner turns from his iniquity, and shall do judgment and righteousness, he shall live by them.

Ezekiel 33:20 (Tanakh)	Ezekiel 33:20 (KJV)	Ezekiel 33:20 (NET)
Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.	Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.	Yet you say, ‘The behavior of the Lord is not right.’ House of Israel, I will judge each of you according to his behavior.”

Ezekiel 33:20 (Septuagint BLB)	Ezekiel 33:20 (Septuagint Elpenor)
καὶ τοῦτό ἐστιν ὃ εἴπατε οὐκ εὐθεῗα ἡ ὁδὸς κυρίου ἕκαστον ἐν ταῗς ὁδοῗς αὐτοῦ κρινῶ ὑμᾶς οἶκος Ισραηλ	καὶ τοῦτό ἐστιν, ὃ εἴπατε· οὐκ εὐθεῖα ἡ ὁδὸς Κυρίου· ἕκαστον ἐν ταῖς ὁδοῖς αὐτοῦ κρινῶ ὑμᾶς, οἶκος ᾿Ισραήλ
Ezekiel 33:20 (NETS)	Ezekiel 33:20 (English Elpenor)
And this is what you said, “The way of the Lord is not right”; I will judge each of you by his ways, O house of Israel.	And this is that which ye said, The way of the Lord is [not] straight. I will judge you, O house of Israel, every one for his ways.

Genesis 6:9 (Tanakh)	Genesis 6:9 (KJV)	Genesis 6:9 (NET)
These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with G-d.	These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.	This is the account of Noah. Noah was a godly man; he was blameless among his contemporaries. He walked with God.

Genesis 6:9 (Septuagint BLB)	Genesis 6:9 (Septuagint Elpenor)
αὗται δὲ αἱ γενέσεις Νωε Νωε ἄνθρωπος δίκαιος τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ τῷ θεῷ εὐηρέστησεν Νωε	Αὗται δὲ αἱ γενέσεις Νῶε· Νῶε ἄνθρωπος δίκαιος, τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ· τῷ Θεῷ εὐηρέστησε Νῶε
Genesis 6:9 (NETS)	Genesis 6:9 (English Elpenor)
Now these are the generations of Noe. Noe was a righteous man, being perfect in his era; Noe was well-pleasing to God.	And these [are] the generations of Noe. Noe was a just man; being perfect in his generation, Noe was well-pleasing to God.

Leviticus 20:22 (Tanakh)	Leviticus 20:22 (KJV)	Leviticus 20:22 (NET)
Ye shall therefore keep all My statutes, and all Mine ordinances, and do them, that the land, whither I bring you to dwell therein, vomit you not out.	Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out.	“‘You must be sure to obey all my statutes and regulations, so that the land to which I am about to bring you to take up residence does not vomit you out.

Leviticus 20:22 (Septuagint BLB)	Leviticus 20:22 (Septuagint Elpenor)
καὶ φυλάξασθε πάντα τὰ προστάγματά μου καὶ τὰ κρίματά μου καὶ ποιήσετε αὐτά καὶ οὐ μὴ προσοχθίσῃ ὑμῗν ἡ γῆ εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῗ κατοικεῗν ἐπ᾽ αὐτῆς	Καὶ φυλάξασθε πάντα τὰ προστάγματά μου, καὶ τὰ κρίματά μου καὶ ποιήσετε αὐτά, καὶ οὐ μὴ προσοχθίσῃ ὑμῖν ἡ γῆ, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ κατοικεῖν ἐπ᾿ αὐτῆς
Leviticus 20:22 (NETS)	Leviticus 20:22 (English Elpenor)
And you shall keep all my ordinances and all my judgments and do them, and the land to which I bring you there to settle in it will never be angry with you.	And keep ye all my ordinances, and my judgments; and ye shall do them, and the land shall not be aggrieved with you, into which I bring you to dwell upon it.

Leviticus 20:23 (Tanakh)	Leviticus 20:23 (KJV)	Leviticus 20:23 (NET)
And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them.	And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them.	You must not walk in the statutes of the nations which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Leviticus 20:23 (Septuagint BLB)	Leviticus 20:23 (Septuagint Elpenor)
καὶ οὐχὶ πορεύεσθε τοῗς νομίμοις τῶν ἐθνῶν οὓς ἐξαποστέλλω ἀφ᾽ ὑμῶν ὅτι ταῦτα πάντα ἐποίησαν καὶ ἐβδελυξάμην αὐτούς	καὶ οὐχὶ πορεύεσθε τοῖς νομίμοις τῶν ἐθνῶν, οὓς ἐξαποστέλλω ἀφ᾿ ὑμῶν· ὅτι ταῦτα πάντα ἐποίησαν, καὶ ἐβδελυξάμην αὐτούς.
Leviticus 20:23 (NETS)	Leviticus 20:23 (English Elpenor)
And you shall not walk by the precepts of the nations that I am sending out away from you. Because they did all these things, I also abhorred them.	And walk ye not in the customs of the nations which I drive out from before you; for they have done all these things, and I have abhorred them:

Fear – Deuteronomy, Part 16

Back to David’s Forgiveness, Part 5

Back to David’s Forgiveness, Part 10

Back to Westworld, Part 1

Back to Adultery in the Law, Part 1

Back to Adultery in the Law, Part 2

Back to Adultery in the Law, Part 3

Back to Father, Son and Holy Spirit, Part 8

Back to Nothing True, Part 4

^[1] Philippians 4:19 (NET) Table

^[2] Deuteronomy 5:9b (NET) Table

^[3] This clause translated from the Masoretic text was ignored by the rabbis who translated the Septuagint or absent from the Hebrew source they translated.

^[4] Christopher Fisher, “was Canaan the child of Ham and Noah’s wife”

^[5] Dr. Rabbi David Frankel, “Noah, Ham and the Curse of Canaan: Who Did What to Whom in the Tent? A new solution to why Canaan (not Ham) was cursed”

^[6] 1 Corinthians 15:3b (NET)

^[7] Romans 5:13 (NET)

^[8] Luke 5:32 (NET)

^[9] John 3:7 (NET)

^[10] Who Am I? Part 2; Who Am I? Part 3; Torture, Part 4

^[11] David’s Forgiveness, Part 2; Torture, Part 4; Romans, Part 2

^[12] Romans 7:6b (NET)

^[13] It is extremely interesting to compare Isaiah 58:6-11 with Matthew 25:31-46.

Romans, Part 87

Posted on June 19, 2017 by admin

So I boast in Christ Jesus about the things that pertain to God.^[1] Initially I took this to mean that Paul’s boast was about what Christ has accomplished through me in order to bring about the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of the Spirit of God.^[2] So, I compared myself to Paul. I pray to the same Father through faith in the same Christ and have received the same Holy Spirit. What has He accomplished through me? I didn’t jump out of bed, beat on the wall and curse my neighbor for playing his music too loudly.^[3]

Most believers I know prefer Peter to Paul. It’s a personality thing. I realize Paul wouldn’t have wasted his time on me. To him I would have seemed like the man who had his father’s wife. Maybe that has something to do with why I assume the one who caused sadness was the same man. Of him Paul wrote (2 Corinthians 2:6-8 NET):

This punishment on such an individual by the majority is enough for him, so that now instead you should rather forgive and comfort him. This will keep him from being overwhelmed by excessive grief to the point of despair. Therefore I urge you to reaffirm your love for him.

I love Paul. His words taught me to hear Jesus, who told this parable (Luke 13:6-9 NET):

“A man had a fig tree planted in his vineyard, and he came looking for fruit on it and found none. So he said to the worker who tended the vineyard, ‘For three years now, I have come looking for fruit on this fig tree, and each time I inspect it I find none. Cut it down! Why should it continue to deplete the soil?’ But the worker answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer on it. Then if it bears fruit next year, very well, but if not, you can cut it down.’”

I don’t know that God the Father is eager to cut me down. I know that even if He is frustrated with me Jesus has come back year after year with a request something like the parable above. Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.^[4] So after I slept off the despair of comparing myself to Paul, I began to look at the Greek words he wrote.

I began to see that Paul’s boast (καύχησιν, a form of καύχησις) wasn’t so much about…things but about Gentiles who had become an acceptable offering, sanctified by the Holy Spirit.^[5] This is as sure as my boasting (καύχησιν, a form of καύχησις) in you,^[6] Paul wrote to infants in Christ (1 Corinthians 3:1-3). The King James translators were a bit less clear here (though the NKJV came around). So I’ll consider a few more examples. Paul encouraged the Corinthians to show [Titus and another brother] openly before the churches the proof of your love and of our pride (καυχήσεως, another form of καύχησις) in (ὑπὲρ, a form of ὑπέρ) you.^[7] I have great confidence in (πρὸς, a form of πρός) you; I take great pride (καύχησις) on your behalf (ὑπὲρ, a form of ὑπέρ),^[8] he wrote them. For if I have boasted (κεκαύχημαι, a form of καυχάομαι) to [Titus] about anything concerning you, Paul continued (2 Corinthians 7:14-16 NET):

I have not been embarrassed by you, but just as everything we said to you was true, so our boasting (καύχησις) to Titus about you has proved true as well. And his affection for you is much greater when he remembers the obedience (ὑπακοήν, a form of ὑπακοή) of you all, how you welcomed him with fear and trembling. I rejoice because in everything I am fully confident (θαρρῶ, a form of θαῤῥέω; translated am full of courage in 2 Corinthians 10:1 NET) in you.

Paul’s great confidence (παρρησία, a form of παῤῥησία) in the Corinthians was not really in them but to or toward them. His pride wasn’t in them but on their behalf. Some had been unrighteous…sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers…^[9] But they were washed, [they] were sanctified, [they] were justified in the name of the Lord Jesus Christ and by the Spirit of our God.^[10] Paul’s pride or boasting was in God on their behalf. It was his exhortation and his prayer believing that he had received his request. But the one who prophesies speaks to people for their strengthening, encouragement (παράκλησιν, a form of παράκλησις), and consolation.^[11]

In Romans 15:17 the Greek word translated about the things that pertain to (KJV, things which pertain to) was πρὸς (a form of πρός). It was translated simply to in Romans 15:22, 23 (KJV, unto), 29 (KJV, unto), 30 and 32 (KJV, unto). There is another word right before πρὸς. It is τὰ (a form of τό; KJV: translated, in those). It wasn’t translated at all in Romans 15:1, 9, 11, 22, or 27, but these (they or them) is a reasonable translation in this context. So if I look at the Greek word for word— ἔχω οὖν καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν θεόν^[12]—I get something like “I have boasting in Christ Jesus these to [or perhaps, pertain to] the God.”^[13]

Now, boasting about what Christ Jesus had accomplished through him to God doesn’t make a lot of sense. For if Abraham was declared righteous by the works of the law, Paul also wrote, he has something to boast (καύχημα) about – but not before God (ἀλλ᾿ οὐ πρὸς θεόν) [Table]. For what does the scripture say? “Abraham believed God, and it was credited to him as righteousness.”^[14] But boasting to the Romans about God (“I have boasting in Christ Jesus”) makes a lot more sense. We are your source of pride (καύχημα), Paul wrote the Corinthians, just as you also are ours in the day of the Lord Jesus.^[15] For who is our hope or joy or crown to boast of (καυχήσεως, another form of καύχησις) before our Lord Jesus at his coming? Paul wrote believers in Thessalonica. Is it not of course you? For you are our glory (δόξα) and joy!^[16]

I can join him wholeheartedly here: Look at what Christ Jesus’ utmost patience has accomplished through the worst (1 Timothy 1:12-17) of sinners (Romans 15:18-21 NET):

For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, but as it is written: “Those who were not told about him will see, and those who have not heard will understand.”

And so I am another Gentile brought to obedience (ὑπακοὴν, a form of ὑπακοή) by Paul’s word, having never witnessed his deeds or the power of signs and wonders, only the power of the Spirit of God. And so that’s what I’m going to go with, not because I think I know Greek better than the translators of the NET or the KJV. I most certainly do not. But I know that focusing on me, comparing myself to Paul, won’t get me anywhere like staying focused on God will. So I will leave it to the translators of the NET (since the translators of the KJV are long dead) to prove that πρὸς should be translated about the things that pertain to and that Paul intended to draw my focus from God to the things that pertain to God.

I had hoped that Grant Clay would help me here in his paper “Mission as Drama: A New Proposal for Pauline Theology.” But he glossed over Romans 15:17 (granted, it wasn’t the point of his paper), quoting from the ESV: “In Christ Jesus, then, I have reason to be proud of my work for God.”^[17] So here I am confronted with English words added^[18] to the Greek text that pit Paul directly against Jesus’ teaching (Luke 17:10 NET):

“So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty (ὠφείλομεν, a form of ὀφείλω).’”

This attitude won’t win any accolades from the psychology department, but it accurately reflects a created cosmos where God’s divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence;^[19] where God is the one bringing forth in [us] both the desire and the effort – for the sake of his good pleasure;^[20] where [our] God will supply [our] every need according to his glorious riches in Christ Jesus;^[21] where the kingdom and the power and the glory (δοξα) are his forever.^[22] I am the Lord (y^ehôvâh, יהוה)! That is my name! I will not share my glory with anyone else, or the praise due me with idols.^[23] “Let the one who boasts (καυχώμενος, another form of καυχάομαι), boast (καυχάσθω, another form of καυχάομαι) in the Lord,”^[24] Paul quoted. And, the one who boasts (καυχώμενος, another form of καυχάομαι) must boast (καυχάσθω, another form of καυχάομαι) in the Lord.^[25]

I want to look at two more words here. The Greek word translated I have fully preached above (also in KJV) was not a form of πληρόω plus a form of κήρυγμα (1 Corinthians 1:21) or a form of κηρύσσω (Romans 10:8). It was simply πεπληρωκέναι (a form of πληρόω). Paul wrote “I have fulfilled (or, filled up) the gospel of Christ.” I admit the first thing that occurred to me was Paul’s warning that he could get a little carried away when he started boasting (2 Corinthians 11:16-18 NET).

I say again, let no one think that I am a fool. But if you do, then at least accept me as a fool, so that I too may boast (καυχήσωμαι, a form of καυχάομαι) a little. What I am saying with this boastful (καυχήσεως, another form of καύχησις) confidence I do not say the way the Lord would. Instead it is, as it were, foolishness. Since many are boasting (καυχῶνται, another form of καυχάομαι) according to human standards, I too will boast (καυχήσομαι, another form of καυχάομαι).

As I began to study πληρόω I found seven more instances where both the translators of the KJV and NET veered from fulfill or make full. First, referencing the passage of time, there are two instances where forms of πληρόω were translated he was full (ἐπληροῦτο, KJV) and he was about (Acts 7:23 NET), and were fulfilled (ἐπληροῦντο, KJV) and had passed (Acts 9:23 NET). But there are two other instances where πληρωθείσης (another form of πληρόω) was translated after (KJV) and had passed (Acts 24:27 NET), and πληρωθέντων (another form of πληρόω) was translated were expired (KJV) and had passed (Acts 7:30 NET). The NET translators apparently took the idea that forms of πληρόω were used for the passage of time to imply completion or completeness. A table follows were the NET translators chose complete for fulfill or make full.

Form of πληρόω	Reference	KJV	NET
ἐπλήρωσαν	Acts 14:26	…the work which they fulfilled…	…the work they had now completed…
ἐπλήρου	Acts 13:25	And as John fulfilled his course…	…while John was completing his mission…
πεπληρωμένη	John 16:24	…that your joy may be full.	…so that your joy may be complete…
	1 John 1:4	…that your^[26] joy may be full.	…so that our joy may be complete…
	2 John 1:12	…that our joy may be full.	…so that our joy may be complete…
πεπληρωμένην	John 17:13	…that they might have my joy fulfilled in themselves.	…so they may experience my joy completed in themselves…
πεπλήρωται	John 3:29	…this my joy therefore is fulfilled.	This then is my joy, and it is complete.
πληρῶσαι	Colossians 1:25	…to fulfil the word of God…	…in order to complete the word of God.
πληρώσαντες	Acts 12:25	…when they had fulfilled their ministry…	…when they had completed their mission…
πληρώσατε	Philippians 2:2	Fulfil ye my joy, that ye be likeminded…	…complete my joy and be of the same…
πληρωθῇ	John 15:11	…and that your joy might be full.	…and your joy may be complete…
πληρωθῇ	2 Corinthians 10:6	…when your obedience is fulfilled.	…whenever your obedience is complete.
πληροῖς	Colossians 4:17	…that thou fulfil it.	See to it that you complete the ministry…

I found one instance where even the KJV translators chose complete, while the NET translators reverted to filled.

Form of πληρόω	Reference	KJV	NET
πεπληρωμένοι	Colossians 2:10	And ye are complete in him…	…and you have been filled in him…

There were three instances where the NET translators seemed to choose derivatives of completion or completeness.

Form of πληρόω	Reference	KJV	NET
πεπλήρωμαι	Philippians 4:18	…I am full, having received…	…I have all I need because I received…
πεπλήρωται	Galatians 5:14	For all the law is fulfilled in one word…	…the whole law can be summed up in a…
πληρωθῶσιν	Revelation 6:11	…as they were, should be fulfilled.	…until the full number was reached of…

And that brings me to the final five instances were both KJV and NET translators veered from fulfill or make full. Four of them relate to completion or completeness.

Form of πληρόω	Reference	KJV	NET
ἐπλήρωσεν	Luke 7:1	Now when he had ended all his sayings…	After Jesus had finished teaching…
ἐπληρώθη	Acts 19:21	After these things were ended…	…after all these things had taken place…
πεπληρωμένα	Revelation 3:2	…I have not found thy works perfect…	…I have not found your deeds complete…
πληροῦν	Luke 9:31	…he should accomplish at Jerusalem.	…he was about to carry out at Jerusalem.

So as a further derivative of completion or completeness I have fully preached as a translation of πεπληρωκέναι makes some sense, if one also assumes that now there is nothing more to keep me in these regions^[27] was Paul’s point in using it. Grant Clay in his paper “Mission as Drama: A New Proposal for Pauline Theology,” following the ESV which translated πεπληρωκέναι I have fulfilled the ministry, wrote:^[28]

A possible background text for “sanctified Gentiles” and the Pauline mission in general is Is. 66:19-21…This is the one text in the Old Testament that seems to suggest that a “missionary movement” from Jerusalem to the nations which directly involves the Gentiles themselves and anticipates Paul’s unique commission to the Gentiles (cf. Acts 9; 26; Rom. 1:5). Therefore Rainer Riesner is surely on target by suggesting that “Paul read this text as being fulfilled in his own activity.”³⁴

It’s an interesting suggestion. But why go so far afield? I would tend to stick to Paul’s own quotation of Isaiah 52:15.

Romans 15:21 (NET)	Parallel Greek	Isaiah 52:15b Septuagint
Those who were not told about him will see, and those who have not heard will understand.	οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ \|ὄψονται\|, καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν	οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν

Still, it’s not as clear as something like “Paul preached from Jerusalem even as far as Illyricum…where Christ has not been named so that the word of the prophet was fulfilled which said, Those who were not told about him will see, and those who have not heard will understand.” And that brings me to the final word I will consider in this essay.

The Greek word translated to preach (KJV, to preach the gospel) was not a form of κήρυγμα or a form of κηρύσσω. It was εὐαγγελίζεσθαι (a form of εὐαγγελίζω). It was translated to preach the gospel in 1 Corinthians 1:17. It means to announce good news, to bring good news, to announce glad tidings. Paul’s desire was to announce good news where Christ had not been named. I don’t want that to get lost in translation because Paul was fairly explicit about the kind of preaching the Corinthians had fallen for instead (2 Corinthians 11:4, 20 NET):

For if someone comes and proclaims (κηρύσσει, a form of κηρύσσω) another Jesus different from the one we proclaimed (ἐκηρύξαμεν, another form of κηρύσσω), or if you receive a different spirit than the one you received, or a different gospel (εὐαγγέλιον) than the one you accepted, you put up with it well enough!

For you put up with it if someone makes slaves of you, if someone exploits you, if someone takes advantage of you, if someone behaves arrogantly toward you, if someone strikes you in the face.

As a matter of completion or completeness the final instance where both the translators of the KJV and the NET veered from fulfill or make full was, And my God will supply^[29] (KJV, shall supply) your every need according to his glorious riches in Christ Jesus.^[30]

Form of πληρόω	Reference	KJV	NET
πληρώσει	Philippians 4:19	But my God shall supply all your need…	And my God will supply your every need…

The entire table of translations of πληρόω in the New Testament I used to write this essay follows.

Form of πληρόω	Reference	KJV	NET
ἐπλήρωσαν	Acts 13:27	…they have fulfilled them…	…and they fulfilled…
ἐπλήρωσαν	Acts 14:26	…the work which they fulfilled…	…the work they had now completed…
ἐπλήρωσεν	Luke 7:1	Now when he had ended all his sayings…	After Jesus had finished teaching…
	Acts 2:2	…and it filled all the house…	…and filled the entire house…
	Acts 3:18	…he hath so fulfilled.	…he has fulfilled in this way…
	Acts 5:3	…why hath Satan filled thine heart to…	…why has Satan filled your heart to lie…
ἐπληρώθη	Matthew 2:17	Then was fulfilled that which was spoken…	…by Jeremiah the prophet was fulfilled…
	Matthew 13:48	…when it was full, they drew to shore…	When it was full, they pulled it ashore…
	Matthew 27:9	Then was fulfilled that which was spoken…	…by Jeremiah the prophet was fulfilled…
	Mark 15:28	And the scripture was fulfilled…	[omitted]
	John 12:3	…the house was filled with the odour…	…the house was filled with the fragrance…
	Acts 19:21	After these things were ended…	…after all these things had taken place…
	James 2:23	And the scripture was fulfilled which…	And the scripture was fulfilled that says…
ἐπλήρου	Acts 13:25	And as John fulfilled his course…	…while John was completing his mission…
ἐπληροῦντο	Acts 9:23	And after that many days were fulfilled…	Now after some days had passed…
ἐπληροῦντο	Acts 13:52	And the disciples were filled with joy…	And the disciples were filled with joy…
ἐπληροῦτο	Acts 7:23	And when he was full forty years old…	But when he was about forty years old…
πεπληρώκατε	Acts 5:28	…ye have filled Jerusalem with your doctrine…	…you have filled Jerusalem with your teaching…
πεπληρωμένη	John 16:6	…sorrow hath filled your heart.	…your hearts are filled with sadness…
πεπληρωμένη	Romans 13:8	…loveth another hath fulfilled the law.	…loves his neighbor has fulfilled the law.
πεπληρωκέναι	Romans 15:19	…I have fully preached the gospel of Christ.	…I have fully preached the gospel of Christ.
πεπλήρωμαι	2 Corinthians 7:4	…I am filled with comfort…	I am filled with encouragement…
πεπλήρωμαι	Philippians 4:18	…I am full, having received…	…I have all I need because I received…
πεπληρωμένα	Revelation 3:2	…I have not found thy works perfect…	…I have not found your deeds complete…
πεπληρωμένη	John 16:24	…that your joy may be full.	…so that your joy may be complete…
	1 John 1:4	…that your^[26] joy may be full.	…so that our joy may be complete…
	2 John 1:12	…that our joy may be full.	…so that our joy may be complete…
πεπληρωμένην	John 17:13	…that they might have my joy fulfilled in themselves.	…so they may experience my joy completed in themselves…
πεπληρωμένοι	Romans 15:14	…filled with all knowledge…	…filled with all knowledge…
	Philippians 1:11	Being filled with the fruits of righteousness…	…filled with the fruit of righteousness…
	Colossians 2:10	And ye are complete in him…	…and you have been filled in him…
πεπληρωμένους	Romans 1:29	Being filled with all unrighteousness…	They are filled with every kind of unrighteousness…
πεπλήρωται	Mark 1:15	The time is fulfilled, and the kingdom of God is at hand…	The time is fulfilled and the kingdom of God is near.
	Luke 4:21	…is this scripture fulfilled in your ears.	…this scripture has been fulfilled even as…
	John 3:29	…this my joy therefore is fulfilled.	This then is my joy, and it is complete.
	John 7:8	…my time is not yet full come.	…my time has not yet fully arrived…
	Galatians 5:14	For all the law is fulfilled in one word…	…the whole law can be summed up in a…
πληρῶσαι	Matthew 3:15	…becometh us to fulfil all righteousness.	…is right for us to fulfill all righteousness…
	Matthew 5:17	I am not come to destroy, but to fulfil.	…to abolish these things but to fulfill…
	Romans 15:13	…the God of hope fill you with all joy and peace…	…the God of hope fill you with all joy and peace…
	Colossians 1:25	…to fulfil the word of God…	…in order to complete the word of God.
πληρώσαντες	Acts 12:25	…when they had fulfilled their ministry…	…when they had completed their mission…
πληρώσατε	Matthew 23:32	Fill ye up then the measure of your fathers.	Fill up then the measure of your ancestors.
πληρώσατε	Philippians 2:2	Fulfil ye my joy, that ye be likeminded…	…complete my joy and be of the same…
πληρώσῃ	Ephesians 4:10	…that he might fill all things.	…in order to fill all things.
πληρώσῃ	2 Thessalonians 1:11	…and fulfil all the good pleasure of his goodness…	…and fulfill by his power your every desire for goodness and every work of faith.
πληρώσει	Philippians 4:19	But my God shall supply all your need…	And my God will supply your every need…
πληρώσεις	Acts 2:28	…thou shalt make me full of joy with…	…you will make me full of joy with your…
πληρωθῇ	Matthew 1:22	…that it might be fulfilled which was…	…through the prophet would be fulfilled.
	Matthew 2:15	…that it might be fulfilled which was…	…through the prophet was fulfilled…
	Matthew 2:23	…that it might be fulfilled which was…	…spoken by the prophets was fulfilled…
	Matthew 4:14	That it might be fulfilled which was…	…Isaiah the prophet would be fulfilled…
	Matthew 8:17	That it might be fulfilled which was…	…by Isaiah the prophet was fulfilled…
	Matthew 12:17	That it might be fulfilled which was…	This fulfilled what was spoken by Isaiah…
	Matthew 13:35	That it might be fulfilled which was…	This fulfilled what was spoken by the…
	Matthew 21:4	…was done, that it might be fulfilled…	This took place to fulfill what was…
	Matthew 27:35	…that it might be fulfilled which was…	[omitted]
	Luke 22:16	…until it be fulfilled in the kingdom of…	…until it is fulfilled in the kingdom of…
	John 12:38	…Esaias the prophet might be fulfilled…	…Isaiah the prophet would be fulfilled.
	John 13:18	…that the scripture may be fulfilled…	But this is to fulfill the scripture…
	John 15:11	…and that your joy might be full.	…and your joy may be complete…
	John 15:25	…that the word might be fulfilled that…	…to fulfill the word that is written in…
	John 17:12	…that the scripture might be fulfilled.	…so that the scripture could be fulfilled.
	John 18:9	That the saying might be fulfilled…	He said this to fulfill the word he had…
	John 18:32	…the saying of Jesus might be fulfilled…	…to fulfill the word Jesus had spoken…
	John 19:24	…that the scripture might be fulfilled…	…to fulfill the scripture that says…
	John 19:36	…that the scripture should be fulfilled…	…so that the scripture would be fulfilled…
	Romans 8:4	…righteousness of the law might be fulfilled…	…the law may be fulfilled in us…
	2 Corinthians 10:6	…when your obedience is fulfilled.	…whenever your obedience is complete.
πληρωθῆναι	Luke 24:44	…that all things must be fulfilled…	…and the psalms must be fulfilled…
πληρωθῆναι	Acts 1:16	…this scripture must needs have been fulfilled…	…the scripture had to be fulfilled…
πληρωθήσεται	Luke 3:5	Every valley shall be filled…	Every valley will be filled…
πληρωθήσονται	Luke 1:20	…my words, which shall be fulfilled in…	…my words, which will be fulfilled in…
πληρωθῆτε	Ephesians 3:19	…ye might be filled with all the fulness…	…you may be filled up to all the fullness…
πληρωθῆτε	Colossians 1:9	…desire that ye might be filled with the knowledge…	…asking God to fill you with the knowledge…
πληρωθείσης	Acts 24:27	But after two years…	After two years had passed…
πληρωθέντων	Acts 7:30	And when forty years were expired…	After forty years had passed…
πληρωθῶ	2 Timothy 1:4	…that I may be filled with joy…	…so that I may be filled with joy…
πληρωθῶσιν	Matthew 26:54	..then shall the scriptures be fulfilled…	…say it must happen this way be fulfilled?
	Matthew 26:56	…of the prophets might be fulfilled.	…of the prophets would be fulfilled.
	Mark 14:49	…but the scriptures must be fulfilled.	…so that the scriptures would be fulfilled.
	Luke 21:24	…the times of the Gentiles be fulfilled.	…the times of the Gentiles are fulfilled.
	Revelation 6:11	…as they were, should be fulfilled.	…until the full number was reached of…
πληροῖς	Colossians 4:17	…that thou fulfil it.	See to it that you complete the ministry…
πληρούμενον	Luke 2:40	…filled with wisdom…	…filled with wisdom…
πληρουμένου	Ephesians 1:23	…the fulness of him that filleth all in all.	…the fullness of him who fills all in all.
πληροῦν	Luke 9:31	…he should accomplish at Jerusalem.	…he was about to carry out at Jerusalem.
πληροῦσθε	Ephesians 5:18	…but be filled with the Spirit…	…but be filled by the Spirit…

Romans, Part 88

^[1] Romans 15:17 (NET)

^[2] Romans 15:18, 19a (NET)

^[3] Who Am I? Part 6

^[4] Romans 8:34b (NET) Table

^[5] Romans 15:16b (NET)

^[6] 1 Corinthians 15:31b (NET)

^[7] 2 Corinthians 8:24 (NET)

^[8] 2 Corinthians 7:4a (NET)

^[9] 1 Corinthians 6:9, 10 (NET) Table

^[10] 1 Corinthians 6:11b (NET)

^[11] 1 Corinthians 14:3 (NET)

^[12] See also Textus Receptus and the Byzantine/Majority Text

^[13] According to an excerpt from Vincent’s Word Studies on biblehub.com τὰ πρὸς τὸν θεόν is a “technical phrase in Jewish liturgical language to denote the functions of worship (Hebrews 2:17; Hebrews 5:1).” In Hebrews 2:17 (NET) τὰ πρὸς τὸν θεὸν was translated in things relating to God. And in Hebrews 5:1 (NET) τὰ πρὸς τὸν θεόν was translated before God.

^[14] Romans 4:2, 3 (NET)

^[15] 2 Corinthians 1:14b (NET)

^[16] 1 Thessalonians 2:19, 20 (NET)

^[17] Grant Clay, Mission as Drama: A New Proposal for Pauline Theology, p.16

^[18] Nathan Shank in a footnote (13) in his paper, “No Place Left: Strategic Priorities for Mission,” wrote: “The ‘work’ to which Paul refers is implied in the Greek: ἔχω οὖν [τὴν] καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν θεόν (Rom 15:17). Again, ‘work’ is implied in the Greek: νυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις (Rom. 15:23a).” In Acts 14:26 (NET) work (ἔργον) was explicit εἰς τὸ ἔργον ὃ ἐπλήρωσαν, translated for the work they had now completed. Even if ἔργον is implied, I’m convinced the “work” is God’s rather than Paul’s. From [Attalia] they sailed back to Antioch, where they had been commended to the grace of God for the work they had now completed (KJV, they fulfilled). When they arrived and gathered the church together, they reported all the things God had done with them, and that he had opened a door of faith for the Gentiles (Acts 14:26, 27 NET).

^[19] 2 Peter 1:3 (NET)

^[20] Philippians 2:13 (NET)

^[21] Philippians 4:19 (NET) Table

^[22] Matthew 6:13b (NKVJ) This was omitted from the NET. See: Note 19

^[23] Isaiah 42:8 (NET)

^[24] 1 Corinthians 1:31 (NET)

^[25] 2 Corinthians 10:17 (NET)

^[26] The parallel Greek of the NET has ἡμῶν here; Stephanus 1550 Textus Receptus has ημων; Byzantine/Majority Text has ημων; KJV has been translated from ὑμῶν according to Strong’s Concordance.

^[27] Romans 15:23a (NET)

^[28] Grant Clay, Mission as Drama: A New Proposal for Pauline Theology, pp.14-15

^[29] See also: Romans, Part 70 and Jedidiah, Part 6

^[30] Philippians 4:19 (NET)

Condemnation or Judgment? – Part 11

Posted on March 22, 2016 by admin

My bias that—He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked^[1]—prophesies Jesus’ return to earth to preach the Gospel effectively (as opposed to executing people for a thousand years) led me to investigate just who the wicked are. I found a succinct definition of wicked sinners as those who would not Stop trusting in human beings, whose life’s breath is in their nostrils.^[2] Isaiah’s prophecy about the life these wicked sinners lead continued (Isaiah 3:12-15)

NET	NETS	Tanakh
Oppressors treat my people cruelly, creditors rule over them. My people’s leaders mislead them; they give you confusing directions.	O my people, your extractors strip you clean, and your creditors lord it over you. O my people, those who congratulate you mislead you and confuse the path of your feet.	As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
The Lord (y^ehôvâh, יהוה) takes his position to judge; he stands up to pass sentence on his people.	But now the Lord will stand up to judge, and he will make his people stand to judge them.	The LORD standeth up to plead, and standeth to judge the people.
The Lord (y^ehôvâh, יהוה) comes to pronounce judgment on the leaders of his people and their officials. He says, “It is you who have ruined the vineyard! You have stashed in your houses what you have stolen from the poor.	The Lord himself will enter into judgment with the elders of the people and with their rulers. But you, why have you burned my vineyard, and why is the spoil of the poor in your houses?	The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses.
Why do you crush my people and grind the faces of the poor?” The sovereign (ʼădônây, אדני) Lord (y^ehôvâh, יהוה) who commands armies has spoken.	Why do you wrong my people and shame the face of the poor? [In the Septuagint “This is what the Lord says” begins verse 16.]	What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.

The NET translators explained their word choices in verse 12 in a long note (29). Perhaps only the leaders (zâqên, זקני) and officials (śar, ושׁריו) were the wicked sinners, but I’m not hearing it that way. I think the leaders and officials merited special mention because they led and encouraged yehôvâh’s people to become wicked sinners, those who trust in human beings, who rebel (mârâh, למרות) against yehôvâh, both their words (lâshôn, לשונם) and their actions (maʽălâl, ומעלליהם). This definition of wicked sinners more or less applies to all of us. As a case in point I’ll quote from a blog I receive regularly.

John Wesley Reid ended a post with advice from his pastor: “My pastor laid out a pretty solid approach to avoiding sexual temptation, while the model can be used for any form of temptation.” It was essentially a to-do list: refuse, consider the consequences, focus on God and ignore the lies of the enemy, avoid/run, and accountability. I asked Mr. Reid if this was presented as an alternative or adjunct to our death to sin and the fruit of the Spirit, but haven’t received a reply. He may not remember. It is exactly the kind of list I would have fixated on to the exclusion of everything else.

The list follows in detail with my comments:

Refuse
Just say no. Remember that you’re made for more than this.

“Just say no” from the Nancy Reagan anti-drug campaign reminds me of yehôvâh’s words to Cain (Genesis 4:6, 7 NET):

Why are you angry, and why is your expression downcast? [Table] Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it [Table].

This is where sin (chaṭṭâʼâh, חטאת) enters the pages of the Bible, pictured as a four-legged beast about to pounce on its prey, Cain. And this is yehôvâh at his most aloof. He prophesies what is about to happen to Cain and says simply—rule (mâshal, תמשל). As I’ve said before I don’t know Hebrew, but you must subdue it looks and sounds to me like a religious mind trying to turn a word into a law long before the law was given. In fact, knowing what is about to happen and what He is not doing about it, y^ehôvâh seems to be actively not making a specific commandment for Cain to disobey.

Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him.^[3]

Though my religious mind wants to argue that Cain was more wicked than itself, Cain was a fair representative of the descendants of Adam. Seth wasn’t the only one born in Adam’s own likeness, according to his image. On the contrary, though Adam and Eve were made (ʽâśâh, עשׁה) originally in the likeness of God^[4] (ʼĕlôhı̂ym, אלהים) after he violated God’s command Adam had children in his own likeness, according to his image. Look, I was guilty of sin (ʽâvôn, בעוון; Septuagint: ἀνομίαις, a form of ἀνομία) from birth, David confessed, a sinner (chêṭʼ, ובחטא; Septuagint: ἁμαρτίαις, a form of ἁμαρτία) the moment my mother conceived me.^[5] Paul explained (Romans 5:12-19 NET Table):

So then, just as sin (ἁμαρτία) entered the world through one man and death through sin, and so death spread to all people because all sinned – for before the law was given, sin was in the world, but there is no accounting for sin when there is no law. Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed. But the gracious gift is not like the transgression. For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! And the gift is not like the one who sinned. For judgment (κρίμα), resulting from the one transgression, led to condemnation (κατάκριμα), but the gracious gift from the many failures led to justification. For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Consequently, just as condemnation (κατάκριμα) for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people. For just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous.

Again Paul contrasted the image of Adam and the image of Christ (1 Corinthians 15:20-22, 45-49 NET):

But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead also came through a man. For just as in Adam all die, so also in Christ all will be made alive.

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

“I tell you the solemn truth,” Jesus said to Nicodemus, “unless a person is born of water and spirit, he cannot enter the kingdom of God. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’”^[6]

So if I am tempted to sin and the Holy Spirit reminds me—you are more valuable than many sparrows^[7]—or— do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own^[8]—or any other Scripture, and I hear and believe and turn from that sin, that is walking or living by the Spirit. But to turn back then and say—I refused to sin; I just said no; I ruled—is to misunderstand what happened, mislead those who hear me and grieve the Holy Spirit.

Consider the consequences
Sin fosters sin and sexual sin carries implications of insecurity and a lack of self-worth.

This is Old Testament law plain and simple. Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!^[9] And, Then Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll.^[10] We know how this worked out for Israel: not only did they fail to obey yehôvâh’s law, they rejected Him when He came to forgive them for it and fulfill (πληρῶσαι, a form of πληρόω) the law and the prophets.

Is the law therefore opposed to the promises of God? Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. But the scripture imprisoned everything and everyone under sin so that the promise could be given – because of the faithfulness of Jesus Christ – to those who believe.^[11] Through the law comes the knowledge of sin.^[12] God achieved what the law could not do because it was weakened through the flesh,^[13] born in the likeness of Adam, according to his image. If I try to fulfill my desire for righteousness by obeying rules I play to sin’s strength; the power of sin is the law.^[14]

For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me.^[15]

For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.^[16]

So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.^[17]

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. Those who are in the flesh cannot please God. You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.^[18]

When Olive (Emma Stone) finally confessed her fake prostitution in the movie “Easy A”, her mother (Patricia Clarkson) shocked her daughter, confessing:

“I had a similar situation when I was your age.”

“What?” Olive asks incredulously. “Everyone called you a slut?”

“I had a horrible reputation and people said awful things about me.”

“Why?”

“Because I was a slut. I slept with a whole bunch of people. A slew, a heap, a peck. Mostly Guys.”

“Mom!”

“Sorry, I got around. Before I met Dad, I had incredibly low self-worth.”

I can’t say that I think much about my self-worth. I am not loved because I am worthy but because God is love (1 John 4:7-19). I do consider whether He is getting what He is owed out of me. Jesus said, So you too, when you have done everything you were commanded to do, should say, “We are slaves (δοῦλοι, a form of δοῦλος) undeserving of special praise; we have only done what was our duty.” ^[19] The Greek word translated was our duty is ὠφείλομεν (a form of ὀφείλω), literally “what was owed.” Why is it owed?

Aren’t five sparrows sold for two pennies? Jesus asked. Yet not one of them is forgotten before God. In fact, even the hairs on your head are all numbered. Do not be afraid; you are more valuable than many sparrows.^[20] And my God will supply your every need according to his glorious riches in Christ Jesus,^[21] Paul wrote the Philippians, including the gift of righteousness, the love that is the fulfillment of the law, the fruit of his Spirit. But I say, live by the Spirit and you will not carry out the desires of the flesh.^[22]

I’ll pick this up again next time.

Condemnation or Judgment? – Part 12

Back to Condemnation or Judgment? – Part 13

Back to A Monotonous Cycle Revisited, Part 2

^[1] Isaiah 11:4b (NIV)

^[2] Isaiah 2:22a (NET)

^[3] Genesis 4:8 (NET)

^[4] Genesis 5:1 (NET)

^[5] Psalm 51:5 (NET) Table

^[6] John 3:5-7 (NET) Table

^[7] Matthew 10:31b (NET)

^[8] 1 Corinthians 6:19 (NET)

^[9] Deuteronomy 30:19 (NET)

^[10] Joshua 8:34 (NET)

^[11] Galatians 3:21, 22 (NET)

^[12] Romans 3:20b (NET)

^[13] Romans 8:3a (NET)

^[14] 1 Corinthians 15:56b (NET)

^[15] Romans 7:15-20 (NET)

^[16] Romans 8:3, 4 (NET)

^[17] Romans 7:4-6 (NET)

^[18] Romans 8:5-9a (NET)

^[19] Luke 17:10 (NET)

^[20] Luke 12:6, 7 (NET)

^[21] Philippians 4:19 (NET) Table

^[22] Galatians 5:16 (NET)

Romans, Part 70

Posted on February 26, 2016 by admin

I’ll continue to consider Contribute (κοινωνοῦντες, a form of κοινωνέω) to the needs (χρείαις, a form of χρεία) of the saints, pursue hospitality.^[1] And as you Philippians know, at the beginning of my gospel ministry, Paul wrote, when I left Macedonia, no church shared (ἐκοινώνησεν, another form of κοινωνέω) with me in this matter (λόγον, a form of λόγος) of giving (δόσεως, a form of δόσις) and receiving (λήμψεως, a form of λῆψις) except you alone. For even in Thessalonica on more than one occasion you sent something for my need (χρείαν, another form of χρεία).^[2]

Here I begin to investigate contribute / shared in and the needs of the saints simultaneously. Paul began this section of his letter with the words, I have great joy (Ἐχάρην, a form of χαίρω) in the Lord because now at last you have again expressed your concern for me.^[3] He didn’t say, I was really pissed off because you haven’t sent me any money in a long time. Young’s Literal Translation is clunkier in style but probably carries the tone better: And I rejoiced in the Lord greatly, that now at length ye flourished again in caring for me, for which also ye were caring, and lacked opportunity…^[4]

Was Paul worried about them? It’s very likely: there is the daily pressure on me of my anxious concern (μέριμνα) for all the churches,^[5] He wrote the Corinthians. The Philippians had shared with him in the past, but then lacked opportunity. Could it imply something more than lack of opportunity? Thankfully, no. Now I know you were concerned (ἐφρονεῖτε, a form of φρονέω) before but had no opportunity to do anything.^[6]

Paul (and the NET translators) went out of his (their) way to say that he shared the joy (χαρὰ) of the Holy Spirit greatly (μεγάλως) in the Lord, because the Lord had kept the Philippians in Paul’s absence, and when the opportunity presented itself again the Lord’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control in and through the Philippians expressed itself in tangible concern (φρονεῖν, another form of φρονέω) for Paul.

Am I adding words here? Yes, I am, but I believe I have the heart of Paul and the Holy Spirit. In Greek χαρὰ (joy) comes from χαίρω (rejoice). But in the fruit of the Holy Spirit our χαίρω comes from his χαρὰ. I tried (and failed, I think) to express a similar joy to my daughter when she picked me up at the airport.

I’ve known her since she was six-years-old, too small to drive. I remember helping her learn how to drive. I shared her anxiety when she failed her first driver’s test, and her elation when she passed the second. But there is no way her mother or I would have been comfortable asking her to navigate airport traffic then. I remember taking a taxi from the airport to the hospital where she lay pathetically, helplessly in a hospital bed after a stroke.

I remember what it was like when she and her brother and her mother greeted me at the airport. And I remember when their greetings became more and more infrequent, until there were none at all. And I certainly know what it is like now to land at the airport and make my own way home to a dark, empty apartment.

When she pulled up to me, waiting at the curb at the airport, yes, my daughter saved me some taxi fare (though I may have spent as much or more filling her empty gas tank). But the money had nothing to do with my joy. I lacked the presence of mind to say to her, I rejoiced in the Lord greatly, though it’s clear to me now that’s what I meant.

I am not saying this because I am in need (ὑστέρησιν, a form of ὑστέρησις), Paul continued, for I have learned to be content in any circumstance.^[7] And this is the context of an often misquoted verse (Philippians 4:12, 13 NET Table):

I have experienced times of need (ταπεινοῦσθαι, a form of ταπεινόω) and times of abundance. In any and every circumstance I have learned the secret of contentment, whether I go satisfied or hungry, have plenty or nothing. I am able to do all things through the one who strengthens me.

This last verse came up out of context in the movie Soul Surfer. There will be spoilers here for those who haven’t seen it. And please remember I’m not saying anything about the real Bethany Hamilton. I don’t know Bethany Hamilton. I’ve never even read her book. I’m writing about a character in a movie named Bethany.

In the hospital after a shark attack, Bethany (AnnaSophia Robb) asks her father Tom (Dennis Quaid), “When can I surf again?”

“Soon,” Tom answers.

“How do you know?”

“Because [you] can do all things,” Tom prompts her.

“Through Him who gives me strength,” Bethany finishes the quote from Philippians 4:13 (ESV/NIV).

She trains hard with this hope and learns to surf again on a very small board. But when she tries to compete she discovers, “I can’t do this anymore!…I don’t understand. What happened to ‘I can do all things’?” Thus Philippians 4:13 is laid to rest in Soul Surfer.

It’s not a big deal if one knows what Philippians 4:13 actually means. Earlier in the film she won graciously. Here she lost; she failed. It was one of those times of need Paul wrote about. The Greek word translated times of need was ταπεινοῦσθαι, to depress, to humiliate, to make low, bring low. And Bethany did learn to be content when she was depressed, humiliated, made low.

She returns to competition and has a tremendous ride that would have assured her win if it were not disqualified for starting past the allotted time of the final heat. With a peace and joy that surpasses even Tom’s understanding Bethany is as gracious in defeat at the end of the movie as she was in victory near the beginning.

“Are you upset you didn’t win today?” a reporter asks.

“I didn’t come to win. I came to surf,” Bethany answers.

She can do all this—be content in times of need and times of abundance as it related to losing and winning surfing competitions—through him who gives her strength.^[8] Conversely, if one doesn’t already know what Philippians 4:13 actually means, it probably won’t be gleaned from Soul Surfer. After the hard-work montage preceding the final competition the message of the film on that count is something like he-who-gives-me-strength is not as good at making one a world class surfer as hard work. This is a true message by the way. People become world class surfers by training hard, irrespective of their faith in Jesus Christ.

On the other hand, if your goal is to share in the righteousness of God, the best your hardest work can achieve is hypocrisy. You will be an actor, play-pretending at righteousness. AnnaSophia Robb is one of the best young actors in the business, but Bethany Hamilton and Alana Blanchard did the difficult surfing scenes. Hard working actors don’t become doers (poets) of the law either. For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “The righteous by faith will live.”^[9]

Nevertheless, you did well to share with (συγκοινωνήσαντες, a form of συγκοινωνέω) me in my trouble,^[10] Paul continued. And again, he emphasized, I do not say this because I am seeking a gift (δόμα).^[11] And, For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.^[12] Rather, I seek the credit (καρπὸν, a form of καρπός) that abounds to your account (λόγον, a form of λόγος).^[13] I’m not so sure about translating fruit (καρπὸν) credit here. The account, of course, is the λόγον each of us will give to God. Who wouldn’t want to be able to say, I shared with Paul in his trouble?

My point, however, is that we trust God to work in us and through us by his Spirit, rather than second-guess Him by trying to establish our own works. For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.^[14] And my God will supply your every need (χρείαν, another form of χρεία) according to his glorious riches in Christ Jesus.^[15] There is no quid pro quo here: Send money to Paul and his God will supply your every need. Paul’s God supplies the desire and wherewithal to contribute as surely as He supplies every other need. May glory be given to God our Father forever and ever. Amen.^[16]

In Soul Surfer when Bethany is depressed, humiliated and made low, Tom attempts to encourage his daughter. Cheri (Helen Hunt), Bethany’s mother, effectively shuts him down. “Listen to her,” she says. But when Bethany is ready to compete again, she comes to her father, working in his surfboard shed, saying, “Hey, Dad, I need your help.”

Bethany has analyzed her problem. With only one arm she can’t duck dive under the big waves paddling out to the line. She gets caught, tumbling under water, in the impact zone. Her father smiles, reaches up into the rafters and retrieves a surfboard, already prepared for her, with a handle in the center of the board she can grasp with one hand to duck dive.

The first of the needs (χρείαις, a form of χρεία) of the saints listed in the New Testament comes from the mouth of John, baptizing in the Jordan River. Jesus came to him to be baptized but John protested, “I need (χρείαν, another form of χρεία) to be baptized by you…”^[17] He had already described Jesus’ baptism by contrast to his own: I baptize you with (ἐν, or, in) water, for repentance…He will baptize you with (ἐν, or, in) the Holy Spirit and fire.^[18]

As an introduction to how we should pray Jesus promised, your Father knows what you need (χρείαν, another form of χρεία) before you ask him.^[19] Are we afraid to approach Him? When religious people questioned Jesus’ disciples, why he ate with sinners, He answered, “Those who are healthy don’t need (χρείαν, another form of χρεία) a physician, but those who are sick do. Go and learn what this saying means: ‘I want mercy and not sacrifice.’ For I did not come to call the righteous, but sinners.”^[20]

Jesus vigorously defended his followers from the judgment of the religious: “Look, why are they doing what is against the law on the Sabbath?”^[21] they said as his disciples walked through the field plucking grain to eat. “Have you never read what David did when he was in need (χρείαν, another form of χρεία) and he and his companions were hungry,” Jesus asked them, “how he entered the house of God when Abiathar was high priest and ate the sacred bread, which is against the law for any but the priests to eat, and also gave it to his companions?”^[22] But Jesus didn’t let it drop there. He took it one massive step further, saying, “The Sabbath was made for people, not people for the Sabbath. For this reason the Son of Man is lord even of the Sabbath.”^[23]

And finally, I come to a tale of two sisters, Martha and Mary. It is particularly interesting to me because I think I was a Martha who wants to be a Mary (Luke 10:38-42 NET):

Now as they went on their way, Jesus entered a certain village where a woman named Martha welcomed him as a guest. She had a sister named Mary, who sat at the Lord’s feet and listened (ἤκουεν, a form of ἀκούω) to what he said. But Martha was distracted (περιεσπᾶτο, a form of περισπάω) with all the preparations she had to make, so she came up to him and said, “Lord, don’t you care that my sister has left me to do all the work (διακονεῖν, a form of διακονέω) alone? Tell her to help me.” But the Lord answered her, “Martha, Martha, you are worried and troubled about many things, but one thing is needed (χρεία). Mary has chosen the best part; it will not be taken away from her.”

Romans, Part 71

Back to Romans, Part 73

Back to Romans, Part 79

Back to To Make Holy, Part 1

Back to Romans, Part 87

Back to Forgiven or Passed Over? Part 6

^[1] Romans 12:13 (NET)

^[2] Philippians 4:15, 16 (NET)

^[3] Philippians 4:10a (NET)

^[4] Philippians 4:10 (YLT)

^[5] 2 Corinthians 11:28 (NET)

^[6] Philippians 4:10b (NET)

^[7] Philippians 4:11 (NET)

^[8] Philippians 4:13 (NIV) Table

^[9] Romans 1:17 (NET)

^[10] Philippians 4:14 (NET)

^[11] Philippians 4:17a (NET)

^[12] Philippians 4:18 (NET)

^[13] Philippians 4:17b (NET)

^[14] Ephesians 2:10 (NET)

^[15] Philippians 4:19 (NET) Table

^[16] Philippians 4:20 (NET)

^[17] Matthew 3:14b (NET)

^[18] Matthew 3:11 (NET)

^[19] Matthew 6:8b (NET)

^[20] Matthew 9:12, 13 (NET)

^[21] Mark 2:24 (NET)

^[22] Mark 2:25, 26 (NET)

^[23] Mark 2:27, 28 (NET)

Jedidiah, Part 6

Posted on July 12, 2012 by admin

And my God will supply your every need according to his glorious riches¹ in Christ Jesus.² Paul wrote this blessing to the Philippians after receiving their gift to help in his ministry. It is the theme in my mind for the next few lines of David’s song. Rescue me from the guilt of murder, O God, the God who delivers me! Then my tongue will shout for joy because of your deliverance. O Lord, give me the words! Then my mouth will praise you.³

I don’t know if David the king was concerned about surviving the avenger of blood⁴ or the Lord’s decree: So now the sword will never depart from your house.⁵ But whether it is rescue from the guilt of murder or the words to praise God, David expected his God to supply his every need. And just to remind myself again, his God did not call him an annoying leach or parasite, but a man after his own heart.⁶ God was, and still is, pleased with this kind of faith.

Since I brought up the avenger of blood I want to consider that for a moment because it fits in with my theme of finding the Gospel in the Old Testament. There were cities of refuge in Israel for someone who committed unintentional homicide. The perpetrator was considered a murderer, he had killed someone. But if he made it to a city of refuge before the avenger of blood killed him, the people of that city were to decide between the murderer and the avenger of blood on the basis of Numbers 35:20-25a (NET):

…if [the murderer] strikes him out of hatred or throws something at him intentionally so that he dies, or with enmity he strikes him with his hand and he dies, the one who struck him must surely be put to death, for he is a murderer. The avenger of blood must kill the murderer when he meets him. But if he strikes him suddenly, without enmity, or throws anything at him unintentionally, or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm, then the community must judge between the slayer and the avenger of blood according to these decisions. The community must deliver the slayer out of the hand of the avenger of blood…

It surprised me to realize that Jesus hadn’t invented a novel thing when He said, You have heard that it was said to an older generation, ‘Do not murder,’ and ‘whoever murders will be subjected to judgment.’ But I say to you that anyone who is angry with a brother⁷ will be subjected to judgment.⁸ The hatred or enmity was what was supposed to be punished, even more so than the killing itself, in his law. So, though the Ammonites actually killed Uriah in battle, because Joab withdrew support from him, it was David’s enmity toward Uriah that made David the actual murderer.

Certainly you do not want a sacrifice, David’s song continued, or else I would offer it; you do not desire a burnt sacrifice. The sacrifices God desires are a humble spirit – O God, a humble and repentant heart you will not reject.⁹ And Jesus told a parable about a tax collector who stood far off and would not even look up to heaven, but beat his breast and said, “God, be merciful to me, sinner that I am!” I tell you that this man went down to his home justified (δεδικαιωμένος, a form of δικαιόω) rather than the Pharisee.¹⁰

Just as Achan’s sin impacted not only his own family but the whole nation, David’s attention focused last on Israel and its capital Jerusalem: Because you favor Zion, do what is good for her! Fortify the walls of Jerusalem! Then you will accept the proper sacrifices, burnt sacrifices and whole offerings; then bulls will be sacrificed on your altar.¹¹

These are the circumstances when God named Solomon Jedidiah: So David comforted his wife Bathsheba, after their first child died. He went to her and had marital relations with her.¹² So here are the same two people doing exactly the same thing they did before. She gave birth to a son, and David named him Solomon.¹³ So the same two people did exactly the same thing with exactly the same result, but everything is different. Now the Lord loved the child and sent word through Nathan the prophet that he should be named Jedidiah for the Lord’s sake.¹⁴ According to the footnote Jedidiah means “loved by the Lord.”

Obviously this message from the Lord meant more to David and Bathsheba than it could ever mean to Solomon. But I want to recall how much it meant to the Lord. Even after Solomon broke every rule God gave the kings of Israel, the Lord said to Solomon, “Because you insist on doing these things and have not kept the covenantal rules I gave you, I will surely tear the kingdom away from you and give it to your servant. However, for your father David’s sake I will not do this while you are alive.”¹⁵

As far as anyone knew David was already dead. But I consider Jesus’ enigmatic statement to the Sadduccees, You are deceived, because you don’t know the scriptures or the power of God…have you not read what was spoken to you by God, “I am the God of Abraham, the God of Isaac, and the God of Jacob”? He¹⁶ is not the God of the dead but of the living!¹⁷

Jesus quoted from Exodus. When He spoke these words to Moses it was several hundred years since Abraham, Isaac and Jacob had died as far as anyone on this planet knew. But Luke dispelled the enigma of Jesus’ words when he related the story in his Gospel. The entire quote read, Now he is not God of the dead, but of the living, for all live before him.¹⁸

In other words, one who believes Jesus finds yet another element of the Gospel here. God continued to show his love for Jedidiah throughout Solomon’s lifetime for the sake of all that meant to the man after his own heart, the living David. It is hard to imagine a more beautiful demonstration of the transforming power of Jesus’ forgiveness. But here is one more for good measure.

Years later the blind prophet Ahijah spoke to Jeroboam’s wife: Go, tell Jeroboam, the rebel king of the divided nation of Israel, This is what the Lord God of Israel says: “I raised you up from among the people and made you ruler over my people Israel. I tore the kingdom away from the Davidic dynasty and gave it to you. But you are not like my servant David, who kept my commandments and followed me wholeheartedly by doing only what I approve.”¹⁹ Though the incident remains in Scripture for the boy Jesus’ benefit (and ours), it has been removed entirely, though justly and righteously, from his “rememory” of David’s life.

Addendum: February 23, 2020
A table comparing the Greek of Jesus’ quotation of Exodus 3:6 in Matthew 22:36 follows:

Matthew 22:32 (NET Parallel Greek)	Exodus 3:6 (Septuagint BLB)	Exodus 3:6 (Septuagint Elpenor)
ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ	ἐγώ εἰμι ὁ θεὸς τοῦ πατρός σου θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ	ἐγώ εἰμι ὁ Θεὸς τοῦ πατρός σου, Θεὸς ῾Αβραὰμ καὶ Θεὸς ᾿Ισαὰκ καὶ Θεὸς ᾿Ιακώβ
Matthew 22:32 (NET)	Exodus 3:6 (NETS)	Exodus 3:6 (English Elpenor)
I am the God of Abraham, the God of Isaac, and the God of Jacob	I am the God of your father, God of Abraam and God of Isaak and God of Iakob.	I am the God of thy father, the God of Abraam, and the God of Isaac, and the God of Jacob

The story of Jeroboam’s wife’s visiting Ahijah the prophet (1 Kings 14:1-18) is apparently missing from the BLB version of the Septuagint. I went to the next “rememory” of David’s life that I found in both versions of the Septuagint only to discover that it was not a “rememory” in the Masoretic text.

Masoretic Text		Septuagint (BLB, Elpenor)
1 Kings 15:4, 5 (Tanakh)	1 Kings 15:4, 5 (NET)	3 Reigns 15:4, 5 (NETS)	3 Kings 15:4, 5 (English Elpenor)
Nevertheless for David’s sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem:	Nevertheless for David’s sake the Lord his God maintained his dynasty in Jerusalem by giving him a son to succeed him and by protecting Jerusalem.	For because of Dauid the Lord gave him a remnant, that he might establish his children after him and establish Ierousalem;	Howbeit for David’s sake the Lord gave him a remnant, that he might establish his children after him, and might establish Jerusalem.
Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.	He did this because David had done what he approved and had not disregarded any of his commandments his entire lifetime, except for the incident involving Uriah the Hittite.	as Dauid did what was right before the Lord, he did not turn aside from anything that he commanded him all the days of his life.	Forasmuch as David did that which was right in the sight of the Lord: he turned not from any thing that he commanded him all the days of his life.

Before I began any methodical study of the Septuagint I would have assumed that the rabbis dropped any mention of Uriah the Hittite from their translation. Now I’m more willing to consider whether the Masoretes added it to the original Hebrew text. A comparison of the “rememories” in 1 and 2 Kings in the Masoretic text and the Septuagint might be an interesting study I may or may not pursue any time soon. After all, the only reason I was interested in a Rememory in the movie The Final Cut was my own memory of God’s remembrances of David in English translation of the Masoretic text of 1 and 2 Kings.

Tables comparing Psalm 51:14; 51:15; Numbers 35:20; 35:21; 35:22; 35:23; 35:24; 35:25; Psalm 51:16; 51:17; 51:18; 51:19; 2 Samuel 12:24; 12:25; 1 Kings 11:11; 11:12; Exodus 3:6; 1 Kings 14:7; 14:8; 15:4 and 15:5 in the Tanakh, KJV and NET, and tables comparing Psalm 51:14 (50:16); 51:15 (50:17); Numbers 35:20; 35:21; 35:22; 35:23; 35:24; 35:25; Psalm 51:16 (50:18); 51:17 (50:19); 51:18 (50:20); 51:19 (50:21); 2 Samuel (Reigns, Kings) 12:24; 12:25; 1 Kings (3 Reigns, 3 Kings) 11:11; 11:12; Exodus 3:6; 1 Kings (3 Reigns, 3 Kings) 14:7; 14:8; 15:4 and 15:5 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Philippians 4:19; Matthew 5:22 and 22:32 in the NET and KJV.

Psalm 51:14 (Tanakh)	Psalm 51:14 (KJV)	Psalm 51:14 (NET)
Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.	Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.	Rescue me from the guilt of murder, O God, the God who delivers me. Then my tongue will shout for joy because of your righteousness.

Psalm 51:14 (Septuagint BLB)	Psalm 50:16 (Septuagint Elpenor)
ῥῦσαί με ἐξ αἱμάτων ὁ θεὸς ὁ θεὸς τῆς σωτηρίας μου ἀγαλλιάσεται ἡ γλῶσσά μου τὴν δικαιοσύνην σου	ρῦσαί με ἐξ αἱμάτων, ὁ Θεὸς ὁ Θεὸς τῆς σωτηρίας μου· ἀγαλλιάσεται ἡ γλῶσσά μου τὴν δικαιοσύνην σου
Psalm 50:16 (NETS)	Psalm 50:16 (English Elpenor)
Rescue me from bloodshed, O God, O God of my deliverance; my tongue will rejoice at your righteousness.	Deliver me from blood-guiltiness, O God, the God of my salvation: [and] my tongue shall joyfully declare thy righteousness.

Psalm 51:15 (Tanakh)	Psalm 51:15 (KJV)	Psalm 51:15 (NET)
O Lord, open thou my lips; and my mouth shall shew forth thy praise.	O Lord, open thou my lips; and my mouth shall shew forth thy praise.	O Lord, give me the words. Then my mouth will praise you.

Psalm 51:15 (Septuagint BLB)	Psalm 50:17 (Septuagint Elpenor)
κύριε τὰ χείλη μου ἀνοίξεις καὶ τὸ στόμα μου ἀναγγελεῗ τὴν αἴνεσίν σου	Κύριε, τὰ χείλη μου ἀνοίξεις, καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αἴνεσίν σου
Psalm 50:17 (NETS)	Psalm 50:17 (English Elpenor)
O Lord, my lips you will open, and my mouth will declare your praise.	O Lord, thou shalt open my lips; and my mouth shall declare thy praise.

Numbers 35:20 (Tanakh)	Numbers 35:20 (KJV)	Numbers 35:20 (NET)
And if he thrust him of hatred, or hurled at him any thing, lying in wait, so that he died;	But if he thrust him of hatred, or hurl at him by laying of wait, that he die;	“‘But if he strikes him out of hatred or throws something at him intentionally so that he dies,

Numbers 35:20 (Septuagint BLB)	Numbers 35:20 (Septuagint Elpenor)
ἐὰν δὲ δι᾽ ἔχθραν ὤσῃ αὐτὸν καὶ ἐπιρρίψῃ ἐπ᾽ αὐτὸν πᾶν σκεῦος ἐξ ἐνέδρου καὶ ἀποθάνῃ	ἐὰν δὲ δι’ ἔχθραν ὤσῃ αὐτὸν καὶ ἐπιρρίψῃ ἐπ’ αὐτὸν πᾶν σκεῦος ἐξ ἐνέδρου, καὶ ἀποθάνῃ
Numbers 35:20 (NETS)	Numbers 35:20 (English Elpenor)
Now if out of enmity he pushes him and hurls at him any object from an ambush and he dies	And if he should thrust him through enmity, or cast any thing upon him from an ambuscade, and the man should die,

Numbers 35:21 (Tanakh)	Numbers 35:21 (KJV)	Numbers 35:21 (NET)
or in enmity smote him with his hand, that he died; he that smote him shall surely be put to death: he is a murderer; the avenger of blood shall put the murderer to death when he meeteth him.	Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him.	or with enmity he strikes him with his hand and he dies, the one who struck him must surely be put to death, for he is a murderer. The avenger of blood must kill the murderer when he meets him.

Numbers 35:21 (Septuagint BLB)	Numbers 35:21 (Septuagint Elpenor)
ἢ διὰ μῆνιν ἐπάταξεν αὐτὸν τῇ χειρί καὶ ἀποθάνῃ θανάτῳ θανατούσθω ὁ πατάξας φονευτής ἐστιν θανάτῳ θανατούσθω ὁ φονεύων ὁ ἀγχιστεύων τὸ αἷμα ἀποκτενεῗ τὸν φονεύσαντα ἐν τῷ συναντῆσαι αὐτῷ	ἢ διὰ μῆνιν ἐπάταξεν αὐτὸν τῇ χειρί, καὶ ἀποθάνῃ, θανάτῳ θανατούσθω ὁ πατάξας, φονευτής ἐστι· θανάτῳ θανατούσθω ὁ φονεύων· ὁ ἀγχιστεύων τὸ αἷμα ἀποκτενεῖ τὸν φονεύσαντα ἐν τῷ συναντῆσαι αὐτῷ
Numbers 35:21 (NETS)	Numbers 35:21 (English Elpenor)
or out of rage he struck him with the hand and he dies, let the one who struck be put to death by death—he is a murderer; let the murderer be put to death by death; the one doing the relative’s blood duty shall strike the one that committed murder when he meets him.	or if he have smitten him with his hand through anger, and the man should die, let the man that smote him be put to death by all means, he is a murderer: let the murderer by all means be put to death: the avenger of blood shall slay the murderer when he meets him.

Numbers 35:22 (Tanakh)	Numbers 35:22 (KJV)	Numbers 35:22 (NET)
But if he thrust him suddenly without enmity, or hurled upon him any thing without lying in wait,	But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait,	“But if he strikes him suddenly, without enmity, or throws anything at him unintentionally,

Numbers 35:22 (Septuagint BLB)	Numbers 35:22 (Septuagint Elpenor)
ἐὰν δὲ ἐξάπινα οὐ δι᾽ ἔχθραν ὤσῃ αὐτὸν ἢ ἐπιρρίψῃ ἐπ᾽ αὐτὸν πᾶν σκεῦος οὐκ ἐξ ἐνέδρου	ἐὰν δὲ ἐξάπινα οὐ δι’ ἔχθραν ὤσῃ αὐτὸν ἢ ἐπιρρίψῃ ἐπ’ αὐτὸν πᾶν σκεῦος οὐκ ἐξ ἐνέδρου
Numbers 35:22 (NETS)	Numbers 35:22 (English Elpenor)
But if he pushes him suddenly, not out of enmity, or throws at him any object not from an ambush	But if he should thrust him suddenly, not through enmity, or cast any thing upon him, not from an ambuscade,

Numbers 35:23 (Tanakh)	Numbers 35:23 (KJV)	Numbers 35:23 (NET)
or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm;	or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm;	or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,

Numbers 35:23 (Septuagint BLB)	Numbers 35:23 (Septuagint Elpenor)
ἢ παντὶ λίθῳ ἐν ᾧ ἀποθανεῗται ἐν αὐτῷ οὐκ εἰδώς καὶ ἐπιπέσῃ ἐπ᾽ αὐτόν καὶ ἀποθάνῃ αὐτὸς δὲ οὐκ ἐχθρὸς αὐτοῦ ἦν οὐδὲ ζητῶν κακοποιῆσαι αὐτόν	ἢ παντὶ λίθῳ, ἐν ᾧ ἀποθανεῖται ἐν αὐτῷ, οὐκ εἰδώς, καὶ ἐπιπέσῃ ἐπ’ αὐτόν, καὶ ἀποθάνῃ, αὐτὸς δὲ οὐκ ἐχθρὸς αὐτοῦ ἦν, οὐδὲ ζητῶν κακοποιῆσαι αὐτόν
Numbers 35:23 (NETS)	Numbers 35:23 (English Elpenor)
or with any stone—by which he may die—unknowingly, and it falls upon him and he dies but he is not his enemy nor was he seeking to harm him,	or [smite him] with any stone, whereby a man may die, unawares, and it should fall upon him, and he should die, but he was not his enemy, nor sought to hurt him;

Numbers 35:24 (Tanakh)	Numbers 35:24 (KJV)	Numbers 35:24 (NET)
then the congregation shall judge between the smiter and the avenger of blood according to these ordinances;	Then the congregation shall judge between the slayer and the revenger of blood according to these judgments:	then the community must judge between the slayer and the avenger of blood according to these decisions.

Numbers 35:24 (Septuagint BLB)	Numbers 35:24 (Septuagint Elpenor)
καὶ κρινεῗ ἡ συναγωγὴ ἀνὰ μέσον τοῦ πατάξαντος καὶ ἀνὰ μέσον τοῦ ἀγχιστεύοντος τὸ αἷμα κατὰ τὰ κρίματα ταῦτα	καὶ κρινεῖ ἡ συναγωγὴ ἀνὰ μέσον τοῦ πατάξαντος καὶ ἀνὰ μέσον τοῦ ἀγχιστεύοντος τὸ αἷμα, κατὰ τὰ κρίματα ταῦτα
Numbers 35:24 (NETS)	Numbers 35:24 (English Elpenor)
then the congregation shall judge between the striker and between the one doing the relative’s blood duty, according to these judgments,	then the assembly shall judge between the smiter and the avenger of blood, according to these judgments.

Numbers 35:25 (Tanakh)	Numbers 35:25 (KJV)	Numbers 35:25 (NET)
and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, whither he was fled; and he shall dwell therein until the death of the high priest, who was anointed with the holy oil.	And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil.	The community must deliver the slayer out of the hand of the avenger of blood, and the community must restore him to the town of refuge to which he fled, and he must live there until the death of the high priest, who was anointed with the consecrated oil.

Numbers 35:25 (Septuagint BLB)	Numbers 35:25 (Septuagint Elpenor)
καὶ ἐξελεῗται ἡ συναγωγὴ τὸν φονεύσαντα ἀπὸ τοῦ ἀγχιστεύοντος τὸ αἷμα καὶ ἀποκαταστήσουσιν αὐτὸν ἡ συναγωγὴ εἰς τὴν πόλιν τοῦ φυγαδευτηρίου αὐτοῦ οὗ κατέφυγεν καὶ κατοικήσει ἐκεῗ ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας ὃν ἔχρισαν αὐτὸν τῷ ἐλαίῳ τῷ ἁγίῳ	καὶ ἐξελεῖται ἡ συναγωγὴ τὸν φονεύσαντα ἀπὸ τοῦ ἀγχιστεύοντος τὸ αἷμα, καὶ ἀποκαταστήσουσιν αὐτὸν ἡ συναγωγὴ εἰς τὴν πόλιν τοῦ φυγαδευτηρίου αὐτοῦ, οὗ κατέφυγε, καὶ κατοικήσει ἐκεῖ ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας, ὃν ἔχρισαν αὐτὸν τῷ ἐλαίῳ τῷ ἁγίῳ
Numbers 35:25 (NETS)	Numbers 35:25 (English Elpenor)
and the congregation shall rescue the one that committed murder from the one doing the relative’s blood duty. And the congregation shall restore him to the city of his place of refuge, where he fled for refuge. And he shall live there until the great priest dies, him whom they anointed with the holy oil.	And the congregation shall rescue the slayer from the avenger of blood, and the congregation shall restore him to his city of refuge, whither he fled for refuge; and he shall dwell there till the death of the high-priest, whom they anointed with the holy oil.

Psalm 51:16 (Tanakh)	Psalm 51:16 (KJV)	Psalm 51:16 (NET)
For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.	For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.	Certainly you do not want a sacrifice, or else I would offer it; you do not desire a burnt sacrifice.

Psalm 51:16 (Septuagint BLB)	Psalm 50:18 (Septuagint Elpenor)
ὅτι εἰ ἠθέλησας θυσίαν ἔδωκα ἄν ὁλοκαυτώματα οὐκ εὐδοκήσεις	ὅτι εἰ ἠθέλησας θυσίαν, ἔδωκα ἄν· ὁλοκαυτώματα οὐκ εὐδοκήσεις
Psalm 50:18 (NETS)	Psalm 50:18 (English Elpenor)
because if you had wanted sacrifice, I would have given it; with whole burnt offerings you will not be pleased.	For if thou desiredst sacrifice, I would have given [it]: thou wilt not take pleasure in whole-burnt-offerings.

Psalm 51:17 (Tanakh)	Psalm 51:17 (KJV)	Psalm 51:17 (NET)
The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.	The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.	The sacrifice God desires is a humble spirit—O God, a humble and repentant heart you will not reject.

Psalm 51:17 (Septuagint BLB)	Psalm 50:19 (Septuagint Elpenor)
θυσία τῷ θεῷ πνεῦμα συντετριμμένον καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουθενώσει	θυσία τῷ Θεῷ πνεῦμα συντετριμμένον, καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει
Psalm 50:19 (NETS)	Psalm 50:19 (English Elpenor)
Sacrifice to God is a broken spirit; a broken and humbled heart God will not despise.	Sacrifice to God is a broken spirit: a broken and humbled heart God will not despise.

Psalm 51:18 (Tanakh)	Psalm 51:18 (KJV)	Psalm 51:18 (NET)
Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.	Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.	Because you favor Zion, do what is good for her. Fortify the walls of Jerusalem.

Psalm 51:18 (Septuagint BLB)	Psalm 50:20 (Septuagint Elpenor)
ἀγάθυνον κύριε ἐν τῇ εὐδοκίᾳ σου τὴν Σιων καὶ οἰκοδομηθήτω τὰ τείχη Ιερουσαλημ	ἀγάθυνον, Κύριε, ἐν τῇ εὐδοκίᾳ σου τὴν Σιών, καὶ οἰκοδομηθήτω τὰ τείχη ῾Ιερουσαλήμ
Psalm 50:20 (NETS)	Psalm 50:20 (English Elpenor)
Do good to Sion in your good pleasure, and let the walls of Ierousalem be built;	Do good, O Lord, to Sion in thy good pleasure; and let the walls of Jerusalem be built.

Psalm 51:19 (Tanakh)	Psalm 51:19 (KJV)	Psalm 51:19 (NET)
Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.	Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.	Then you will accept the proper sacrifices, burnt sacrifices and whole offerings; then bulls will be sacrificed on your altar.

Psalm 51:19 (Septuagint BLB)	Psalm 50:21 (Septuagint Elpenor)
τότε εὐδοκήσεις θυσίαν δικαιοσύνης ἀναφορὰν καὶ ὁλοκαυτώματα τότε ἀνοίσουσιν ἐπὶ τὸ θυσιαστήριόν σου μόσχους	τότε εὐδοκήσεις θυσίαν δικαιοσύνης, ἀναφορὰν καὶ ὁλοκαυτώματα· τότε ἀνοίσουσιν ἐπὶ τὸ θυσιαστήριόν σου μόσχους
Psalm 50:21 (NETS)	Psalm 50:21 (English Elpenor)
then you will delight in a sacrifice of righteousness, in offering and whole burnt offerings; then they will offer calves on your altar.	Then shalt thou be pleased with a sacrifice of righteousness, offering, and whole-burnt-sacrifices: then shall they offer calves upon thine altar.

2 Samuel 12:24 (Tanakh)	2 Samuel 12:24 (KJV)	2 Samuel 12:24 (NET)
And David comforted Bath-sheba his wife, and went in unto her, and lay with her; and she bore a son, and called his name Solomon. And HaShem loved him;	And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.	So David comforted his wife Bathsheba. He came to her and went to bed with her. Later she gave birth to a son, and David named him Solomon. Now the Lord loved the child

2 Samuel 12:24 (Septuagint BLB)	2 Kings 12:24 (Septuagint Elpenor)
καὶ παρεκάλεσεν Δαυιδ Βηρσαβεε τὴν γυναῗκα αὐτοῦ καὶ εἰσῆλθεν πρὸς αὐτὴν καὶ ἐκοιμήθη μετ᾽ αὐτῆς καὶ συνέλαβεν καὶ ἔτεκεν υἱόν καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Σαλωμων καὶ κύριος ἠγάπησεν αὐτόν	καὶ παρεκάλεσε Δαυὶδ Βηρσαβεὲ τὴν γυναῖκα αὐτοῦ καὶ εἰσῆλθε πρὸς αὐτὴν καὶ ἐκοιμήθη μετ’ αὐτῆς καὶ συνέλαβε καὶ ἔτεκεν υἱόν, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Σαλωμών, καὶ Κύριος ἠγάπησεν αὐτόν
2 Reigns 12:24 (NETS)	2 Kings 12:24 (English Elpenor)
And Dauid consoled Bersabee his wife and went in to her and lay with her, and she conceived and bore a son and called his name Salomon. And the Lord loved him.	Then shalt thou be pleased with a sacrifice of righteousness, offering, and whole-burnt-sacrifices: then shall they offer calves upon thine altar.

2 Samuel 12:25 (Tanakh)	2 Samuel 12:25 (KJV)	2 Samuel 12:25 (NET)
and He sent by the hand of Nathan the prophet, and he called his name Jedidiah, for HaShem’S sake.	And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.	and sent word through Nathan the prophet that he should be named Jedidiah for the Lord’s sake.

2 Samuel 12:25 (Septuagint BLB)	2 Kings 12:25 (Septuagint Elpenor)
καὶ ἀπέστειλεν ἐν χειρὶ Ναθαν τοῦ προφήτου καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ιδεδι ἕνεκεν κυρίου	καὶ ἀπέστειλεν ἐν χειρὶ Νάθαν τοῦ προφήτου, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ ᾿Ιεδεδί, ἕνεκεν Κυρίου
2 Reigns 12:25 (NETS)	2 Kings 12:25 (English Elpenor)
And he sent by the hand of Nathan the prophet, and he called his name Idedi, on account of the Lord.	Then shalt thou be pleased with a sacrifice of righteousness, offering, and whole-burnt-sacrifices: then shall they offer calves upon thine altar.

1 Kings 11:11 (Tanakh)	1 Kings 11:11 (KJV)	1 Kings 11:11 (NET)
Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.	Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.	So the Lord said to Solomon, “Because you insist on doing these things and have not kept the covenantal rules I gave you, I will surely tear the kingdom away from you and give it to your servant.

1 Kings 11:11 (Septuagint BLB)	3 Kings 11:11 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Σαλωμων ἀνθ᾽ ὧν ἐγένετο ταῦτα μετὰ σοῦ καὶ οὐκ ἐφύλαξας τὰς ἐντολάς μου καὶ τὰ προστάγματά μου ἃ ἐνετειλάμην σοι διαρρήσσων διαρρήξω τὴν βασιλείαν σου ἐκ χειρός σου καὶ δώσω αὐτὴν τῷ δούλῳ σου	καὶ εἶπε Κύριος πρὸς Σαλωμών· ἀνθ᾿ ὧν ἐγένετο ταῦτα μετὰ σοῦ καὶ οὐκ ἐφύλαξας τὰς ἐντολάς μου καὶ τὰ προστάγματά μου, ἃ ἐνετειλάμην σοι, διαρρήσσων διαρρήξω τὴν βασιλείαν σου ἐκ χειρός σου καὶ δώσω αὐτὴν τῷ δούλῳ σου
3 Reigns 11:11 (NETS)	3 Kings 11:11 (English Elpenor)
And the Lord said to Salomon, “Since these thing were with you and you did not keep my commandments and my ordinances that I commanded you, tearing I will tear your kingdom from your hand and give it to your slave.	And the Lord said to Solomon, Because it has been thus with thee, and thou hast not kept my commandments and my ordinances which I commanded thee, I will surely rend thy kingdom out of thy hand, and give it to thy servant.

1 Kings 11:12 (Tanakh)	1 Kings 11:12 (KJV)	1 Kings 11:12 (NET)
Notwithstanding in thy days I will not do it for David thy father’s sake: but I will rend it out of the hand of thy son.	Notwithstanding in thy days I will not do it for David thy father’s sake: but I will rend it out of the hand of thy son.	However, for your father David’s sake I will not do this while you are alive. I will tear it away from your son’s hand instead.

1 Kings 11:12 (Septuagint BLB)	3 Kings 11:12 (Septuagint Elpenor)
πλὴν ἐν ταῗς ἡμέραις σου οὐ ποιήσω αὐτὰ διὰ Δαυιδ τὸν πατέρα σου ἐκ χειρὸς υἱοῦ σου λήμψομαι αὐτήν	πλὴν ἐν ταῖς ἡμέραις σου οὐ ποιήσω αὐτὰ διὰ Δαυὶδ τὸν πατέρα σου· ἐκ χειρὸς υἱοῦ σου λήψομαι αὐτήν
3 Reigns 11:12 (NETS)	3 Kings 11:12 (English Elpenor)
Yet, for the sake of your father Dauid I will not do them in your days; I will take it out of the hand of your son.	Only in thy days I will not do it for David thy father’s sake: [but] I will take it out of the hand of thy son.

Exodus 3:6 (Tanakh)	Exodus 3:6 (KJV)	Exodus 3:6 (NET)
Moreover He said: ‘I am the G-d of thy father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob.’ And Moses hid his face; for he was afraid to look upon G-d.	Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.	He added, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look at God.

Exodus 3:6 (Septuagint BLB)	Exodus 3:6 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ ἐγώ εἰμι ὁ θεὸς τοῦ πατρός σου θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ ἀπέστρεψεν δὲ Μωυσῆς τὸ πρόσωπον αὐτοῦ εὐλαβεῗτο γὰρ κατεμβλέψαι ἐνώπιον τοῦ θεοῦ	καὶ εἶπεν· ἐγώ εἰμι ὁ Θεὸς τοῦ πατρός σου, Θεὸς ῾Αβραὰμ καὶ Θεὸς ᾿Ισαὰκ καὶ Θεὸς ᾿Ιακώβ. ἀπέστρεψε δὲ Μωυσῆς τὸ πρόσωπον αὐτοῦ· εὐλαβεῖτο γὰρ κατεμβλέψαι ἐνώπιον τοῦ Θεοῦ
Exodus 3:6 (NETS)	Exodus 3:6 (English Elpenor)
And he said to him, “I am the God of your father, God of Abraam and God of Isaak and God of Iakob.” And Moyses turned his face away, for he was being reverent to look down before God.	And he said, I am the God of thy father, the God of Abraam, and the God of Isaac, and the God of Jacob; and Moses turned away his face, for he was afraid to gaze at God.

1 Kings 14:7 (Tanakh)	1 Kings 14:7 (KJV)	1 Kings 14:7 (NET)
Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel,	Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel,	Go, tell Jeroboam, ‘This is what the Lord God of Israel has said: “I raised you up from among the people and made you ruler over my people Israel.

1 Kings 14:7 (Septuagint BLB)	3 Kings 14:7 (Septuagint Elpenor)
NA	πορευθεῖσα εἰπὸν τῷ ῾Ιεροβοάμ· τάδε λέγει Κύριος ὁ Θεὸς ᾿Ισραήλ· ἀνθ᾿ οὗ ὅσον ὕψωσά σε ἀπὸ μέσου λαοῦ καὶ ἔδωκά σε ἡγούμενον ἐπὶ τὸν λαόν μου ᾿Ισραήλ,
3 Reigns 14:7 (NETS)	3 Kings 14:7 (English Elpenor)
NA	In going, say to Jeroboam, Thus says the Lord God of Israel, Because as much as I exalted you from the midst of the people and appointed you leading over the people of Israel,

1 Kings 14:8 (Tanakh)	1 Kings 14:8 (KJV)	1 Kings 14:8 (NET)
And rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes;	And rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes;	I tore the kingdom away from the Davidic dynasty and gave it to you. But you are not like my servant David, who kept my commandments and followed me wholeheartedly by doing only what I approve.

1 Kings 14:8 (Septuagint BLB)	3 Kings 14:8 (Septuagint Elpenor)
NA	καὶ ἔρρηξα σὺν τὸ βασίλειον ἀπὸ τοῦ οἶκου Δαυὶδ καὶ ἔδωκα αὐτό σοι καὶ οὐκ ἐγένου ὡς ὁ δοῦλός μου Δαυίδ, ὃς ἐφύλαξε τὰς ἐντολάς μου καὶ ὃς ἐπορεύθη ὀπίσω μου ἐν πάσῃ καρδίᾳ αὐτοῦ ποιῆσαι ἕκαστος τὸ εὐθὲς ἐν ὀφθαλμοῖς μου
3 Reigns 14:8 (NETS)	3 Kings 14:8 (English Elpenor)
NA	and tore the crown of state from the house of David and gave it to you; and you have not become as my servant David who kept my commandments, and who went after me with all his heart, to do right in my eyes.

1 Kings 15:4 (Tanakh)	1 Kings 15:4 (KJV)	1 Kings 15:4 (NET)
Nevertheless for David’s sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem:	Nevertheless for David’s sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem:	Nevertheless for David’s sake the Lord his God maintained his dynasty in Jerusalem by giving him a son to succeed him and by protecting Jerusalem.

1 Kings 15:4 (Septuagint BLB)	3 Kings 15:4 (Septuagint Elpenor)
ὅτι διὰ Δαυιδ ἔδωκεν αὐτῷ κύριος κατάλειμμα ἵνα στήσῃ τέκνα αὐτοῦ μετ᾽ αὐτὸν καὶ στήσῃ τὴν Ιερουσαλημ	ὅτι διὰ Δαυὶδ ἔδωκεν αὐτῷ Κύριος κατάλειμμα, ἵνα στήσῃ τὰ τέκνα αὐτοῦ μετ᾿ αὐτὸν καὶ στήσῃ τὴν ῾Ιερουσαλήμ
3 Reigns 15:4 (NETS)	3 Kings 15:4 (English Elpenor)
For because of Dauid the Lord gave him a remnant, that he might establish his children after him and establish Ierousalem;	Howbeit for David’s sake the Lord gave him a remnant, that he might establish his children after him, and might establish Jerusalem.

1 Kings 15:5 (Tanakh)	1 Kings 15:5 (KJV)	1 Kings 15:5 (NET)
Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.	Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.	He did this because David had done what he approved and had not disregarded any of his commandments his entire lifetime, except for the incident involving Uriah the Hittite.

1 Kings 15:5 (Septuagint BLB)	3 Kings 15:5 (Septuagint Elpenor)
ὡς ἐποίησεν Δαυιδ τὸ εὐθὲς ἐνώπιον κυρίου οὐκ ἐξέκλινεν ἀπὸ πάντων ὧν ἐνετείλατο αὐτῷ πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ	ὡς ἐποίησε Δαυὶδ τὸ εὐθὲς ἐνώπιον Κυρίου, οὐκ ἐξέκλινεν ἀπὸ πάντων, ὧν ἐνετείλατο αὐτῷ, πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ
3 Reigns 15:5 (NETS)	3 Kings 15:5 (English Elpenor)
as Dauid did what was right before the Lord, he did not turn aside from anything that he commanded him all the days of his life.	Forasmuch as David did that which was right in the sight of the Lord: he turned not from any thing that he commanded him all the days of his life.

Philippians 4:19 (NET)	Philippians 4:19 (KJV)
And my God will supply your every need according to his glorious riches in Christ Jesus.	But my God shall supply all your need according to his riches in glory by Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ	ο δε θεος μου πληρωσει πασαν χρειαν υμων κατα τον πλουτον αυτου εν δοξη εν χριστω ιησου	ο δε θεος μου πληρωσει πασαν χρειαν υμων κατα τον πλουτον αυτου εν δοξη εν χριστω ιησου

Matthew 5:22 (NET)	Matthew 5:22 (KJV)
But I say to you that anyone who is angry with a brother will be subjected to judgment. And whoever insults a brother will be brought before the council, and whoever says ‘Fool’ will be sent to fiery hell.	But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δ᾿ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ· ρακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ᾿ ἂν εἴπῃ· μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός	εγω δε λεγω υμιν οτι πας ο οργιζομενος τω αδελφω αυτου εικη ενοχος εσται τη κρισει ος δ αν ειπη τω αδελφω αυτου ρακα ενοχος εσται τω συνεδριω ος δ αν ειπη μωρε ενοχος εσται εις την γεενναν του πυρος	εγω δε λεγω υμιν οτι πας ο οργιζομενος τω αδελφω αυτου εικη ενοχος εσται τη κρισει ος δ αν ειπη τω αδελφω αυτου ρακα ενοχος εσται τω συνεδριω ος δ αν ειπη μωρε ενοχος εσται εις την γεενναν του πυρος

Matthew 22:32 (NET)	Matthew 22:32 (KJV)
‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living!”	I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ; οὐκ ἔστιν [ὁ] θεὸς νεκρῶν ἀλλὰ ζώντων	εγω ειμι ο θεος αβρααμ και ο θεος ισαακ και ο θεος ιακωβ ουκ εστιν ο θεος θεος νεκρων αλλα ζωντων	εγω ειμι ο θεος αβρααμ και ο θεος ισαακ και ο θεος ιακωβ ουκ εστιν ο θεος θεος νεκρων αλλα ζωντων