The Day of the Lord, Part 2

Posted on May 25, 2023 by admin

In another essay I quoted Paul: For [the day of the Lord] will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction (ὁ υἱὸς τῆς ἀπωλείας).¹ Now I have to consider whether my assumption that Jesus called Judas Iscariot ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having no bread² after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”³

Here I’ll begin with Paul’s conclusion to his discussion of ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, the revelation of the man of lawlessness (2 Thessalonians 2:12 NET):

And so all of them who have not believed the truth but⁴ have delighted in⁵ evil will be condemned.

This would be a very straightforward statement if the Greek word translated will be condemned (KJV: might be damned) was καταδικάσονται (a form of καταδικάζω). You have condemned (κατεδικάσατε, another form of καταδικάζω) and murdered the righteous person,⁶ James wrote of the rich. [T]he chief priests and the elders of the Jews informed me about [Paul], Festus explained to King Agrippa, asking for a sentence of condemnation⁷ (καταδίκην, a form of καταδίκη) against him.⁸

The Greek word καταδίκη is the noun form of the verb καταδικάζω. Paul had clearly understood this καταδίκη as a sentence of death if convicted: If then I am in the wrong and have done anything that deserves death, I am not trying to escape dying, but if not one of their charges against me is true, no one can hand me over to them. I appeal to Caesar!⁹

Jesus used a form of the verb καταδικάζω in quite another way (Matthew 12:1-3a, 7 NET):

At that time Jesus went through the grain fields on a Sabbath. His disciples were hungry, and they began to pick heads of wheat and eat them. But when the Pharisees saw this they said¹⁰ to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” He said to them…

“If you had known what this means: ‘I want mercy¹¹ and not sacrifice,’ you would not have condemned the innocent.”

Here the Pharisees’ stated their opinion that Jesus’ disciples’ behavior in Jesus’ presence was contrary to the law, and they implied that they or Jesus or someone ought to do something about it against Jesus’ disciples. Jesus characterized this as κατεδικάσατε (another form of καταδικάζω) τοὺς ἀναιτίους (NET: you…have condemned the innocent). I tell you that on the day of judgment, He said later, people will give an account for every worthless word they speak [Table]. For by your words you will be justified, and by your words you will be condemned (καταδικασθήσῃ, another form of καταδικάζω).¹²

And finally, Jesus taught (Luke 6:35-37 NET):

…love your enemies, and do good, and lend,¹³ expecting nothing back. Then your reward will be great, and you will be sons of the¹⁴ Most High, because he is kind to ungrateful and evil people. Be merciful,¹⁵ just as your Father is merciful. Do not judge, and you will not be judged; do not condemn (καταδικάζετε, another form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω); forgive, and you will be forgiven [Table].

In 2 Thessalonians 2:12 (NET) the Greek word translated will be condemned was not καταδικάσονται or any other form of καταδικάζω. It was κριθῶσιν, a form of κρίνω. A note (25) in the NET acknowledged that the Greek is “be judged,” but added “in this context the term clearly refers to a judgment of condemnation.”

An entry in Ellicott’s Commentary for English Readers on Bible Hub online reads:

That they all.—This is God’s purpose in making them believe the lie—“in order that, one and all, they might be judged.” He who desireth not the death of a sinner, now is said actually to lay plans with the intention of judging him: such are the bold self-contradictions of the Bible!

And Meyer’s NT Commentary on the same page reads:

ἵνα κριθῶσι] in order that they may be judged, i.e. according to the context, condemned.

It seems that context here refers to: the day of the Lord. Heinrich August Wilhelm Meyer cited “The Church Fathers” approvingly: Irenaeus, Tertullian, Chrysostom, Cyril, Augustine, Theodoret, Theodorus Mopsuestius “and others.”¹⁶

They correctly agree in considering that by the advent (2 Thessalonians 2:1; 2 Thessalonians 2:8), or the day of the Lord (2 Thessalonians 2:2), is to be understood the personal advent of Christ for the last judgment and for the completion of the Messianic kingdom.

Given that Jesus said, do not condemn (καταδικάζετε, another form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω),¹⁷ it seems more circumspect to understand the text as written: in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.¹⁸ I realize that Jesus also said, Do not judge (κρίνετε, a form of κρίνω), and you will not be judged (κριθῆτε, another form of κρίνω),¹⁹ but κριθῶσιν (another form of κρίνω) is actually in the text.

Paul wrote of God’s judgment (not mine) on all…who did not believe the truth, but took pleasure in wickedness.²⁰ If I hold to the text as written I believe I will know…the only true God, and Jesus Christ, whom [He] sent.²¹ Now (δέ) this is eternal life,²² according to Jesus. If, on the other hand, I change κριθῶσιν to καταδικάσονται or understand κριθῶσιν as if it were καταδικάσονται, that’s on me: Then I have condemned those whom God judged.

Though I called 2 Thessalonians 2:12 “Paul’s conclusion,” And so (NET) and in order that (NASB) were translations of the Greek word ἵνα. This is a result clause. And κριθῶσιν, will be condemned (NET) or may be judged (NASB), is a verb in the subjunctive mood “in a purpose or result clause, [so] the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.” What is that other stated action?

God sends²³ on them a deluding influence so that they will believe what is false.²⁴ Once my mind is swept clean of the notion that κριθῶσιν was a euphemism for Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels,²⁵ it becomes much clearer that God’s judgment on all of them who have not believed the truth but have delighted in evil²⁶ is to send on them a deluding influence so that they will believe what is false. Here again this is a judgment, not necessarily THE judgment.

This judgment doesn’t preclude Jesus’ promise to draw all to Himself. On the contrary it could be instrumental to that drawing. When people believe what is false, they create a social situation like the one in which we currently live. Are there many among us not seeking some different way to live? The Greek words translated deluding influence were ἐνέργειαν πλάνης (a form of πλάνη). One of the meanings of πλάνη in the Koine Greek Lexicon online is “a wandering, roaming.” One might say that God’s judgment is a God-given energy to wander.

The Greek word translated so that was εἰς. And they will believe was πιστεῦσαι, an infinitive (to trust) of πιστεύω in the aorist tense, rather than πιστεύσουσι(ν) in the future tense. The entire clause began with καὶ διὰ τοῦτο, translated Consequently (NET), or And for this reason (NASB 1977, Legacy Standard Bible).

So, the them on whom God sends a deluding influence (a God-given energy to wander) are those who are perishing,²⁷ because they found no place in their hearts for the truth so as to be saved.²⁸ A note (21) in the NET acknowledged that they found no place in their hearts for the truth was “they did not accept (ἐδέξαντο, a form of δέχομαι) the love of the truth” in Greek. This is already at least round two of Jesus’ drawing: the love of the truth was offered but not “receive[d] approvingly.”

Apart from the God-given energy to wander I might have spent my entire life here, hanging around a church, not quite believing Jesus or the Bible, conning myself that I did. The God-given energy to wander, and then to trust what was false was at least a faith. Part of what is false that I believed was that faith was bad, only knowledge was good.

It took some time and experimentation to realize that disbelieving Jesus and the Bible wasn’t the result of some superior knowledge. It wasn’t even unbelief in any absolute sense of not faith. It was simply faith in something less than Jesus and the Bible. When the Lord brought me back from that particular foray into what is false, I returned almost unwittingly with a new theme song but certainly with a new and lifelong motivation to not be fooled again.

The Greek word translated are perishing was ἀπολλυμένοις, a middle/passive participle of ἀπόλλυμι, ἀπόλλω, ἀπολλύω in the present tense. This might have been translated “to be lost,” one of the possible meanings of the middle voice. In other words, God’s judgment, a deluding influence so that they will believe what is false²⁹ came on “those who are presently lost because they did not accept the love of the truth.” But even if our gospel is veiled, Paul wrote the Corinthians, it is veiled only to those who are perishing (ἀπολλυμένοις, a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω; KJV: are lost, presently), among whom the god of this age has blinded the minds of those who do not believe so they would not see³⁰ the light of the glorious gospel of Christ, who is the image of God.³¹

The interchangeability of are perishing and are lost is apparent in Jesus’ parable (Luke 15:4 NET):

Which one of you, if he has a hundred sheep and loses (ἀπολέσας, another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω) one of them, would not leave the ninety-nine³² in the open pasture and go look for the one that is lost (ἀπολωλὸς, another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω) until he finds it?

Here is none of the false counsel given to Little Bo Peep in the nursery rhyme. Jesus (and his listeners apparently) knew that a lost sheep was a sheep in danger of perishing. It isn’t necessary to believe in “bold self-contradictions of the Bible.”³³ The language as written allows one to believe that Christ, who is the image of God, came to seek and to save the lost (ἀπολωλός)³⁴ or perishing.

These lost are them that perish; because they received not the love of the truth (ἀληθείας, a form of ἀλήθεια), that they might be saved.³⁵ Set them apart in the truth (ἀληθείᾳ), Jesus prayed to his Father, your word is truth (ἀλήθεια).³⁶ The Greek words translated your word were ὁ λόγος ὁ σὸς. This is the Bible, both Old and New Testaments, yet in the context of John’s Gospel account ὁ λόγος ὁ σὸς is also Jesus Himself (Hebrews 1:1-3 NET):

After God spoke long ago in various portions and in various ways to our ancestors through the prophets, in these last³⁷ days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world (τοὺς αἰῶνας; literally: the ages³⁸). The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word (ρήματι, a form of ῥῆμα), and so when he had³⁹ accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.

Meyer’s NT Commentary reads:

The truth is the Christian truth, and the unbelief, shown against it, is the consequence of the love for the truth in general being wanting (2 Thessalonians 2:10).

I’m unsure what the author meant by Christian, so I’ll highlight what I am sure Paul did not mean by truth; namely, the squabbling of those who profess Christ. Here is Meyer’s NT Commentary again:

The view of the Fathers remained in the following ages the prevalent one in the Christian church. It was necessary, however, partially to change and transform it, the relation of Christianity to the Roman state having altered, as the Christian church, instead of being exposed to renewed hostilities from the secular power, had obtained the sovereignty of the state, and, penetrating larger portions of the world, represented itself as the kingdom of God on earth, and an imposing hierarchy was placed at its head. Whilst, accordingly, the idea of the advent stepped more and more into the background in the church generally, and especially with the hierarchy, on the other hand, those who had placed themselves in opposition to the hierarchy believed themselves obliged to apply to it the description of the apostle, as well as the figures in the Apocalypse of St. John. Thus arose—whilst the early view concerning the παρουσία τοῦ κυρίου was held with only the modification that its entrance was to be expected in the distant future—the view, first in the eleventh century, that the establishment and growing power of the Papacy is to be considered as the Antichrist predicted by Paul…

In the presence of such polemics used against them, the Catholics are certainly not to be blamed that in retaliation they interpreted ἀποστασία as the defection from the Roman church and from the pope, and Antichrist as the heretics, especially Luther and the evangelical church.

I’ll pick this up in another essay.

According to a note (11) in the NET Jesus quoted from Hosea 6:6 in Matthew 12:7. A table comparing the Greek of Jesus’ quotation with that of the Septuagint follows.

Matthew 12:7b (NET Parallel Greek)	Hosea 6:6a (Septuagint BLB)	Hosea 6:6a (Septuagint Elpenor)
ἔλεος θέλω καὶ οὐ θυσίαν	ἔλεος θέλω καὶ οὐ θυσίαν	ἔλεος θέλω καὶ οὐ θυσίαν
Matthew 12:7b (NET)	Hosea 6:6a (NETS)	Hosea 6:6a (English Elpenor)
I want mercy and not sacrifice	I want mercy and not sacrifice	I will [have] mercy rather than sacrifice

According to a note (9) in the NET Hebrews 1:3b was an allusion to Psalm 110:1. A table comparing the Greek of Hebrews 1:3b with that of the Septuagint follows.

Hebrews 1:3b (NET Parallel Greek)	Psalm 110:1b (Septuagint BLB) Table	Psalm 110:1b (Septuagint Elpenor)
ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς	κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου
Hebrews 1:3b (NET)	Psalm 110:1b (NETS)	Psalm 110:1b (English Elpenor)
he sat down at the right hand of the Majesty on high	Sit on my right hand	Sit thou on my right hand

Tables comparing Hosea 6:6 in the Tanakh, KJV and NET, and the Greek of Hosea 6:6 in the Septuagint (BLB and Elpenor), and tables comparing 2 Thessalonians 2:12; Acts 25:15; Matthew 12:2, 3; 12:7; Luke 6:35, 36; 2 Thessalonians 2:11; 2:10; 2 Corinthians 4:4; Luke 15:4 and Hebrews 1:1-3 in the NET and KJV follow.

Hosea 6:6 (Tanakh)	Hosea 6:6 (KJV)	Hosea 6:6 (NET)
For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.	For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.	For I delight in faithfulness, not simply in sacrifice; I delight in acknowledging God, not simply in whole burnt offerings.

Hosea 6:6 (Septuagint BLB)	Hosea 6:6 (Septuagint Elpenor)
διότι ἔλεος θέλω καὶ οὐ θυσίαν καὶ ἐπίγνωσιν θεοῦ ἢ ὁλοκαυτώματα	διότι ἔλεος θέλω καὶ οὐ θυσίαν καὶ ἐπίγνωσιν Θεοῦ ἢ ὁλοκαυτώματα
Hosea 6:6 (NETS)	Hosea 6:6 (English Elpenor)
For I want mercy and not sacrifice, and knowledge of God rather than whole burnt offerings.	For I will [have] mercy rather than sacrifice, and the knowledge of God rather than whole-burnt-offerings.

2 Thessalonians 2:12 (NET)	2 Thessalonians 2:12 (KJV)
And so all of them who have not believed the truth but have delighted in evil will be condemned.	That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

2 Thessalonians 2:12 (NET Parallel Greek)	2 Thessalonians 2:12 (Stephanus Textus Receptus)	2 Thessalonians 2:12 (Byzantine Majority Text)
ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ	ινα κριθωσιν παντες οι μη πιστευσαντες τη αληθεια αλλ ευδοκησαντες εν τη αδικια	ινα κριθωσιν παντες οι μη πιστευσαντες τη αληθεια αλλ ευδοκησαντες εν τη αδικια

Acts 25:15 (NET)	Acts 25:15 (KJV)
When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him, asking for a sentence of condemnation against him.	About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.

Acts 25:15 (NET Parallel Greek)	Acts 25:15 (Stephanus Textus Receptus)	Acts 25:15 (Byzantine Majority Text)
περὶ οὗ γενομένου μου εἰς Ἱεροσόλυμα ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἰουδαίων αἰτούμενοι κατ᾿ αὐτοῦ καταδίκην	περι ου γενομενου μου εις ιεροσολυμα ενεφανισαν οι αρχιερεις και οι πρεσβυτεροι των ιουδαιων αιτουμενοι κατ αυτου δικην	περι ου γενομενου μου εις ιεροσολυμα ενεφανισαν οι αρχιερεις και οι πρεσβυτεροι των ιουδαιων αιτουμενοι κατ αυτου δικην

Matthew 12:2, 3 (NET)	Matthew 12:2, 3 (KJV)
But when the Pharisees saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”	But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

Matthew 12:2 (NET Parallel Greek)	Matthew 12:2 (Stephanus Textus Receptus)	Matthew 12:2 (Byzantine Majority Text)
οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ· ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ	οι δε φαρισαιοι ιδοντες ειπον αυτω ιδου οι μαθηται σου ποιουσιν ο ουκ εξεστιν ποιειν εν σαββατω	οι δε φαρισαιοι ιδοντες ειπον αυτω ιδου οι μαθηται σου ποιουσιν ο ουκ εξεστιν ποιειν εν σαββατω

He said to them, “Haven’t you read what David did when he and his companions were hungry—

But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

Matthew 12:3 (NET Parallel Greek)	Matthew 12:3 (Stephanus Textus Receptus)	Matthew 12:3 (Byzantine Majority Text)
ὁ δὲ εἶπεν αὐτοῖς· οὐκ ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε ἐπείνασεν καὶ οἱ μετ᾿ αὐτοῦ,	ο δε ειπεν αυτοις ουκ ανεγνωτε τι εποιησεν δαβιδ οτε επεινασεν αυτος και οι μετ αυτου	ο δε ειπεν αυτοις ουκ ανεγνωτε τι εποιησεν δαυιδ οτε επεινασεν αυτος και οι μετ αυτου

Matthew 12:7 (NET)	Matthew 12:7 (KJV)
If you had known what this means: ‘I want mercy and not sacrifice,’ you would not have condemned the innocent.	But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

Matthew 12:7 (NET Parallel Greek)	Matthew 12:7 (Stephanus Textus Receptus)	Matthew 12:7 (Byzantine Majority Text)
εἰ δὲ ἐγνώκειτε τί ἐστιν· ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους	ει δε εγνωκειτε τι εστιν ελεον θελω και ου θυσιαν ουκ αν κατεδικασατε τους αναιτιους	ει δε εγνωκειτε τι εστιν ελεον θελω και ου θυσιαν ουκ αν κατεδικασατε τους αναιτιους

Luke 6:35, 36 (NET)	Luke 6:35, 36 (KJV)
But love your enemies, and do good, and lend, expecting nothing back. Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.	But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.

Luke 6:35 (NET Parallel Greek)	Luke 6:35 (Stephanus Textus Receptus)	Luke 6:35 (Byzantine Majority Text)
πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς	πλην αγαπατε τους εχθρους υμων και αγαθοποιειτε και δανειζετε μηδεν απελπιζοντες και εσται ο μισθος υμων πολυς και εσεσθε υιοι του υψιστου οτι αυτος χρηστος εστιν επι τους αχαριστους και πονηρους	πλην αγαπατε τους εχθρους υμων και αγαθοποιειτε και δανειζετε μηδεν απελπιζοντες και εσται ο μισθος υμων πολυς και εσεσθε υιοι υψιστου οτι αυτος χρηστος εστιν επι τους αχαριστους και πονηρους

Luke 6:36 (NET)	Luke 6:36 (KJV)
Be merciful, just as your Father is merciful.	Be ye therefore merciful, as your Father also is merciful.

Luke 6:36 (NET Parallel Greek)	Luke 6:36 (Stephanus Textus Receptus)	Luke 6:36 (Byzantine Majority Text)
Γίνεσθε οἰκτίρμονες καθὼς [καὶ] ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν	γινεσθε ουν οικτιρμονες καθως και ο πατηρ υμων οικτιρμων εστιν	γινεσθε ουν οικτιρμονες καθως και ο πατηρ υμων οικτιρμων εστιν

2 Thessalonians 2:11 (NET)	2 Thessalonians 2:11 (KJV)
Consequently God sends on them a deluding influence so that they will believe what is false.	And for this cause God shall send them strong delusion, that they should believe a lie:

2 Thessalonians 2:11 (NET Parallel Greek)	2 Thessalonians 2:11 (Stephanus Textus Receptus)	2 Thessalonians 2:11 (Byzantine Majority Text)
καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει	και δια τουτο πεμψει αυτοις ο θεος ενεργειαν πλανης εις το πιστευσαι αυτους τω ψευδει	και δια τουτο πεμψει αυτοις ο θεος ενεργειαν πλανης εις το πιστευσαι αυτους τω ψευδει

2 Thessalonians 2:10 (NET)	2 Thessalonians 2:10 (KJV)
and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved.	And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

2 Thessalonians 2:10 (NET Parallel Greek)	2 Thessalonians 2:10 (Stephanus Textus Receptus)	2 Thessalonians 2:10 (Byzantine Majority Text)
καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ᾿ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς	και εν παση απατη της αδικιας εν τοις απολλυμενοις ανθ ων την αγαπην της αληθειας ουκ εδεξαντο εις το σωθηναι αυτους	και εν παση απατη της αδικιας εν τοις απολλυμενοις ανθ ων την αγαπην της αληθειας ουκ εδεξαντο εις το σωθηναι αυτους

2 Corinthians 4:4 (NET)	2 Corinthians 4:4 (KJV)
among whom the god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God.	In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

2 Corinthians 4:4 (NET Parallel Greek)	2 Corinthians 4:4 (Stephanus Textus Receptus)	2 Corinthians 4:4 (Byzantine Majority Text)
ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ	εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου	εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου

Luke 15:4 (NET)	Luke 15:4 (KJV)
“Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it?	What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?

Luke 15:4 (NET Parallel Greek)	Luke 15:4 (Stephanus Textus Receptus)	Luke 15:4 (Byzantine Majority Text)
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό	τις ανθρωπος εξ υμων εχων εκατον προβατα και απολεσας εν εξ αυτων ου καταλειπει τα εννενηκονταεννεα εν τη ερημω και πορευεται επι το απολωλος εως ευρη αυτο	τις ανθρωπος εξ υμων εχων εκατον προβατα και απολεσας εν εξ αυτων ου καταλειπει τα ενενηκοντα εννεα εν τη ερημω και πορευεται επι το απολωλος εως ευρη αυτο

Hebrews 1:1-3 (NET)	Hebrews 1:1-3 (KJV)
After God spoke long ago in various portions and in various ways to our ancestors through the prophets,	God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

Hebrews 1:1 (NET Parallel Greek)	Hebrews 1:1 (Stephanus Textus Receptus)	Hebrews 1:1 (Byzantine Majority Text)
Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις [see verse 2]	πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις [see verse 2]	πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις επ εσχατου των ημερων τουτων ελαλησεν ημιν εν υιω

in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world.

Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Hebrews 1:2 (NET Parallel Greek)	Hebrews 1:2 (Stephanus Textus Receptus)	Hebrews 1:2 (Byzantine Majority Text)
ἐπ᾿ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, δι᾿ οὗ καὶ ἐποίησεν τοὺς αἰῶνας	επ εσχατων των ημερων τουτων ελαλησεν ημιν εν υιω ον εθηκεν κληρονομον παντων δι ου και τους αιωνας εποιησεν	[see verse 1] ον εθηκεν κληρονομον παντων δι ου και τους αιωνας εποιησεν

The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.

Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

Hebrews 1:3 (NET Parallel Greek)	Hebrews 1:3 (Stephanus Textus Receptus)	Hebrews 1:3 (Byzantine Majority Text)
ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ρήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς	ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων τε τα παντα τω ρηματι της δυναμεως αυτου δι εαυτου καθαρισμον ποιησαμενος των αμαρτιων ημων εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις	ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων τε τα παντα τω ρηματι της δυναμεως αυτου δι εαυτου καθαρισμον ποιησαμενος των αμαρτιων ημων εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις

The Day of the Lord, Part 3

Back to Father, Son and Holy Spirit, Part 8

Back to Romans, Part 61

Back to The Day of the Lord, Part 5

Back to Who Am I? Part 15

Back to The Day of the Lord, Part 7

Back to Paul’s Religious Mind

Back to Who Am I? Part 17

Back to Luke 8:22-56

¹ 2 Thessalonians 2:3 (NET)

² Mark 8:16b (NET) Table

³ Mark 8:15b (NET)

⁴ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA²⁸ did not.

⁶ James 5:6a (NET)

⁷ The NET parallel Greek text and NA²⁸ had καταδίκην here, where the Stephanus Textus Receptus and Byzantine Majority Text had δικην (KJV: judgment).

⁸ Acts 25:15b (NET)

⁹ Acts 25:11 (NET)

¹⁰ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹¹ The NET parallel Greek text and NA²⁸ had the neuter noun ἔλεος here, where the Stephanus Textus Receptus and Byzantine Majority Text had the masculine noun ελεον.

¹² Matthew 12:36, 37 (NET)

¹³ In the NET parallel Greek text and NA²⁸ lend was spelled δανίζετε, and δανειζετε in the Stephanus Textus Receptus and Byzantine Majority Text.

¹⁴ The Stephanus Textus Receptus had the article του preceding Most High (KJV: Highest). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ From Meyer’s NT Commentary on Bible Hub

¹⁷ Luke 6:37b (NET) Table

¹⁸ 2 Thessalonians 2:12 (NASB 1995, NASB 1977, Legacy Standard Bible)

¹⁹ Luke 6:37a (NET) Table

²⁰ 2 Thessalonians 2:12b (NASB 1995, NASB 1977, Legacy Standard Bible)

²¹ John 17:3b (NET)

²² John 17:3a (NET)

²³ The NET parallel Greek text and NA²⁸ had πέμπει here in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had πεμψει (KJV: shall send) in the future tense.

²⁴ 2 Thessalonians 2:11 (NET)

²⁵ Matthew 25:41b (NET)

²⁶ 2 Thessalonians 2:12a (NET)

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in) preceding perishing (KJV: them that perish). The NET parallel Greek text and NA²⁸ did not.

²⁸ 2 Thessalonians 2:10b (NET)

²⁹ 2 Thessalonians 2:11b (NET)

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: unto them) here. The NET parallel Greek text and NA²⁸ did not.

³¹ 2 Corinthians 4:3, 4 (NET)

³² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνενήκοντα ἐννέα here, where the Stephanus Textus Receptus had εννενηκονταεννεα.

³³ From Ellicott’s Commentary for English Readers, Bible Hub

³⁴ Luke 19:10b (NET)

³⁵ 2 Thessalonians 2:10b (KJV)

³⁶ John 17:17 (NET) Table

³⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐσχάτου here, a singular form of ἔσχατος, where the Stephanus Textus Receptus had εσχατων, a plural form.

³⁸ According to a note (6) in the NET: “Grk ‘the ages.’ The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.”

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had δι εαυτου (KJV: by himself) here. The NET parallel Greek text and NA²⁸ did not.

Peter’s First Gospel Proclamation Revisited, Part 3

Posted on July 17, 2020 by admin

You study^[1] the scriptures thoroughly because you think in them you possess eternal life, Jesus said, and it is these same scriptures that testify about me.^[2] For David says about him, Peter continued his first Gospel proclamation on Pentecost (Acts 2:25-28 NET):

‘I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken. Therefore my heart was glad and my tongue rejoiced; my body also will live in hope, because you will not leave my soul in Hades, nor permit your Holy One to experience decay [Table]. You have made known to me the paths of life; you will make me full of joy with your presence.’

Peter quoted Psalm 16:8-11a from the Septuagint.

Acts 2:25b (NET Parallel Greek)	Psalm 16:8 (Septuagint BLB)	Psalm 15:8 (Septuagint Elpenor)
προορώμην τὸν κύριον ἐνώπιον μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ
Acts 2:25b (NET)	Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken.	I kept seeing the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved.

Where the NET parallel Greek text had προορώμην (a form of προορίζω) the Septuagint had προωρώμην (a form of προοράω). The Stephanus Textus Receptus is identical to the Septuagint here.

Acts 2:25b (Stephanus Textus Receptus)	Psalm 16:8 (Septuagint BLB)	Psalm 15:8 (Septuagint Elpenor)
προωρωμην τον κυριον ενωπιον μου δια παντος οτι εκ δεξιων μου εστιν ινα μη σαλευθω	προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ
Acts 2:25b (KJV)	Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:	I kept seeing the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved.

The Masoretic text was somewhat different.

Masoretic Text		Septuagint
Psalm 16:8 (Tanakh)	Psalm 16:8 (NET)	Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I have set (שִׁוִּ֬יתִי) the LORD always before me: because he is at my right hand, I shall not be moved.	I constantly trust (shâvâh, שויתי) in the Lord; because he is at my right hand, I will not be shaken.	I kept seeing (προωρώμην) the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw (προωρώμην) the Lord always before my face; for he is on my right hand, that I should not be moved.

Given that שִׁוִּ֬יתִ (shâvâh) was translated by a different Greek word (Table below) every time it occurred in the Psalms, I can’t say whether the Septuagint or the Masoretic text was closer to the original Hebrew.

Form of שָׁוָה (shâvâh)	Reference	Tanakh	Septuagint BLB	NETS	Septuagint Elpenor	English Elpenor
שִׁוִּ֬יתִי שויתי	Psalm 16:8	I have set	προωρώμην	I kept seeing	προωρώμην	I foresaw
מְשַׁוֶּ֣ה משוה	Psalm 18:33 (34)	He maketh	καταρτιζόμενος	refitting	καταρτιζόμενος	who strengthens
תְּשַׁוֶּ֥ה תשוה	Psalm 21:5 (6)	laid	ἐπιθήσεις	you will bestow	ἐπιθήσεις	thou wilt crown
שִׁוִּ֣יתִי שויתי	Psalm 89:19 (20)	I have laid	ἐθέμην	I added	ἐθέμην	I have laid
שִׁוִּֽיתִי שויתי	Psalm 119:30	have I laid	ἐπελαθόμην	I did…forget	ἐπελαθόμην	have…forgotten
שִׁוִּ֨יתִי שויתי	Psalm 131:2	I have behaved	ἐταπεινοφρόνουν	I was…humble-minded	ἐταπεινοφρόνουν	I have…been humble

The Holy Spirit was satisfied with προωρώμην (or was it προορώμην?) on Pentecost. The Greek of Peter’s quotation is identical to the Septuagint in the next verse.

Acts 2:26 (NET Parallel Greek)	Psalm 16:9 (Septuagint BLB)	Psalm 15:9 (Septuagint Elpenor)
διὰ τοῦτο ἠυφράνθη ἡ καρδία \|μου\| καὶ ἠγαλλιάσατο ἡ γλῶσσα μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι	διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι	διὰ τοῦτο ηὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι
Acts 2:26 (NET)	Psalm 15:9 (NETS)	Psalm 15:9 (English Elpenor)
Therefore my heart was glad and my tongue rejoiced; my body also will live in hope,	Therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will encamp in hope,	Therefore my heart rejoiced and my tongue exulted; moreover also my flesh shall rest in hope:

Here is a comparison how the Masoretic text and Septuagint have been translated into English.

Masoretic Text		Septuagint
Psalm 16:9 (Tanakh)	Psalm 16:9 (NET)	Psalm 15:9 (NETS)	Psalm 15:9 (English Elpenor)
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.	So my heart rejoices and I am happy; my life is safe.	Therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will encamp in hope,	Therefore my heart rejoiced and my tongue exulted; moreover also my flesh shall rest in hope:

The next verse is also identical with the Septuagint.

Acts 2:27 (NET Parallel Greek)	Psalm 16:10 (Septuagint BLB)	Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν	ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν	ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν
Acts 2:27 (NET)	Psalm 15:10 (NETS)	Psalm 15:10 (English Elpenor)
because you will not leave my soul in Hades, nor permit your Holy One to experience decay.	because you will not abandon my soul to Hades or give your devout to see corruption.	because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

I’ve considered the Hebrew word translated corruption (Tanakh) or Pit (NET) below elsewhere.

Masoretic Text		Septuagint
Psalm 16:10 (Tanakh)	Psalm 16:10 (NET)	Psalm 15:10 (NETS)	Psalm 15:10 (English Elpenor)
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.	You will not abandon me to Sheol; you will not allow your faithful follower to see the Pit.	because you will not abandon my soul to Hades or give your devout to see corruption.	because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

The final verse is identical with the Septuagint as well.

Acts 2:28 (NET Parallel Greek)	Psalm 16:11a (Septuagint BLB)	Psalm 15:11a (Septuagint Elpenor)
ἐγνώρισας μοι ὁδοὺς ζωῆς, πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου	ἐγνώρισάς μοι ὁδοὺς ζωῆς πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου	ἐγνώρισάς μοι ὁδοὺς ζωῆς· πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου
Acts 2:28 (NET)	Psalm 15:11a (NETS)	Psalm 15:11a (English Elpenor)
You have made known to me the paths of life; you will make me full of joy with your presence.’	You made known to me the ways of life. You will fill me with gladness along with your face;	Thou hast made known to me the ways of life; thou wilt fill me with joy with thy countenance:

The Masoretic text and Septuagint are similar.

Masoretic Text		Septuagint
Psalm 16: 11a (Tanakh)	Psalm 16: 11a (NET)	Psalm 15: 11a (NETS)	Psalm 15: 11a (English Elpenor)
Thou wilt shew me the path of life: in thy presence is fulness of joy;	You lead me in the path of life. I experience absolute joy in your presence;	You made known to me the ways of life. You will fill me with gladness along with your face;	Thou hast made known to me the ways of life; thou wilt fill me with joy with thy countenance:

Brothers, Peter continued, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day (Acts 2:29-33 NET).

So then, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, David by foreseeing (προιδὼν, a form of προείδω) this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay [Table]. This Jesus God raised up, and we are all witnesses of it. So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear [Table].

A note (60) in the NET described Acts 2:30b as an allusion to Psalm 132:11 and 2 Samuel 7:12, 13. Peter didn’t quote the Septuagint.

Acts 2:30b (NET Parallel Greek)	Psalm 132:11 (Septuagint BLB)	Psalm 131:11 (Septuagint Elpenor)
ὤμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ	ὤμοσεν κύριος τῷ Δαυιδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου	ὤμοσε Κύριος τῷ Δαυΐδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν· ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου
Acts 2:30b (NET)	Psalm 131:11 (NETS)	Psalm 131:11 (English Elpenor)
God had sworn to him with an oath to seat one of his descendants on his throne	The Lord swore to Dauid the truth, and he will never annul it: “Of your belly’s fruit I will set on your throne.	The Lord sware [in] truth to David, and he will not annul it, [saying], Of the fruit of thy body will I set [a king] upon thy throne.

Acts 2:30b (NET Parallel Greek)	2 Samuel 7:12b (Septuagint BLB)	2 Kings 7:12b (Septuagint Elpenor)
ὤμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ	καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ ὃς ἔσται ἐκ τῆς κοιλίας σου καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ	καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ, ὃς ἔσται ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ
Acts 2:30b (NET)	2 Reigns 7:12b (NETS)	2 Kings 7:12b (English Elpenor)
God had sworn to him with an oath to seat one of his descendants on his throne	that I will raise up your offspring after you who shall be from your belly, and I will prepare his kingdom	that I will raise up thy seed after thee, even thine own issue, and I will establish his kingdom

For David did not ascend into heaven, Peter continued (Acts 2:34-36 NET),

but he himself says, ‘The Lord said to my lord, “Sit at my right hand [Table] until I make your enemies a footstool for your feet.”’ Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ.”

This was a direct quote from Psalm 110:1 (109:1) [Table] in the Septuagint.

Acts 2:34b, 35 (NET Parallel Greek)	Psalm 110:1 (Septuagint BLB)	Psalm 109:1 (Septuagint Elpenor)
κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
Acts 2:34b, 35 (NET)	Psalm 109:1 (NETS)	Psalm 109:1 (English Elpenor)
“Sit at my right hand	“Sit on my right hand until I make your enemies a footstool for your feet.”	Sit thou on my right hand, until I make thine enemies thy footstool.
until I make your enemies a footstool for your feet.”’

I connect this with Jesus’ saying: And I, when I am lifted up from the earth, will draw all people to myself.^[3] And I connect this with his teaching about the Holy Spirit: And when he comes, he will prove the world wrong concerning sin and righteousness and judgment.^[4] This describes the ongoing activity of God the Father, Son and Holy Spirit. I am a beneficiary of this ongoing activity. So who will have an exaggerated influence on my socially constructed reality now that I am sequestered at home again?

Will it be those who fear that their schemes are coming to nothing? Or will I rest in the Lord Jesus’ confidence in the scriptures that terrified his disciples before each was strengthened with power through his Spirit in the inner person?^[5] (Matthew 26:51-56 NET).

But one of those with Jesus grabbed his sword, drew it out, and struck the high priest’s slave, cutting off his ear. Then Jesus said to him, “Put your sword back in its place! For all who take hold of the sword will die by the sword.^[6] Or do you think that I cannot call^[7] on my Father, and that he would send me more^[8] than twelve legions of angels right now?^[9] How then would the scriptures that say it must happen this way be fulfilled?” At that moment Jesus said to the crowd, “Have you come out^[10] with swords and clubs to arrest me like you would an outlaw? Day after day I sat^[11] teaching in the temple courts, yet you did not arrest me. But this has happened so that the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Tables comparing Psalm 16:8; 16:9; 16:10; 16:11; 132:11 and 2 Samuel 7:12 in the Tanakh, KJV and NET; and tables comparing Psalm 16:8 (15:8); 16:9 (15:9); 16:10 (15:10); 16:11 (15:11); 132:11 (131:11) and 2 Samuel (Reigns, Kings) 7:12 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow. Tables comparing John 5:39; Matthew 26:52, 53 and 26:55 in the NET and KJV follow those.

Psalm 16:8 (Tanakh)	Psalm 16:8 (KJV)	Psalm 16:8 (NET)
I have set the LORD always before me: because he is at my right hand, I shall not be moved.	I have set the LORD always before me: because he is at my right hand, I shall not be moved.	I constantly trust in the Lord; because he is at my right hand, I will not be shaken.

Psalm 16:8 (Septuagint BLB)	Psalm 15:8 (Septuagint Elpenor)
προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ
Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I kept seeing the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved.

Psalm 16:9 (Tanakh)	Psalm 16:9 (KJV)	Psalm 16:9 (NET)
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.	Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.	So my heart rejoices and I am happy; my life is safe.

Psalm 16:9 (Septuagint BLB)	Psalm 15:9 (Septuagint Elpenor)
διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι	διὰ τοῦτο ηὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι
Psalm 15:9 (NETS)	Psalm 15:9 (English Elpenor)
Therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will encamp in hope,	Therefore my heart rejoiced and my tongue exulted; moreover also my flesh shall rest in hope:

Psalm 16:10 (Tanakh)	Psalm 16:10 (KJV)	Psalm 16:10 (NET)
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.	For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption.	You will not abandon me to Sheol; you will not allow your faithful follower to see the Pit.

Psalm 16:10 (Septuagint BLB)	Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν	ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν
Psalm 15:10 (NETS)	Psalm 15:10 (English Elpenor)
because you will not abandon my soul to Hades or give your devout to see corruption.	because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Psalm 16:11 (Tanakh)	Psalm 16:11 (KJV)	Psalm 16:11 (NET)
Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.	Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.	You lead me in the path of life. I experience absolute joy in your presence; you always give me sheer delight.

Psalm 16:11 (Septuagint BLB)	Psalm 15:11 (Septuagint Elpenor)
ἐγνώρισάς μοι ὁδοὺς ζωῆς πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου τερπνότητες ἐν τῇ δεξιᾷ σου εἰς τέλος	ἐγνώρισάς μοι ὁδοὺς ζωῆς· πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου, τερπνότητες ἐν τῇ δεξιᾷ σου εἰς τέλος
Psalm 15:11 (NETS)	Psalm 15:11 (English Elpenor)
You made known to me the ways of life. You will fill me with gladness along with your face; in your right hand are delights completely.	Thou hast made known to me the ways of life; thou wilt fill me with joy with thy countenance: at thy right hand [there are] delights for ever.

Psalm 132:11 (Tanakh)	Psalm 132:11 (KJV)	Psalm 132:11 (NET)
The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.	The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.	The Lord made a reliable promise to David; he will not go back on his word. He said, “I will place one of your descendants on your throne.

Psalm 132:11 (Septuagint BLB)	Psalm 131:11 (Septuagint Elpenor)
ὤμοσεν κύριος τῷ Δαυιδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου	ὤμοσε Κύριος τῷ Δαυΐδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν· ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου
Psalm 131:11 (NETS)	Psalm 131:11 (English Elpenor)
The Lord swore to Dauid the truth, and he will never annul it: “Of your belly’s fruit I will set on your throne.	The Lord sware [in] truth to David, and he will not annul it, [saying], Of the fruit of thy body will I set [a king] upon thy throne.

2 Samuel 7:12 (Tanakh)	2 Samuel 7:12 (KJV)	2 Samuel 7:12 (NET)
When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy body, and I will establish his kingdom.	And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.	When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom.

2 Samuel 7:12 (Septuagint BLB)	2 Kings 7:12 (Septuagint Elpenor)
καὶ ἔσται ἐὰν πληρωθῶσιν αἱ ἡμέραι σου καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ ὃς ἔσται ἐκ τῆς κοιλίας σου καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ	καὶ ἔσται ἐὰν πληρωθῶσιν αἱ ἡμέραι σου καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου, καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ, ὃς ἔσται ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ
2 Reigns 7:12 (NETS)	2 Kings 7:12 (English Elpenor)
And it will be if your days are fulfilled and you lie down with your fathers, that I will raise up your offspring after you who shall be from your belly, and I will prepare his kingdom;	And it shall come to pass when thy days shall have been fulfilled, and thou shalt sleep with thy fathers, that I will raise up thy seed after thee, even thine own issue, and I will establish his kingdom.

John 5:39 (NET)	John 5:39 (KJV)
You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me,	Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναι εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ	ερευνατε τας γραφας οτι υμεις δοκειτε εν αυταις ζωην αιωνιον εχειν και εκειναι εισιν αι μαρτυρουσαι περι εμου	ερευνατε τας γραφας οτι υμεις δοκειτε εν αυταις ζωην αιωνιον εχειν και εκειναι εισιν αι μαρτυρουσαι περι εμου

Matthew 26:52, 53 (NET)	Matthew 26:52, 53 (KJV)
Then Jesus said to him, “Put your sword back in its place! For all who take hold of the sword will die by the sword.	Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐτῷ ὁ Ἰησοῦς· ἀπόστρεψον τὴν μάχαιραν σου εἰς τὸν τόπον αὐτῆς· πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται	τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα απολουνται	τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα αποθανουνται

Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now?

Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων	η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων	η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων

Matthew 26:55 (NET)	Matthew 26:55 (KJV)
At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? Day after day I sat teaching in the temple courts, yet you did not arrest me.	In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ Ἰησοῦς τοῖς ὄχλοις· ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; καθ᾿ ἡμέραν ἐν τῷ ἱερῷ ἐκαθεζόμην διδάσκων καὶ οὐκ ἐκρατήσατε με	εν εκεινη τη ωρα ειπεν ο ιησους τοις οχλοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με καθ ημεραν προς υμας εκαθεζομην διδασκων εν τω ιερω και ουκ εκρατησατε με	εν εκεινη τη ωρα ειπεν ο ιησους τοις οχλοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με καθ ημεραν προς υμας εκαθεζομην διδασκων εν τω ιερω και ουκ εκρατησατε με

Peter’s Second Gospel Proclamation, Part 1

Back to Funeral, Part 2

Back to Wonders and False Wonders, Part 1

Back to Christ-Centered Preaching, Chapter 3

Back to Matthew 8:23-34

^[1] The NET parallel Greek text and NA²⁸ had ἐραυνᾶτε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερευνατε (KJV: Search).

^[2] John 5:39 (NET)

^[3] John 12:32 (NET)

^[4] John 16:8 (NET)

^[5] Ephesians 3:16b (NET) Table

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

^[7] The Stephanus Textus Receptus and Byzantine Majority Text had ἄρτι (KJV: now) preceding call. The NET parallel Greek text and NA²⁸ did not.

^[8] The NET parallel Greek text and NA²⁸ had πλείω here, where the Stephanus Textus Receptus and Byzantine Majority Text had πλειους.

^[9] The NET parallel Greek text and NA²⁸ had ἄρτι here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[10] The NET parallel Greek text and NA²⁸ had ἐξήλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξηλθετε.

^[11] The Stephanus Textus Receptus and Byzantine Majority Text had προς υμας (KJV: with you) here. The NET parallel Greek text and NA²⁸ did not.

Father, Son and Holy Spirit – Part 2

Posted on January 25, 2020 by admin

Masoretic Text		Septuagint
Psalm 110:1 (Tanakh)	Psalm 110:1 (NET)	Psalm 109:1 (NETS)	Psalm 109:1 (English Elpenor)
The LORD (יְהֹוָ֨ה) said unto my Lord (לַֽאדֹנִ֗י), Sit thou at my right hand, until I make thine enemies thy footstool.	A psalm of David. Here is the Lord’s (y^ehôvâh, יהוה) proclamation to my lord (ʼâdôn, לאדני): “Sit down at my right hand until I make your enemies your footstool.”	Pertaining to Dauid. A Psalm. The Lord (κύριος) said to my lord (κυρίῳ), “Sit on my right hand until I make your enemies a footstool for your feet.”	[A Psalm of David.] The Lord (Κύριος) said to my Lord (Κυρίῳ), Sit thou on my right hand, until I make thine enemies thy footstool.

This verse has compelled me to consider something more like trinitarianism to continue to believe that Jesus is יְהֹוָ֨ה (y^ehôvâh) come in human flesh. A table comparing the two Hebrew words translated Lord in Morfix follows. My procedure was the same: if I got no result using vowel points I used the word from the NET parallel Hebrew text without vowel points.

Psalm 110:1
Hebrew	Tanakh	Homographs	English Definitions
יְהֹוָ֨ה יהוה	The LORD	יְהֹוָה	(biblical) Jehovah, God, the Lord
יְהֹוָ֨ה יהוה	The LORD	הִוָּה	to constitute
לַֽאדֹנִ֗י לאדני	my Lord	אֶדֶן	windowsill; railway sleeper; (flowery) base, foundation
לַֽאדֹנִ֗י לאדני	my Lord	אֲדֹנָי	God, the Lord

It seems odd to list אֶדֶן and אֲדֹנָי as homographs since they are so distinctly different, but אָדֹן occurred in Strong’s concordance as well. I don’t know Hebrew well enough to do much more than report at this point. Apparently this is not the only homograph of אֲדֹנָי.

Masoretic Text		Septuagint
Genesis 15:1, 2 (Tanakh)	Genesis 15:1, 2 (NET)	Genesis 15:1, 2 (NETS)	Genesis 15:1, 2 (English Elpenor)
After these things the word of HaShem (יְהֹוָה֙) came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’	After these things the Lord’s (y^ehôvâh, יהוה) message came to Abram in a vision: “Fear not, Abram! I am your shield and the one who will reward you in great abundance.”	Now after these matters the Lord’s (κυρίου) word came to Abram in a vision, saying, “Do not be afraid, Abram; I am shielding you; your reward shall be very great.”	AND after these things the word of the Lord (Κυρίου) came to Abram in a vision, saying, Fear not, Abram, I shield thee, thy reward shall be very great.
And Abram said: ‘O L-rd (אֲדֹנָ֤י) GOD (יֱהֹוִה֙), what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’	But Abram said, “O Sovereign (ʼădônây, אדני) Lord (y^ehôvih, יהוה), what will you give me since I continue to be childless, and my heir is Eliezer of Damascus?”	But Abram was saying, “O Master (δέσποτα), what will you give me? And I, I am going away childless; as for the son of Masek, my female homebred, he is Damascus Eliezer.”	And Abram said, Master (δέσποτα) [and] Lord (Κύριε), what wilt thou give me? whereas I am departing without a child, but the son of Masek my home-born female slave, this Eliezer of Damascus [is mine heir.]

Morfix didn’t recognize any difference between the homographs אֲדֹנָֽי (ʼâdôn) and אֲדֹנָ֣י (ʼădônây), but I only got a result when I used the NET parallel Hebrew אדני without vowel points.

Psalm 110:1
Hebrew	Tanakh	Homographs	English Definitions
לַֽאדֹנִ֗י לאדני	my Lord	אֶדֶן	windowsill; railway sleeper; (flowery) base, foundation
		אֲדֹנָי	God, the Lord
Genesis 15:2
אֲדֹנָ֤י אדני	L-rd	אֶדֶן	windowsill; railway sleeper; (flowery) base, foundation
		אֲדֹנָי	God, the Lord

The rabbis chose δέσποτα a form of δεσπότης, “lord, master, despot; owner of a ship; one who wields absolute authority and control,” for אֲדֹנָ֤י (ʼădônây). In Psalm 110:1 they had chosen Κυρίῳ (Table2 below) a form of κύριος, “Lord, master, Sir, God; owner, someone who owns and controls (possessions); someone addressed as being of a higher social standing; someone who exercises absolute authority over someone else or something,” for לַֽאדֹנִ֗י (ʼâdôn). The words are synonyms. The rabbis’ choice of δέσποτα here avoided the awkward Κύριε Κύριε (Table6 below) and in the following example (Table12 below).

Masoretic Text		Septuagint
Genesis 15:6-8 (Tanakh)	Genesis 15: 6-8 (NET)	Genesis 15: 6-8 (NETS)	Genesis 15: 6-8 (English Elpenor)
And he believed in HaShem (בַּֽיהֹוָ֑ה); and He counted it to him for righteousness.	Abram believed the Lord (y^ehôvâh, ביהוה), and the Lord credited it as righteousness to him.	And Abraham believed God (θεῷ), and it was reckoned to him as righteousness.	And Abram believed God (Θεῷ), and it was counted to him for righteousness.
And He said unto him: ‘I am HaShem (יְהֹוָ֗ה) that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’	The Lord said to him, “I am the Lord (y^ehôvâh, יהוה) who brought you out from Ur of the Chaldeans to give you this land to possess.”	Then he said to him, “I am the God (θεὸς) who brought you out of the country of the Chaldeans so as to give you this land to possess.”	And he said to him, I am God (Θεὸς) that brought thee out of the land of the Chaldeans, so as to give thee this land to inherit.
And he said: ‘O L-rd (אֲדֹנָ֣י) GOD (יֱהֹוִ֔ה), whereby shall I know that I shall inherit it?’	But Abram said, “O Sovereign (ʼădônây, אדני) Lord (y^ehôvih, יהוה), by what can I know that I am to possess it?”	But he said, “O Master (δέσποτα), Lord (κύριε), how shall I know that I shall possess it?”	And he said, Master (Δέσποτα) [and] Lord (Κύριε), how shall I know that I shall inherit it?

The next occurrence of אֲדֹנָ֗י (ʼădônây) was not immediately followed by יֱהֹוִ֔ה (y^ehôvih); the rabbis chose κύριε rather than δέσποτα.

Masoretic Text		Septuagint
Genesis 18:1-3 (Tanakh)	Genesis 18:1-3 (NET)	Genesis 18:1-3 (NETS)	Genesis 18:1-3 (English Elpenor)
And HaShem (יְהֹוָ֔ה) appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;	The Lord (y^ehôvâh, יהוה) appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day.	AND God (θεὸς) appeared to him by the oak of Mambre, as he sat by the door of his tent at noon.	AND God (Θεὸς) appeared to him by the oak of Mambre, as he sat by the door of his tent at noon.
and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,	Abraham looked up and saw three men standing across from him. When he saw them he ran from the entrance of the tent to meet them and bowed low to the ground.	And looking up with his eyes he saw, and see, three men stood over him. And when he saw them, he ran forward from his tent door to meet them and did obeisance upon the ground	And he lifted up his eyes and beheld, and lo! three men stood before him; and having seen them he ran to meet them from the door of his tent, and did obeisance to the ground.
and said: ‘My lord (אֲדֹנָ֗י), if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.	He said, “My lord (ʼădônây, אדני), if I have found favor in your sight, do not pass by and leave your servant.	and said, “Lord (κύριε), if perchance I have found favor before you, do not pass by your servant.	And he said, Lord (κύριε), if indeed I have found grace in thy sight, pass not by thy servant.

In the next occurrence יְהֹוָ֔ה (y^ehôvâh) was translated Κύριος and אֲדֹנָ֔י (ʼădônây) Κύριόν (another form of κύριος).

Masoretic Text		Septuagint
Genesis 18:26, 27 (Tanakh)	Genesis 18:26, 27 (NET)	Genesis 18:26, 27 (NETS)	Genesis 18:26, 27 (English Elpenor)
And HaShem (יְהֹוָ֔ה) said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’	So the Lord (y^ehôvâh, יהוה) replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”	Then the Lord (κύριος) said, “If I find in Sodoma fifty righteous in the city, I will forgive the whole place for their sake.”	And the Lord (Κύριος) said, If there should be in Sodom fifty righteous in the city, I will spare the whole city, and the whole place for their sakes.
And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the L-rd (אֲדֹנָ֔י), who am but dust and ashes.	Then Abraham asked, “Since I have undertaken to speak to the Lord [ʼădônây, אדני] (although I am but dust and ashes),	And Abraam said in reply, “Now I have begun to speak to the Lord (κύριον), though I am earth and ashes.	And Abraam answered and said, Now I have begun to speak to my Lord (Κύριόν), and I am earth and ashes.

In the next example two occurrences of לַֽאדֹנָי֙ (ʼădônây) were translated κύριε (another form of κύριος) and אֲדֹנָ֔י (ʼădônây) κύριον, while the lone instance of יְהֹוָ֔ה (y^ehôvâh) was translated Κύριος.

Masoretic Text		Septuagint
Genesis 18:30-33 (Tanakh)	Genesis 18:30-33 (NET)	Genesis 18:30-33 (NETS)	Genesis 18:30-33 (English Elpenor)
And he said: ‘Oh, let not the L-rd (לַֽאדֹנָי֙) be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’	Then Abraham said, “May the Lord (ʼădônây, לאדני) not be angry so that I may speak! What if thirty are found there?” He replied, “I will not do it if I find thirty there.”	And he said, “Pardon, Lord (κύριε), if I should speak. But if thirty should be found there?” And he said, “I will not destroy it, if I find thirty there.”	And he said, Will there be anything [against me], Lord (κύριε), if I shall speak? but if there be found there thirty? And he said, I will not destroy it for the thirty’s sake.
And he said: ‘Behold now, I have taken upon me to speak unto the L-rd (אֲדֹנָ֔י). Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’	Abraham said, “Since I have undertaken to speak to the Lord (ʼădônây, אדני), what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”	And he said, “Since I am compelled to speak to the Lord (κύριον)—and if twenty should be found there?” And he said, “On account of the twenty I will not destroy it.”	And he said, Since I am able to speak to the Lord (κύριον), what if there should be found there twenty? And he said, I will not destroy it, if I should find there twenty.
And he said: ‘Oh, let not the L-rd (לַֽאדֹנָי֙) be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake.’	Finally Abraham said, “May the Lord (ʼădônây, לאדני) not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”	And he said, “Pardon, Lord (κύριε), if I should speak once more. But if ten should be found there?” And he said, “On account of the ten I will not destroy it.”	And he said, Will there be anything [against me], Lord (κύριε), if I speak yet once? but if there should be found there ten? And he said, I will not destroy it for the ten’s sake.
And HaShem (יְהֹוָ֔ה) went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.	The Lord (y^ehôvâh, יהוה) went on his way when he had finished speaking to Abraham. Then Abraham returned home.	Then the Lord (κύριος) went away, when he had left off speaking to Abraam, and Abraam returned to his place.	And the Lord (Κύριος) departed, when he left off speaking to Abraam, and Abraam returned to his place.

The next occurrence of אֲדֹנַ֗י (ʼâdôn) was translated κύριοι (another form of κύριος).

Masoretic Text		Septuagint
Genesis 19:1, 2 (Tanakh)	Genesis 19:1, 2 (NET)	Genesis 19:1, 2 (NETS)	Genesis 19:1, 2 (English Elpenor)
And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;	The two angels came to Sodom in the evening while Lot was sitting in the city’s gateway. When Lot saw them, he got up to meet them and bowed down with his face toward the ground.	Now the two angels came to Sodoma at evening, and Lot was sitting beside the gate of Sodoma. And when Lot saw them he rose to meet them and did obeisance with his face upon the ground	AND the two angels came to Sodom at evening. And Lot sat by the gate of Sodom, and Lot having seen them, rose up to meet them, and he worshipped with his face to the ground, and said,
and he said: ‘Behold now, my lords (אֲדֹנַ֗י), turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’	He said, “Here, my lords (ʼâdôn, אדני), please turn aside to your servant’s house. Stay the night and wash your feet. Then you can be on your way early in the morning.” “No,” they replied, “we’ll spend the night in the town square.”	and said, “Here, lords (κύριοι), turn aside to your servant’s house, and find lodging, and wash your feet, and when you have risen early you will depart on your way.” They, however, said, “No, but we will find lodging in the street.”	Lo! [my] lords (κύριοι), turn aside to the house of your servant, and rest from your journey, and wash your feet, and having risen early in the morning ye shall depart on your journey. And they said, Nay, but we will lodge in the street.

In the next example אֲדֹנָֽי (ʼâdôn) was translated κύριε (another form of κύριος).

Masoretic Text		Septuagint
Genesis 19:16-18 (Tanakh)	Genesis 19: 16-18 (NET)	Genesis 19: 16-18 (NETS)	Genesis 19: 16-18 (English Elpenor)
But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; HaShem (יְהֹוָ֖ה) being merciful unto him. And they brought him forth, and set him without the city.	When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord (y^ehôvâh, יהוה) had compassion on them. They led them away and placed them outside the city.	And they were confounded, and the angels seized his hand and his wife’s hand and his daughters’ hands, as the Lord (κύριον) spared him.	And they were troubled, and the angels laid hold on his hand, and the hand of his wife, and the hands of his two daughters, in that the Lord (Κύριον) spared him.
And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’	When they had brought them outside, they said, “Run for your lives! Don’t look behind you or stop anywhere in the valley! Escape to the mountains or you will be destroyed!”	And it came about when they had brought them outside, that then they said, “In saving, save your own soul; do not look around backwards or stop in the whole region round about; get safely to the mountain, that you not be included.”	And it came to pass when they brought them out, that they said, Save thine own life by all means; look not round to that which is behind, nor stay in all the country round about, escape to the mountain, lest perhaps thou be overtaken together with them.
And Lot said unto them: ‘Oh, not so, my lord (אֲדֹנָֽי);	But Lot said to them, “No, please, Lord (ʼâdôn, אדני)!	But Lot said to them, “I pray, Lord (κύριε),	And Lot said to them, I pray, Lord (κύριε),

The distinction between the homographs אֲדֹנָ֣י (ʼădônây) and אֲדֹנָֽי (ʼâdôn) seems to be a matter of vowel points and context. I can understand why a religious mind might wish to make this distinction. I was highly offended that my third grade spelling book presented God as a spelling word. I still wanted a good grade, so I compromised. Every time I practiced spelling God (and on the spelling test itself) I drew lines radiating out from His name, like rays of sunlight. The rabbis who translated the Septuagint don’t seem to have recognized any distinction between אֲדֹנָ֣י (ʼădônây) and אֲדֹנָֽי (ʼâdôn). So far most occurrences were translated with forms of Κύριος.

Reference	Chabad.org	NET	Strong’s	BLB	Elpenor
Psalm 110:1	לַֽאדֹנִ֗י	לאדני	ʼâdôn	κυρίῳ	Κυρίῳ
Genesis 18:3	אֲדֹנָ֗י	אדני	ʼădônây	κύριε	κύριε
Genesis 18:27	אֲדֹנָ֔י	אדני	ʼădônây	κύριον	Κύριόν
Genesis 18:30	לַֽאדֹנָי֙	לאדני	ʼădônây	κύριε	κύριε
Genesis 18:31	אֲדֹנָ֔י	אדני	ʼădônây	κύριον	κύριον
Genesis 18:32	לַֽאדֹנָי֙	לאדני	ʼădônây	κύριος	Κύριος
Genesis 19:2	אֲדֹנַ֗י	אדני	ʼâdôn	κύριοι	κύριοι
Genesis 19:18	אֲדֹנָֽי	אדני	ʼâdôn	κύριε	κύριε

The two exceptions occurred when the honorific אֲדֹנָ֤י (ʼădônây) was followed immediately by a form of the Name (יֱהֹוִה֙).

Reference	Chabad.org	NET	Strong’s	BLB	Elpenor
Genesis 15:2	אֲדֹנָ֤י	אדני	ʼădônây	δέσποτα	δέσποτα
Genesis 15:8	אֲדֹנָ֣י	אדני	ʼădônây	δέσποτα	Δέσποτα

If this pattern of translation holds I’ll assume that the distinction between אֲדֹנָ֣י (ʼădônây) and אֲדֹנָֽי (ʼâdôn) originated sometime after the Old Testament was translated from Hebrew into Greek. This study highlights another issue for me. The superstition regarding the Name (יְהֹוָ֨ה) predates the Greek translation of the Old Testament. The rabbis didn’t transliterate יְהֹוָ֨ה (y^ehôvâh) and יֱהֹוִה֙ (y^ehôvih) into Greek^[1] but chose a form of Κύριος more often than not.

Reference	Chabad.org	NET	Strong’s	BLB	Elpenor
Psalm 110:1	יְהֹוָ֨ה	יהוה	y^ehôvâh	κύριος	Κύριος
Genesis 15:1	יְהֹוָה֙	יהוה	y^ehôvâh	κυρίου	Κυρίου
Genesis 15:2	יֱהֹוִה֙	יהוה	y^ehôvih	-na-	Κύριε
Genesis 15:8	יֱהֹוִ֔ה	יהוה	y^ehôvih	κύριε	Κύριε
Genesis 18:26	יְהֹוָ֔ה	יהוה	y^ehôvâh	κύριος	Κύριος
Genesis 18:33	יְהֹוָ֔ה	יהוה	y^ehôvâh	κύριος	Κύριος
Genesis 19:16	יְהֹוָ֖ה	יהוה	y^ehôvâh	κύριον	Κύριον

There were three exceptions:

Reference	Chabad.org	NET	Strong’s	BLB	Elpenor
Genesis 15:6	בַּֽיהֹוָ֑ה	ביהוה	y^ehôvâh	θεῷ	Θεῷ
Genesis 15:7	יְהֹוָ֗ה	יהוה	y^ehôvâh	θεὸς	Θεὸς
Genesis 18:1	יְהֹוָ֔ה	יהוה	y^ehôvâh	θεὸς	Θεὸς

I intend to become much more familiar with the Greek translation of יְהֹוָ֨ה (y^ehôvâh) and יֱהֹוִה֙ (y^ehôvih) in subsequent essays.

Tables comparing Psalm 110:1; Genesis 15:1; 15:2; 15:6; 15:7; 15:8; 18:1; 18:2; 18:3; 18:26; 18:27; 18:30; 18:31; 18:32; 18:33; 19:1; 19:2; 19:16; 19:17 and 19:18 in the Tanakh, KJV and NET; and tables comparing Psalm 110:1 (109:1); Genesis 15:1; 15:2; 15:6; 15:7; 15:8; 18:1; 18:2; 18:3; 18:26; 18:27; 18:30; 18:31; 18:32; 18:33; 19:1; 19:2; 19:16; 19:17 and 19:18 in the BLB and Elpenor versions of the Septuagint follow.

Psalm 110:1 (Tanakh)	Psalm 110:1 (KJV)	Psalm 110:1 (NET)
The LORD (יְהֹוָ֨ה) said unto my Lord (לַֽאדֹנִ֗י), Sit thou at my right hand, until I make thine enemies thy footstool.	A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.	A psalm of David. Here is the Lord’s (יהוה) proclamation to my lord (לאדני): “Sit down at my right hand until I make your enemies your footstool.”

Psalm 110:1 (Septuagint BLB)	Psalm 109:1 (Septuagint Elpenor)
τῷ Δαυιδ ψαλμός εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	Ψαλμὸς τῷ Δαυΐδ. – ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
Psalm 109:1 (NETS)	Psalm 109:1 (English Elpenor)
Pertaining to Dauid. A Psalm. The Lord said to my lord, “Sit on my right hand until I make your enemies a footstool for your feet.”	[A Psalm of David.] The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool.

Genesis 15:1 (Tanakh)	Genesis 15:1 (KJV)	Genesis 15:1 (NET)
After these things the word of HaShem came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’	After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.	After these things the Lord’s message came to Abram in a vision: “Fear not, Abram! I am your shield and the one who will reward you in great abundance.”

Genesis 15:1 (Septuagint BLB)	Genesis 15:1 (Septuagint Elpenor)
μετὰ δὲ τὰ ῥήματα ταῦτα ἐγενήθη ῥῆμα κυρίου πρὸς Αβραμ ἐν ὁράματι λέγων μὴ φοβοῦ Αβραμ ἐγὼ ὑπερασπίζω σου ὁ μισθός σου πολὺς ἔσται σφόδρα	ΜΕΤΑ δὲ τὰ ρήματα ταῦτα ἐγενήθη ρῆμα Κυρίου πρὸς ῞Αβραμ ἐν ὁράματι, λέγων· μὴ φοβοῦ ῞Αβραμ, ἐγὼ ὑπερασπίζω σου· ὁ μισθός σου πολὺς ἔσται σφόδρα
Genesis 15:1 (NETS)	Genesis 15:1 (English Elpenor)
Now after these matters the Lord’s word came to Abram in a vision, saying, “Do not be afraid, Abram; I am shielding you; your reward shall be very great.”	AND after these things the word of the Lord came to Abram in a vision, saying, Fear not, Abram, I shield thee, thy reward shall be very great.

Genesis 15:2 (Tanakh)	Genesis 15:2 (KJV)	Genesis 15:2 (NET)
And Abram said: ‘O L-rd GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’	And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?	But Abram said, “O Sovereign Lord, what will you give me since I continue to be childless, and my heir is Eliezer of Damascus?”

Genesis 15:2 (Septuagint BLB)	Genesis 15:2 (Septuagint Elpenor)
λέγει δὲ Αβραμ δέσποτα τί μοι δώσεις ἐγὼ δὲ ἀπολύομαι ἄτεκνος ὁ δὲ υἱὸς Μασεκ τῆς οἰκογενοῦς μου οὗτος Δαμασκὸς Ελιεζερ	λέγει δὲ ῞Αβραμ· δέσποτα Κύριε, τί μοι δώσεις; ἐγὼ δὲ ἀπολύομαι ἄτεκνος· ὁ δὲ υἱὸς Μασὲκ τῆς οἰκογενοῦς μου, οὗτος Δαμασκὸς ᾿Ελιέζερ
Genesis 15:2 (NETS)	Genesis 15:2 (English Elpenor)
But Abram was saying, “O Master, what will you give me? And I, I am going away childless; as for the son of Masek, my female homebred, he is Damascus Eliezer.”	And Abram said, Master [and] Lord, what wilt thou give me? whereas I am departing without a child, but the son of Masek my home-born female slave, this Eliezer of Damascus [is mine heir.]

Genesis 15:6 (Tanakh)	Genesis 15:6 (KJV)	Genesis 15:6 (NET)
And he believed in HaShem; and He counted it to him for righteousness.	And he believed in Jehovah; and he reckoned it to him for righteousness.	Abram believed the Lord, and the Lord credited it as righteousness to him.

Genesis 15:6 (Septuagint BLB)	Genesis 15:6 (Septuagint Elpenor)
καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Genesis 15:6 (NETS)	Genesis 15:6 (English Elpenor)
And Abram believed God, and it was reckoned to him as righteousness.	And Abram believed God, and it was counted to him for righteousness.

Genesis 15:7 (Tanakh)	Genesis 15:7 (KJV)	Genesis 15:7 (NET)
And He said unto him: ‘I am HaShem that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’	And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.	The Lord said to him, “I am the Lord who brought you out from Ur of the Chaldeans to give you this land to possess.”

Genesis 15:7 (Septuagint BLB)	Genesis 15:7 (Septuagint Elpenor)
εἶπεν δὲ πρὸς αὐτόν ἐγὼ ὁ θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι	εἶπε δὲ πρὸς αὐτόν· ἐγὼ ὁ Θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων, ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι
Genesis 15:7 (NETS)	Genesis 15:7 (English Elpenor)
Then he said to him, “I am the God who brought you out of the country of the Chaldeans so as to give you this land to possess.”	And he said to him, I am God that brought thee out of the land of the Chaldeans, so as to give thee this land to inherit.

Genesis 15:8 (Tanakh)	Genesis 15:8 (KJV)	Genesis 15:8 (NET)
And he said: ‘O L-rd GOD, whereby shall I know that I shall inherit it?’	And he said, Lord GOD, whereby shall I know that I shall inherit it?	But Abram said, “O Sovereign Lord, by what can I know that I am to possess it?”

Genesis 15:8 (Septuagint BLB)	Genesis 15:8 (Septuagint Elpenor)
εἶπεν δέ δέσποτα κύριε κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν	εἶπε δέ, Δέσποτα Κύριε, κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν
Genesis 15:8 (NETS)	Genesis 15:8 (English Elpenor)
But he said, “O Master, Lord, how shall I know that I shall possess it?”	And he said, Master [and] Lord, how shall I know that I shall inherit it?

Genesis 18:1 (Tanakh)	Genesis 18:1 (KJV)	Genesis 18:1 (NET)
And HaShem appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;	And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;	The Lord appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day.

Genesis 18:1 (Septuagint BLB)	Genesis 18:1 (Septuagint Elpenor)
ὤφθη δὲ αὐτῷ ὁ θεὸς πρὸς τῇ δρυὶ τῇ Μαμβρη καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας	ΩΦΘΗ δὲ αὐτῷ ὁ Θεὸς πρὸς τῇ δρυΐ τῇ Μαμβρῇ, καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας
Genesis 18:1 (NETS)	Genesis 18:1 (English Elpenor)
Now God appeared to him near the oak of Mambre, while he was sitting at the door of his tent midday.	AND God appeared to him by the oak of Mambre, as he sat by the door of his tent at noon.

Genesis 18:2 (Tanakh)	Genesis 18:2 (KJV)	Genesis 18:2 (NET)
and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,	And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,	Abraham looked up and saw three men standing across from him. When he saw them he ran from the entrance of the tent to meet them and bowed low to the ground.

Genesis 18:2 (Septuagint BLB)	Genesis 18:2 (Septuagint Elpenor)
ἀναβλέψας δὲ τοῗς ὀφθαλμοῗς αὐτοῦ εἶδεν καὶ ἰδοὺ τρεῗς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ καὶ ἰδὼν προσέδραμεν εἰς συνάντησιν αὐτοῗς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ καὶ προσεκύνησεν ἐπὶ τὴν γῆν	ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδε, καὶ ἰδοὺ τρεῖς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ· καὶ ἰδὼν προσέδραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ καὶ προσεκύνησεν ἐπὶ τὴν γῆν
Genesis 18:2 (NETS)	Genesis 18:2 (English Elpenor)
And looking up with his eyes he saw, and see, three men stood over him. And when he saw them, he ran forward from his tent door to meet them and did obeisance upon the ground	And he lifted up his eyes and beheld, and lo! three men stood before him; and having seen them he ran to meet them from the door of his tent, and did obeisance to the ground.

Genesis 18:3 (Tanakh)	Genesis 18:3 (KJV)	Genesis 18:3 (NET)
and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.	And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:	He said, “My lord, if I have found favor in your sight, do not pass by and leave your servant.

Genesis 18:3 (Septuagint BLB)	Genesis 18:3 (Septuagint Elpenor)
καὶ εἶπεν κύριε εἰ ἄρα εὗρον χάριν ἐναντίον σου μὴ παρέλθῃς τὸν παῗδά σου	καὶ εἶπε· κύριε, εἰ ἄρα εὗρον χάριν ἐναντίον σου, μὴ παρέλθῃς τὸν παῖδά σου
Genesis 18:3 (NETS)	Genesis 18:3 (English Elpenor)
and said, “Lord, if perchance have found favor before you, do not pass by your servant.	And he said, Lord, if indeed I have found grace in thy sight, pass not by thy servant.

Genesis 18:26 (Tanakh)	Genesis 18:26 (KJV)	Genesis 18:26 (NET)
And HaShem said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’	And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.	So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

Genesis 18:26 (Septuagint BLB)	Genesis 18:26 (Septuagint Elpenor)
εἶπεν δὲ κύριος ἐὰν εὕρω ἐν Σοδομοις πεντήκοντα δικαίους ἐν τῇ πόλει ἀφήσω πάντα τὸν τόπον δι᾽ αὐτούς	εἶπε δὲ Κύριος· ἐὰν ὦσιν ἐν Σοδόμοις πεντήκοντα δίκαιοι ἐν τῇ πόλει, ἀφήσω ὅλην τὴν πόλιν καὶ πάντα τὸν τόπον δι᾿ αὐτούς
Genesis 18:26 (NETS)	Genesis 18:26 (English Elpenor)
Then the Lord said, “If I find in Sodoma fifty righteous in the city, I will forgive the whole place for their sake.”	And the Lord said, If there should be in Sodom fifty righteous in the city, I will spare the whole city, and the whole place for their sakes.

Genesis 18:27 (Tanakh)	Genesis 18:27 (KJV)	Genesis 18:27 (NET)
And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the L-rd, who am but dust and ashes.	And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:	Then Abraham asked, “Since I have undertaken to speak to the Lord (although I am but dust and ashes),

Genesis 18:27 (Septuagint BLB)	Genesis 18:27 (Septuagint Elpenor)
καὶ ἀποκριθεὶς Αβρααμ εἶπεν νῦν ἠρξάμην λαλῆσαι πρὸς τὸν κύριον ἐγὼ δέ εἰμι γῆ καὶ σποδός	καὶ ἀποκριθεὶς ῾Αβραὰμ εἶπε· νῦν ἠρξάμην λαλῆσαι πρὸς τὸν Κύριόν μου, ἐγὼ δέ εἰμι γῆ καὶ σποδός
Genesis 18:27 (NETS)	Genesis 18:27 (English Elpenor)
And Abraam said in reply, “Now I have begun to speak to the Lord, though I am earth and ashes.	And Abraam answered and said, Now I have begun to speak to my Lord, and I am earth and ashes.

Genesis 18:30 (Tanakh)	Genesis 18:30 (KJV)	Genesis 18:30 (NET)
And he said: ‘Oh, let not the L-rd be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’	And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.	Then Abraham said, “May the Lord not be angry so that I may speak! What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

Genesis 18:30 (Septuagint BLB)	Genesis 18:30 (Septuagint Elpenor)
καὶ εἶπεν μή τι κύριε ἐὰν λαλήσω ἐὰν δὲ εὑρεθῶσιν ἐκεῗ τριάκοντα καὶ εἶπεν οὐ μὴ ἀπολέσω ἐὰν εὕρω ἐκεῗ τριάκοντα	καὶ εἶπε· μή τι κύριε, ἐὰν λαλήσω; ἐὰν δὲ εὑρεθῶσιν ἐκεῖ τριάκοντα; καὶ εἶπεν· οὐ μὴ ἀπολέσω ἕνεκεν τῶν τριάκοντα
Genesis 18:30 (NETS)	Genesis 18:30 (English Elpenor)
And he said, “Pardon, Lord, if I should speak. But if thirty should be found there?” And he said, “I will not destroy it, if I find thirty there.”	And he said, Will there be anything [against me], Lord, if I shall speak? but if there be found there thirty? And he said, I will not destroy it for the thirty’s sake.

Genesis 18:31 (Tanakh)	Genesis 18:31 (KJV)	Genesis 18:31 (NET)
And he said: ‘Behold now, I have taken upon me to speak unto the L-rd. Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’	And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty’s sake.	Abraham said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

Genesis 18:31 (Septuagint BLB)	Genesis 18:31 (Septuagint Elpenor)
καὶ εἶπεν ἐπειδὴ ἔχω λαλῆσαι πρὸς τὸν κύριον ἐὰν δὲ εὑρεθῶσιν ἐκεῗ εἴκοσι καὶ εἶπεν οὐ μὴ ἀπολέσω ἕνεκεν τῶν εἴκοσι	καὶ εἶπεν· ἐπειδὴ ἔχω λαλῆσαι πρὸς τὸν κύριον· ἐὰν δὲ εὑρεθῶσιν ἐκεῖ εἴκοσι; καὶ εἶπεν· οὐ μὴ ἀπολέσω, ἐὰν εὕρω ἐκεῖ εἴκοσι
Genesis 18:31 (NETS)	Genesis 18:31 (English Elpenor)
And he said, “Since I am compelled to speak to the Lord—and if twenty should be found there?” And he said, “On account of the twenty I will not destroy it.”	And he said, Since I am able to speak to the Lord, what if there should be found there twenty? And he said, I will not destroy it, if I should find there twenty.

Genesis 18:32 (Tanakh)	Genesis 18:32 (KJV)	Genesis 18:32 (NET)
And he said: ‘Oh, let not the L-rd be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake.’	And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake.	Finally Abraham said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

Genesis 18:32 (Septuagint BLB)	Genesis 18:32 (Septuagint Elpenor)
καὶ εἶπεν μή τι κύριε ἐὰν λαλήσω ἔτι ἅπαξ ἐὰν δὲ εὑρεθῶσιν ἐκεῗ δέκα καὶ εἶπεν οὐ μὴ ἀπολέσω ἕνεκεν τῶν δέκα	καὶ εἶπε· μήτι κύριε, ἐὰν λαλήσω ἔτι ἅπαξ· ἐὰν δὲ εὑρεθῶσιν ἐκεῖ δέκα; καὶ εἶπεν· οὐ μὴ ἀπολέσω ἕνεκεν τῶν δέκα
Genesis 18:32 (NETS)	Genesis 18:32 (English Elpenor)
And he said, “Pardon, Lord, if I should speak once more. But if ten should be found there?” And he said, “On account of the ten I will not destroy it.”	And he said, Will there be anything [against me], Lord, if I speak yet once? but if there should be found there ten? And he said, I will not destroy it for the ten’s sake.

Genesis 18:33 (Tanakh)	Genesis 18:33 (KJV)	Genesis 18:33 (NET)
And HaShem went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.	And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.	The Lord went on his way when he had finished speaking to Abraham. Then Abraham returned home.

Genesis 18:33 (Septuagint BLB)	Genesis 18:33 (Septuagint Elpenor)
ἀπῆλθεν δὲ κύριος ὡς ἐπαύσατο λαλῶν τῷ Αβρααμ καὶ Αβρααμ ἀπέστρεψεν εἰς τὸν τόπον αὐτοῦ	ἀπῆλθε δὲ ὁ Κύριος, ὡς ἐπαύσατο λαλῶν τῷ ῾Αβραάμ, καὶ ῾Αβραὰμ ἀπέστρεψεν εἰς τὸν τόπον αὐτοῦ
Genesis 18:33 (NETS)	Genesis 18:33 (English Elpenor)
Then the Lord went away, when he had left off speaking to Abraam, and Abraam returned to his place.	And the Lord departed, when he left off speaking to Abraam, and Abraam returned to his place.

Genesis 19:1 (Tanakh)	Genesis 19:1 (KJV)	Genesis 19:1 (NET)
And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;	And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;	The two angels came to Sodom in the evening while Lot was sitting in the city’s gateway. When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Genesis 19:1 (Septuagint BLB)	Genesis 19:1 (Septuagint Elpenor)
ἦλθον δὲ οἱ δύο ἄγγελοι εἰς Σοδομα ἑσπέρας Λωτ δὲ ἐκάθητο παρὰ τὴν πύλην Σοδομων ἰδὼν δὲ Λωτ ἐξανέστη εἰς συνάντησιν αὐτοῗς καὶ προσεκύνησεν τῷ προσώπῳ ἐπὶ τὴν γῆν	ΗΛΘΟΝ δὲ οἱ δύο ἄγγελοι εἰς Σόδομα ἑσπέρας· Λὼτ δὲ ἐκάθητο παρὰ τὴν πύλην Σοδόμων. ἰδὼν δὲ Λώτ, ἐξανέστη εἰς συνάντησιν αὐτοῖς καὶ προσεκύνησε τῷ προσώπῳ ἐπὶ τὴν γῆν
Genesis 19:1 (NETS)	Genesis 19:1 (English Elpenor)
Now the two angels came to Sodoma at evening, and Lot was sitting beside the gate of Sodoma. And when Lot saw them he rose to meet them and did obeisance with his face upon the ground	AND the two angels came to Sodom at evening. And Lot sat by the gate of Sodom, and Lot having seen them, rose up to meet them, and he worshipped with his face to the ground, and said,

Genesis 19:2 (Tanakh)	Genesis 19:2 (KJV)	Genesis 19:2 (NET)
and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’	And he said, Behold now, my lords, turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.	He said, “Here, my lords, please turn aside to your servant’s house. Stay the night and wash your feet. Then you can be on your way early in the morning.” “No,” they replied, “we’ll spend the night in the town square.”

Genesis 19:2 (Septuagint BLB)	Genesis 19:2 (Septuagint Elpenor)
καὶ εἶπεν ἰδού κύριοι ἐκκλίνατε εἰς τὸν οἶκον τοῦ παιδὸς ὑμῶν καὶ καταλύσατε καὶ νίψασθε τοὺς πόδας ὑμῶν καὶ ὀρθρίσαντες ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν εἶπαν δέ οὐχί ἀλλ᾽ ἐν τῇ πλατείᾳ καταλύσομεν	καὶ εἶπεν· ἰδοὺ κύριοι, ἐκκλίνατε εἰς τὸν οἶκον τοῦ παιδὸς ὑμῶν καὶ καταλύσατε καὶ νίψασθε τοὺς πόδας ὑμῶν, καὶ ὀρθρίσαντες ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν. καὶ εἶπαν· οὐχί, ἀλλ᾿ ἐν τῇ πλατείᾳ καταλύσομεν
Genesis 19:2 (NETS)	Genesis 19:1b, 2 (English Elpenor)
and said, “Here, lords, turn aside to your servant’s house, and find lodging, and wash your feet, and when you have risen early you will depart on your way.” They, however, said, “No, but we will find lodging in the street.”	and said, (2) Lo! [my] lords, turn aside to the house of your servant, and rest from your journey, and wash your feet, and having risen early in the morning ye shall depart on your journey. And they said, Nay, but we will lodge in the street.

Genesis 19:16 (Tanakh)	Genesis 19:16 (KJV)	Genesis 19:16 (NET)
But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; HaShem being merciful unto him. And they brought him forth, and set him without the city.	And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.	When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. They led them away and placed them outside the city.

Genesis 19:16 (Septuagint BLB)	Genesis 19:16 (Septuagint Elpenor)
καὶ ἐταράχθησαν καὶ ἐκράτησαν οἱ ἄγγελοι τῆς χειρὸς αὐτοῦ καὶ τῆς χειρὸς τῆς γυναικὸς αὐτοῦ καὶ τῶν χειρῶν τῶν δύο θυγατέρων αὐτοῦ ἐν τῷ φείσασθαι κύριον αὐτοῦ	καὶ ἐταράχθησαν· καὶ ἐκράτησαν οἱ ἄγγελοι τῆς χειρὸς αὐτοῦ καὶ τῆς χειρὸς τῆς γυναικὸς αὐτοῦ καὶ τῶν χειρῶν τῶν δύο θυγατέρων αὐτοῦ, ἐν τῷ φείσασθαι Κύριον αὐτοῦ
Genesis 19:16 (NETS)	Genesis 19:16 (English Elpenor)
And they were confounded, and the angels seized his hand and his wife’s hand and his daughters’ hands, as the Lord spared him.	And they were troubled, and the angels laid hold on his hand, and the hand of his wife, and the hands of his two daughters, in that the Lord spared him.

Genesis 19:17 (Tanakh)	Genesis 19:17 (KJV)	Genesis 19:17 (NET)
And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’	And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.	When they had brought them outside, they said, “Run for your lives! Don’t look behind you or stop anywhere in the valley! Escape to the mountains or you will be destroyed!”

Genesis 19:17 (Septuagint BLB)	Genesis 19:17 (Septuagint Elpenor)
καὶ ἐγένετο ἡνίκα ἐξήγαγον αὐτοὺς ἔξω καὶ εἶπαν σῴζων σῷζε τὴν σεαυτοῦ ψυχήν μὴ περιβλέψῃς εἰς τὰ ὀπίσω μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ εἰς τὸ ὄρος σῴζου μήποτε συμπαραλημφθῇς	καὶ ἐγένετο, ἡνίκα ἐξήγαγον αὐτοὺς ἔξω καὶ εἶπαν· σῴζων σῷζε τὴν σεαυτοῦ ψυχήν· μὴ περιβλέψῃ εἰς τὰ ὀπίσω, μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ· εἰς τὸ ὄρος σῴζου, μήποτε συμπαραληφθῇς
Genesis 19:17 (NETS)	Genesis 19:17 (English Elpenor)
And it came about when they had brought them outside, that then they said, “In saving, save your own soul; do not look around backwards or stop in the whole region round about; get safely to the mountain, that you not be included.”	And it came to pass when they brought them out, that they said, Save thine own life by all means; look not round to that which is behind, nor stay in all the country round about, escape to the mountain, lest perhaps thou be overtaken together with them.

Genesis 19:18 (Tanakh)	Genesis 19:18 (KJV)	Genesis 19:18 (NET)
And Lot said unto them: ‘Oh, not so, my lord;	And Lot said unto them, Oh, not so, my Lord:	But Lot said to them, “No, please, Lord!

Genesis 19:18 (Septuagint BLB)	Genesis 19:18 (Septuagint Elpenor)
εἶπεν δὲ Λωτ πρὸς αὐτούς δέομαι κύριε	εἶπε δὲ Λὼτ πρὸς αὐτούς· δέομαι κύριε
Genesis 19:18 (NETS)	Genesis 19:18 (English Elpenor)
But Lot said to them, “I pray, Lord,	And Lot said to them, I pray, Lord,

Father, Son and Holy Spirit, Part 3

Back to Father, Forgive Them – Part 6

Back to Peter’s First Gospel Proclamation Revisited, Part 3

Back to Romans, Part 18

Back to Romans, Part 19

Back to Romans, Part 21

Back to A Shadow of the Good Things, Part 7

Back to The Lost Son of Perdition, Part 9

Back to The Lost Son of Perdition, Part 10

Back to Christianity, Part 9

Back to Father, Son and Holy Spirit, Part 7

Back to The Day of the Lord, Part 2

Back to Nothing True, Part 3

Back to Exploration, Part 2

^[1] Two examples of יֱהֹוִה֙ (y^ehôvih) translated Κύριε cannot establish a meaningful pattern that יֱהֹוִה֙ (y^ehôvih) was not recognized as distinctly different from יְהֹוָ֨ה (y^ehôvâh) by the rabbis who translated the Old Testament, but neither do they invalidate that assumption.

Father, Forgive Them – Part 5

Posted on December 28, 2018 by admin

Sit at my right hand until I make your enemies a footstool for your feet.^[1] “That’s me,” I responded as I read that this time. The Greek word translated enemies was ἐχθρούς (a form of ἐχθρός). For if while we were enemies (ἐχθροὶ, another form of ἐχθρός), Paul wrote believers in Rome, we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?^[2] But I’d never thought of it this way before.

I had vaguely assumed that making his enemies a footstool referenced Jesus as He treads the wine press of the fierce wrath of God, the Almighty.^[3] As I looked at other quotations of Psalm 110:1 in the New Testament it made a little sense why I had thought that.

NET and Parallel Greek
Matthew 22:44	Mark 12:36b	Luke 20:42b, 43	Acts 2:34b, 35	Hebrews 1:13b
‘*The^[4] Lord said to my lord,* “*Sit at my right hand,* *until I put your enemies under^[5] your feet*”’?	‘*The^[6] Lord said^[7] to my lord,* “*Sit at my right hand,* *until I put your enemies under^[8] your feet*.”’	‘*The^[9] Lord said to my lord,* “*Sit at my right hand,*	‘*The Lord said to my lord,* “*Sit at my right hand*	“*Sit at my right hand until I make your enemies a footstool for your feet*”?
		*until I make your enemies a footstool for your feet*.”’	*until I make your enemies a footstool* for your feet.”’
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου	εἶπεν [ὁ] κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
		ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

There was another allusion to Psalm 110:1 in Hebrews 10:12, 13 (NET):

But when this priest^[10] had offered one sacrifice for sins for all time, he sat down at the right hand of God, where he is now waiting until his enemies are made a footstool for his feet.

There are some differences from the Septuagint mostly related to the changes from present to past tense, and from second and first to third person:

Hebrews 10:12b (NET Parallel Greek)	Psalm 110:1a (Septuagint BLB)	Psalm 109:1a (Septuagint Elpenor)
ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ	κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου

Hebrews 10:13b (NET Parallel Greek)	Psalm 110:1b (Septuagint BLB)	Psalm 109:1b (Septuagint Elpenor)
ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ	ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

The noun ὑποπόδιον (footstool) in Hebrews 1:13, and 10:13, Acts 2:35 and Luke 20:43 was replaced by the adverb ὑποκάτω (under) in Matthew 22:44 and Mark 12:36. The Stephanus Textus Receptus and Byzantine Majority Text had ὑποπόδιον in both cases (Table1 and Table2) as did both versions of the Septuagint.

Matthew 22:44 (NET Parallel Greek)	Psalm 110:1 (Septuagint BLB)	Psalm 109:1 (Septuagint Elpenor)
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

Mark 12:36b (NET Parallel Greek)	Psalm 110:1 (Septuagint BLB)	Psalm 109:1 (Septuagint Elpenor)
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

The Hebrew was הדם (hădôm) and לרגליך (regel), also translated footstool in the Tanakh.

From Hebrew		From Greek
Psalm 110:1 (Tanakh)	Psalm 110:1 (KJV)	Psalm 109:1 (NETS)	Psalm 109:1 (Elpenor English)
The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.	The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.	The Lord said to my lord, “Sit on my right until I make your enemies a footstool for your feet.”	The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool.

According to Strong’s Concordance הדם (hădôm) was “From an unused root meaning to stamp upon.” Paul alluded to Psalm 8:6 (1 Corinthians 15:24-28 NET; Table):

Then comes the end, when [Jesus] hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. For he must reign until^[11] he has put^[12] all his enemies under his feet. The last enemy to be eliminated is death. For he has put everything in subjection under his feet. But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him. And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.

Though Paul used ὑπὸ here both versions of the Septuagint had ὑποκάτω. The other differences are accounted for by switching from 2^nd to 3^rd person and from the genitive to the accusative case.

1 Corinthians 15:27a (NET Parallel Greek)	Psalm 8:6b (Septuagint BLB)	Psalm 8:7b (Septuagint Elpenor)
πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ	σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Though I didn’t realize it before I did this study, the first verse of Psalm 8 in the Elpenor version of the Septuagint reads: Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν· ψαλμὸς τῷ Δαυΐδ (“For the end, concerning the wine-presses, a Psalm of David”). The writer of Hebrews quoted Psalm 8:6, You put all things under his control,^[13] including ὑποκάτω (under).

Hebrews 2:8a (NET Parallel Greek)	Psalm 8:6b (Septuagint BLB)	Psalm 8:7b (Septuagint Elpenor)
πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Yet this time for some inexplicable reason as I read—Sit at my right hand until I make your enemies a footstool for your feet—the planet-sized hassock of corpses evaporated back into my imagination as I recognized that Jesus’ planet-sized footstool is made of living people, people like Mary.

Now it was Mary^[14] who anointed the Lord with perfumed oil and wiped his feet dry with her hair.^[15] I imagine it was just as inexplicable to her that she, a sinner, when she learned^[16] that Jesus was dining^[17] at the Pharisee’s house…brought an alabaster jar of perfumed oil;^[18] weeping, she began to wet his feet with her tears. She wiped them with her hair, kissed them, and anointed them with the perfumed oil.^[19]

Jesus explained the inexplicable: No one can come to me unless the Father who sent me draws him…It is written in the prophets, ‘And they will all be taught by^[20] God.’ Everyone^[21] who hears^[22] and learns from the Father comes to me.^[23] I had misunderstood this as a severe limitation to my whosoever-will-may-come belief. But the Holy Spirit contrasted it to the difficulty those willful few had finding their own way through the rituals of old covenant religion. How^[24] narrow is the gate and difficult the way that leads to life, Jesus summarized, and there are few who find it!^[25]

Mary^[26]…sat^[27] at^[28] the Lord’s^[29] feet and listened to what he said.^[30] And again, Mary^[31] took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus^[32] about a week before his crucifixion.

I was formerly^[33] a blasphemer and a persecutor, and an arrogant man, the apostle Paul confessed. But^[34] I was treated with mercy because I acted ignorantly (ἀγνοῶν, a form of ἀγνοέω) in unbelief, and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.^[35] Father, forgive them, Jesus prayed, for they don’t know what they are doing.^[36] The Greek word translated know was οἴδασιν (a form of εἴδω; see). They didn’t see what they were doing. They acted ignorantly in unbelief (ἀπιστίᾳ).

When Jesus appeared to Paul (a.k.a. Saul) as a blinding light on the road to Damascus, He said, You are hurting (σκληρόν, a form of σκληρός) yourself by kicking against the goads.^[37] Paul’s religious mind fought so hard against that inexplicable drawing of God—denying what he was taught, heard and learned from the Father so completely—that the risen and ascended Lord Jesus was concerned about the harm he caused himself. And I, when I am lifted up from the earth, Jesus had promised, will draw all people to myself,^[38] even an angry jihadist like Saul.

This should not be forgotten though we may be more aware of what God’s abundant grace bringing faith and love in Christ Jesus made of him: for the one bringing forth in you both the desire and the effort, Paul wrote from experience (Colossians 1:28, 29), for the sake of his good pleasure – is God.^[39]

I had begun to hear—Father, forgive them, for they don’t know what they are doing—as something more than a limited and local prayer. I regard it, in fact, as the singularly relevant prayer of a salvation that does not depend on human desire or exertion, but on God who shows mercy.^[40] But I was uncertain of God the Father’s answer to that prayer until that day I heard, Sit at my right hand until I make your enemies a footstool for your feet. His enemies made into his footstool was Jesus’ joy (Hebrews 12:2b NET):

For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat^[41] at the right hand of the throne of God.

Tables comparing Matthew 22:44; Mark 12:36; Luke 20:42; 1 Corinthians 15:25; John 11:2; Luke 7:37; John 6:45; Matthew 7:14; Luke 10:39; John 12:3; 1 Timothy 1:13; Acts 26:14; Philippians 2:13 and Hebrews 12:2 in the NET and KJV follow.

Matthew 22:44 (NET)	Matthew 22:44 (KJV)
‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet”’?	The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου	ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου

Mark 12:36 (NET)	Mark 12:36 (KJV)
David himself, by the Holy Spirit, said, ‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet.”’	For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
αὐτὸς Δαυὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	αυτος γαρ δαβιδ ειπεν εν τω πνευματι τω αγιω ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου	αυτος γαρ δαυιδ ειπεν εν πνευματι αγιω λεγει ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου

Luke 20:42 (NET)	Luke 20:42 (KJV)
For David himself says in the book of Psalms, ‘The Lord said to my lord, “Sit at my right hand,	And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
αὐτὸς γὰρ Δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου	και αυτος δαβιδ λεγει εν βιβλω ψαλμων ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου	και αυτος δαυιδ λεγει εν βιβλω ψαλμων ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου

1 Corinthians 15:25 (NET)	1 Corinthians 15:25 (KJV)
For he must reign until he has put all his enemies under his feet.	For he must reign, till he hath put all enemies under his feet.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ	δει γαρ αυτον βασιλευειν αχρις ου αν θη παντας τους εχθρους υπο τους ποδας αυτου	δει γαρ αυτον βασιλευειν αχρις ου αν θη παντας τους εχθρους υπο τους ποδας αυτου

John 11:2 (NET)	John 11:2 (KJV)
Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick.	It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει	ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει	ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει

Luke 7:37 (NET)	Luke 7:37 (KJV)
Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee’s house, she brought an alabaster jar of perfumed oil.	And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου	και ιδου γυνη εν τη πολει ητις ην αμαρτωλος επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου	και ιδου γυνη εν τη πολει ητις ην αμαρτωλος και επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου

John 6:45 (NET)	John 6:45 (KJV)
It is written in the prophets, ‘And they will all be taught by God.’ Everyone who hears and learns from the Father comes to me.	It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔστιν γεγραμμένον ἐν τοῖς προφήταις· καὶ ἔσονται πάντες διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ	εστιν γεγραμμενον εν τοις προφηταις και εσονται παντες διδακτοι του θεου πας ουν ο ακουσας παρα του πατρος και μαθων ερχεται προς με	εστιν γεγραμμενον εν τοις προφηταις και εσονται παντες διδακτοι θεου πας ουν ο ακουων παρα του πατρος και μαθων ερχεται προς με

Matthew 7:14 (NET)	Matthew 7:14 (KJV)
How narrow is the gate and difficult the way that leads to life, and there are few who find it!	Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
\|τί\| στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν	οτι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην	τι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην

Luke 10:39 (NET)	Luke 10:39 (KJV)
She had a sister named Mary, who sat at the Lord’s feet and listened to what he said.	And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ , [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ	και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου	και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου

John 12:3 (NET)	John 12:3 (KJV)
Then Mary took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus. She then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.)	Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἡ οὖν Μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας \|τοῦ\| Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· (ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου.)	η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου ηλειψεν τους ποδας του ιησου και εξεμαξεν ταις θριξιν αυτης τους ποδας αυτου η δε οικια επληρωθη εκ της οσμης του μυρου	η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου ηλειψεν τους ποδας του ιησου και εξεμαξεν ταις θριξιν αυτης τους ποδας αυτου η δε οικια επληρωθη εκ της οσμης του μυρου

1 Timothy 1:13 (NET)	1 Timothy 1:13 (KJV)
even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief,	Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν, ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ	τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλ ηλεηθην οτι αγνοων εποιησα εν απιστια	τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλα ηλεηθην οτι αγνοων εποιησα εν απιστια

Acts 26:14 (NET)	Acts 26:14 (KJV)
When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ‘Saul, Saul, why are you persecuting me? You are hurting yourself by kicking against the goads.’	And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἑβραΐδι διαλέκτῳ· Σαοὺλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν	παντων δε καταπεσοντων ημων εις την γην ηκουσα φωνην λαλουσαν προς με και λεγουσαν τη εβραιδι διαλεκτω σαουλ σαουλ τι με διωκεις σκληρον σοι προς κεντρα λακτιζειν	παντων δε καταπεσοντων ημων εις την γην ηκουσα φωνην λαλουσαν προς με και λεγουσαν τη εβραιδι διαλεκτω σαουλ σαουλ τι με διωκεις σκληρον σοι προς κεντρα λακτιζειν

Philippians 2:13 (NET)	Philippians 2:13 (KJV)
for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.	For it is God which worketh in you both to will and to do of his good pleasure.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας	ο θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας	ο θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας

Hebrews 12:2 (NET)	Hebrews 12:2 (KJV)
keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.	Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας ἐν δεξιᾷ τε τοῦ θρόνου τοῦ θεοῦ κεκάθικεν	αφορωντες εις τον της πιστεως αρχηγον και τελειωτην ιησουν ος αντι της προκειμενης αυτω χαρας υπεμεινεν σταυρον αισχυνης καταφρονησας εν δεξια τε του θρονου του θεου εκαθισεν	αφορωντες εις τον της πιστεως αρχηγον και τελειωτην ιησουν ος αντι της προκειμενης αυτω χαρας υπεμεινεν σταυρον αισχυνης καταφρονησας εν δεξια τε του θρονου του θεου κεκαθικεν

Father, Forgive Them – Part 6

Back to Romans, Part 91

Back to To Make Holy, Part 6

Back to Is Sin Less Than Sin? Part 2

Back to Hannah’s Prayer, Part 2

Back to A Door of Hope, Part 1

Back to Fear – Deuteronomy, Part 14

Back to Saul and Barnabas, Part 3

Back to Paul’s OT Quotes – Romans 10:18-21

Back to Jedidiah, Part 5

Back to Hannah’s Prayer, Part 6

Back to Peter’s First Gospel Proclamation Revisited, Part 3

Back to Romans, Part 8

Back to Psalm 22, Part 4

Back to Patterns of Evidence: Exodus

Back to Romans, Part 12

Back to Who Am I? Part 12

Back to Psalm 22, Part 8

Back to Peter’s Second Gospel Proclamation, Part 1

Back to Romans, Part 18

Back to Funeral, Part 2

Back to Westworld, Part 1

Back to Westworld, Part 3

Back to Westworld, Part 4

Back to The Book of Life, Part 1

Back to Christianity, Part 1

Back to Christianity, Part 2

Back to Christianity, Part 5

Back to Who Am I? Part 14

Back to Keep Yourselves from Idols, Part 1

Back to Who Am I? Part 17

Back to Christianity, Part 15

Back to αὐτοῦ and ἑαυτοῦ, Part 2

Back to Keep Yourselves From Idols, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Matthew 8:23-34

Back to Luke 8:22-56

Back to Exploration, Part 2

^[1] Hebrews 1:13b (NET)

^[2] Romans 5:10 (NET)

^[3] Revelation 19:15b (NASB) Table

^[4] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Lord. The NET parallel Greek text and NA²⁸ did not.

^[5] The NET parallel Greek text and NA²⁸ had ὑποκάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποποδιον (KJV: footstool).

^[6] The Stephanus Textus Receptus and Byzantine Majority Text had had the article ο preceding Lord. The NET parallel Greek text and NA²⁸ did not.

^[7] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had εἶπεν here, where the Byzantine Majority Text had λεγει.

^[8] The NET parallel Greek text and NA²⁸ had ὑποκάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποποδιον (KJV: footstool).

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο here. The NET parallel Greek text and NA²⁸ did not.

^[10] The NET parallel Greek text and NA²⁸ had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: this man).

^[11] The NET parallel Greek text and NA²⁸ had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις (KJV: till).

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had the particle αν preceding has put. The NET parallel Greek text and NA²⁸ did not.

^[13] Hebrews 2:8a (NET)

^[14] In the NET parallel Greek text and NA²⁸ Mary was spelled Μαριὰμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

^[15] John 11:2a (NET)

^[16] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had καὶ preceding learned. The Stephanus Textus Receptus did not.

^[17] The NET parallel Greek text and NA²⁸ had κατάκειται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανακειται (KJV: sat at meat).

^[18] Luke 7:37 (NET)

^[19] Luke 7:38b (NET)

^[20] The Stephanus Textus Receptus had the article του (KJV: of) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[21] The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) following Everyone. The NET parallel Greek text and NA²⁸ did not.

^[22] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀκούσας here, where the Byzantine Majority Text had ακουων.

^[23] John 6:44a, 45 (NET) The NET parallel Greek text and NA²⁸ had ἐμέ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

^[24] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had τί here, where the Stephanus Textus Receptus had οτι (KJV: Because).

^[25] Matthew 7:14 (NET)

^[26] In the NET parallel Greek text and NA²⁸ Mary was spelled Μαριάμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

^[27] The NET parallel Greek text and NA²⁸ had παρακαθεσθεῖσα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρακαθισασα.

^[28] The NET parallel Greek text and NA²⁸ had πρὸς here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρα.

^[29] The NET parallel Greek text and NA²⁸ had κυρίου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιησου.

^[30] Luke 10:39b (NET)

^[31] In the NET parallel Greek text and NA²⁸ Mary was spelled Μαριάμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

^[32] John 12:3a (NET)

^[33] The NET parallel Greek text and NA²⁸ had the article τὸ preceding formerly, where the Stephanus Textus Receptus and Byzantine Majority Text had τον.

^[34] The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA²⁸ had αλλ.

^[35] 1 Timothy 1:13 (NET)

^[36] Luke 23:34a (NET) Table

^[37] Acts 26:14b (NET)

^[38] John 12:32 (NET)

^[39] Philippians 2:13 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding God. The NET parallel Greek text and NA²⁸ did not.

^[40] Romans 9:16 (NET) Table

^[41] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κεκάθικεν here, where the Stephanus Textus Receptus had εκαθισεν (KJV: is set down).

Father, Son and Holy Spirit – Part 1

Posted on December 13, 2018 by admin

I am more or less willing to be a polytheist. Trinitarianism gives me a headache. I’m not quite sure how anyone deduced monotheism from, HEAR, O ISRAEL: THE HaShem (y^ehôvâh, יהוה) OUR GOD (ʼĕlôhı̂ym, אלהינו), THE HaShem (y^ehôvâh, יהוה) IS ONE^[1] anyway. The Hebrew word אלהינו (ʼĕlôhı̂ym), as I understand it, is a plural noun treated as a singular (i.e., the Gods is).

If the oneness of the אלהינו (ʼĕlôhı̂ym) meant that they were not warring among themselves, constantly working at cross-purposes like the gods of the pagan myths, then trinitarianism would be an unnecessary complication. But the impact the quotation of Psalm 110:1 in Hebrews had on me as I read it this time compels me to consider something much closer to trinitarianism than polytheism: The LORD (y^ehôvâh, יהוה) said unto my Lord (ʼâdôn, לאדני), Sit thou at my right hand, until I make thine enemies thy footstool.^[2]

But when this priest^[3] had offered one sacrifice for sins for all time, the anonymous author of Hebrews wrote, he sat down at the right hand of God, where he is now waiting until his enemies are made a footstool for his feet.^[4] This made it obvious that the resurrected and ascended Jesus was signified by לאדני (ʼâdôn) in Psalm 110:1, not יהוה (y^ehôvâh). As a Bible-believing polytheist I would be forced to accept that Jesus is not יהוה (y^ehôvâh) according to this Psalm.

The insight that Jesus is יהוה (y^ehôvâh) come in human flesh has revolutionized my thinking about, not to mention my feeling for, יהוה (y^ehôvâh). I won’t give it up easily. If I can believe, for instance, that the him in Yet it pleased the LORD (y^ehôvâh, ויהוה) to bruise him^[5] was effectively Himself, it presages Jesus’ own words: I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will.^[6] If, however, I must believe that him was someone else יהוה (y^ehôvâh) abused, an only begotten Son in fact, and He wants to treat me as a son…well, those are fighting words.

As I think of it now, for foolish Gentiles to see one like the Son of man [returning] with the clouds of heaven^[7] and then follow their desperate leaders in a short-lived insurrection will require a hardening much like the hardening that fortified religious minds in Jerusalem to seek the death of a man who healed the sick and raised the dead. So rather than be hardened by a simplistic polytheism I plan to endure the headache of something more like trinitarianism.

The first occurrence of ואדני (ʼâdôn) in Genesis was from the lips of Sarah: After I am worn out will I have pleasure, especially when my husband is old too?^[8] Husband (ʼâdôn, ואדני) was lord in the Tanakh and κύριός in the Septuagint. Peter made much of this single occurrence of ʼâdôn (1 Peter 3:5, 6 NET):

For in the same way the holy women who hoped in^[9] God^[10] long ago adorned themselves by being subject to their husbands, like Sarah who obeyed Abraham, calling him lord (κύριον, a form of κύριος). You become her children when you do what is good and have no fear in doing so.

Surely the relevant relationship in Sarah’s mind as she laughed, contemplated, probably doubted the possibility of having her first child in her old age was that of husband as the NET translators suggested. Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.^[11]

The Hebrew word translated LORD here was יהוה (y^ehôvâh), κύριος in Greek in the Septuagint. The Hebrew word translated for I am married was בעלתי (bâʽal). Like אדני (ʼâdôn) בעלתי (bâʽal) can mean master. This is what the rabbis keyed on when they chose κατακυριεύσω (a form of κατακυριεύω) to translate בעלתי (bâʽal) into Greek. But Jesus called them and said, “You know that the rulers of the Gentiles lord it over (κατακυριεύουσιν, another form of κατακυριεύω) them, and those in high positions use their authority over them. It^[12] must not be this way among you!”^[13] In fact, the man who beat [some Jewish exorcists] into submission^[14] (κατακυριεύσας, another form of κατακυριεύω)…was possessed by [an] evil spirit,^[15] not the Spirit of God.

I think the translators of the Tanakh keyed on the relevant relationship the Holy Spirit intended, for later the same passage reads: Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.^[16] Again, LORD was the translation of יהוה (y^ehôvâh), κύριος in the Septuagint. The word translated husband was מרעה (rêaʽ). It was translated συνόντα (a form of σύνειμι) by the rabbis in the Septuagint (Luke 9:18-22 NET).

Once when Jesus was praying by himself, and his disciples were nearby (συνῆσαν, another form of σύνειμι), he asked them, “Who do the crowds say that I am?” They answered,^[17] “John the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen.” Then he said to them, “But who do you say that I am?” Peter^[18] answered, “The Christ of God.” But he forcefully commanded them not to tell^[19] this to anyone, saying, “The Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.”^[20]

The LORD was determined to do good (Jeremiah 3:16-18) to Israel but questioned how since they had treacherously departed from Him: But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? ^[21] Jesus explained His answer—and I said, Thou shalt call me, My father; and shalt not turn away from me^[22]—to Nicodemus (John 3:5-7 NET).

I tell you the solemn truth, 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.”

So, how is one born from above? Receive Jesus. Actually, him in to all who have received him referred back to the Word. I was among the slowest of the slow to realize that the Word was Jesus. Here is John’s description of Jesus as the Word of God (John 1:1-5, 10-13 NET):

In the beginning was the Word, and the Word was with God, and the Word was fully God. The Word was with God in the beginning. All things were created by him, and apart from him not one thing was created that has been created. In him was life, and the life was the light of mankind. And the light shines on in the darkness, but the darkness has not mastered it…

He was in the world, and the world was created by him, but the world did not recognize him. He came to what was his own, but his own people did not receive him. But to all who have received him – those who believe in his name – he has given the right to become God’s children – children not born by human parents or by human desire or a husband’s decision, but by God.

So, how does the right (John 8:40-45) to become God’s children, the fact that Thou shalt call [Him], My father ensure that thou shalt not turn away from him? Therefore, Peter concluded his first Gospel proclamation, let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ^[23] (Acts 2:37, 38 NET).

Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

We know that everyone fathered by God does not sin, John wrote those who had received Jesus, but God protects the one he has fathered, and the evil one cannot touch him. We know that we are from God, and the whole world lies in the power of the evil one. And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ. This one is the true God and eternal life.^[24]

So then, brothers and sisters, Paul wrote to those in Rome who believed that God has made this Jesus whom [they] crucified both Lord and Christ, who had repented and been baptized in the name of Jesus Christ for the forgiveness of [their] sins, we are under obligation, not to the flesh, to live according to the flesh (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live. For all who are led by the Spirit of God are the sons of God. For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.”^[25]

This explains why the ark of the covenant of the Lord will no longer come to mind (Jeremiah 3:16-18 Tanakh):

And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more.

At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.

Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:^[26]

Here again, husband was בעלתי (bâʽal) and LORD was יהוה (y^ehôvâh) in the Hebrew (Masoretic text), but the rabbis chose ἠμέλησα (a form of ἀμελέω) in the Septuagint. The author of Hebrews quoted it (Hebrews 8:9 NET):

It will not be like the covenant that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard (ἠμέλησα, a form of ἀμελέω) for them, says the Lord.

The NET parallel Greek text, Stephanus Textus Receptus and Byzantine Majority Text were identical here.

Hebrews 8:9 (NET Parallel Greek)	Hebrews 8:9 (Stephanus Textus Receptus)	Hebrews 8:9 (Byzantine Majority Text)
οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Ἀιγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καγὼ ἠμέλησα αὐτῶν, λέγει κύριος	ου κατα την διαθηκην ην εποιησα τοις πατρασιν αυτων εν ημερα επιλαβομενου μου της χειρος αυτων εξαγαγειν αυτους εκ γης αιγυπτου οτι αυτοι ουκ ενεμειναν εν τη διαθηκη μου καγω ημελησα αυτων λεγει κυριος	ου κατα την διαθηκην ην εποιησα τοις πατρασιν αυτων εν ημερα επιλαβομενου μου της χειρος αυτων εξαγαγειν αυτους εκ γης αιγυπτου οτι αυτοι ουκ ενεμειναν εν τη διαθηκη μου καγω ημελησα αυτων λεγει κυριος

There were three relatively insignificant differences compared to the BLB and Elpenor versions of the Septuagint.

Hebrews 8:9 (NET Parallel Greek)	Jeremiah 31:32 (Septuagint BLB)	Jeremiah 38:32 (Septuagint Elpenor)
οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Ἀιγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καγὼ ἠμέλησα αὐτῶν, λέγει κύριος	οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου καὶ ἐγὼ ἠμέλησα αὐτῶν φησὶν κύριος	οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καὶ ἐγὼ ἠμέλησα αὐτῶν, φησὶ Κύριος

If בעלתי (bâʽal) was not original in Jeremiah 31:32, it was found in Isaiah, though again it was translated κύριος (Lord) in the Septuagint (Isaiah 54:4-7 Tanakh):

Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker is thine husband (bâʽal, בעליך); the LORD (y^ehôvâh, יהוה) of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. For the LORD (y^ehôvâh, יהוה) hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. For a small moment have I forsaken thee; but with great mercies will I gather thee.

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. And it shall be at that day, saith the LORD (y^ehôvâh, יהוה), that thou shalt call me Ishi; and shalt call me no more Baali (baʽălı̂y, בעלי). For I will take away the names of Baalim (baʽal, הבעלים) out of her mouth, and they shall no more be remembered by their name.^[27]

Here the Hebrew word אישי (ʼı̂ysh) was transliterated as a proper name Ishi (also in the KJV). The rabbis translated it ἀνήρ in the Septuagint. And the man (ʼâdâm, האדם; Septuagint: Αδαμ) said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man (ʼı̂ysh, מאיש; Septuagint: ἀνδρὸς, a form of ἀνήρ).’ Therefore shall a man (ʼı̂ysh, איש; Septuagint: ἄνθρωπος) leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh [Table].^[28] Most English Bibles that translate rather than transliterate Ishi render it my husband, including the New English Translation of the Septuagint.

Matthew (9:15), Mark (2:19, 20) and Luke (5:34, 35) all recounted Jesus reference to Himself as the bridegroom (νυμφίος). John (3:25-30) recalled that John the Baptist also called Jesus the bridegroom. The prophet Hosea continued quoting y^ehôvâh (Hosea 2:18-23 Tanakh):

And in that day will I make a covenant for them with the beasts of the field and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. And I will betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me for ever; yea, I will betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. I will even betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me in faithfulness: and thou shalt know the LORD (y^ehôvâh, יהוה).

And it shall come to pass in that day, I will hear, saith the LORD (y^ehôvâh, יהוה), I will hear the heavens, and they shall hear the earth; And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

Tables comparing Hebrews 10:12; 1 Peter 3:5; Matthew 20:26; Acts 19:16 and Luke 9:19-22 in the NET and KJV follow.

Hebrews 10:12 (NET)	Hebrews 10:12 (KJV)
But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God,	But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ	αυτος δε μιαν υπερ αμαρτιων προσενεγκας θυσιαν εις το διηνεκες εκαθισεν εν δεξια του θεου	αυτος δε μιαν υπερ αμαρτιων προσενεγκας θυσιαν εις το διηνεκες εκαθισεν εν δεξια του θεου

1 Peter 3:5 (NET)	1 Peter 3:5 (KJV)
For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands,	For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν	ουτως γαρ ποτε και αι αγιαι γυναικες αι ελπιζουσαι επι τον θεον εκοσμουν εαυτας υποτασσομεναι τοις ιδιοις ανδρασιν	ουτως γαρ ποτε και αι αγιαι γυναικες αι ελπιζουσαι επι θεον εκοσμουν εαυτας υποτασσομεναι τοις ιδιοις ανδρασιν

Matthew 20:26 (NET)	Matthew 20:26 (KJV)
It must not be this way among you! Instead whoever wants to be great among you must be your servant,	But it shall not be so among you: but whosoever will be great among you, let him be your minister;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐχ οὕτως \|ἔσται\| ἐν ὑμῖν, ἀλλ᾿ ὃς \|ἐὰν\| θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται ὑμῶν διάκονος	ουχ ουτως δε εσται εν υμιν αλλ ος εαν θελη εν υμιν μεγας γενεσθαι εστω υμων διακονος	ουχ ουτως δε εσται εν υμιν αλλ ος εαν θελη εν υμιν μεγας γενεσθαι εσται υμων διακονος

Acts 19:16 (NET)	Acts 19:16 (KJV)
Then the man who was possessed by the evil spirit jumped on them and beat them all into submission. He prevailed against them so that they fled from that house naked and wounded.	And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρόν, κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατ᾿ αὐτῶν ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου	και εφαλλομενος επ αυτους ο ανθρωπος εν ω ην το πνευμα το πονηρον και κατακυριευσας αυτων ισχυσεν κατ αυτων ωστε γυμνους και τετραυματισμενους εκφυγειν εκ του οικου εκεινου	και εφαλλομενος επ αυτους ο ανθρωπος εν ω ην το πνευμα το πονηρον και κατακυριευσαν αυτων ισχυσεν κατ αυτων ωστε γυμνους και τετραυματισμενους εκφυγειν εκ του οικου εκεινου

Luke 9:19-22 (NET)	Luke 9:19-22 (KJV)
They answered, “John the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen.”	They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ἀποκριθέντες εἶπαν Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη	οι δε αποκριθεντες ειπον ιωαννην τον βαπτιστην αλλοι δε ηλιαν αλλοι δε οτι προφητης τις των αρχαιων ανεστη	οι δε αποκριθεντες ειπον ιωαννην τον βαπτιστην αλλοι δε ηλιαν αλλοι δε οτι προφητης τις των αρχαιων ανεστη

Then he said to them, “But who do you say that I am?” Peter answered, “The Christ of God.”

He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ αὐτοῖς· ὑμεῖς δὲ τίνα με λέγετε εἶναι; Πέτρος δὲ ἀποκριθεὶς εἶπεν· τὸν χριστὸν τοῦ θεοῦ	ειπεν δε αυτοις υμεις δε τινα με λεγετε ειναι αποκριθεις δε ο πετρος ειπεν τον χριστον του θεου	ειπεν δε αυτοις υμεις δε τινα με λεγετε ειναι αποκριθεις δε ο πετρος ειπεν τον χριστον του θεου

But he forcefully commanded them not to tell this to anyone,

And he straitly charged them, and commanded them to tell no man that thing;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο	ο δε επιτιμησας αυτοις παρηγγειλεν μηδενι ειπειν τουτο	ο δε επιτιμησας αυτοις παρηγγειλεν μηδενι ειπειν τουτο

saying, “The Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.”

Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰπων ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι	ειπων οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα εγερθηναι	ειπων οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα αναστηναι

Father, Son and Holy Spirit – Part 2

Back to Isaiah 53:10-12, Part 2

^[1] Deuteronomy 6:4 (Tanakh)

^[2] Psalm 110:1 (Tanakh)

^[3] The NET parallel Greek text and NA²⁸ had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: this man).

^[4] Hebrews 10:12, 13 (NET)

^[5] Isaiah 53:10a (Tanakh)

^[6] John 10:17b, 18a (NET)

^[7] Daniel 7:13b (Tanakh) The Greek word translated returning in Revelation 1:7 (NET) was ἔρχεται, while the Hebrew word translated came in Daniel 7:13 (Tanakh) was translated ἐρχόμενος in the Septuagint. Both are forms of ἔρχομαι. ἐρχόμενος: Matthew 3:11; 11:2-6; 21:6-11; 23:37-39.

^[8] Genesis 18:12 (NET)

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

^[10] The Stephanus Textus Receptus had the article τον preceding God. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[11] Jeremiah 3:14, 15 (Tanakh)

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But). The NET parallel Greek text and NA²⁸ did not.

^[13] Matthew 20:25, 26a (NET)

^[14] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κατακυριεύσας here, where the Byzantine Majority Text had κατακυριευσαν.

^[15] Acts 19:16 (NET)

^[16] Jeremiah 3:20 (Tanakh)

^[17] The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: said).

^[18] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Peter. The NET parallel Greek text and NA²⁸ did not.

^[19] The NET parallel Greek text and NA²⁸ had λέγειν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπειν.

^[20] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἐγερθῆναι here, where the Byzantine Majority Text had αναστηναι.

^[21] Jeremiah 3:19a (Tanakh)

^[22] Jeremiah 3:19b (Tanakh)

^[23] Acts 2:36 (NET)

^[24] 1 John 5:18-20 (NET) Table1, Table2

^[25] Romans 8:12-15 (NET)

^[26] Jeremiah 31:31, 32 (Tanakh)

^[27] Hosea 2:14-17 (Tanakh) Table1 Table2 Table3

^[28] Genesis 2:23, 24 (Tanakh)

The Gospel and the Religious Mind

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

Tag Archives: Psalm 110:1

The Day of the Lord, Part 2

Peter’s First Gospel Proclamation Revisited, Part 3

Father, Son and Holy Spirit – Part 2

Father, Forgive Them – Part 5

Father, Son and Holy Spirit – Part 1