Atonement, Part 8

Posted on September 27, 2018 by admin

This is a continuation of y^ehôvâh’s (יהוה) instruction to Moses: They^[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.^[2] The atonement of Aaron and his sons continued:

Exodus 29:22-25 (NET)	Leviticus 8:25-28 (NET)
You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration (millûʼ, מלאים; Septuagint: τελείωσις) –	Then he took the fat (the fatty tail, all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat) and the right thigh,
and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord.	and from the basket of unleavened bread that was before the Lord he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, and placed them on the fat parts and on the right thigh.
You are to put all these in Aaron’s hands and in his sons’ hands, and you are to wave them as a wave offering (t^enûphâh, תנופה; Septuagint: ἀφόρισμα) before the Lord.	He then put all of them on the palms of Aaron and his sons, who waved them as a wave offering (t^enûphâh, תנופה; Septuagint: ἀφαίρεμα) before the Lord.
Then you are to take them from their hands and burn them on the altar for a burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαυτώσεως, a form of ὁλοκαύτωσις), for a soothing aroma before the Lord. It is an offering made by fire (ʼishshâh, אשה; Septuagint: κάρπωμά) to the Lord.	Moses then took them from their palms and offered them up in smoke on the altar on top of the burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαύτωμα) – they were an ordination (millûʼ, מלאים; Septuagint: τελειώσεως, a form of τελείωσις) offering for a soothing aroma; it was a gift (ʼishshâh, אשה]; Septuagint: κάρπωμά) to the Lord.

The words ἀφόρισμα and ἀφαίρεμα (wave offering) in the Septuagint were not used in the New Testament, nor were any forms of ὁλοκαύτωσις (burnt offering) or κάρπωμά (NET: offering made by fire, gift). I’ve already considered all of the occurrences of ὁλοκαύτωμα.^[3] So I’ll continue with τελείωσις (Hebrews 7:11 NET):

So if perfection (τελείωσις) had in fact been possible through the Levitical priesthood – for on that basis^[4] the people received the law^[5] – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?

I’ll back up here a bit to consider Melchizedek (Hebrews 6:17-20 NET):

God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God^[6] to lie. We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek.

Jesus…became (γενόμενος, a form of γίνομαι) a priest forever in the order of Melchizedek. This alludes to Psalm 110:4, contrasted in the table below.

Hebrews 6:20b (NET)	Psalms 110:4 (Septuagint)
κατὰ τὴν τάξιν Μελχισέδεκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα	ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ

The order of phrases was reversed from the Septuagint: κατὰ τὴν τάξιν Μελχισέδεκ (NET: in the order of Melchizedek) preceded ἀρχιερεὺς…εἰς τὸν αἰῶνα (NET: a priest forever). Also ἀρχιερεὺς (high priest) replaced ἱερεὺς (priest). I’m noting it here because Hebrews 7:17b was a verbatim quote.

Hebrews 7:17b (NET)	Psalms 110:4 (Septuagint)
ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ

Now this Melchizedek, the writer of Hebrews explained, king of Salem, priest of the most high God, met Abraham (Genesis 14:17-24) as he was returning from defeating the kings and blessed him. To him also Abraham apportioned a tithe of everything. His name first means king of righteousness, then king of Salem, that is, king of peace. Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time. ^[7]

The Jewish Encyclopedia (1906) entry on Melchizedek read:

The story is neither an invention nor the product of a copyist’s error, as Cheyne (“Encyc. Bibl.”) thinks, but rests upon ancient Jerusalemic tradition (as Josephus, “B. J.” vi. 10, affirms; comp. Gunkel, “Genesis,” 1901, p. 261), “Zedek” being an ancient name of Jerusalem…The city’s first king, accordingly, was known either as “Adoni Zedek” (Josh. x. 1 et seq. ; comp. Judges i. 5-7, where “Adonizedek” is the correct reading) or as “Malkizedek.” The fact that he united the royal with the priestly dignity, like all ancient (heathen) kings, made him a welcome type to the composer of the triumphal song (Ps. cx.).

Adoni-Zedek was one of the five kings Joshua killed (Joshua 10:22-27). The writer of Hebrews, however, who I think wrote down what Jesus taught his disciples after his resurrection, highlighted a change in the law based on δύναμιν ζωῆς ἀκαταλύτου, the power of an indestructible life (Hebrews 7:12-17 NET):

For when the priesthood changes, a change in the law must come as well. Yet the one these things are spoken about belongs to a different tribe, and no one from that tribe has ever officiated at the altar. For it is clear that our Lord is descended from Judah, yet Moses^[8] said nothing about priests^[9] in connection with that tribe. And this is even clearer if another priest arises in the likeness of Melchizedek, who has become a priest not by a legal regulation about physical^[10] descent but by the power of an indestructible (ἀκαταλύτου, a form of ἀκατάλυτος) life. For here is the testimony about him: “You are a priest forever in the order of Melchizedek.”

The verb translated here is the testimony was μαρτυρεῖται (a form of μαρτυρέω) in the NET parallel Greek text and NA²⁸. In the Stephanus Textus Receptus and Byzantine Majority Text it was μαρτυρει (KJV: he testifieth). The only difference between them is that the former is passive while the latter is active. This exercise reminded me that God testifies through David’s psalm whether the verb is active or passive.

In 1906 Isidore Singer and Kaufmann Kohler claimed that Adoni-Bezek (Judges 1:5-7) was actually Adoni-Zedek or Melchizedek. So whether Melchizedek was a line of king-priests or some otherworldy being, his reputation for an indestructible life was what the Holy Spirit keyed on. And though the philosophical bent of my mind usually groans and rolls its metaphorical eyes when confronted with prefigures and types, I have to acknowledge the unsettling oddity if Israel was obliged to kill the king of righteousness and peace more than once (the second time he died in captivity in Jerusalem) during their conquest of Canaan.

The writer of Hebrews continued with Jesus’ actual point (Hebrews 7:18, 19 NET):

On the one hand a former command is set aside because it is weak and useless, for the law made nothing perfect (ἐτελείωσεν, a form of τελειόω). On the other hand a better hope is introduced, through which we draw near to God.

The KJV reads: For the law made nothing perfect, but the bringing in of a better hope did… It is almost unique among English translations. Paul described this better hope as the love of God…poured out in our hearts through the Holy Spirit who was given to us (Romans 5:1-5 NET):

Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God’s glory. Not only this, but we also rejoice in sufferings (θλίψεσιν, a form of θλίψις), knowing that suffering (θλῖψις) produces endurance, and endurance, character, and character, hope. And hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.

The writer of Hebrews continued (Hebrews 7:20-22 NET):

And since this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation,^[11] but Jesus did so with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” –^[12] accordingly^[13] Jesus has become the guarantee of a better covenant.

Here is a table comparing the quotation from Psalm 110:4 in the NET parallel Greek, Septuagint and Stephanus Textus Receptus:

Hebrews 7:21b (NET Parallel Greek)	Psalm 110:4 (Septuagint)	Hebrews 7:21b (Stephanus Textus Receptus)
ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται σὺ ἱερεὺς εἰς τὸν αἰῶνα	ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται σὺ εἶ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ	ωμοσεν κυριος και ου μεταμεληθησεται συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ

The writer of Hebrews continued (Hebrews 7:23-28):

And the others who became priests were numerous, because death prevented them from continuing in office, but he holds his priesthood permanently since he lives forever. So he is able to save completely those who come to God through him, because he always lives to intercede for them. For it^[14] is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. For the law appoints as high priests men subject to weakness, but the word of solemn affirmation that came after the law appoints a son made perfect (τετελειωμένον, another form of τελειόω) forever.

Solomon prayed to y^ehôvâh at the dedication of the temple, and y^ehôvâh appeared to him and answered his prayer.

1 Kings 8:27-29 (Tanakh)

1 Kings 9:3-5 (Tanakh)

But will God (ʼĕlôhı̂ym, אלהים) indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD (y^ehôvâh, יהוה) my God (ʼĕlôhı̂ym, אלהי), to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day: That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place.

And the LORD (y^ehôvâh, יהוה) said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed (qâdash, הקדשתי; Septuagint: ἡγίακα, another form of ἁγιάζω) this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually. And if thou wilt walk before me, as David thy father walked (Psalm 51:10, 11), in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments: Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail (Luke 1:30-33) thee a man upon the throne of Israel.

Isaiah prophesied, if not a change in the law, a change in attitude toward the temple and its sacrifices.

Isaiah 66:1-4 (Tanakh)	Isaiah 66:1-4 (KJV)
Thus saith the LORD (y^ehôvâh, יהוה), The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?	Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?
For all those things hath mine hand made, and all those things have been, saith the LORD (y^ehôvâh, יהוה): but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.	For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.
He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth (châphêts, חפצה) in their abominations.	He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.
I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted (châphêts, חפצתי) not.	I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

Here the sacrifices prescribed by law were called their own ways (derek, בדרכיהם) and their abominations (shiqqûts, ובשקוציהם). In fact, their soul delighteth (châphêts, חפצה) in their abominations. They chose that in which I delighted (châphêts, חפצתי) not, saith the LORD (y^ehôvâh, יהוה). This led me directly back to David (Psalm 51:16, 17 Tanakh Table1 Table2):

For thou desirest (châphêts, תחפץ; Septuagint: ἠθέλησας, a form of θέλω) not sacrifice; else would I give it: thou delightest (râtsâh, תרצה; Septuagint: εὐδοκήσεις; a form of εὐδοκέω) not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

A table of Isaiah 66:1-4 in Greek from the Septuagint and an English translation follows:

Isaiah 66:1, 2, 3, 4 (Septuagint)	Isaiah 66:1-4 (NETS)
οὕτως λέγει κύριος ὁ οὐρανός μοι θρόνος ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου ποῖον οἶκον οἰκοδομήσετέ μοι ἢ ποῖος τόπος τῆς καταπαύσεώς μου	Thus says the Lord: Heaven is my throne, and the earth is the footstool of my feet; what kind of house will you build for me, or of what kind will be the place of my rest?
πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου καὶ ἔστιν ἐμὰ πάντα ταῦτα λέγει κύριος καὶ ἐπὶ τίνα ἐπιβλέψω ἀλλ᾽ ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον καὶ τρέμοντα τοὺς λόγους μου	For all these things my hand has made, and all these things are mine, says the Lord. And to whom will I look but to the one who is humble and quiet and trembles at my words?
ὁ δὲ ἄνομος ὁ θύων μοι μόσχον ὡς ὁ ἀποκτέννων κύνα ὁ δὲ ἀναφέρων σεμίδαλιν ὡς αἷμα ὕειον ὁ διδοὺς λίβανον εἰς μνημόσυνον ὡς βλάσφημος καὶ οὗτοι ἐξελέξαντο τὰς ὁδοὺς αὐτῶν καὶ τὰ βδελύγματα αὐτῶν ἃ ἡ ψυχὴ αὐτῶν ἠθέλησεν (another form of θέλω)	But the lawless who sacrifices to me a calf is like one who kills a dog, and he who offers fine flour, like one who offers swine’s blood; he who has given frankincense for a memorial, like a blasphemer. And these have chosen their own ways and their abominations, which their soul wanted;
κἀγὼ ἐκλέξομαι τὰ ἐμπαίγματα αὐτῶν καὶ τὰς ἁμαρτίας ἀνταποδώσω αὐτοῖς ὅτι ἐκάλεσα αὐτοὺς καὶ οὐχ ὑπήκουσάν μου ἐλάλησα καὶ οὐκ ἤκουσαν καὶ ἐποίησαν τὸ πονηρὸν ἐναντίον μου καὶ ἃ οὐκ ἐβουλόμην (a form of βούλομαι) ἐξελέξαντο	So I will choose mockeries for them and repay them their sins, because I called them and they did not answer me, but they did what was evil in my sight and chose the things I did not desire.

Here “the lawless” (ἄνομος) who bring the sacrifices prescribed by law “have chosen their own ways (ὁδοὺς, a form of ὁδός)” and “their abominations (βδελύγματα, a form of βδέλυγμα).” The rabbis made some connection to David’s psalm. They translated חפצה (châphêts) ἠθέλησεν (another form of θέλω) in, “And these have chosen their own ways and their abominations, which their soul wanted (ἠθέλησεν).” And they translated תחפץ (châphêts) ἠθέλησας (also a form of θέλω) in, For thou desirest (ἠθέλησας) not sacrifice. But they translated חפצתי (châphêts) ἐβουλόμην (a form of βούλομαι) when the Holy Spirit’s point was that they “chose the things I (y^ehôvâh) did not desire (ἐβουλόμην),” obscuring that connection at a salient point.

The NET translators didn’t add “the lawless” to the text, but embedded it by turning similes into additive descriptions: The one who slaughters a bull also strikes down a man; the one who sacrifices a lamb also breaks a dog’s neck; the one who presents an offering includes pig’s blood with it; the one who offers incense also praises an idol. They have decided to behave this way; they enjoy these disgusting practices.^[15]

Perhaps this is not so surprising. The rebuilding of the temple and the reinstitution of its sacrifices are major tenets of our eschatology. David prophesied a time when אלהים (ʼĕlôhı̂ym) would do good (yâṭab, היטיבה; Septuagint: ἀγάθυνον, a form of ἀγαθύνω) unto Zion: Do good in thy good pleasure (râtsôn, ברצונך; Septuagint: εὐδοκίᾳ) unto Zion: build thou the walls of Jerusalem.^[16]

At that time אלהים (ʼĕlôhı̂ym) will be pleased with sacrifices (zebach, זבחי; Septuagint: θυσίαν, a form of θυσία) of righteousness (tsedeq, צדק; Septuagint: δικαιοσύνης, a form of δικαιοσύνη), even burnt offering (ʽôlâh, עולה; Septuagint: ἀναφορὰν, a form of ἀναφορά) and whole burnt offering (kâlı̂yl, וכליל; Septuagint: ὁλοκαυτώματα, a form of ὁλοκαύτωμα):

Then shalt thou be pleased (châphêts, חפצה; Septuagint: εὐδοκήσεις, a form of εὐδοκέω) with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.^[17]

I seriously doubt however that sacrifices of righteousness can be offered by any who reject the offering of the body of Jesus Christ once for all.^[18] Those who would offer such sacrifices are ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness,^[19] their own ways, by their abominations. Perhaps the translators of the Septuagint meant that a priest should not be lawless but maintain his own righteousness derived from the law…^[20]

Should a priest—consecrated with special clothes, fancy adornments and anointing oil, his atonement accomplished through a sin offering bull offered on an altar consecrated by the bull’s blood, the gift (offering made by fire) of a burnt offering ram, being sprinkled in the blood of a second ram of ordination, standing in his own righteousness derived from his own adherence to the law but without the righteousness from God that is in fact based on Christ’s faithfulness^[21]—dare to offer Him the blood of bulls and goats? He does away (ἀναιρεῖ, a form of ἀναιρέω) with the first, Jesus taught his disciples, to establish the second.^[22]

Hear Jesus’ teaching through the writer of Hebrews (Hebrews 10:28-31 NET):

Someone who rejected the law of Moses^[23] was put to death without mercy on the testimony of two or three witnesses. How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace? For we know the one who said, “Vengeance is mine, I will repay,”^[24] and again, “The Lord will judge his people.” It is a terrifying thing to fall into the hands of the living God.

Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before HaShem (yehôvâh, יהוה), which He had not commanded them Table. And there came forth fire from before HaShem (yehôvâh, יהוה), and devoured them, and they died before HaShem (yehôvâh, יהוה) Table. Then Moses said unto Aaron: ‘This is it that HaShem (yehôvâh, יהוה) spoke, saying: Through them that are nigh unto Me I will be sanctified (qâdash, אקדש; Septuagint: ἁγιασθήσομαι, a form of ἁγιάζω), and before all the people I will be glorified.’ And Aaron held his peace Table.^[25]

Again, Jesus said:

Matthew 23:37-39 (NET)	Luke 13:34, 35 (NET)
“O Jerusalem, Jerusalem, you who kill^[26] the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her^[27] chicks under her wings, but you would have none of it! Look, your house is left to you desolate! For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’”	“O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it! Look, your house is forsaken!^[28] And I tell you,^[29] you will not see me until^[30] you say, ‘Blessed is the one who comes in the name of the Lord!’”

Tables of Hebrews 7:11; 6:18; 7:14; 7:16, 17; 7:21, 22; 7:26; 10:28; 10:30; Matthew 23:37 and Luke 13:35 comparing the NET and KJV follow.

Hebrews 7:11 (NET)	Hebrews 7:11 (KJV)
So if perfection had in fact been possible through the Levitical priesthood – for on that basis the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?	If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευιτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ᾿ αὐτῆς νενομοθέτηται, τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισέδεκ ἕτερον ἀνίστασθαι ἱερέα καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι	ει μεν ουν τελειωσις δια της λευιτικης ιερωσυνης ην ο λαος γαρ επ αυτη νενομοθετητο τις ετι χρεια κατα την ταξιν μελχισεδεκ ετερον ανιστασθαι ιερεα και ου κατα την ταξιν ααρων λεγεσθαι	ει μεν ουν τελειωσις δια της λευιτικης ιερωσυνης ην ο λαος γαρ επ αυτη νενομοθετητο τις ετι χρεια κατα την ταξιν μελχισεδεκ ετερον ανιστασθαι ιερεα και ου κατα την ταξιν ααρων λεγεσθαι

Hebrews 6:18 (NET)	Hebrews 6:18 (KJV)
so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.	That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι [τὸν] θεόν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος	ινα δια δυο πραγματων αμεταθετων εν οις αδυνατον ψευσασθαι θεον ισχυραν παρακλησιν εχωμεν οι καταφυγοντες κρατησαι της προκειμενης ελπιδος	ινα δια δυο πραγματων αμεταθετων εν οις αδυνατον ψευσασθαι θεον ισχυραν παρακλησιν εχωμεν οι καταφυγοντες κρατησαι της προκειμενης ελπιδος

Hebrews 7:14 (NET)	Hebrews 7:14 (KJV)
For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe.	For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων οὐδὲν Μωϋσῆς ἐλάλησεν	προδηλον γαρ οτι εξ ιουδα ανατεταλκεν ο κυριος ημων εις ην φυλην ουδεν περι ιερωσυνης μωσης ελαλησεν	προδηλον γαρ οτι εξ ιουδα ανατεταλκεν ο κυριος ημων εις ην φυλην ουδεν περι ιερωσυνης μωυσης ελαλησεν

Hebrews 7:16, 17 (NET)	Hebrews 7:16, 17 (KJV)
who has become a priest not by a legal regulation about physical descent but by the power of an indestructible life.	Who is made, not after the law of a carnal commandment, but after the power of an endless life.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου	ος ου κατα νομον εντολης σαρκικης γεγονεν αλλα κατα δυναμιν ζωης ακαταλυτου	ος ου κατα νομον εντολης σαρκικης γεγονεν αλλα κατα δυναμιν ζωης ακαταλυτου

For here is the testimony about him: “You are a priest forever in the order of Melchizedek.”

For he testifieth, Thou art a priest for ever after the order of Melchisedec.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μαρτυρεῖται γὰρ ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	μαρτυρει γαρ οτι συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ	μαρτυρει γαρ οτι συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ

Hebrews 7:21, 22 (NET)	Hebrews 7:21, 22 (KJV)
but Jesus did so with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” –	For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται σὺ ἱερεὺς εἰς τὸν αἰῶνα	οι μεν γαρ χωρις ορκωμοσιας εισιν ιερεις γεγονοτες ο δε μετα ορκωμοσιας δια του λεγοντος προς αυτον ωμοσεν κυριος και ου μεταμεληθησεται συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ	ο δε μετα ορκωμοσιας δια του λεγοντος προς αυτον ωμοσεν κυριος και ου μεταμεληθησεται συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ

accordingly Jesus has become the guarantee of a better covenant.

By so much was Jesus made a surety of a better testament.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ τοσοῦτο [καὶ] κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς	κατα τοσουτον κρειττονος διαθηκης γεγονεν εγγυος ιησους	κατα τοσουτον κρειττονος διαθηκης γεγονεν εγγυος ιησους

Hebrews 7:26 (NET)	Hebrews 7:26 (KJV)
For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.	For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τοιοῦτος γὰρ ἡμῖν \|καὶ\| ἔπρεπεν ἀρχιερεύς, ὅσιος ἄκακος ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος	τοιουτος γαρ ημιν επρεπεν αρχιερευς οσιος ακακος αμιαντος κεχωρισμενος απο των αμαρτωλων και υψηλοτερος των ουρανων γενομενος	τοιουτος γαρ ημιν επρεπεν αρχιερευς οσιος ακακος αμιαντος κεχωρισμενος απο των αμαρτωλων και υψηλοτερος των ουρανων γενομενος

Hebrews 10:28 (NET)	Hebrews 10:28 (KJV)
Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses.	He that despised Moses’ law died without mercy under two or three witnesses:

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀθετήσας τις νόμον Μωϋσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνῄσκει	αθετησας τις νομον μωσεως χωρις οικτιρμων επι δυσιν η τρισιν μαρτυσιν αποθνησκει	αθετησας τις νομον μωυσεως χωρις οικτιρμων επι δυσιν η τρισιν μαρτυσιν αποθνησκει

Hebrews 10:30 (NET)	Hebrews 10:30 (KJV)
For we know the one who said, “*Vengeance is mine, I will repay,” and again, “The Lord will judge his people*.”	For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἴδαμεν γὰρ τὸν εἰπόντα ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω. καὶ πάλιν κρινεῖ κύριος τὸν λαὸν αὐτοῦ	οιδαμεν γαρ τον ειποντα εμοι εκδικησις εγω ανταποδωσω λεγει κυριος και παλιν κυριος κρινει τον λαον αυτου	οιδαμεν γαρ τον ειποντα εμοι εκδικησις εγω ανταποδωσω λεγει κυριος και παλιν κυριος κρινει τον λαον αυτου

Matthew 23:37 (NET)	Matthew 23:37 (KJV)
O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it!	O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία \|αὐτῆς\| ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε	ιερουσαλημ ιερουσαλημ η αποκτεινουσα τους προφητας και λιθοβολουσα τους απεσταλμενους προς αυτην ποσακις ηθελησα επισυναγαγειν τα τεκνα σου ον τροπον επισυναγει ορνις τα νοσσια εαυτης υπο τας πτερυγας και ουκ ηθελησατε	ιερουσαλημ ιερουσαλημ η αποκτενουσα τους προφητας και λιθοβολουσα τους απεσταλμενους προς αυτην ποσακις ηθελησα επισυναγαγειν τα τεκνα σου ον τροπον επισυναγει ορνις τα νοσσια εαυτης υπο τας πτερυγας και ουκ ηθελησατε

Luke 13:35 (NET)	Luke 13:35 (KJV)
Look, your house is forsaken! And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’”	Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. λέγω [δὲ] ὑμῖν, οὐ μὴ ἴδητε με ἕως [ἥξει ὅτε] εἴπητε· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου	ιδου αφιεται υμιν ο οικος υμων ερημος αμην δε λεγω υμιν οτι ου μη με ιδητε εως αν ηξη οτε ειπητε ευλογημενος ο ερχομενος εν ονοματι κυριου	ιδου αφιεται υμιν ο οικος υμων ερημος λεγω δε υμιν οτι ου μη με ιδητε εως αν ηξει οτε ειπητε ευλογημενος ο ερχομενος εν ονοματι κυριου

Atonement, Part 9

Back to A Door of Hope, Part 1

Back to Hannah’s Prayer, Part 4

Back to Wonders and False Wonders, Part 3

^[1] Aaron and his sons (Exodus 28:43 NET)

^[2] Exodus 29:33 (NET)

^[3] Atonement, Part 5; Atonement, Part 6

^[4] The NET parallel Greek text and NA²⁸ had αὐτῆς here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτη.

^[5] The NET parallel Greek text and NA²⁸ had νενομοθέτηται here, a perfect passive indicative 3rd person singular form, where the Stephanus Textus Receptus and Byzantine Majority Text had νενομοθετητο, the pluperfect passive indicative 3rd person singular form.

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

^[7] Hebrews 7:1-3 (NET)

^[8] In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

^[9] The NET parallel Greek text and NA²⁸ had ἱερέων here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιερωσυνης (KJV: priesthood).

^[10] The NET parallel Greek text and NA²⁸ had σαρκίνης here, where the Stephanus Textus Receptus and Byzantine Majority Text had σαρκικης (KJV: carnal).

^[11] The Stephanus Textus Receptus had οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες (KJV: For those priests were made without an oath) at the beginning of verse 21.

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had κατα την ταξιν μελχισεδεκ (KJV: after the order of Melchisedec) here. The NET parallel Greek text and NA²⁸ did not.

^[13] The NET parallel Greek text and NA²⁸ had τοσοῦτο here followed by the conjunction καὶ. The Stephanus Textus Receptus and Byzantine Majority Text had another neuter form τοσουτον but no καὶ.

^[14] The NET parallel Greek text and NA²⁸ had the conjunction καὶ preceding the verb translated it is indeed fitting. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[15] Isaiah 66:3a (NET)

^[16] Psalm 51:18 (Tanakh) Table

^[17] Psalm 51:19 (Tanakh) Table

^[18] Hebrews 10:10b (NET) Table

^[19] Romans 10:3a (NET)

^[20] Philippians 3:9a (NET)

^[21] Philippians 3:9b (NET)

^[22] Hebrews 10:9b (NET)

^[23] In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus.

^[24] The Stephanus Textus Receptus and Byzantine Majority Text had λεγει κυριος (KJV: saith the Lord) here. The NET parallel Greek text and NA²⁸ did not.

^[25] Leviticus 10:1-3 (Tanakh)

^[26] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀποκτείνουσα here, where the Byzantine Majority Text had αποκτενουσα.

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

^[28] The Stephanus Textus Receptus and Byzantine Majority Text had ερημος at the end of this clause (KJV: your house is left unto you desolate). The NET parallel Greek text and NA²⁸ did not.

^[29] The Stephanus Textus Receptus had αμην (KJV: verily) at the beginning of this phrase. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not. The Stephanus Textus Receptus and Byzantine Majority Text had οτι here, where the NET parallel Greek text and NA²⁸ did not.

^[30] The Stephanus Textus Receptus and Byzantine Majority Text had ἕως αν here, where the NET parallel Greek text and NA²⁸ had simply ἕως. The Stephanus Textus Receptus and Byzantine Majority Text had ηξη ὅτε after (KJV: the time come when). The NET parallel Greek text and NA²⁸ had ἥξει ὅτε but it was not translated in the NET.

Jedidiah, Part 6

Posted on July 12, 2012 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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