Tag Archives: Romans 12:6-8

Fear – Exodus, Part 9

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Now when Moses came down from Mount Sinai with the two tablets of the testimony in his hand – when he came down from the mountain, Moses did not know that the skin of his face shone while he talked with him.  When Aaron and all the Israelites saw Moses, the skin of his face shone; and they were afraid (yârêʼ)[1] to approach him.[2]  The Greek word ἐφοβήθησαν (a form of φοβέω)[3] was chosen for this fear in the Septuagint.  This word occurs in the phrase ἐφοβήθησαν φόβον[4] μέγαν[5] in Mark’s gospel and was translated, They were overwhelmed by fear.[6]

Jesus and his disciples were crossing the Sea of Galilee in a boat.  Now a great windstorm developed and the waves were breaking into the boat, so that the boat was nearly swamped.[7]  Jesus was asleep in the stern.  His disciples woke him up and said to him, “Teacher, don’t you care that we are about to die?”  So he got up and rebuked the wind, and said to the sea, “Be quiet! Calm down!”  Then the wind stopped, and it was dead calm.[8]

I thought Jesus rebuked them then.  “Why are you cowardly?” He said according to Mark’s account (which I assume was Peter’s account and Mark served as chronicler, if not his scribe).  Do you still not have faith?”[9]  In Matthew’s account Jesus’ rebuke—“Why are you cowardly, you people of little faith?”[10]—came even before He calmed the storm.  (Matthew/Levi hadn’t been called yet, according to Matthew.[11])  Of course, the text doesn’t actually say that Jesus rebuked them.

He rebuked (ἐπετίμησεν, a form of ἐπιτιμάω)[12] the wind (the cause[13] of the problem, if you will), and said (εἶπεν, a form of ῥέω)[14] to the sea as He said (εἶπεν) to his disciples.  Matthew recorded what He said (λέγει, a form of λέγω)[15] to his disciples, and how He rebuked (ἐπετίμησεν) the winds and the sea.  But when I believed that my faith was the work that made me worthy of heaven—Why are you cowardly?  Do you still not have faith? and Why are you cowardly, you people of little faith?—stung like rebuke.  My opinion began to change, however, after I began to believe that his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence,[16] and that credited righteousness[17] was a functional,[18] rather than merely a formal,[19] righteousness.

My original opinion about Jesus’ rebuke was rendered absurd when I began to believe that even faith did not come out of or out from me: For by grace you are saved through faith (πίστεως, a form of πίστις),[20] and this is not from yourselves (καὶ[21] τοῦτο[22] οὐκ[23] ἐξ[24] ὑμῶν[25]), it is the gift of God.[26]  I heard the argument that this (τοῦτο, literally these) cannot refer back to faith (πίστεως) because τοῦτο “is neuter plural and ‘Faith’ [πίστεως] is feminine.”[27]  And I certainly tried to live by its consequences: “God bestows grace on those who faithfully obey His truth (Romans 6:15-18).  Man’s obedient faith does not cancel grace.  The fact is that an obedient faith allows initial grace (Acts 2:38) and permits continual grace (1 John 1:7).”[28]  My faith proved beyond a shadow of a doubt that it was never up to the task.  On the other hand, “Grace is feminine…And even Salvation (as a noun) is feminine.”[29]  So τοῦτο (literally these) refers to none of them or all three of them.

Though now it seems somewhat redundant and unnecessary to say that God’s grace is not from yourselves, there was a time when I needed to hear that his grace was not from works, so that no one can boast.[30]  Though now it seems somewhat redundant and unnecessary to say that God’s salvation is not from yourselves, there was a time when I needed to hear that his salvation was not from works, so that no one can boast.  Likewise there was a time when I reached the end of MY faith and needed to hear that even faith is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.[31]  It is Christ’s faithfulness, not mine, the fruit of his Spirit.

And notice how easily these lofty requirements are fulfilled when the faithfulness in question is Christ’s rather than mine: “God bestows grace on those who faithfully obey His truth.  [Christ’s] obedient faith does not cancel grace.  The fact is that an obedient faith allows initial grace and permits continual grace.”  I say, live by the Spirit and you will not carry out the desires of the flesh.[32]  And, the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.[33]

I’m not thinking here of the works of the flesh,[34] but that desire of the flesh that is most perniciously opposed to the Spirit[35] even after its works are largely under his control; namely, the desire to be accepted by God as righteous by my own works on my own terms.  But woe to you, experts in the law and you Pharisees, hypocrites, Jesus said to men who pursued that kind of righteousness.  You keep locking people out of the kingdom of heaven!  For you neither enter nor permit those trying to enter to go in.[36]  I know Paul didn’t explicitly say that this is a desire of the flesh in his letter to the Galatians, so I may be giving the flesh more credit than it deserves.  Perhaps the desire to be right is nothing more than a perversion or short-circuiting of a God-given hunger and thirst for righteousness.[37]  Regardless, the fruit and the glory are God’s, not mine.

The Greek word for this “obedient faith” in the New Testament is ὑπακοή.  At the beginning and the end of his letter to the Romans Paul went out of his way to make it clear that he did not mean “my own works by my own righteousness,” in fact, he called it faith’s obedience (Romans 1:5; 16:25-27 NET):

Through him we have received grace and our apostleship to bring about the obedience of faith (ὑπακοὴν[38] πίστεως) among all the Gentiles on behalf of his name.

Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God [κατ᾿[39] ἐπιταγὴν[40] τοῦ[41] αἰωνίου[42] θεοῦ[43]] to bring about the obedience of faith [εἰς[44] ὑπακοὴν πίστεως] – to the only wise God, through Jesus Christ, be glory forever!   Amen.

While it is correct to translate ὑπακοή obedience relative to the Greek language, when Paul used ὑπακοή, even alone, relative to the Gospel he did not refer to “my own works by my own righteousness” any more than his use of the word θεοῦ referred to Zeus, Hera, Apollo or Aphrodite.  So I have to ask, how harshly did the Lord Jesus criticize his disciples for not demonstrating the faith He had not yet given them?  And look, I am sending you what my Father promised, Jesus told his Apostles after his resurrection.  But stay in the city until you have been clothed with power from on high.[45]

Jesus’ disciples knew, or suspected, that He was the Messiah, or Christ.  That’s why they followed Him, according to John’s Gospel account.  Andrew, the brother of Simon Peter, was one of the two disciples who heard what John [the Baptist] said and followed Jesus.  He first found his own brother Simon and told him, “We have found the Messiah (Μεσσίαν, a form of Μεσσίας)!”[46] (which is translated Christ [χριστός]).[47]  Philip found Nathanael and told him, “We have found the one Moses wrote about in the law, and the prophets also wrote about – Jesus of Nazareth, the son of Joseph.”[48]

Up to that time a messiah (Hebrew: mâshı̂yach, maw-shee’-akh) was simply a man anointed by God for a specific purpose.  Though incredulous at first that anything good could come out of Nazareth,[49] when he met Jesus, Nathaniel revealed some of his expectation regarding this particular anointed one at this particular time in Israel’s history, Rabbi, you are the Son of God (υἱὸς τοῦ θεοῦ); you are the king of Israel![50]  I’m not sure what Nathaniel meant by υἱὸς τοῦ θεοῦ.  I don’t think he recognized yet that Jesus was Yahweh in human flesh.  I do think it is that particular lack of faith to which Jesus referred when He said, Why are you cowardly?  Do you still not have faith? or Why are you cowardly, you people of little faith?  I’m just not so sure any more that it was a rebuke.

The word translated cowardly in both Mark’s and Matthew’s accounts is δειλοί, a form of δειλός.[51]  Online in a section labeled HELPSTM Word-studies it reads, “deilós is always used negatively in the NT and stands in contrast to the positive fear which can be expressed by 5401 /phóbos [φόβος] (‘fear,’ see Phil 2:12).”[52]  Actually δειλός only occurs three or perhaps four times in the New Testament.  The fourth was rejected by the writer(s) of this particular definition: So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe (δέους, possibly another form of δειλός).[53]  This is quite similar to Philippians 2:12 (NET): So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe (φόβου, a form of φόβος)[54] and reverence…

In a section labeled “Forms and Transliterations” at the bottom of the web-page in the Bible Hub δέους is listed along with δειλοί: “δειλοι, δειλοί, δειλοις, δειλοίς, δειλοῖς, δειλός, δεους, δέους.”  It is a form of δέος (δειλός is from δέος in Strong’s) according to the Greek Word Study Tool,[55] but it is a form of αἰδώς[56] according to Strong’s Exhaustive Concordance.  The NET online Bible jumps to αἰδώς if I click on awe in English.  If I click on δέους in Greek the busy signal spins perpetually.  If δέους actually is another form of δειλός, Jesus’ saying might have been translated, Why are you [awestruck]?

The problem is, the one time δειλοῖς (another form of δειλός) occurs in the New Testament it is first in the list of the damned: But to the cowards (δειλοῖς), unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur.  That is the second death.[57]  And so Thayer’s Greek Lexicon reads, “δειλός, δείλη, δειλόν (δείδω to fear), timid, fearful: Matthew 8:28 [actually, Matthew 8:26]; Mark 4:40; in Revelation 21:8 of Christians who through cowardice give way under persecutions and apostatize. (From Homer down.)”[58]

Before I get too carried away by the idea that the Lord Jesus used δειλός in the same way that Homer used it, I’ll look more deeply into the context in Revelation.  But that kind of confusion could explain why Peter believed that Jesus wanted him to die[59] defending Him with a sword in the garden of Gethsemane.

The damned in Revelation were contrasted to one who conquers: The one who conquers (νικῶν, a form of νικάω)[60] will inherit these things, and I will be his God and he will be my son.[61]  The one who conquers (νικῶν, a form of νικάω) will in no way be harmed by the second death.[62]  The one who conquers (νικῶν, a form of νικάω) I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well.[63]

And to the one who conquers (νικῶν, a form of νικάω) and who continues in my deeds (τὰ ἔργα[64] μου[65]) until the end, I will give him authority over the nations…[66]  The one who conquers (νικῶν, a form of νικάω) will be dressed like [the few individuals in Sardis who have not stained their clothes][67] in white clothing, and I will never erase his name from the book of life, but will declare his name before my Father and before his angels.[68]  I have not found your deeds complete (σου |τὰ| ἔργα πεπληρωμένα[69]) in the sight of my God,[70] the Lord complained against most in Sardis.  Wake up then, and strengthen what remains,[71] He said, remember what (πῶς)[72] you received (εἴληφας, a form of λαμβάνω)[73] and heard, and obey it, and repent.[74]

Ordinarily, εἴληφας, a form of λαμβάνω, means to take.[75]  Of course, coupled with πῶς which means how, in what way (translated what), the translation received makes more sense.  How could anyone take from the Lord except to receive what He has given?  What do you have that you did not receive (ἔλαβες, another form of λαμβάνω)?  And if you received (ἔλαβες) it, why do you boast as though you did (λαβών, another form of λαμβάνω) not?[76]

Translated as remember what you received I think of the Holy Spirit and all the righteousness, both fruit and gifts, that flows from Him: the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[77]  And we have different gifts according to the grace given to us.  If the gift is prophecy, that individual must use it in proportion to his faith.  If it is service, he must serve; if it is teaching, he must teach; if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.[78]

On the other hand if I think of it translated as remember what you [took], I am reminded of the law: You shall not take (Septuagint, λήμψῃ,[79] another form of λαμβάνω) the name of the Lord your God in vain, for the Lord will not hold guiltless anyone who takes (Septuagint, λαμβάνοντα,[80] another form of λαμβάνω) his name in vain.[81]  Most in Sardis had not continued in Christ’s deeds, τὰ ἔργα μου (literally, my works, these works of mine).  They had not come into the light, so that it may be plainly evident that [their] deeds have been done in [or, by] God.[82]  They relied on their own works.  I have not found your deeds complete (ἔργα πεπληρωμένα [a form of πληρόω, fulfilled]) in the sight of my God, Jesus said.  He came to fulfill his works in and through us who believe (Matthew 5:17 NET):

Do not think that I have come to abolish (καταλῦσαι, a form of καταλύω)[83] the law or the prophets.  I have not come to abolish (καταλῦσαι, a form of καταλύω) these things but to fulfill (πληρῶσαι, a form of πληρόω) them.

One of the things the one who conquers will inherit[84] is a promise: To the one who is thirsty (διψῶντι, a form of διψάω)[85] I will give water free of charge from the spring of the water of life.[86]  The translators admitted (NET note 13) that they added the word water because it “is implied.  Direct objects were frequently omitted in Greek when clear from the context.”  So the text reads, To the one who is thirsty I will give free of charge from the spring of the water of life.  The implied direct object in this case is not water but righteousness: Blessed are those who hunger and thirst (διψῶντες, another form of διψάω) for righteousness, for they will be satisfied.[87]

Everyone who drinks some of this water will be thirsty (διψήσει, another form of διψάω) again, Jesus, pointing at a well, told a Samaritan woman.  But whoever drinks some of the water that I will give him will never be thirsty (διψήσει, another form of διψάω) again, but the water that I will give him will become in him a fountain of water springing up to eternal life.[88]  So the way that righteousness, the will of God, is achieved in heaven is through free access to God’s Holy Spirit, not an occasional spurt of righteousness, but a spring or fountain springing up to eternal life, which is not so much a timeless time or place as an eternal way of life.  And so it is on earth: may your will be done (γενηθήτω, a form of γίνομαι, literally become)[89] on earth as it is in heaven.[90]

And so it was with our Lord and Savior: I will grant the one who conquers (νικῶν, a form of νικάω) permission to sit with me on my throne, just as I too conquered (ἐνίκησα, a form of νικάω) and sat down with my Father on his throne.[91]  For everyone who has been fathered by God conquers (νικᾷ, a form of νικάω) the world.  This is the conquering power that has conquered (νικήσασα, a form of νικάω) the world: our faith.  Now who is the person who has conquered (νικῶν, a form of νικάω) the world except the one who believes that Jesus is the Son of God?[92]  If anyone confesses that Jesus is the Son of God, God resides in him and he in God.  And we have come to know and to believe the love [the fruit of his Spirit] that God has in us.  God is love, and the one who resides in love resides in God, and God resides in him [Table].[93]

With that in mind I want to reconsider the story of Jesus calming the wind and the waves.  I’ll use my imagination along with a psalm to get into the scene a little deeper.  When a great windstorm developed and the waves first began breaking into the boat,[94] though the other disciples may have been immediately afraid, I imagine Peter, Andrew, James and John took it in stride, for they were fishermen (Psalm 107:23-25 NET).

Some traveled on the sea in ships, and carried cargo over the vast waters.  They witnessed the acts of the Lord, his amazing feats on the deep water.  He gave the order for a windstorm, and it stirred up the waves of the sea.

As Peter gave orders to man the sail, ropes or oars, I imagine he smiled to himself that Jesus could sleep through it all.  Obviously, the Messiah wasn’t worried that He might drown in a storm on the Sea of Galilee (Psalm 107:26a NET Table).

They reached up to the sky, then dropped into the depths.

That’s an apt description of a boat riding out a storm fairly successfully.  But in the midst of an inland lake, the longer the wind blows, the more confused the waves become as they bounce back from every shore.  In the dark with no clue where the next wave would come from, it became almost impossible to head into the waves, so that the boat was nearly swamped.[95]  As the level of the water rose inside the boat, I imagine Peter’s amusement gave way to dismay, that the Messiah could sleep through it all (Psalm 107:26b-28a NET).

The sailors’ strength left them because the danger was so great [Table].  They swayed and staggered like a drunk, and all their skill proved ineffective.  They cried out to the Lord in their distress…

Teacher, don’t you care that we are about to die?[96] Peter roused Jesus from his slumber.  I imagine that it was Peter, telling on himself through Mark (Psalm 107:28b, 29 NET).

…he delivered them from their troubles.  He calmed the storm, and the waves grew silent.

Granted, there are more appropriate ways to cry out to the Lord at the end of one’s own faith.  I’ve certainly said worse than—Teacher, don’t you care that we are about to die?—but the Lord’s love is not easily angered or resentful.[97]  And with time in, living at the edge of my faith, his peace and patience work out more appropriate prayers for salvation in me.  My point in all this is that Jesus was not concerned with the fear his disciples felt during the storm.  They responded more or less appropriately to that fear according to the Scripture.

Hear how the words—Why are you cowardly?  Do you still not have faith?—sound, if they were spoken quietly with a smile and a wink as Jesus headed back to bed, rather than an imperious scowl.  Granted, the order of events in Matthew’s Gospel account lends more credence to that imperious scowl, but then in Matthew the phrase you people of little faith[98] is one word, ὀλιγόπιστοι (a form of ὀλιγόπιστος).[99]  Knowing that, it sounds more like a pet name or a term of endearment than a curse, or even a rebuke.

Where the disciples were in danger of diverging from Scripture was after Jesus calmed the storm, after He revealed that this particular Messiah was in fact Yahweh (Psalms 65:5-7; 89:8, 9; 93:3, 4 NET), who spoke to the wind and the waves and, Even the wind and sea obey him![100]  The sailors [in the psalm] rejoiced because the waves grew quiet, and he led them to the harbor they desired.[101]  Jesus disciples were overwhelmed by fear (ἐφοβήθησαν φόβον μέγαν).[102]

So, when Aaron and all the Israelites…were afraid (Septuagint, ἐφοβήθησαν, a form of φοβέω) to approach [Moses] because the skin of his face shone,[103] they were not frightened by a strange sight.  They had seen stranger sights.  They were frightened by the implication of Moses’ shining face, that Moses was becoming like Yahweh.  The fear of becoming like God, if it is not faced, could keep one from conquering, from inheriting, and from hearing the Lord say, I will be his God and he will be my son.[104]

So that fear fully deserves its place first in the list of the damned.  Aaron and all the Israelites faced that fear, however, and drew near to Moses anyway.  Jesus’ Apostles, except for Judas Iscariot, faced it and overcame by faith in Him, because everyone who has been fathered by God conquers the world.[105]

[2] Exodus 34:29, 30 (NET)

[4] a form of φόβος

[5] a form of μέγας

[7] Mark 4:37 (NET)

[8] Mark 4:38, 39 (NET)

[9] Mark 4:40 (NET)

[10] Matthew 8:26 (NET)

[11] Matthew 9:9 (NET) As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. “Follow me,” he said to him.  And he got up and followed him.

[13] Now a great windstorm (λαῖλαψ μεγάλη [another form of μέγας]) developed and the waves, careening back and forth between the shores of the lake called the Sea of Galilee, were the result.

[15] Matthew 8:26 (NET)

[16] 2 Peter 1:3 (NET)

[17] Romans 4

[22] a form of οὗτος

[25] a form of σύ; of you

[26] Ephesians 2:8 (NET)

[30] Ephesians 2:9 (NET)

[31] Ephesians 2:8, 9 (NET)

[32] Galatians 5:16 (NET)

[33] Galatians 5:22, 23a (NET)

[36] Matthew 23:13 (NET)

[38] a form of ὑπακοή

[40] a form of ἐπιταγή

[41] a form of ὁ

[42] a form of αἰώνιος, of eternal

[43] a form of θεός, of God

[45] Luke 24:49 (NET) Table

[47] John 1:40, 41 (NET)

[48] John 1:45 (NET)

[49] John 1:46 (NET)

[50] John 1:49 (NET)

[53] Hebrews 12:28 (NET)

[57] Revelation 21:8 (NET)

[59] The Soul

[61] Revelation 21:7 (NET)

[62] Revelation 2:11b (NET)

[63] Revelation 3:12 (NET)

[64] a form of ἔργον

[65] a form of ἐγώ

[66] Revelation 2:26 (NET)

[68] Revelation 3:5 (NET)

[69] a form of πληρόω

[70] Revelation 3:2b (NET)

[71] Revelation 3:2a (NET)

[74] Revelation 3:3a (NET)

[75] Revelation 11:17b (NET) …you have taken (εἴληφας) your great power and begun to reign.

[77] Galatians 5:22, 23 (NET)

[78] Romans 12:6-8 (NET)

[79] http://www.ericlevy.com/lxx/?Book=Gen&Chapter=24  Point to the word with the mouse to see a popup translation; then point to “search” in the popup to see another popup with the root form of the word.

[81] Exodus 20:7 (NET) Table

[82] John 3:21 (NET)

[86] Revelation 21:6 (NET)

[87] Matthew 5:6 (NET)

[88] John 4:13, 14 (NET)

[90] Matthew 6:10 (NET) Table

[91] Revelation 3:21 (NET)

[92] 1 John 5:4, 5 (NET)

[93] 1 John 4:15, 16 (NET)

[94] Mark 4:37a (NET)

[95] Mark 4:37b (NET)

[96] Mark 4:38 (NET)

[97] 1 Corinthians 13:5 (NET)

[98] Matthew 8:26 (NET)

[100] Mark 4:41 (NET)

[101] Psalm 107:30 (NET)

[102] Mark 4:41 (NET)

[103] Exodus 34:29, 30 (NET)

[104] Revelation 21:7 (NET)

[105] 1 John 5:4 (NET)

Romans, Part 45

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For by the grace (χάριτος, a form of χάρις) given to me, Paul continued describing the will of God – what is good and well-pleasing and perfect,1 I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith.2  To offset my own tendency to think that sober discernment is necessary because God has distributed a niggardly measure of faith (μέτρον πίστεως) to me, I want to look at two other occurrences of χάριτος.  The first described the words Jesus read from the scroll of Isaiah in the synagogue in Nazareth (Luke 4:18, 19 NET):

The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor.  He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed [Table], to proclaim the year of the Lord’s favor.

After Jesus returned the scroll to the attendant and sat down, he added, Today this scripture has been fulfilled even as you heard it being read.3  Luke wrote, All were speaking well of him, and were amazed at the gracious (χάριτος, a form of χάρις) words coming out of his mouth.4  So proclaiming 1) good news to the poor, 2) release to the captives, 3) the regaining of sight to the blind, 4) setting free those who are oppressed, and 5) the year of the Lord’s favor were called gracious (χάριτος) words.5  There was nothing niggardly about it.

For if, by the transgression of the one man, Paul wrote the first time he used χάριτος in his letter to the Romans, death reigned through the one, how much more will those who receive the abundance of grace (χάριτος, a form of χάρις) and of the gift of righteousness reign in life through the one, Jesus Christ!6  Sober discernment entails all of these facts without implying a niggardly measure of faith, but the realization that any of the recipients of this χάριτος is one person among many.  For just as in (ἐν) one (ἑνὶ, a form of εἷς) body we have many members, Paul continued, and not all the members serve the same function, so we who are many are one (ἓν, another form of εἷς) body in (ἐν) Christ, and individually7 we are members who belong to one (εἷς) another.8

I think sober discernment was equivalent for Paul to walking worthily of the calling with which [we] have been called, as he wrote the Ephesians, with all humility and gentleness, with patience, bearing with one another in love [Table], making every effort to keep the unity of the Spirit in the bond of peace.9  For here, too, a description of oneness followed (Ephesians 4:4-7 NET).

There is one (῞Εν) body and one (ἓν) Spirit, just as you too were called to (ἐν) the one (μιᾷ, yet another form of εἷς) hope of your calling, one (εἷς) Lord, one (μία) faith, one (ἓν) baptism, one (εἷς) God and Father of all, who is over all and through all and in (ἐν) all [Table].  But to each one (Ἑνὶ, still another form of εἷς) of us grace (χάρις) was given according to the measure (μέτρον) of the gift of Christ.

And we have different gifts (χαρίσματα, a form of χάρισμα) according to the grace given to us, Paul continued to describe the diversity of this oneness in Romans, a theme he revisited often:

The Diversity of Oneness
And we have different gifts (χαρίσματα) according to the grace given to us. If the gift is prophecy (προφητείαν, a form of προφητεία), that individual must use it in proportion to his faith.  If it is service, he must serve; if it is teaching, he must teach; if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Romans 12:6-8 (NET)

 It was he who gave some as apostles, some as prophets (προφήτας, a form of προφήτης), some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.

Ephesians 4:11-13 (NET)

 Now there are different gifts (χαρισμάτων, another form of χάρισμα), but the same Spirit.  And there are different ministries, but the same Lord.  And there are different results, but the same God who produces all of them in everyone [Table].  To each person the manifestation of the Spirit is given for the benefit of all.  For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, to another faith by the same Spirit, and to another gifts (χαρίσματα) of healing by the one Spirit, to another performance of miracles, to another prophecy (προφητεία), and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues [Table].  It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

1 Corinthians 12:4-11 (NET)

I want to consider these different10 gifts (χαρίσματα) individually.   If the gift is prophecy (προφητείαν), that individual must use it in proportion to his faith.11  I am assuming that in proportion (ἀναλογίαν, a form of ἀναλογία) to his faith relates back to that measure (μέτρον) of faith God has distributed to each.  In the law the Lord said to Moses (Deuteronomy 18:18-20 NET):

I will raise up a prophet like you for them from among their fellow Israelites.  I will put my words in his mouth and he will speak to them whatever I command [Table].  I will personally hold responsible anyone who then pays no attention to the words that prophet speaks in my name [Table].  But if any prophet presumes to speak anything in my name that I have not authorized him to speak, or speaks in the name of other gods, that prophet must die.

Now if you say to yourselves, the Lord continued, “How can we tell that a message is not from the Lord (yᵊhōvâ, יְהוָה)?” – whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear (gûr, תָגוּר; Septuagint: ἀφέξεσθε, a form of ἀπέχω) him.12  But a fulfilled prediction alone was not sufficient to declare one a prophet of yᵊhōvâ, יְהוָה (Deuteronomy 13:1-5 NET):

Suppose a prophet or one who foretells by dreams should appear among you and show you a sign or wonder, and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”  You must not listen to the words of that prophet or dreamer, for the Lord your God will be testing you to see if you love him with all your mind and being.  You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.  As for that prophet or dreamer, he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go.  In this way you must purge out evil from within.

The prophet Jeremiah said to Hananiah (apparently a false prophet), From earliest times, the prophets who preceded you and me invariably prophesied war, disaster, and plagues against many countries and great kingdoms.  So if a prophet prophesied peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.13  In this light I can begin to appreciate the proportion of Jesus’ faith when He read those gracious words—The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor; He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor—and added, Today this scripture has been fulfilled even as you heard it being read.

And so Paul wrote, If the gift is prophecy (προφητείαν), that individual must use it in proportion to his faith.  And if I have prophecy (προφητείαν), he wrote the Corinthians, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.14  I can’t tell if this was a hypothetical consideration to highlight the preeminence of love, or an actual concern.  It is difficult to imagine an individual who received so many of the different gifts15 (Διαιρέσεις δὲ χαρισμάτων) of the Spirit, not shared by all (For one person is given through the Spirit the message of wisdom16…to another prophecy [προφητεία]17…), and yet did not have the love that is given by the same Spirit to all believers.  If such a monstrosity is actually possible it would seem to be someone with a religious mind believing something other than the word of the Lord to quench the love that is the fruit of the Holy Spirit.

Love never ends, Paul continued to contrast love and prophecy in Corinthians.  But if there are prophecies (προφητεῖαι, another form of προφητεία), they will be set aside18…when what is perfect comes…19  Pursue love, he wrote, and be eager for the spiritual gifts (πνευματικά, a form of πνευματικός), especially that you may prophesy (προφητεύητε, a form of προφητεύω).20  Then he contrasted prophesying to one speaking in a tongue.

Tongues

Prophecy
For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.

1 Corinthians 14:2 (NET)

 But the one who prophesies (προφητεύων, another form of προφητεύω) speaks to people for their strengthening, encouragement, and consolation.

1 Corinthians 14:3 (NET)
The one who speaks in a tongue builds himself up…

1 Corinthians 14:4a (NET)

 …but the one who prophesies (προφητεύων, another form of προφητεύω) builds up the church.

1 Corinthians 14:4b (NET)
I wish you all spoke in tongues…

1 Corinthians 14:5a (NET) Table

 …but even more that you would prophesy (προφητεύητε, a form of προφητεύω).

1 Corinthians 14:5b (NET) Table
…unless he interprets so that the church may be strengthened.

1 Corinthians 14:5d (NET) Table

 The one who prophesies (προφητεύων, another form of προφητεύω) is greater than the one who speaks in tongues…

1 Corinthians 14:5c (NET) Table

Since you are eager for manifestations of the Spirit, Paul concluded, seek to abound in order to strengthen the church.  So then,21 one who speaks in a tongue should pray that he may interpret.22  And, I thank God23 that I speak24 in tongues more than all of you, but25 in the church I want to speak five words with my mind26 to instruct others, rather than ten thousand words in a tongue.27  Then he quoted the Old Testament prophecy concerning tongues: By people with strange tongues and by the lips of strangers28 I will speak to this people, yet not even in this way will they listen to me…29  So then, tongues, he concluded, are a sign…for unbelievers.  Prophecy (προφητεία), however, is…for believers.30

So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds?31  In other words, the Old Testament prophecy holds true: unbelievers hearing strange tongues will not listen to the Lord.  Rather, they say, you have lost your minds.  But if all prophesy (προφητεύωσιν, another form of προφητεύω), and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all.  The32 secrets of his heart are disclosed…33  So prophecy is for believers, their rightful occupation that brings an unbeliever or uninformed person to faith and repentance, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”34

Still, It was [Jesus] who gave…some [not all] as prophets (προφήτας, another form of προφήτης) …to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.35  And God has placed in the church[Table]…second prophets (προφήτας, another form of προφήτης)…Not all are prophets (προφῆται, another form of προφήτης), are they?36  No, because we have different gifts (χαρίσματα, a form of χάρισμα) according to the grace given to us.37  For just as in one body we have many members, and not all the members serve the same function, so we who are many are one body in Christ, and individually we are members who belong to one another.38

 

Addendum (7/18/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ.  “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…”  His contention is that the “King James Version is the infallible Word of God.”  So, I’ll re-examine the quotations above with the KJV.

My thoughts on Luke 4:18, 19 are too long to append to this essay.  This addendum is found as Study: Luke 4:18-19.

 

Addendum: May 24, 2026
According to a note (71) in the NET Jesus read from Isaiah 61:1, 2a and Isaiah 58:6 in Luke 4:18, 19. The following tables compare the Greek of that reading with the Septuagint.

Luke 4:18, 19 (NET Parallel Greek)

Isaiah 61:1, 2a (Septuagint BLB) Table

Isaiah 61:1, 2a (Septuagint Elpenor)
πνεῦμα κυρίου ἐπ᾿ ἐμὲ οὗ εἵνεκεν ἔχρισεν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκεν με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, (19) κηρύξαι ἐνιαυτὸν κυρίου δεκτόν πνεῦμα κυρίου ἐπ᾽ ἐμέ οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν [Table] (2a) καλέσαι ἐνιαυτὸν κυρίου δεκτὸν [Table] ΠΝΕΥΜΑ Κυρίου ἐπ᾿ ἐμέ, οὗ εἵνεκεν ἔχρισέ με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν (2a) καλέσαι ἐνιαυτὸν Κυρίου δεκτὸν

Luke 4:18, 19 (NET)

Isaiah 61:1, 2a (NETS)

Isaiah 61:1, 2a (English Elpenor)
The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, (19) to proclaim the year of the Lord’s favor. The spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to heal the brokenhearted, to proclaim release to the captives and recovery of sight to the blind, (2a) to summon the acceptable year of the Lord The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind; (2a) to declare the acceptable year of the Lord

The scroll Jesus read in the synagogue was not written in Greek, nor did Luke simply hear about Jesus reading a scroll in a synagogue and turn to the Septuagint to fill in a blank space in his Gospel narrative. I’m reasonably convinced that this is not a Greek translation of a transcript of an electromagnetic or digital recording of Jesus reading a scroll in Hebrew in a synagogue, but the implications for inspiration here are quite compelling.

Luke 4:18b (NET Parallel Greek)

Isaiah 58:6b (Septuagint BLB)

Isaiah 58:6b (Septuagint Elpenor)
ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει ἀπόστελλε τεθραυσμένους ἐν ἀφέσει ἀπόστελλε τεθραυσμένους ἐν ἀφέσει

Luke 4:18b (NET)

Isaiah 58:6b (NETS)

Isaiah 58:6b (English Elpenor)
to set free those who are oppressed, let the oppressed go free set the bruised free

Jesus could read from anywhere in the scroll He chose to read when his purpose was to reveal fulfilled prophecy as far as I’m concerned. What surprises me is that He could insert one line from the Lord’s fast into the middle of the passage about the Lord’s anointing of the Messiah without stirring up any comment or question.

According to a note (10) in the NET Paul quoted from Isaiah 28:11, 12 in 1 Corinthians 14:21. The following table compares the Greek of that quotation with the Septuagint.

1 Corinthians 14:21b (NET Parallel Greek)

Isaiah 28:11, 12 (Septuagint BLB)

Isaiah 28:11, 12 (Septuagint Elpenor)
ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ᾿ οὕτως εἰσακούσονται μου διὰ φαυλισμὸν χειλέων διὰ γλώσσης ἑτέρας ὅτι λαλήσουσιν τῷ λαῷ τούτῳ [Table] (12) λέγοντες αὐτῷ τοῦτο τὸ ἀνάπαυμα τῷ πεινῶντι καὶ τοῦτο τὸ σύντριμμα καὶ οὐκ ἠθέλησαν ἀκούειν [Table] διὰ φαυλισμὸν χειλέων διὰ γλώσσης ἑτέρας, ὅτι λαλήσουσι τῷ λαῷ τούτῳ (12) λέγοντες αὐτῷ· τοῦτο τὸ ἀνάπαυμα τῷ πεινῶντι καὶ τοῦτο τὸ σύντριμμα, καὶ οὐκ ἠθέλησαν ἀκούειν

1 Corinthians 14:21b (NET)

Isaiah 28:11, 12 (NETS)

Isaiah 28:11, 12 (English Elpenor)
By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me because of contempt from lips, through a different tongue, because they will speak to this people, (12) saying to them, “This is the rest for the hungry, and this is the destruction”; yet they would not hear. by reason of the contemptuous [words] of the lips, by means of another language: for they shall speak to this people, saying to them, (12) This is the rest to him that is hungry, and this is the calamity: but they would not hear.

Both of these passages practically beg for a word-for-word consideration in Hebrew and Greek, but I won’t undertake that here now.

Tables comparing Isaiah 58:6; Deuteronomy 18:20; 18:21; 18:22; 13:1 (13:2); 13:2 (13:3); 13:3 (13:4); 13:4 (13:5); 13:5 (13:6); Jeremiah 28:8 and 28:9 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 58:6; Deuteronomy 18:20; 18:21; 18:22; 13:1 (13:2); 13:2 (13:3); 13:3 (13:4); 13:4 (13:5); 13:5 (13:6); Jeremiah 28:8 (35:8) and 28:9 (35:9) in the Septuagint (BLB and Elpenor), and tables comparing Romans 12:5; 1 Corinthians 14:13; 14:18, 19; 14:21 and 14:25 in the NET and KJV follow.

Isaiah 58:6 (Tanakh)

Isaiah 58:6 (KJV)

Isaiah 58:6 (NET)
Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? No, this is the kind of fast I want: I want you to remove the sinful chains, to tear away the ropes of the burdensome yoke, to set free the oppressed, and to break every burdensome yoke.

Isaiah 58:6 (Septuagint BLB)

Isaiah 58:6 (Septuagint Elpenor)
οὐχὶ τοιαύτην νηστείαν ἐγὼ ἐξελεξάμην λέγει κύριος ἀλλὰ λῦε πάντα σύνδεσμον ἀδικίας διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων ἀπόστελλε τεθραυσμένους ἐν ἀφέσει καὶ πᾶσαν συγγραφὴν ἄδικον διάσπα οὐχὶ τοιαύτην νηστείαν ἐγὼ ἐξελεξάμην, λέγει Κύριος, ἀλλὰ λύε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόστελλε τεθραυσμένους ἐν ἀφέσει καὶ πᾶσαν συγγραφὴν ἄδικον διάσπα

Isaiah 58:6 (NETS)

Isaiah 58:6 (English Elpenor)
I have not chosen such a fast, says the Lord; rather loose every bond of injustice; undo the knots of contracts made by force; let the oppressed go free, and tear up every unjust note. I have not chosen such a fast, saith the Lord; but do thou loose every burden of iniquity, do thou untie the knots of hard bargains, set the bruised free, and cancel every unjust account.

Deuteronomy 18:20 (Tanakh)

Deuteronomy 18:20 (KJV)

Deuteronomy 18:20 (NET)
But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’ But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. “But if any prophet presumes to speak anything in my name that I have not authorized him to speak, or speaks in the name of other gods, that prophet must die.

Deuteronomy 18:20 (Septuagint BLB)

Deuteronomy 18:20 (Septuagint Elpenor)
πλὴν ὁ προφήτης ὃς ἂν ἀσεβήσῃ λαλῆσαι ἐπὶ τῷ ὀνόματί μου ῥῆμα ὃ οὐ προσέταξα λαλῆσαι καὶ ὃς ἂν λαλήσῃ ἐπ᾽ ὀνόματι θεῶν ἑτέρων ἀποθανεῖται ὁ προφήτης ἐκεῖνος πλὴν ὁ προφήτης, ὃς ἂν ἀσεβήσῃ λαλῆσαι ἐπὶ τῷ ὀνόματί μου ρῆμα, ὃ οὐ προσέταξα λαλῆσαι, καὶ ὃς ἂν λαλήσῃ ἐν ὀνόματι θεῶν ἑτέρων, ἀποθανεῖται ὁ προφήτης ἐκεῖνος

Deuteronomy 18:20 (NETS)

Deuteronomy 18:20 (English Elpenor)
But the prophet who acts impiously by speaking a word in my name that I have not ordered to speak and who speaks in the name of other gods, that prophet shall die.” But the prophet whosoever shall impiously speak in my name a word which I have not commanded him to speak, and whosoever shall speak in the name of other gods, that prophet shall die.

Deuteronomy 18:21 (Tanakh)

Deuteronomy 18:21 (KJV)

Deuteronomy 18:21 (NET)
And if thou say in thy heart: ‘How shall we know the word which HaShem hath not spoken?’ And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? Now if you say to yourselves, ‘How can we tell that a message is not from the Lord?’—

Deuteronomy 18:21 (Septuagint BLB)

Deuteronomy 18:21 (Septuagint Elpenor)
ἐὰν δὲ εἴπῃς ἐν τῇ καρδίᾳ σου πῶς γνωσόμεθα τὸ ῥῆμα ὃ οὐκ ἐλάλησεν κύριος ἐὰν δὲ εἴπῃς ἐν τῇ καρδίᾳ σου· πῶς γνωσόμεθα τὸ ρῆμα, ὃ οὐκ ἐλάλησε Κύριος

Deuteronomy 18:21 (NETS)

Deuteronomy 18:21 (English Elpenor)
But if you say in your heart, “How will we know the word that the Lord has not spoken?” But if thou shalt say in thine heart, How shall we know the word which the Lord has not spoken?

Deuteronomy 18:22 (Tanakh)

Deuteronomy 18:22 (KJV)

Deuteronomy 18:22 (NET)
When a prophet speaketh in the name of HaShem, if the thing follow not, nor come to pass, that is the thing which HaShem hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him. whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear him.”

Deuteronomy 18:22 (Septuagint BLB)

Deuteronomy 18:22 (Septuagint Elpenor)
ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματι κυρίου καὶ μὴ γένηται τὸ ῥῆμα καὶ μὴ συμβῇ τοῦτο τὸ ῥῆμα ὃ οὐκ ἐλάλησεν κύριος ἐν ἀσεβείᾳ ἐλάλησεν ὁ προφήτης ἐκεῖνος οὐκ ἀφέξεσθε αὐτοῦ ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐκεῖνος τῷ ὀνόματι Κυρίου, καὶ μὴ γένηται καὶ μὴ συμβῇ, τοῦτο τὸ ρῆμα ὃ οὐκ ἐλάλησε Κύριος· ἐν ἀσεβείᾳ ἐλάλησεν ὁ προφήτης ἐκεῖνος, οὐκ ἐφέξεσθε αὐτοῦ

Deuteronomy 18:22 (NETS)

Deuteronomy 18:22 (English Elpenor)
whatever the prophet might speak in the name of the Lord but the thing does not take place and does not happen, this is the word that the Lord has not spoken. That prophet has spoken it in impiety; you shall not spare him. Whatsoever words that prophet shall speak in the name of the Lord, and they shall not come true, and not come to pass, this [is] the thing which the Lord has not spoken; that prophet has spoken wickedly: ye shall not spare him.

Deuteronomy 13:2 (Tanakh)

Deuteronomy 13:1 (KJV)

Deuteronomy 13:1 (NET)
If there arise in the midst of thee a prophet, or a dreamer of dreams–and he give thee a sign or a wonder, If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, Suppose a prophet or one who foretells by dreams should appear among you and show you a sign or wonder,

Deuteronomy 13:1 (Septuagint BLB)

Deuteronomy 13:2 (Septuagint Elpenor)
ἐὰν δὲ ἀναστῇ ἐν σοὶ προφήτης ἢ ἐνυπνιαζόμενος ἐνύπνιον καὶ δῷ σοι σημεῖον ἢ τέρας ἐὰν δὲ ἀναστῇ ἐν σοὶ προφήτης ἢ ἐνυπνιαζόμενος τὸ ἐνύπνιον καὶ δῷ σοι σημεῖον ἢ τέρας

Deuteronomy 13:1 (NETS)

Deuteronomy 13:2 (English Elpenor)
Now if a prophet or one who divines by a dream should appear among you and give you a sign or a wonder, And if there arise within thee a prophet, or one who dreams a dream, and he gives thee a sign or a wonder,

Deuteronomy 13:3 (Tanakh)

Deuteronomy 13:2 (KJV)

Deuteronomy 13:2 (NET)
and the sign or the wonder come to pass, whereof he spoke unto thee–saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’; And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods”—gods whom you have not previously known—“and let us serve them.”

Deuteronomy 13:2 (Septuagint BLB)

Deuteronomy 13:3 (Septuagint Elpenor)
καὶ ἔλθῃ τὸ σημεῖον ἢ τὸ τέρας ὃ ἐλάλησεν πρὸς σὲ λέγων πορευθῶμεν καὶ λατρεύσωμεν θεοῖς ἑτέροις οὓς οὐκ οἴδατε καὶ ἔλθῃ τὸ σημεῖον ἢ τὸ τέρας, ὃ ἐλάλησε πρός σε λέγων· πορευθῶμεν καὶ λατρεύσωμεν θεοῖς ἑτέροις, οὓς οὐκ οἴδατε

Deuteronomy 13:2 (NETS)

Deuteronomy 13:3 (English Elpenor)
and the sign or wonder should come about, which he spoke to you, saying: “Let us go and serve other gods (whom you have not known),” and the sign or the wonder come to pass which he spoke to thee, saying, Let us go and serve other gods, which ye know not;

Deuteronomy 13:4 (Tanakh)

Deuteronomy 13:3 (KJV)

Deuteronomy 13:3 (NET)
thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for HaShem your G-d putteth you to proof, to know whether ye do love HaShem your G-d with all your heart and with all your soul. Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul. You must not listen to the words of that prophet or dreamer, for the Lord your God will be testing you to see if you love him with all your mind and being.

Deuteronomy 13:3 (Septuagint BLB)

Deuteronomy 13:4 (Septuagint Elpenor)
οὐκ ἀκούσεσθε τῶν λόγων τοῦ προφήτου ἐκείνου ἢ τοῦ ἐνυπνιαζομένου τὸ ἐνύπνιον ἐκεῖνο ὅτι πειράζει κύριος ὁ θεὸς ὑμᾶς εἰδέναι εἰ ἀγαπᾶτε κύριον τὸν θεὸν ὑμῶν ἐξ ὅλης τῆς καρδίας ὑμῶν καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν οὐκ ἀκούσεσθε τῶν λόγων τοῦ προφήτου ἐκείνου ἢ τοῦ ἐνυπνιαζομένου τὸ ἐνύπνιον ἐκεῖνο, ὅτι πειράζει Κύριος ὁ Θεός σου ὑμᾶς εἰδέναι, εἰ ἀγαπᾶτε τὸν Θεὸν ὑμῶν ἐξ ὅλης τῆς καρδίας ὑμῶν καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν

Deuteronomy 13:3 (NETS)

Deuteronomy 13:4 (English Elpenor)
you shall not hear the words of that prophet or diviner by that dream, for the Lord God is testing you, to know whether you love the Lord your God with the whole of your heart and with the whole of your soul. ye shall not hearken to the words of that prophet, or the dreamer of that dream, because the Lord thy God tries you, to know whether ye love your God with all your heart and with all your soul.

Deuteronomy 13:5 (Tanakh)

Deuteronomy 13:4 (KJV)

Deuteronomy 13:4 (NET)
After HaShem your G-d shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave. Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.

Deuteronomy 13:4 (Septuagint BLB)

Deuteronomy 13:5 (Septuagint Elpenor)
ὀπίσω κυρίου τοῦ θεοῦ ὑμῶν πορεύεσθε καὶ αὐτὸν φοβηθήσεσθε καὶ τὰς ἐντολὰς αὐτοῦ φυλάξεσθε καὶ τῆς φωνῆς αὐτοῦ ἀκούσεσθε καὶ αὐτῷ προστεθήσεσθε ὀπίσω Κυρίου τοῦ Θεοῦ ὑμῶν πορεύσεσθε καὶ τοῦτον φοβηθήσεσθε καὶ τῆς φωνῆς αὐτοῦ ἀκούσεσθε καὶ αὐτῷ προστεθήσεσθε

Deuteronomy 13:4 (NETS)

Deuteronomy 13:5 (English Elpenor)
Go after the Lord your God, and him you shall fear, and his commandments you shall keep, and his voice you shall hear, and to him you shall be joined. Ye shall follow the Lord your God, and fear him, and ye shall hear his voice, and attach yourselves to him.

Deuteronomy 13:6 (Tanakh)

Deuteronomy 13:5 (KJV)

Deuteronomy 13:5 (NET)
And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against HaShem your G-d, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which HaShem thy G-d commanded thee to walk in. So shalt thou put away the evil from the midst of thee. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee. As for that prophet or dreamer, he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge evil from among you.

Deuteronomy 13:5 (Septuagint BLB)

Deuteronomy 13:6 (Septuagint Elpenor)
καὶ ὁ προφήτης ἐκεῖνος ἢ ὁ τὸ ἐνύπνιον ἐνυπνιαζόμενος ἐκεῖνος ἀποθανεῖται ἐλάλησεν γὰρ πλανῆσαί σε ἀπὸ κυρίου τοῦ θεοῦ σου τοῦ ἐξαγαγόντος σε ἐκ γῆς Αἰγύπτου τοῦ λυτρωσαμένου σε ἐκ τῆς δουλείας ἐξῶσαί σε ἐκ τῆς ὁδοῦ ἧς ἐνετείλατό σοι κύριος ὁ θεός σου πορεύεσθαι ἐν αὐτῇ καὶ ἀφανιεῖς τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν καὶ ὁ προφήτης ἐκεῖνος ἢ ὁ τὸ ἐνύπνιον ἐνυπνιαζόμενος ἐκεῖνος ἀποθανεῖται· ἐλάλησε γὰρ πλανῆσαί σε ἀπὸ Κυρίου τοῦ Θεοῦ σου τοῦ ἐξαγαγόντος σε ἐκ γῆς Αἰγύπτου, τοῦ λυτρωσαμένου σε ἐκ τῆς δουλείας, ἐξῶσαί σε ἀπὸ τῆς ὁδοῦ, ἧς ἐνετείλατό σοι Κύριος ὁ Θεός σου πορεύεσθαι ἐν αὐτῇ· καὶ ἀφανιεῖς τὸ πονηρὸν ἐξ ὑμῶν αὐτῶν

Deuteronomy 13:5 (NETS)

Deuteronomy 13:6 (English Elpenor)
And that prophet or that diviner by dream shall die, for he spoke to lead you astray from the Lord your God—who brought you out of the land of Egypt, who redeemed you from slavery—to thrust you from the way that the Lord your God commanded you to go upon it. And you shall eliminate the evil one from yourselves. And that prophet or that dreamer of a dream, shall die; for he has spoken to make thee err from the Lord thy God who brought thee out of the land of Egypt, who redeemed thee from bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in: so shalt thou abolish the evil from among you.

Jeremiah 28:8 (Tanakh)

Jeremiah 28:8 (KJV)

Jeremiah 28:8 (NET)
The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. From earliest times, the prophets who preceded you and me invariably prophesied war, disaster, and plagues against many countries and great kingdoms.

Jeremiah 28:8 (Septuagint BLB)

Jeremiah 35:8 (Septuagint Elpenor)
οἱ προφῆται οἱ γεγονότες πρότεροί μου καὶ πρότεροι ὑμῶν ἀπὸ τοῦ αἰῶνος καὶ ἐπροφήτευσαν ἐπὶ γῆς πολλῆς καὶ ἐπὶ βασιλείας μεγάλας εἰς πόλεμον οἱ προφῆται οἱ γεγονότες πρότεροί μου καὶ πρότεροι ὑμῶν ἀπὸ τοῦ αἰῶνος καὶ ἐπροφήτευσαν ἐπὶ γῆς πολλῆς καὶ ἐπὶ βασιλείας μεγάλας εἰς πόλεμον

Jeremiah 35:8 (NETS)

Jeremiah 35:8 (English Elpenor)
The prophets who preceded me and preceded you from ancient times also prophesied with reference to much land and great kingdoms for war. The prophets that were before me and before you of old, also prophesied over much country, and against great kingdoms, concerning war.

Jeremiah 28:9 (Tanakh)

Jeremiah 28:9 (KJV)

Jeremiah 28:9 (NET)
The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him. So if a prophet prophesied peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.”

Jeremiah 28:9 (Septuagint BLB)

Jeremiah 35:9 (Septuagint Elpenor)
ὁ προφήτης ὁ προφητεύσας εἰς εἰρήνην ἐλθόντος τοῦ λόγου γνώσονται τὸν προφήτην ὃν ἀπέστειλεν αὐτοῖς κύριος ἐν πίστει ὁ προφήτης ὁ προφητεύσας εἰς εἰρήνην, ἐλθόντος τοῦ λόγου γνώσονται τὸν προφήτην, ὃν ἀπέστειλεν αὐτοῖς Κύριος ἐν πίστει

Jeremiah 35:9 (NETS)

Jeremiah 35:9 (English Elpenor)
As for the prophet who prophesied for peace—when the matter came to pass, they would know the prophet, him whom the Lord had sent in faithfulness.” [As for] the prophet that has prophesied for peace, when the word has come [to pass], they shall know the prophet whom the Lord has sent them in truth.

Romans 12:5 (NET)

Romans 12:5 (KJV)
so we who are many are one body in Christ, and individually we are members who belong to one another. So we, being many, are one body in Christ, and every one members one of another.

Romans 12:5 (NET Parallel Greek)

Romans 12:5 (Stephanus Textus Receptus)

Romans 12:5 (Byzantine Majority Text)
οὕτως οἱ πολλοὶ ἓν σῶμα ἐσμεν ἐν Χριστῷ, τὸ δὲ καθ᾿ εἷς ἀλλήλων μέλη ουτως οι πολλοι εν σωμα εσμεν εν χριστω ο δε καθ εις αλληλων μελη ουτως οι πολλοι εν σωμα εσμεν εν χριστω ο δε καθ εις αλληλων μελη

1 Corinthians 14:13 (NET)

1 Corinthians 14:13 (KJV)
So then, one who speaks in a tongue should pray that he may interpret. Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

1 Corinthians 14:13 (NET Parallel Greek)

1 Corinthians 14:13 (Stephanus Textus Receptus)

1 Corinthians 14:13 (Byzantine Majority Text)
Διὸ ὁ λαλῶν γλώσσῃ προσευχέσθω ἵνα διερμηνεύῃ διοπερ ο λαλων γλωσση προσευχεσθω ινα διερμηνευη διοπερ ο λαλων γλωσση προσευχεσθω ινα διερμηνευη

1 Corinthians 14:18, 19 (NET)

1 Corinthians 14:18, 19 (KJV)
I thank God that I speak in tongues more than all of you, I thank my God, I speak with tongues more than ye all:

1 Corinthians 14:18 (NET Parallel Greek)

1 Corinthians 14:18 (Stephanus Textus Receptus)

1 Corinthians 14:18 (Byzantine Majority Text)
Εὐχαριστῶ τῷ θεῷ, πάντων ὑμῶν μᾶλλον γλώσσαις λαλῶ ευχαριστω τω θεω μου παντων υμων μαλλον γλωσσαις λαλων ευχαριστω τω θεω μου παντων υμων μαλλον γλωσσαις λαλων
but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue. Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.

1 Corinthians 14:19 (NET Parallel Greek)

1 Corinthians 14:19 (Stephanus Textus Receptus)

1 Corinthians 14:19 (Byzantine Majority Text)
ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῷ νοί_ μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ αλλ εν εκκλησια θελω πεντε λογους δια του νοος μου λαλησαι ινα και αλλους κατηχησω η μυριους λογους εν γλωσση αλλ εν εκκλησια θελω πεντε λογους δια του νοος μου λαλησαι ινα και αλλους κατηχησω η μυριους λογους εν γλωσση

1 Corinthians 14:21 (NET)

1 Corinthians 14:21 (KJV)
It is written in the law: “By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me,” says the Lord. In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

1 Corinthians 14:21 (NET Parallel Greek)

1 Corinthians 14:21 (Stephanus Textus Receptus)

1 Corinthians 14:21 (Byzantine Majority Text)
ἐν τῷ νόμῳ γέγραπται ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ᾿ οὕτως εἰσακούσονται μου, λέγει κύριος εν τω νομω γεγραπται οτι εν ετερογλωσσοις και εν χειλεσιν ετεροις λαλησω τω λαω τουτω και ουδ ουτως εισακουσονται μου λεγει κυριος εν τω νομω γεγραπται οτι εν ετερογλωσσοις και εν χειλεσιν ετεροις λαλησω τω λαω τουτω και ουδ ουτως εισακουσονται μου λεγει κυριος

1 Corinthians 14:25 (NET)

1 Corinthians 14:25 (KJV)
The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.” And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

1 Corinthians 14:25 (NET Parallel Greek)

1 Corinthians 14:25 (Stephanus Textus Receptus)

1 Corinthians 14:25 (Byzantine Majority Text)
τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτως πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ θεῷ ἀπαγγέλλων ὅτι ὄντως ὁ θεὸς ἐν ὑμῖν ἐστιν και ουτως τα κρυπτα της καρδιας αυτου φανερα γινεται και ουτως πεσων επι προσωπον προσκυνησει τω θεω απαγγελλων οτι ο θεος οντως εν υμιν εστιν και ουτως τα κρυπτα της καρδιας αυτου φανερα γινεται και ουτως πεσων επι προσωπον προσκυνησει τω θεω απαγγελλων οτι ο θεος οντως εν υμιν εστιν

1 Romans 12:2b (NET) Table

2 Romans 12:3 (NET)

3 Luke 4:21 (NET)

4 Luke 4:22a (NET) Table

5 Luke 4:22 (NET) Table

6 Romans 5:17 (NET)

7 The NET parallel Greek text and NA28 had the neuter article τὸ preceding individually, where the Stephanus Textus Receptus and Byzantine Majority Text had the masculine article ο.

8 Romans 12:4, 5 (NET)

9 Ephesians 4:1-3 (NET)

10 κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα (literally, “according to the grace given to us differently”) Romans 12:6 (NET) [Addendum 5/21/2026: διάφορα is a noun, “difference, distinction, diversity, variety,” or an adjective, διάφορα, rather than an adverb. It still seems to me that the “difference, distinction, diversity, variety” indicated is us rather than grace or different gifts, referring back to χαρίσματα. In 1 Corinthians 12:4a (NET) Διαιρέσεις δὲ χαρισμάτων εἰσίν was translated Now there are different gifts.]

11 Romans 12:6b (NET)

12 Deuteronomy 18:21, 22 (NET)

13 Jeremiah 28:8, 9 (NET)

14 1 Corinthians 13:2 (NET) Table

15 1 Corinthians 12:4 (NET)

16 1 Corinthians 12:8 (NET)

17 1 Corinthians 12:10 (NET) Table

18 1 Corinthians 13:8 (NET) Table

19 1 Corinthians 13:10 (NET) Table

20 1 Corinthians 14:1 (NET)

21 The NET parallel Greek text and NA28 had the conjunction Διὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had διοπερ (KJV: Wherefore).

22 1 Corinthians 14:12b, 13 (NET)

23 The Stephanus Textus Receptus and Byzantine Majority Text had the genitive pronoun μου (KJV: my) here. The NET parallel Greek text and NA28 did not.

24 The NET parallel Greek text and NA28 had the 1st person singular verb λαλῶ here, a form of λαλέω in the active voice and present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had the nominative present participle λαλων.

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

26 The NET parallel Greek text and NA28 had τῷ νοί μου here, where the Stephanus Textus Receptus and Byzantine Majority Text had δια του νοος μου (KJV: with my understanding).

27 1 Corinthians 14:18, 19 (NET)

28 The NET parallel Greek text and NA28 had the adjective ἑτέρων here, a form of ἕτερος in the genitive case, where the Stephanus Textus Receptus and Byzantine Majority Text had the dative form ετεροις (KJV: other).

29 1 Corinthians 14:21 (NET)

30 1 Corinthians 14:22 (NET)

31 1 Corinthians 14:23 (NET)

32 The Stephanus Textus Receptus and Byzantine Majority Text had και ουτως (KJV: And thus) beginning this clause. The NET parallel Greek text and NA28 did not.

33 1 Corinthians 14:24, 25a (NET)

34 1 Corinthians 14:25b (NET)

35 Ephesians 4:11-13 (NET)

36 1 Corinthians 12:28, 29 (NET)

37 Romans 12:6a (NET)

38 Romans 12:4, 5 (NET)