Balaam, Balak and the 24,000, Part 3

Posted on March 8, 2026 by admin

This is a continuation of my review of the Lord’s patience with the 24,000 killed by Moses, Phineas and the judges or tribes of Israel after joining themselves to Baal of Peor. At Marah He taught them to trust Him and his word more than their own experience or assessment of a situation (Exodus 15:22-27 ESV).

Then Moses made Israel set out from the Red Sea, and they went into the wilderness of Shur. They went three days in the wilderness and found no water. When they came to Marah, they could not drink the water of Marah because it was bitter; therefore it was named Marah. And the people grumbled against Moses, saying, “What shall we drink?” And he cried to the Lord, and the Lord showed him a log, and he threw it into the water, and the water became sweet.

There the Lord made for them a statute and a rule, and there he tested them, saying, “If you will diligently listen to the voice of the Lord your God, and do that which is right in his eyes, and give ear to his commandments and keep all his statutes, I will put none of the diseases on you that I put on the Egyptians, for I am the Lord, your healer.”

Then they came to Elim, where there were twelve springs of water and seventy palm trees, and they encamped there by the water.

A note (68) in the NET following and the Lord showed him reads:

U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).

tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

In another essay I mentioned that Rashi, “Rabbi Solomon ben Isaac (Shlomo Yitzhaki)…one of the most influential Jewish commentators in history,”¹ understood “the allegory of the vineyard as a reference to…Adam.”² His commentary on Isaiah 5:6 (following 5:7 in The Complete Jewish Bible) reads:

(6) And I made it a desolation. I made him dwell in desolation, for I did not give the Torah in his days.
It shall neither be pruned nor hoed. They will learn from him neither merit nor good deeds.
The shamir and desolation will come up. Temptation ruled over him and his posterity, to perform corrupt deeds.
And I commanded the clouds. I appointed guards over him to guard the way of the Tree of Life.

Steve Rodeheaver in an article titled, “Exodus 15:22-27: Bitter Water and Sweet Wood” on The Voice online, wrote:

The journey takes place externally and internally. The external journey is the obvious one…

The internal journey is less obvious, but it is the one on which the text focuses. Our English translations obscure this focus because of the difficulty in translating the verb for Yahweh “showing” or “directing” Moses to a tree/piece of wood. The verb used actually means to instruct or teach. Yahweh instructed/taught Moses a tree. That does not make much sense, but it is important to note because this verb is the root verb of the word “Torah”. Torah means instruction, and it specifically refers to the instruction/law that God gave Moses on Mount Sinai for how the Israelites were to live in covenant with this God who brought them up out of Egypt. We might say that Yahweh “torah-ed” Moses a tree.

I found Mr. Rodeheaver’s article searching for something else instead, and might have missed this because of my tendency to go deeper when the Masoretic text and Septuagint diverge. But since Israel and the 24,000 are on the way to “Mount Sinai” to hear and receive “the instruction/law that God gave Moses…for how the Israelites were to live in covenant with this God who brought them up out of Egypt,” I’ll consider the word וַיּוֹרֵ֤הוּ, a form of יָרָה (yārâ), in some detail.

Masoretic Text		Septuagint
Exodus 15:25 (Tanakh)	Exodus 15:25 (NET)	Exodus 15:25 (NETS)	Exodus 15:25 (English Elpenor)
And he cried unto HaShem; and HaShem showed him (וַיּוֹרֵ֤הוּ) a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordinance, and there He proved them;	He cried out to the Lord, and the Lord showed him (yārâ, ויורהו) a tree. When Moses threw it into the water, the water became safe to drink. There the Lord made for them a binding ordinance, and there he tested them.	Then Moyses cried to the Lord, and the Lord showed him (καὶ ἔδειξεν αὐτῷ) wood, and he threw it into the water, and the water became sweet. There he set for him statutes and judgments, and there he tested him.	And Moses cried to the Lord, and the Lord shewed him (καὶ ἔδειξεν αὐτῷ) a tree, and he cast it into the water, and the water was sweetened: there he established to him ordinances and judgments, and there he proved him,

The first two occurrences of forms of יָרָה (yārâ) in Exodus are found in Moses’ final objections to doing what the Lord called him to do (Exodus 4:10-12 ESV).

But Moses said to the Lord, “Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue.” Then the Lord said to him, “Who has made man’s mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the Lord? Now therefore go, and I will be with your mouth and teach you what you shall speak.”

A more detailed table of Exodus 4:12 follows.

Masoretic Text		Septuagint
Exodus 4:12 (Tanakh)	Exodus 4:12 (NET)	Exodus 4:12 (NETS)	Exodus 4:12 (English Elpenor)
Now therefore go, and I will be with thy mouth, and teach thee (וְהֽוֹרֵיתִ֖יךָ) what thou shalt speak.’	So now go, and I will be with your mouth and will teach you (yārâ, והוריתיך) what you must say.”	And now go, and I will open your mouth and teach you (καὶ συμβιβάσω σε) what you are going to speak.”	And now go and I will open thy mouth, and will instruct thee (καὶ συμβιβάσω σε) in what thou shalt say.

The Greek verb συμβιβάσω is a 1^st person singular form of συμβιβάζω in the active voice and indicative mood. In other words, as far as the rabbis who translated the Hebrew into Greek in the Septuagint were concerned, the Lord promised Moses: “I will prove logically, teach, instruct, bring together, reconcile, put together, compare, examine, advise, guide, conclude, deduce, infer, figure and decide you.” It’s quite an excellent translation of וְהֽוֹרֵיתִ֖יךָ, a 1^st person singular Hiphil stem of יָרָה (yārâ) according to the Brown-Driver-Briggs Lexicon [scroll down the page].

According to articles on Biblical Hebrew online:

The Hiphil stem in Biblical Hebrew primarily conveys a causative action. It allows the speaker or writer to express that the subject causes someone or something else to perform an action or be in a certain state. This causative nuance makes the Hiphil one of the most dynamic and versatile verb stems in the Hebrew language.³

The Hiphil stem in Biblical Hebrew is causation carved into grammar—giving speakers the power to transform simple verbs into agents of divine action, historical change, and theological intensity. With its hallmark morphology and presence across all verbal forms, Hiphil makes subjects into instigators: from causing cherubim to dwell in Eden (Genesis 3:24) to divinely hardening Pharaoh’s heart (Exodus 10:1). More than just linguistic architecture, Hiphil is the syntax of sovereignty—where YHWH doesn’t simply act, but sets events in motion, declares deliverance, and redefines reality through causative verbs.⁴

The הִפְעִיל (Hiphil) stem in Biblical Hebrew expresses causative action, often turning a simple verb into one that makes another perform the action.⁵

Did Moses understand the Hiphil stem (Exodus 4:13-16 ESV)?

But he said, “Oh, my Lord, please send someone else.” Then the anger of the Lord was kindled against Moses and he said, “Is there not Aaron, your brother, the Levite? I know that he can speak well. Behold, he is coming out to meet you, and when he sees you, he will be glad in his heart. You shall speak to him and put the words in his mouth, and I will be with your mouth and with his mouth and will teach you both (וְהֽוֹרֵיתִ֣י, another 1^st person singular Hiphil form of יָרָה, yārâ; Septuagint: καὶ συμβιβάσω ὑμᾶς) what to do. He shall speak for you to the people, and he shall be your mouth, and you shall be as God to him.

This time I’m completely primed to hear, Behold my servant, whom I uphold,⁶ and all that entails regarding the old human (τὸν παλαιὸν ἄνθρωπον), your old self born of Adam, fathered by the devil even, and the contrast to the new human Jesus: Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased.⁷ The next occurrence of a form of יָרָה (yārâ) in Exodus is found in the song Moses and the people of Israel sang…to the Lord after crossing the sea on dry ground (Exodus 15:1-4 ESV).

“I will sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea. The Lord is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father’s God, and I will exalt him. The Lord is a man of war; the Lord is his name [Table].

“Pharaoh’s chariots and his host he cast into the sea, and his chosen officers were sunk in the Red Sea.

Excited by the Hiphil stem I wanted to use Mr. Rodeheaver’s whimsical translation here: Pharaoh’s chariots and his host Yahweh “torah-ed” into (or “in”) the sea, and his chosen officers were sunk in the Red Sea. Now he is not God of the dead, Jesus told the Sadducees, but of the living, for all live to him.⁸ And in the one brief glimpse He offered into death, none other than Abraham speaks, to the dead on both sides of a great chasm, about Moses and the prophets: They [e.g., “the living”] have Moses and the Prophets; let them hear them.⁹ While Israel was on the way to be “torah-ed,” Pharoah’s…host…and his chosen officers took the low road, so to speak, through death to the same end.

But יָרָ֣ה (yārâ) in the Masoretic text of Exodus 15:4 is not a Hiphil stem. It’s practically a different word.

Masoretic Text		Septuagint
Exodus 15:4 (Tanakh)	Exodus 15:4 (NET)	Exodus 15:4 (NETS)	Exodus 15:4 (English Elpenor)
Pharaoh’s chariots and his host hath He cast (יָרָ֣ה) into the sea, and his chosen captains are sunk in the Red Sea.	The chariots of Pharaoh and his army he has thrown (yārâ, ירה) into the sea, and his chosen officers were drowned in the Red Sea.	“The chariots of Pharao and his host he threw (ἔρριψεν) into the sea; choice riders, third-ranked officers, he drowned in the Red Sea.	He has cast (ἔρριψεν) the chariots of Pharao and his host into the sea, the chosen mounted captains: they were swallowed up in the Red Sea.

This is the Qal stem:

The Qal stem is the structural heart of Biblical Hebrew, anchoring verbs in their most elemental and active form. It expresses straightforward action—whether movement, speech, emotion, or creation—without added layers of causation or intensity. From כָּתַב (“he wrote”) to בָּרָא (“he created”), Qal verbs frame the narrative and theological core of the Hebrew Bible, serving as the foundation for other stems like Piel and Hiphil. By mastering Qal, one grasps not only Hebrew syntax but the pulse of biblical storytelling itself—where simplicity carries divine power and poetic depth.¹⁰

The Qal (קַל) stem is the most foundational and frequently occurring verbal stem (or binyan) in Biblical Hebrew. The term “Qal” means “light” or “simple,” reflecting its role as the base form from which other stems are derived. It typically expresses simple, active voice with no additional nuance of causation, reflexivity, or intensity—functions that are represented in other stems such as Piel, Hiphil, or Niphal.¹¹

The rabbis who translated the Septuagint chose ἔρριψεν, a form of ῥίπτω: “to throw, throw away, throw off, throw down; to scatter abroad; to put down, lay down; to bring under notice, present; to cast away, reject.” It is the same word they chose in Exodus 5:1b.

Masoretic Text		Septuagint
Exodus 15:1b (Tanakh)	Exodus 15:1b (NET)	Exodus 15:1b (NETS)	Exodus 15:1b (English Elpenor)
the horse and his rider hath He thrown (רָמָ֥ה) into the sea.	the horse and its rider he has thrown (rāmâ, רמה) into the sea.	horse and rider he threw (ἔρριψεν) into the sea.	horse and rider he has thrown (ἔρριψεν) into the sea.

Here, however, the Hebrew word in the Masoretic text is not יָרָ֣ה (yārâ), but another Qal stem: רָמָ֥ה (rāmâ). Likewise in Exodus 15:21.

Masoretic Text		Septuagint
Exodus 15:21 (Tanakh)	Exodus 15:21 (NET)	Exodus 15:21 (NETS)	Exodus 15:21 (English Elpenor)
And Miriam sang unto them: Sing ye to HaShem, for He is highly exalted: the horse and his rider hath He thrown (רָמָ֥ה) into the sea.	Miriam sang in response to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown (rāmâ, רמה) into the sea.”	And Mariam took their lead, saying: “Let us sing to the Lord, for gloriously he has glorified himself. Horse and rider he threw (ἔρριψεν) into the sea.”	And Mariam led them, saying, Let us sing to the Lord, for he has been very greatly glorified: the horse and rider has he cast (ἔρριψεν) into the sea.

It makes me wonder about the different Qal stem in Exodus 15:4. Was it a mistake, chosen simply for variety, or intentionally placed there because the Hiphil stem of יָרָ֣ה (yārâ) “is the verb behind the noun ‘Law’ (תּוֹרָה, torah)”?¹² The last occurrence of a form of יָרָה (yārâ) in Exodus that I’ll consider here is found in words the Lord spoke to Moses after they arrived at Sinai, after God spoke all these words¹³ (Exodus 20:1-23:33), and after:

Moses came and told the people all the words of the Lord and all the rules. And all the people answered with one voice and said, “All the words that the Lord has spoken we will do.”¹⁴

After Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, and they saw the God of Israel,¹⁵ the Lord said to Moses (Exodus 24:12 ESV):

“Come up to me on the mountain and wait there, that I may give you the tablets of stone, with the law and the commandment, which I have written for their instruction.”

A detailed table follows:

Masoretic Text		Septuagint
Exodus 24:12b (Tanakh)	Exodus 24:12b (NET)	Exodus 24:12b (NETS)	Exodus 24:12b (English Elpenor)
and I will give (וְאֶתְּנָ֨ה) thee (לְךָ֜) the (אֶת) tables (לֻחֹ֣ת) of stone (הָאֶ֗בֶן), and the law (וְהַתּוֹרָה֙) and the commandment (וְהַמִּצְוָ֔ה), which (אֲשֶׁ֥ר) I have written (כָּתַ֖בְתִּי), that thou mayest teach them (לְהֽוֹרֹתָֽם).’	and I will give (nāṯan, ואתנה) you (לך) the (et, את) stone (‘eḇen, האבן) tablets (lûaḥ, לחת) with the law (tôrâ, והתורה) and the commandments (miṣvâ, והמצוה) that (‘ăšer, אשר) I have written (kāṯaḇ, כתבתי), so that you may teach them (yārâ, להורתם).”	And I will give (καὶ δώσω) you (σοι) stone (τὰ λίθινα) tablets (τὰ πυξία), the law (τὸν νόμον) and the commandments (καὶ τὰς ἐντολάς) that (ἃς) I wrote (ἔγραψα) to legislate for them (νομοθετῆσαι αὐτοῖς).”	and I will give (καὶ δώσω) thee (σοι) the (τὰ) tables (πυξία) of stone (τὰ λίθινα), the law (τὸν νόμον) and the commandments (καὶ τὰς ἐντολάς), which (ἃς) I have written (ἔγραψα) to give them laws (νομοθετῆσαι αὐτοῖς).

The first Hebrew word in the Masoretic text וְאֶתְּנָ֨ה, a form of נָתַן (nāṯan), and I will give (Tanakh, NET), was translated καὶ δώσω, And I will give (NETS), and I will give (English Elpenor), in the Septuagint. Then comes לְךָ֜, thee (Tanakh), you (NET), translated σοι, you (NETS), thee (English Elpenor), which is followed by אֶת (et), a definite article the (Tanakh, NET), translated τὰ, the (English Elpenor), in the Septuagint. Then לֻחֹ֣ת, a form of לוּחַ (lûaḥ), tables (Tanakh), tablets (NET), translated πυξία, tablets (NETS), tables (English Elpenor), is followed by הָאֶ֗בֶן, a form of אֶבֶן (‘eḇen), of stone (Tanakh), stone (NET), translated τὰ λίθινα, stone (NETS), of stone (English Elpenor), in the Septuagint.

The next Hebrew word is וְהַתּוֹרָה֙, a form of תּוֹרָה (tôrâ), and the law (Tanakh), with the law (NET), translated τὸν νόμον, the law (NETS, English Elpenor), in the Septuagint. The Hebrew word תּוֹרָה (tôrâ) is the noun derived from the verb יָרָה (yārâ). The Brown-Driver-Briggs Lexicon explains that the feminine noun תּוֹרָה (tôrâ), “direction, instruction, law” comes “possibly in first instance from casting lots.” So, יָרָ֣ה (yārâ), he cast (ESV), in Exodus 5:4 was not a word choice made only for variety in a stanza praising the Lord’s casting of the lot for Israel, against their pursuers (Exodus 15:4-7 ESV).

“Pharaoh’s chariots and his host he cast into the sea, and his chosen officers were sunk in the Red Sea. The floods covered them; they went down into the depths like a stone. Your right hand, O Lord, glorious in power, your right hand, O Lord, shatters the enemy. In the greatness of your majesty you overthrow your adversaries; you send out your fury; it consumes them like stubble.

It was no mistake: ἔρριψεν, a form of ῥίπτω is a very good translation of יָרָ֣ה (yārâ), he cast (ESV), in Exodus 15:4. If I were to question the originality of one or the other, I would wonder more about ἔρριψεν as a translation of רָמָ֥ה (rāmâ), he has thrown (ESV), in Exodus 15:1 and 21, where “he has beguiled into the sea” would probably be more accurate: He beguiled them with the deceitful desires of their old human, despite their fearful knowledge that they should flee from before Israel, for the Lord fights for them against the Egyptians.¹⁶ But I can understand some reticence to cast the Lord as deceitful, though He proved over and over to be a man of war,¹⁷ a master of battle tactics and strategy.

The next word of the Hebrew word string in Exodus 24:12 in the Masoretic text is וְהַמִּצְוָ֔ה, a form of מִצְוָה (miṣvâ), and the commandments (Tanakh, NET), translated καὶ τὰς ἐντολάς, and the commandments (NETS, English Elpenor), in the Septuagint. This is followed by אֲשֶׁ֥ר (‘ăšer), which (Tanakh), that (NET), translated ἃς, that (NETS), which (Englsih Elpenor), and כָּתַ֖בְתִּי, a form of כָּתַב (kāṯaḇ), I have written (Tanakh, NET), translated ἔγραψα, I wrote (NETS), I have written (English Elpenor), in the Septuagint. And finally, there is לְהֽוֹרֹתָֽם, another form of יָרָה (yārâ), that thou mayest teach them (Tanakh), so that you may teach them (NET).

Though I expected this Hiphil infinitive to be translated something like συμβιβάσαι αὐτοῖς in the Septuagint, as וְהֽוֹרֵיתִ֖יךָ (another form of יָרָה, yārâ) was translated in Exodus 4:12 above (καὶ συμβιβάσω σε), it was translated νομοθετῆσαι αὐτοῖς, to legislate for them (NETS), to give them laws (English Elpenor), instead. The rabbis who translated the Septuagint were willing to recognize the “causative action¹⁸…of divine action,”¹⁹ “the syntax of sovereignty,”²⁰ in the Hiphil stem when God was teaching Moses, or Moses and Aaron, but would not extend this power to Moses teaching the people of Israel. Why not?

From the moment all the people answered with one voice and said, “All the words that the Lord has spoken we will do,”²¹ one of the more monotonous themes of the Old Testament is the repetitive tale of their failure to keep that promise. As Paul wrote and the Septuagint confirms by translating a Hiphil stem with νομοθετῆσαι, a form of νομοθετέω: Israel who pursued a law that would lead to righteousness did not succeed in reaching that law [Table]. Why? Because they did not pursue it by faith [Table]²² in God who “causes someone…else to perform an action,”²³ the Hiphil stem in action, but as if it were based on works.²⁴

And that brings me to the topic I originally intended to pursue: the misunderstandings the deceitful desires of the old human engender.

When they came to Marah, they could not drink the water of Marah because it was bitter; therefore it was named Marah. And the people grumbled against Moses, saying, “What shall we drink?”²⁵

The old human is frustrated, disbelieving that God would lead it to Marah, to bitter water. Why not go directly to Elim, where there were twelve springs of water and seventy palm trees²⁶ in the first place? But no, the Lord showed [Moses] a log, and he threw it into the water, and the water became sweet.²⁷ But Moses didn’t even name the log, so the old human can’t know what to do if it ever encounters bitter water again—except trust Moses, and God maybe.

“If you will diligently listen to the voice of the Lord your God, and do that which is right in his eyes, and give ear to his commandments and keep all his statutes, I will put none of the diseases on you that I put on the Egyptians, for I am the Lord, your healer.”²⁸

The old human knows a quid pro quo when it hears one. A Hiphil stem? The old human scoffs, knowing that this is about potable water and disease, real stuff, not the causative grammar or sovereign syntax of some ancient language. Of course, Paul, who wrote about both the old human and the new human (Ephesians 4:17-24) not only understood the Hiphil stem in Hebrew, he lived it (Galatians 2:20 EXP11):

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.

“Jesus is our Torah,” Steve Rodeheaver concluded, “our transforming Word from Yahweh on and for life.”²⁹ As for finding hope for those Egyptians cast into the sea³⁰ because the Hebrew word translated he cast in a song celebrating it is יָרָ֣ה (yārâ) in the Masoretic text, the verb from which the noun תּוֹרָה (tôrâ) is derived? Admittedly, that hope probably has more to do with faith that The Lord…is patient toward you, not wishing that any should perish, but that all should reach repentance,³¹ and that the judgment of the One to whom All authority in heaven and on earth has been given³² to draw all to Himself will prevail ultimately over the deceitful desires of the old human.

Tables comparing Exodus 15:22; 15:23; 15:24; 15:25; 15:26; 15:27; Isaiah 5:6; Exodus 4:10; 4:11; 4:12; 4:13; 4:14; 4:15; 4:16; 15:1; 15:2; 15:4; 15:21; 24:3; 24:9; 24:10; 24:12; 15:5; 15:6 and 15:7 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 15:22; 15:23; 15:24; 15:25; 15:26; 15:27; Isaiah 5:6; Exodus 4:10; 4:11; 4:12; 4:13; 4:14; 4:15; 4:16; 15:1; 15:2; 15:4; 15:21; 24:3; 24:9; 24:10; 24:12; 15:5; 15:6 and 15:7 in the Septuagint (BLB and Elpenor) follow.

Exodus 15:22 (Tanakh)	Exodus 15:22 (KJV)	Exodus 15:22 (NET)
And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.	So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.	Then Moses led Israel to journey away from the Red Sea. They went out to the wilderness of Shur, walked for three days into the wilderness, and found no water.

Exodus 15:22 (Septuagint BLB)	Exodus 15:22 (Septuagint Elpenor)
ἐξῆρεν δὲ Μωυσῆς τοὺς υἱοὺς Ισραηλ ἀπὸ θαλάσσης ἐρυθρᾶς καὶ ἤγαγεν αὐτοὺς εἰς τὴν ἔρημον Σουρ καὶ ἐπορεύοντο τρεῖς ἡμέρας ἐν τῇ ἐρήμῳ καὶ οὐχ ηὕρισκον ὕδωρ ὥστε πιεῖν	᾿Εξῇρε δὲ Μωυσῆς τοὺς υἱοὺς ᾿Ισραὴλ ἀπὸ θαλάσσης ἐρυθρᾶς καὶ ἤγαγεν αὐτοὺς εἰς τὴν ἔρημον Σούρ· καὶ ἐπορεύοντο τρεῖς ἡμέρας ἐν τῇ ἐρήμῳ καὶ οὐχ ηὕρισκον ὕδωρ ὥστε πιεῖν
Exodus 15:22 (NETS)	Exodus 15:22 (English Elpenor)
Then Moyses removed the sons of Israel from the Red Sea and led them into the wilderness of Sour. And they were journeying for three days in the wilderness and were not finding water to drink.	So Moses brought up the children of Israel from the Red Sea, and brought them into the wilderness of Sur; and they went three days in [t]he wilderness, and found no water to drink.

Exodus 15:23 (Tanakh)	Exodus 15:23 (KJV)	Exodus 15:23 (NET)
And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called Marah.	And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.	Then they came to Marah, but they were not able to drink the waters of Marah, because they were bitter. (That is why its name was Marah.)

Exodus 15:23 (Septuagint BLB)	Exodus 15:23 (Septuagint Elpenor)
ἦλθον δὲ εἰς Μερρα καὶ οὐκ ἠδύναντο πιεῖν ἐκ Μερρας πικρὸν γὰρ ἦν διὰ τοῦτο ἐπωνομάσθη τὸ ὄνομα τοῦ τόπου ἐκείνου πικρία	ἦλθον δὲ εἰς Μερρᾶ καὶ οὐκ ἠδύναντο πιεῖν ἐκ Μερρᾶς, πικρὸν γὰρ ἦν· διὰ τοῦτο ἐπωνόμασε τὸ ὄνομα τοῦ τόπου ἐκείνου Πικρία
Exodus 15:23 (NETS)	Exodus 15:23 (English Elpenor)
And they came to Merra and could not drink water from Merra, for it was bitter. Therefore the name of that place was called Bitterness.	and they came to Merrha, and could not drink of Merrha, for it was bitter; therefore he named the name of that place, Bitterness.

Exodus 15:24 (Tanakh)	Exodus 15:24 (KJV)	Exodus 15:24 (NET)
And the people murmured against Moses, saying: ‘What shall we drink?’	And the people murmured against Moses, saying, What shall we drink?	So the people murmured against Moses, saying, “What can we drink?”

Exodus 15:24 (Septuagint BLB)	Exodus 15:24 (Septuagint Elpenor)
καὶ διεγόγγυζεν ὁ λαὸς ἐπὶ Μωυσῆν λέγοντες τί πιόμεθα	καὶ διεγόγγυζεν ὁ λαὸς ἐπὶ Μωυσῇ λέγοντες· τί πιόμεθα
Exodus 15:24 (NETS)	Exodus 15:24 (English Elpenor)
And the people were complaining against Moyses, saying, “What shall we drink?”	And the people murmured against Moses, saying, What shall we drink?

Exodus 15:25 (Tanakh)	Exodus 15:25 (KJV)	Exodus 15:25 (NET)
And he cried unto HaShem; and HaShem showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordinance, and there He proved them;	And he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,	He cried out to the Lord, and the Lord showed him a tree. When Moses threw it into the water, the water became safe to drink. There the Lord made for them a binding ordinance, and there he tested them.

Exodus 15:25 (Septuagint BLB)	Exodus 15:25 (Septuagint Elpenor)
ἐβόησεν δὲ Μωυσῆς πρὸς κύριον καὶ ἔδειξεν αὐτῷ κύριος ξύλον καὶ ἐνέβαλεν αὐτὸ εἰς τὸ ὕδωρ καὶ ἐγλυκάνθη τὸ ὕδωρ ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίσεις καὶ ἐκεῖ ἐπείρασεν αὐτὸν	ἐβόησε δὲ Μωυσῆς πρὸς Κύριον, καὶ ἔδειξεν αὐτῷ Κύριος ξύλον, καὶ ἐνέβαλεν αὐτὸ εἰς τὸ ὕδωρ, καὶ ἐγλυκάνθη τὸ ὕδωρ. ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίσεις καὶ ἐκεῖ αὐτὸν ἐπείρασε
Exodus 15:25 (NETS)	Exodus 15:25 (English Elpenor)
Then Moyses cried to the Lord, and the Lord showed him wood, and he threw it into the water, and the water became sweet. There he set for him statutes and judgments, and there he tested him.	And Moses cried to the Lord, and the Lord shewed him a tree, and he cast it into the water, and the water was sweetened: there he established to him ordinances and judgments, and there he proved him,

Exodus 15:26 (Tanakh)	Exodus 15:26 (KJV)	Exodus 15:26 (NET)
and He said: ‘If thou wilt diligently hearken to the voice of HaShem thy G-d, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am HaShem that healeth thee.’	And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.	He said, “If you will diligently obey the Lord your God, and do what is right in his sight, and pay attention to his commandments, and keep all his statutes, then all the diseases that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.”

Exodus 15:26 (Septuagint BLB)	Exodus 15:26 (Septuagint Elpenor)
καὶ εἶπεν ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου καὶ τὰ ἀρεστὰ ἐναντίον αὐτοῦ ποιήσῃς καὶ ἐνωτίσῃ ταῖς ἐντολαῖς αὐτοῦ καὶ φυλάξῃς πάντα τὰ δικαιώματα αὐτοῦ πᾶσαν νόσον ἣν ἐπήγαγον τοῖς Αἰγυπτίοις οὐκ ἐπάξω ἐπὶ σέ ἐγὼ γάρ εἰμι κύριος ὁ ἰώμενός σε	καὶ εἶπεν· ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου καὶ τὰ ἀρεστὰ ἐναντίον αὐτοῦ ποιήσῃς καὶ ἐνωτίσῃ ταῖς ἐντολαῖς αὐτοῦ καὶ φυλάξῃς πάντα τὰ δικαιώματα αὐτοῦ, πᾶσαν νόσον, ἣν ἐπήγαγον τοῖς Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ· ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου ὁ ἰώμενός σε
Exodus 15:26 (NETS)	Exodus 15:26 (English Elpenor)
And he said, “If you by paying attention listen to the voice of the Lord, your God, and do before him pleasing things, and give ear to his commandments, and keep all his statutes, every disease which I brought upon the Egyptians, I will not bring upon you. For I am the Lord who heals you.”	and said, If thou wilt indeed hear the voice of the Lord thy God, and do things pleasing before him, and wilt hearken to his commands, and keep all his ordinances, no disease which I have brought upon the Egyptians will I bring upon thee, for I am the Lord thy God that heals thee.

Exodus 15:27 (Tanakh)	Exodus 15:27 (KJV)	Exodus 15:27 (NET)
And they came to Elim, where were twelve springs of water, and three score and ten palm-trees; and they encamped there by the waters.	And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.	Then they came to Elim, where there were twelve wells of water and seventy palm trees, and they camped there by the water.

Exodus 15:27 (Septuagint BLB)	Exodus 15:27 (Septuagint Elpenor)
καὶ ἤλθοσαν εἰς Αιλιμ καὶ ἦσαν ἐκεῖ δώδεκα πηγαὶ ὑδάτων καὶ ἑβδομήκοντα στελέχη φοινίκων παρενέβαλον δὲ ἐκεῖ παρὰ τὰ ὕδατα	Καὶ ἤλθοσαν εἰς Αἰλείμ, καὶ ἦσαν ἐκεῖ δώδεκα πηγαὶ ὑδάτων καὶ ἑβδομήκοντα στελέχη φοινίκων· παρενέβαλον δὲ ἐκεῖ παρὰ τὰ ὕδατα
Exodus 15:27 (NETS)	Exodus 15:27 (English Elpenor)
And they came to Ailim, and twelve springs of water and seventy date palm trunks were there. And they camped there by the waters.	And they came to Aelim, and there were there twelve fountains of water, and seventy stems of palm-trees; and they encamped there by the waters.

Isaiah 5:6 (Tanakh)	Isaiah 5:6 (KJV)	Isaiah 5:6 (NET)
And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.	And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.	I will make it a wasteland; no one will prune its vines or hoe its ground, and thorns and briers will grow there. I will order the clouds not to drop any rain on it.

Isaiah 5:6 (Septuagint BLB)	Isaiah 5:6 (Septuagint Elpenor)
καὶ ἀνήσω τὸν ἀμπελῶνά μου καὶ οὐ μὴ τμηθῇ οὐδὲ μὴ σκαφῇ καὶ ἀναβήσεται εἰς αὐτὸν ὡς εἰς χέρσον ἄκανθα καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν	καὶ ἀνήσω τὸν ἀμπελωνά μου καὶ οὐ τμηθῇ οὐδὲ μὴ σκαφῇ, καὶ ἀναβήσονται εἰς αὐτὸν ὡς εἰς χέρσον ἄκανθαι· καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν
Isaiah 5:6 (NETS)	Isaiah 5:6 (English Elpenor)
And I will abandon my vineyard, and it shall not be pruned or dug, and a thorn shall come up into it as into a wasteland, and I will command the clouds, that they send no rain to it.	And I will forsake my vineyard; and it shall not be pruned, nor dug, and thorns shall come up upon it as on barren land; and I will command the clouds to rain no rain upon it.

Exodus 4:10 (Tanakh)	Exodus 4:10 (KJV)	Exodus 4:10 (NET)
And Moses said unto HaShem: ‘Oh L-rd, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.	And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.	Then Moses said to the Lord, “O my Lord, I am not an eloquent man, neither in the past nor since you have spoken to your servant, for I am slow of speech and slow of tongue.”

Exodus 4:10 (Septuagint BLB)	Exodus 4:10 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς πρὸς κύριον δέομαι κύριε οὐχ ἱκανός εἰμι πρὸ τῆς ἐχθὲς οὐδὲ πρὸ τῆς τρίτης ἡμέρας οὐδὲ ἀφ᾽ οὗ ἤρξω λαλεῖν τῷ θεράποντί σου ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι	εἶπε δὲ Μωυσῆς πρὸς Κύριον· δέομαι, Κύριε, οὐχ ἱκανός εἰμι πρὸ τῆς χθές, οὐδὲ πρὸ τῆς τρίτης ἡμέρας, οὐδὲ ἀφ᾿ οὗ ἤρξω λαλεῖν τῷ θεράποντί σου· ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι
Exodus 4:10 (NETS)	Exodus 4:10 (English Elpenor)
But Moyses said to the Lord, “Please, Lord, I am incompetenet—before yesterday or the third day or since you began to speak to your attendant. I am weak-voiced and slow-tongued.”	And Moses said to the Lord, I pray, Lord, I have not been sufficient in former times, neither from the time that thou hast begun to speak to thy servant: I am weak in speech, and slow-tongued.

Exodus 4:11 (Tanakh)	Exodus 4:11 (KJV)	Exodus 4:11 (NET)
And HaShem said unto him: ‘Who hath made man’s mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I HaShem?	And the LORD said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?	The Lord said to him, “Who gave a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord?

Exodus 4:11 (Septuagint BLB)	Exodus 4:11 (Septuagint Elpenor)
εἶπεν δὲ κύριος πρὸς Μωυσῆν τίς ἔδωκεν στόμα ἀνθρώπῳ καὶ τίς ἐποίησεν δύσκωφον καὶ κωφόν βλέποντα καὶ τυφλόν οὐκ ἐγὼ ὁ θεός	εἶπε δὲ Κύριος πρὸς Μωυσῆν· τίς ἔδωκε στόμα ἀνθρώπῳ, καὶ τίς ἐποίησε δύσκωφον καὶ κωφόν, βλέποντα καὶ τυφλόν; οὐκ ἐγὼ ὁ Θεός
Exodus 4:11 (NETS)	Exodus 4:11 (English Elpenor)
Then the Lord said to Moyses, “Who gave a mouth to a person, and who made him deaf and mute, seeing and blind? Is it not I, the Lord God?	And the Lord said to Moses, Who has given a mouth to man, and who has made the very hard of hearing, and the deaf, the seeing and the blind? have not I, God?

Exodus 4:12 (Tanakh)	Exodus 4:12 (KJV)	Exodus 4:12 (NET)
Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak.’	Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.	So now go, and I will be with your mouth and will teach you what you must say.”

Exodus 4:12 (Septuagint BLB)	Exodus 4:12 (Septuagint Elpenor)
καὶ νῦν πορεύου καὶ ἐγὼ ἀνοίξω τὸ στόμα σου καὶ συμβιβάσω σε ὃ μέλλεις λαλῆσαι	καὶ νῦν πορεύου, καὶ ἐγὼ ἀνοίξω τὸ στόμα σου, καὶ συμβιβάσω σε, ὃ μέλλεις λαλῆσαι
Exodus 4:12 (NETS)	Exodus 4:12 (English Elpenor)
And now go, and I will open your mouth and teach you what you are going to speak.”	And now go and I will open thy mouth, and will instruct thee in what thou shalt say.

Exodus 4:13 (Tanakh)	Exodus 4:13 (KJV)	Exodus 4:13 (NET)
And he said: ‘Oh L-rd, send, I pray Thee, by the hand of him whom Thou wilt send.’	And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.	But Moses said, “O my Lord, please send anyone else whom you wish to send!”

Exodus 4:13 (Septuagint BLB)	Exodus 4:13 (Septuagint Elpenor)
καὶ εἶπεν Μωυσῆς δέομαι κύριε προχείρισαι δυνάμενον ἄλλον ὃν ἀποστελεῖς	καὶ εἶπε Μωυσῆς· δέομαι, Κύριε, προχείρισαι δυνάμενον ἄλλον, ὃν ἀποστελεῖς
Exodus 4:13 (NETS)	Exodus 4:13 (English Elpenor)
And Moyses said, “Please, Lord, appoint another capable person, whom you will send.”	And Moses said, I pray thee, Lord, appoint another able [person] whom thou shalt send.

Exodus 4:14 (Tanakh)	Exodus 4:14 (KJV)	Exodus 4:14 (NET)
And the anger of HaShem was kindled against Moses, and He said: ‘Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart.	And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.	Then the Lord became angry with Moses, and he said, “What about your brother Aaron the Levite? I know that he can speak very well. Moreover, he is coming to meet you, and when he sees you he will be glad in his heart.

Exodus 4:14 (Septuagint BLB)	Exodus 4:14 (Septuagint Elpenor)
καὶ θυμωθεὶς ὀργῇ κύριος ἐπὶ Μωυσῆν εἶπεν οὐκ ἰδοὺ Ααρων ὁ ἀδελφός σου ὁ Λευίτης ἐπίσταμαι ὅτι λαλῶν λαλήσει αὐτός σοι καὶ ἰδοὺ αὐτὸς ἐξελεύσεται εἰς συνάντησίν σοι καὶ ἰδών σε χαρήσεται ἐν ἑαυτῷ	καὶ θυμωθεὶς ὀργῇ Κύριος ἐπὶ Μωυσῆν εἶπεν· οὐκ ἰδοὺ ᾿Ααρὼν ὁ ἀδελφός σου ὁ Λευΐτης; ἐπίσταμαι ὅτι λαλῶν λαλήσει αὐτός σοι· καὶ ἰδοὺ αὐτὸς ἐξελεύσεται εἰς συνάντησίν σοι καὶ ἰδών σε χαρήσεται ἐν ἑαυτῷ
Exodus 4:14 (NETS)	Exodus 4:14 (English Elpenor)
And enraged with anger towards Moyses the Lord said, “Look, is not Aaron your brother, the Leuite? I know that when he speaks, he will speak for you. And look, he will come out to meet you, and when he sees you, he will be glad in himself.	And the Lord was greatly angered against Moses, and said, Lo! is not Aaron the Levite thy brother? I know that he will surely speak to thee; and, behold, he will come forth to meet thee, and beholding thee he will rejoice within himself.

Exodus 4:15 (Tanakh)	Exodus 4:15 (KJV)	Exodus 4:15 (NET)
And thou shalt speak unto him, and put the words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.	And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.	“So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth and with his mouth, and I will teach you both what you must do.

Exodus 4:15 (Septuagint BLB)	Exodus 4:15 (Septuagint Elpenor)
καὶ ἐρεῖς πρὸς αὐτὸν καὶ δώσεις τὰ ῥήματά μου εἰς τὸ στόμα αὐτοῦ καὶ ἐγὼ ἀνοίξω τὸ στόμα σου καὶ τὸ στόμα αὐτοῦ καὶ συμβιβάσω ὑμᾶς ἃ ποιήσετε	καὶ ἐρεῖς πρὸς αὐτὸν καὶ δώσεις τὰ ρήματά μου εἰς τὸ στόμα αὐτοῦ· καὶ ἐγὼ ἀνοίξω τὸ στόμα σου καὶ τὸ στόμα αὐτοῦ καὶ συμβιβάσω ὑμᾶς ἃ ποιήσετε
Exodus 4:15 (NETS)	Exodus 4:15 (English Elpenor)
And you shall speak to him and put my words in his mouth. And I will open your mouth and his mouth and will teach you what you shall do.	And thou shalt speak to him; and thou shalt put my words into his mouth, and I will open thy mouth and his mouth, and I will instruct you in what ye shall do.

Exodus 4:16 (Tanakh)	Exodus 4:16 (KJV)	Exodus 4:16 (NET)
And he shall be thy spokesman unto the people; and it shall come to pass, that he shall be to thee a mouth, and thou shalt be to him in G-d’s stead.	And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.	He will speak for you to the people, and it will be as if he were your mouth and as if you were his God.

Exodus 4:16 (Septuagint BLB)	Exodus 4:16 (Septuagint Elpenor)
καὶ αὐτός σοι προσλαλήσει πρὸς τὸν λαόν καὶ αὐτὸς ἔσται σου στόμα σὺ δὲ αὐτῷ ἔσῃ τὰ πρὸς τὸν θεόν	καὶ αὐτός σοι λαλήσει πρὸς τὸν λαόν, καὶ αὐτὸς ἔσται σου στόμα, σὺ δὲ αὐτῷ ἔσῃ τὰ πρὸς τὸν Θεόν
Exodus 4:16 (NETS)	Exodus 4:16 (English Elpenor)
And he shall speak for you to the people, and he shall be your mouth, but you shall be to him the things pertaining to God.	And he shall speak for thee to the people, and he shall be thy mouth, and thou shalt be for him in things pertaining to God.

Exodus 15:1 (Tanakh)	Exodus 15:1 (KJV)	Exodus 15:1 (NET)
Then sang Moses and the children of Israel this song unto HaShem, and spoke, saying: I will sing unto HaShem, for He is highly exalted; the horse and his rider hath He thrown into the sea.	Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.	Then Moses and the Israelites sang this song to the Lord. They said, “I will sing to the Lord, for he has triumphed gloriously, the horse and its rider he has thrown into the sea.

Exodus 15:1 (Septuagint BLB)	Exodus 15:1 (Septuagint Elpenor)
τότε ᾖσεν Μωυσῆς καὶ οἱ υἱοὶ Ισραηλ τὴν ᾠδὴν ταύτην τῷ θεῷ καὶ εἶπαν λέγοντες ᾄσωμεν τῷ κυρίῳ ἐνδόξως γὰρ δεδόξασται ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν	ΤΟΤΕ ᾖσε Μωυσῆς καὶ οἱ υἱοὶ ᾿Ισραὴλ τὴν ᾠδὴν ταύτην τῷ Θεῷ καὶ εἶπαν λέγοντες· ᾄσωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν
Exodus 15:1 (NETS)	Exodus 15:1 (English Elpenor)
Then Moyses and the sons of Israel sang this song to God and spoke, saying, “Let us sing to the Lord, for gloriously he has glorified himself; horse and rider he threw into the sea.	Then sang Moses and the children of Israel this song to God, and spoke, saying, Let us sing to the Lord, for he is very greatly glorified: horse and rider he has thrown into the sea.

Exodus 15:2 (Tanakh)	Exodus 15:2 (KJV)	Exodus 15:2 (NET)
HaShem is my strength and song, and He is become my salvation; this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him.	The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him.	The Lord is my strength and my song, and he has become my salvation. This is my God, and I will praise him, my father’s God, and I will exalt him.

Exodus 15:2 (Septuagint BLB)	Exodus 15:2 (Septuagint Elpenor)
βοηθὸς καὶ σκεπαστὴς ἐγένετό μοι εἰς σωτηρίαν οὗτός μου θεός καὶ δοξάσω αὐτόν θεὸς τοῦ πατρός μου καὶ ὑψώσω αὐτόν	βοηθὸς καὶ σκεπαστὴς ἐγένετό μοι εἰς σωτηρίαν· οὗτός μου Θεός, καὶ δοξάσω αὐτόν, Θεὸς τοῦ πατρός μου, καὶ ὑψώσω αὐτόν
Exodus 15:2 (NETS)	Exodus 15:2 (English Elpenor)
Helper and defender he has become to me, for deliverance; this is my God, and I will glorify him; my father’s God, and I will exalt him.	He was to me a helper and protector for salvation: this is my God and I will glorify him; my father’s God, and I will exalt him.

Exodus 15:4 (Tanakh)	Exodus 15:4 (KJV)	Exodus 15:4 (NET)
Pharaoh’s chariots and his host hath He cast into the sea, and his chosen captains are sunk in the Red Sea.	Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.	The chariots of Pharaoh and his army he has thrown into the sea, and his chosen officers were drowned in the Red Sea.

Exodus 15:4 (Septuagint BLB)	Exodus 15:4 (Septuagint Elpenor)
ἅρματα Φαραω καὶ τὴν δύναμιν αὐτοῦ ἔρριψεν εἰς θάλασσαν ἐπιλέκτους ἀναβάτας τριστάτας κατεπόντισεν ἐν ἐρυθρᾷ θαλάσσῃ	ἅρματα Φαραὼ καὶ τὴν δύναμιν αὐτοῦ ἔρριψεν εἰς θάλασσαν, ἐπιλέκτους ἀναβάτας τριστάτας κατεπόντισεν ἐν ἐρυθρᾷ θαλάσσῃ
Exodus 15:4 (NETS)	Exodus 15:4 (English Elpenor)
“The chariots of Pharao and his host he threw into the sea; choice riders, third-ranked officers, he drowned in the Red Sea.	He has cast the chariots of Pharao and his host into the sea, the chosen mounted captains: they were swallowed up in the Red Sea.

Exodus 15:21 (Tanakh)	Exodus 15:21 (KJV)	Exodus 15:21 (NET)
And Miriam sang unto them: Sing ye to HaShem, for He is highly exalted: the horse and his rider hath He thrown into the sea.	And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.	Miriam sang in response to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.”

Exodus 15:21 (Septuagint BLB)	Exodus 15:21 (Septuagint Elpenor)
ἐξῆρχεν δὲ αὐτῶν Μαριαμ λέγουσα ᾄσωμεν τῷ κυρίῳ ἐνδόξως γὰρ δεδόξασται ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν	ἐξῆρχε δὲ αὐτῶν Μαριὰμ λέγουσα· ᾄσωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν
Exodus 15:21 (NETS)	Exodus 15:21 (English Elpenor)
And Mariam took their lead, saying: “Let us sing to the Lord, for gloriously he has glorified himself. Hors and rider he threw into the sea.”	And Mariam led them, saying, Let us sing to the Lord, for he has been very greatly glorified: the horse and rider has he cast into the sea.

Exodus 24:3 (Tanakh)	Exodus 24:3 (KJV)	Exodus 24:3 (NET)
And Moses came and told the people all the words of HaShem, and all the ordinances; and all the people answered with one voice, and said: ‘All the words which the L-rd hath spoken will we do.’	And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.	Moses came and told the people all the Lord’s words and all the decisions. All the people answered together, “We are willing to do all the words that the Lord has said,”

Exodus 24:3 (Septuagint BLB)	Exodus 24:3 (Septuagint Elpenor)
εἰσῆλθεν δὲ Μωυσῆς καὶ διηγήσατο τῷ λαῷ πάντα τὰ ῥήματα τοῦ θεοῦ καὶ τὰ δικαιώματα ἀπεκρίθη δὲ πᾶς ὁ λαὸς φωνῇ μιᾷ λέγοντες πάντας τοὺς λόγους οὓς ἐλάλησεν κύριος ποιήσομεν καὶ ἀκουσόμεθα	εἰσῆλθε δὲ Μωυσῆς καὶ διηγήσατο τῷ λαῷ πάντα τὰ ῥήματα τοῦ Θεοῦ καὶ τὰ δικαιώματα· ἀπεκρίθη δὲ πᾶς ὁ λαὸς φωνῇ μιᾷ λέγοντες· πάντας τοὺς λόγους, οὓς ἐλάλησε Κύριος, ποιήσομεν καὶ ἀκουσόμεθα
Exodus 24:3 (NETS)	Exodus 24:3 (English Elpenor)
And Moyses went in and recounted to the people all God’s words and statutes. And all the people answered with one voice, saying, “All the words that the Lord has spoken we will do and heed.”	And Moses went in and related to the people all the words of God and the ordinances; and all the people answered with one voice, saying, All the words which the Lord has spoken, we will do and be obedient.

Exodus 24:9 (Tanakh)	Exodus 24:9 (KJV)	Exodus 24:9 (NET)
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;	Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:	Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up,

Exodus 24:9 (Septuagint BLB)	Exodus 24:9 (Septuagint Elpenor)
καὶ ἀνέβη Μωυσῆς καὶ Ααρων καὶ Ναδαβ καὶ Αβιουδ καὶ ἑβδομήκοντα τῆς γερουσίας Ισραηλ	Καὶ ἀνέβη Μωυσῆς καὶ ᾿Ααρὼν καὶ Ναδὰβ καὶ ᾿Αβιοὺδ καὶ ἑβδομήκοντα τῆς γερουσίας ᾿Ισραήλ
Exodus 24:9 (NETS)	Exodus 24:9 (English Elpenor)
And Moyses and Aaron and Nadab and Abioud and seventy of the elders’ council of Israel went up.	And Moses went up, and Aaron, and Nadab and Abiud, and seventy of the elders of Israel.

Exodus 24:10 (Tanakh)	Exodus 24:10 (KJV)	Exodus 24:10 (NET)
and they saw the G-d of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.	And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.	and they saw the God of Israel. Under his feet there was something like a pavement made of sapphire, clear like the sky itself.

Exodus 24:10 (Septuagint BLB)	Exodus 24:10 (Septuagint Elpenor)
καὶ εἶδον τὸν τόπον οὗ εἱστήκει ἐκεῖ ὁ θεὸς τοῦ Ισραηλ καὶ τὰ ὑπὸ τοὺς πόδας αὐτοῦ ὡσεὶ ἔργον πλίνθου σαπφείρου καὶ ὥσπερ εἶδος στερεώματος τοῦ οὐρανοῦ τῇ καθαριότητι	καὶ εἶδον τὸν τόπον, οὗ εἱστήκει ὁ Θεὸς τοῦ ᾿Ισραήλ· καὶ τά ὑπὸ τοὺς πόδας αὐτοῦ ὡσεὶ ἔργον πλίνθου σαπφείρου καὶ ὥσπερ εἶδος στερεώματος τοῦ οὐρανοῦ τῇ καθαριότητι
Exodus 24:10 (NETS)	Exodus 24:10 (English Elpenor)
And they saw the place where the God of Israel stood, and that which was beneath his feet, like something made from lapis lazuli brick and like the appearance of the firmament of heaven in purity.	And they saw the place where the God of Israel stood; and under his feet was as it were a work of sapphire slabs, and as it were the appearance of the firmament of heaven in its purity.

Exodus 24:12 (Tanakh)	Exodus 24:12 (KJV)	Exodus 24:12 (NET)
And HaShem said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’	And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.	The Lord said to Moses, “Come up to me on the mountain and remain there, and I will give you the stone tablets with the law and the commandments that I have written, so that you may teach them.”

Exodus 24:12 (Septuagint BLB)	Exodus 24:12 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Μωυσῆν ἀνάβηθι πρός με εἰς τὸ ὄρος καὶ ἴσθι ἐκεῖ καὶ δώσω σοι τὰ πυξία τὰ λίθινα τὸν νόμον καὶ τὰς ἐντολάς ἃς ἔγραψα νομοθετῆσαι αὐτοῖς	καὶ εἶπε Κύριος πρὸς Μωυσῆν· ἀνάβηθι πρός με εἰς τὸ ὄρος καὶ ἴσθι ἐκεῖ· καὶ δώσω σοι τὰ πυξία τὰ λίθινα, τὸν νόμον καὶ τὰς ἐντολάς, ἃς ἔγραψα νομοθετῆσαι αὐτοῖς
Exodus 24:12 (NETS)	Exodus 24:12 (English Elpenor)
And the Lord said to Moyses, “Come up to me into the mountain, and be there. And I will give you stone tablets, the law and the commandments that I wrote to legislate for them.”	And the Lord said to Moses, Come up to me into the mountain, and be there; and I will give thee the tables of stone, the law and the commandments, which I have written to give them laws.

Exodus 15:5 (Tanakh)	Exodus 15:5 (KJV)	Exodus 15:5 (NET)
The deeps cover them–they went down into the depths like a stone.	The depths have covered them: they sank into the bottom as a stone.	The depths have covered them; they went down to the bottom like a stone.

Exodus 15:5 (Septuagint BLB)	Exodus 15:5 (Septuagint Elpenor)
πόντῳ ἐκάλυψεν αὐτούς κατέδυσαν εἰς βυθὸν ὡσεὶ λίθος	πόντῳ ἐκάλυψεν αὐτούς, κατέδυσαν εἰς βυθὸν ὡσεὶ λίθος
Exodus 15:5 (NETS)	Exodus 15:5 (English Elpenor)
With open sea he covered them; they sank down into the deep like a stone.	He covered them with the sea: they sank to the depth like a stone.

Exodus 15:6 (Tanakh)	Exodus 15:6 (KJV)	Exodus 15:6 (NET)
Thy right hand, O HaShem, glorious in power, Thy right hand, O HaShem, dasheth in pieces the enemy.	Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.	Your right hand, O Lord, was majestic in power; your right hand, O Lord, shattered the enemy.

Exodus 15:6 (Septuagint BLB)	Exodus 15:6 (Septuagint Elpenor)
ἡ δεξιά σου κύριε δεδόξασται ἐν ἰσχύι ἡ δεξιά σου χείρ κύριε ἔθραυσεν ἐχθρούς	ἡ δεξιά σου, Κύριε, δεδόξασται ἐν ἰσχύϊ· ἡ δεξιά σου χείρ, Κύριε, ἔθραυσεν ἐχθρούς
Exodus 15:6 (NETS)	Exodus 15:6 (English Elpenor)
Your right hand, O Lord, has been glorified in power; your right hand, O Lord, crushed enemies.	Thy right hand, O God, has been glorified in strength; thy right hand, O God, has broken the enemies.

Exodus 15:7 (Tanakh)	Exodus 15:7 (KJV)	Exodus 15:7 (NET)
And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.	And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.	In the abundance of your majesty you have overthrown those who rise up against you. You sent forth your wrath; it consumed them like stubble.

Exodus 15:7 (Septuagint BLB)	Exodus 15:7 (Septuagint Elpenor)
καὶ τῷ πλήθει τῆς δόξης σου συνέτριψας τοὺς ὑπεναντίους ἀπέστειλας τὴν ὀργήν σου καὶ κατέφαγεν αὐτοὺς ὡς καλάμην	καὶ τῷ πλήθει τῆς δόξης σου συνέτριψας τοὺς ὑπεναντίους· ἀπέστειλας τὴν ὀργήν σου καὶ κατέφαγεν αὐτοὺς ὡς καλάμην
Exodus 15:7 (NETS)	Exodus 15:7 (English Elpenor)
And in the abundance of your glory you scattered the adversaries; you sent your anger, and it consumed them like stubble.	And in the abundance of thy glory thou hast broken the adversaries to pieces: thou sentest forth thy wrath, it devoured them as stubble.

Balaam, Balak and the 24,000, Part 4

Back to Exploration, Part 18

Back to Justice and Mercy Revisited, Part 5

Back to Balaam, Balak and the 24,000, Part 5

Back to Who is a Christian? Part 1

¹ From “Who Was Rashi?,” an article on My Jewish Learning online.

² Justice and Mercy Revisited, Part 3

³ From “Mastering the Hiphil Stem in Biblical Hebrew: Introduction to the Hiphil Stem” on Biblical Hebrew online.

⁴ From “Hiphil הִפְעִיל: The Causative Power of the Hiphil Stem” on Biblical Hebrew online.

⁵ From “Hiphil הִפְעִיל: The Causative Power of the Hiphil Stem: The Function and Identity of the Hiphil Stem” on Biblical Hebrew online.

⁶ Isaiah 42:1a (ESV) Table

⁷ Matthew 12:18a (ESV)

⁸ Luke 20:38 (ESV)

⁹ Luke 16:29b (ESV) Table

¹⁰ From “Qal קַל: The Basic Stem of the Hebrew Verbal System” on Biblical Hebrew online.

¹¹ From “Qal קַל: The Basic Stem of the Hebrew Verbal System: Defining Qal within the Hebrew Binyan System” on Biblical Hebrew online.

¹² NET note 68.

¹³ Exodus 20:1 (ESV) Table

¹⁴ Exodus 24:3 (ESV)

¹⁵ Exodus 24:9, 10a (ESV)

¹⁶ Exodus 14:25b (ESV) Table

¹⁷ Exodus 15:3 (ESV)

¹⁸ From “Mastering the Hiphil Stem in Biblical Hebrew: Introduction to the Hiphil Stem” on Biblical Hebrew online.

¹⁹ From “Hiphil הִפְעִיל: The Causative Power of the Hiphil Stem” on Biblical Hebrew online.

²⁰ Ibid.

²¹ Exodus 24:3b (ESV)

²² Romans 9:31, 32a (ESV)

²³ From “Mastering the Hiphil Stem in Biblical Hebrew: Introduction to the Hiphil Stem” on Biblical Hebrew online.

²⁴ Romans 9:32b (ESV) Table

²⁵ Exodus 15:23, 24 (ESV)

²⁶ Exodus 15:27a (ESV)

²⁷ Exodus 15:25b (ESV)

²⁸ Exodus 15:26 (ESV)

²⁹ Steve Rodeheaver, “Exodus 15:22-27: Bitter Water and Sweet Wood” on The Voice online.

³⁰ Exodus 15:4 (ESV)

³¹ 2 Peter 3:9 (ESV) Table

³² Matthew 28:18b (ESV) Table

Exploration, Part 16

Posted on December 11, 2025 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians. Another essay concluded with (Ephesians 2:11-13 EXP15):

Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time apart from Christ, had become an outsider of citizenship of Israel and strangers to the covenants of promise, having no hope, and godless by means of the world [Table]. But now by means of Christ Jesus you, who at any time are far off, have come into existence near at hand by means of Christ’s bloodshed.

Paul continued (Ephesians 2:14-16 ESV):

For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself² one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility.

The Greek is: Αὐτὸς γάρ, For himself (literally, “For He”), ἐστιν, he is, ἡ εἰρήνη ἡμῶν, our peace. The 3^rd person singular verb ἐστιν translates he is as the personal pronoun αὐτός (ESV: himself) adds emphasis. I chose He to remind me that αὐτός is in the nominative case: “For He, He is our peace.”

In one sense, this is a simple practical statement, the fruit of the Spirit is love, joy, peace (εἰρήνη). It is also profound. Jesus said, (Matthew 10:34-36 ESV):

Do not think that I have come to bring peace (εἰρήνην, a form of εἰρήνη) to the earth. I have not come to bring peace (εἰρήνην, a form of εἰρήνη), but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And a person’s enemies (ἐχθροὶ, a form of ἐχθρός) will be those of his own household [Table].³

This seems like an odd thing for the Prince of Peace to say.

Masoretic Text		Septuagint
Isaiah 9:6, 7 (Tanakh/KJV)	Isaiah 9:6, 7 (NET)	Isaiah 9:6, 7 (NETS)	Isaiah 9:6, 7 (English Elpenor)
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace (שָׁלֽוֹם).	For a child has been born to us, a son has been given to us. He shoulders responsibility and is called Wonderful Adviser, Mighty God, Everlasting Father, Prince of Peace (šālôm, שלום).	because a child was born for us, a son also given to us, whose sovereignty was upon his shoulder, and he is named Messenger of Great Counsel, for I will bring peace upon the rulers, peace and health to him.	For a child is born to us, and a son is given to us, whose government is upon his shoulder, and his name is called the Messenger of great counsel, < Wonderful Counsellor, Mighty God, Potentate, Prince of Peace (εἰρήνης), Father of the Age to come >: for I will bring peace upon the princes, and health to him.
Of the increase of his government and peace (וּלְשָׁל֣וֹם) there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.	His dominion will be vast, and he will bring immeasurable prosperity (šālôm, ולשלום). He will rule on David’s throne and over David’s kingdom, establishing it and strengthening it by promoting justice and fairness, from this time forward and forevermore. The zeal of the Lord of Heaven’s Armies will accomplish this.	His sovereignty is great, and his peace (τῆς εἰρήνης αὐτοῦ) has no boundary upon the throne of Dauid and his kingdom, to make it prosper and to uphold it with righteousness and with judgment from this time onward and forevermore. The zeal of the Lord Sabbaoth will do these things.	His government shall be great, and of his peace (τῆς εἰρήνης αὐτοῦ) there is no end: [it shall be] upon the throne of David, and [upon] his kingdom, to establish it, and to support [it] with judgment and with righteousness, from henceforth and forever. The zeal of the Lord of hosts shall perform this.

A comparison of the English translations of identical Hebrew word strings found in Isaiah 9:6, 7 (9:5, 6) from the ESV and The Complete Jewish Bible follows:

Isaiah 9:6, 7 (ESV)

Isaiah 9:5, 6 (The Complete Jewish Bible)

For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the Lord of hosts will do this.

For a child has been born to us, a son given to us, and the authority is upon his shoulder, and the wondrous adviser, the mighty God, the everlasting Father, called his name, “the prince of peace.” To him who increases the authority, and for peace without end, on David’s throne and on his kingdom, to establish it and to support it with justice and with righteousness; from now and to eternity, the zeal of the Lord of Hosts shall accomplish this.

The Prince of Peace comes to bring peace without end. The difficulty seems to arise from translating two occurrences of βαλεῖν in Matthew 10:34 to bring. It is a form of βάλλω: “to throw, cast, thrust; to put, place, lay, set up (a mound); to pour; to rush (intrans.); to send forth (roots).” The same word was translated throw it in Jesus’ second response to a Canaanite woman’s request for healing of her demon-possessed daughter (Matthew 15:21-28 ESV).

And Jesus went away from there and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and was crying, “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.” But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying out after us” [Table]. He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt before him, saying, “Lord, help me” [Table]. And he answered, “It is not right (καλὸν, a form of καλός; e.g., beautiful) to take the children’s bread and throw it (βαλεῖν, a form of βάλλω) to the dogs.”⁴ She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “O woman, great is your faith! Let it be done for you as you desire (θέλεις, a form of θέλω).” And her daughter was healed instantly.

Behold, the hour is coming, Jesus clarified the relationship of his peace and faith for his disciples, indeed it⁵ has come, when you will be scattered (σκορπισθῆτε, a form of σκορπίζω), each to his own home, and will leave me⁶ alone. Yet I am not alone, for the Father is with me. I have said these things to you, that in me (ἐν ἐμοὶ; or, “by means of me”) you may have peace (εἰρήνην ἔχητε).⁷ In the world (ἐν τῷ κόσμῳ, or “by means of the world”)⁸ you will have tribulation. But take heart; I have overcome the world.⁹ In other words, believing Jesus’ words about them—you will be scattered, each to his own home, and will leave me alone—rather than arguing that they were better—more faithful—than that, Jesus’ disciples could have shared his peace as they scattered, rather than being confronted with the proof of their lying hearts.

But perhaps they learned something from that experience, as Paul did from his (Romans 7:15, 18b, 19 ESV):

I do not understand my own actions. For I do not do what I want (θέλω), but I do the very thing I hate…I have the desire (θέλειν, another form of θέλω) to do what is right, but not the ability to carry it out. For I do not do the good I want (θέλω), but the evil I do not want (θέλω) is what I keep on doing [Table].

In all fairness, Jesus’ peace was directly related to fervently expressing his desire, not to be tortured to death, to his Father in prayer. Yet still He prayed, not my will (τὸ θέλημα μου), but yours, be done.¹⁰ His disciples had the same opportunity to express their desires, to be bold faithful followers of the Lord Jesus, and their own willingness to submit their wills to God’s will, but they slept instead. My purpose here is to understand how He is our peace in a world of tribulation, not to criticize Jesus’ disciples. I’m nearly seventy-two-years-old and am only occasionally as present in the moment as I am suggesting they might have been, despite having the indwelling Holy Spirit of God and the whole Bible at my disposal.

And his disciples did fulfill the prophetic word of Jesus (and the prophet) after Jesus said (Matthew 26:53-56a ESV):

“Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? [Table] But how then should the Scriptures be fulfilled, that it must be so?” At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me [Table]. But all this has taken place that the Scriptures of the prophets might be fulfilled.”

Then all the disciples left him and fled.¹¹ As much as I might wish that Jesus’ words brought them to their senses, that they hurried away to fulfill the prophets’ words, I’m skeptical and suspect that their divided hearts feared those who kill the body but cannot kill the soul, more than him (e.g., Jesus) who can destroy both soul and body in hell (γεέννῃ, or “by means of hell”).¹²

Again, my point is not to criticize Jesus’ disciples but to use the Gospel narratives to contrast who they were before his crucifixion, resurrection, ascension and their receiving of the promised indwelling Holy Spirit, and the book of Acts to recognize who they became after. (Frankly, I prefer not to be compared to them at all, though I recognize the same indwelling Holy Spirit in me, causing me to see the transformation He worked in them and leading me on to be more like them.)

Ephesians 2:14 continued: ὁ ποιήσας, who has made, τὰ ἀμφότερα ἓν, us both one (literally, “the both one”; e.g., Gentiles…those called foreskin, and those called the circumcision), καὶ, and, τὸ μεσότοιχον τοῦ φραγμοῦ, the dividing wall, λύσας, has broken down, τὴν ἔχθραν, of hostility (literally, “the hostility”), ἐν τῇ σαρκὶ αὐτοῦ, in his flesh (or “by means of his flesh”). Three different English translations of καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας follow:

Ephesians 2:14c (ESV)	Ephesians 2:14c (NET)	Ephesians 2:14c (KJV)
and has broken down…the dividing wall	and who destroyed the middle wall of partition	and hath broken down the middle wall of partition between us;

These English translations change some with the addition of the words which follow those above: τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ.

Ephesians 2:14cd (ESV)	Ephesians 2:14cd, 15b (NET)	Ephesians 2:14c, 15b (KJV)
and has broken down in his flesh the dividing wall of hostility	and who destroyed the middle wall of partition, the hostility, …in his flesh	and hath broken down the middle wall of partition between us; …in his flesh the enmity

It slows me down and prompts me to wonder what καὶ, and (ESV, NET, KJV), means here. All three translations render τὸ μεσότοιχον, the dividing wall (ESV, though this is more likely the translation of τὸ μεσότοιχον τοῦ φραγμοῦ), the middle wall (NET, KJV), in the accusative case as the direct object of the nominative participle λύσας. Both τὸ and μεσότοιχον might be understood in the nominative case as well. I want to consider that possibility if for no other reason than to reject it.

So, if τὸ μεσότοιχον was intended as the subject of its own clause, it needs to do something.

…who has made the both one and the middle wall of partition has broken down the hostility.

Here, and coordinates two relatively independent clauses. The direct object of the second clause, τὴν ἔχθραν, the hostility, is in the accusative case. It fits grammatically, but whose hostility? What hostility is broken down by a middle wall of partition? “For He, He is our peace, who has made the both one and good fences make good neighbors”? If I add ἐν τῇ σαρκὶ αὐτοῦ, in his flesh, to this word string, things get very strange.

…who has made the both one and the middle wall of partition has broken down the hostility in his flesh.

The second independent clause sounds like the opposite of the truth. Frankly, I would feel better understanding the middle wall as the subject of its own independent clause if it were followed by a verb like λύσῃ or ἔλυσε rather than a nominative participle λύσας, like ποιήσας, has made (ESV), in the previous clause. And that’s a good clue to accepting that τὸ μεσότοιχον, the dividing wall (ESV), the middle wall (NET, KJV), should probably be understood in the accusative case.

The translators of the NET did something interesting: and who destroyed the middle wall of partition. With the addition of the pronoun who, they brought the article ὁ across the conjunction and (καὶ), yielding ὁ λύσας to mirror ὁ ποιήσας, who has made, in the clause preceding the conjunction. They may have been on to something. But why stop at ὁ?

For He, He is our peace, who has made the both one and who has made the middle wall of partition.

Here, and indicates a second dependent clause. But now what do I do with the nominative participle λύσας? I could treat it like the verbal adjective that it is.

For He, He is our peace, who has made the both one and who has made the broken down (ESV, KJV), (or) the destroyed (NET), middle wall of partition.

That the Lord made this middle wall of partition is a given.

Masoretic Text		Septuagint
Leviticus 20:26 (Tanakh) Table	Leviticus 20:26 (NET)	Leviticus 20:26 (NETS) Table	Leviticus 20:26 (English Elpenor)
And ye shall be holy unto Me; for I HaShem am holy, and have set you apart from the peoples (הָֽעַמִּ֖ים), that ye should be Mine.	You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples (ʿam, העמים) to be mine.	And you shall be holy to me, for I the Lord your God am holy, who has separated you from all the nations (πάντων τῶν ἐθνῶν) to be mine.	And ye shall be holy to me; because I the Lord your God [am] holy, who separated you from all nations (πάντων τῶν ἐθνῶν), to be mine.

And Israel, notorious for desiring to be like all the nations, has attempted to break down this dividing wall or destroy this middle wall of partition (1 Samuel 8:4-8 ESV).

Then all the elders of Israel gathered together and came to Samuel at Ramah and said to him, “Behold, you are old and your sons do not walk in your ways. Now appoint for us a king to judge us like all the nations (gôy, הַגּוֹיִם; Septuagint: ἔθνη).” But the thing displeased Samuel when they said, “Give us a king to judge us.” And Samuel prayed to the Lord. And the Lord said to Samuel, “Obey the voice of the people in all that they say to you, for they have not rejected you, but they have rejected me from being king over them [Table]. According to all the deeds that they have done, from the day I brought them up out of Egypt even to this day, forsaking me and serving other gods, so they are also doing to you [Table].

And the Lord spoke through the prophet Ezekiel:

“Therefore say to the house of Israel, Thus says the Lord God: Will you defile yourselves after the manner of your fathers and go whoring after their detestable things? When you present your gifts and offer up your children in fire, you defile yourselves with all your idols to this day. And shall I be inquired of by you, O house of Israel? As I live, declares the Lord God, I will not be inquired of by you.

“What is in your mind shall never happen—the thought, ‘Let us be like the nations (gôy, כַגּוֹיִם; Septuagint: τὰ ἔθνη), like the tribes of the countries, and worship wood and stone.’¹³

A broken down (ESV, KJV) middle wall of partition corresponds to the nuanced relationship Paul described, though destroyed (NET) is a bit overstated (Romans 11:28-32 ESV).

As regards the gospel, they¹⁴ are enemies (ἐχθροὶ, a form of ἐχθρός) for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy [Table]. For God has consigned all (τοὺς πάντας, “the all,” “them all,” rather than τὰ ἀμφότερα, “the both”) to disobedience, that he may have mercy on all (τοὺς πάντας, “the all,” “them all,” rather than τὰ ἀμφότερα, “the both”).

I liked the ESV rendering of Ephesians 2:14bc: who has made us both one and has broken down in his flesh the dividing wall of hostility. Then I looked at it in Greek and noticed that the translators had rendered τὴν ἔχθραν, the hostility, in the accusative case as if it were in the genitive case, of hostility. I asked, Is that what You meant? The path He led me on (as recorded above) alerted me to some aspects of the importance of “beloved enemies.”

The “beloved enemies” who translated the Hebrew—and the wondrous adviser, the mighty God, the everlasting Father, called his name, “the prince of peace”¹⁵—rather than—and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace¹⁶—could become overly persuasive apart from their status as “beloved enemies.” Even the “beloved enemies” who translated the Septuagint struggled with this Hebrew text (see table above). A son called Mighty God, Everlasting Father sounds wrong to monotheists until one meets the Lord Jesus Christ and knows Him personally.

Though they didn’t use the word who, the ESV and KJV translators have effectively brought the article ὁ across the and (καὶ) to the next clause: and [who] has broken down (ESV), and [who] hath broken down (KJV). But only the ESV translators brought τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ back across the nominative participle λύσας into the preceding clause.

Ephesians 2:14cd (NA²⁸)	Ephesians 2:14cd (NET Parallel Greek)	Ephesians 2:14c, 15a (Stephanus Textus Receptus)
καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ	καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ	και το μεσοτοιχον του φραγμου λυσας την εχθραν εν τη σαρκι αυτου
Ephesians 2:14cd (ESV)	Ephesians 2:14cd, 15b (NET)	Ephesians 2:14c, 15b (KJV)
and has broken down in his flesh the dividing wall of hostility	and who destroyed the middle wall of partition, the hostility, …in his flesh	and hath broken down the middle wall of partition between us; …in his flesh the enmity

I favor treating the next phrase in the accusative case, τὴν ἔχθραν, as the beginning of a third dependent clause, second in the list following καὶ, another direct object of ὁ ποιήσας, who has made.

…who has made the hostility by means of his flesh…

This rendering clarifies the hostility (Matthew 26:57, 59-68).

Then those who had seized Jesus led him to Caiaphas the high priest, where the scribes and the elders had gathered…Now the chief priests¹⁷ and the whole council were seeking false testimony against Jesus that they might put him to death, but they found none, though many false witnesses came forward.¹⁸ At last two¹⁹ came forward and said,²⁰ “This man said, ‘I am able to destroy the temple of God, and to rebuild it²¹ in three days.’” And the high priest stood up and said, “Have you no answer to make? What is it that these men testify against you?” But Jesus remained silent. And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God” [Table]. Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” Then the high priest tore his robes and said, “He has uttered blasphemy. What further witnesses do we need? You have now heard his blasphemy. What is your judgment?” They answered, “He deserves death” [Table] Then they spit in his face and struck him. And some slapped²² him, saying, “Prophesy to us, you Christ! Who is it that struck you?”

John didn’t soft pedal the hostility engendered by Jesus’ flesh (1 John 4:1-6 ESV).

Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already [Table]. Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world. They are from the world; therefore they speak from the world, and the world listens to them. We are from God (ἡμεῖς ἐκ τοῦ θεοῦ ἐσμεν, or “We from God exist”). Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error.

Ephesians 2:15 continued: τὸν νόμον τῶν ἐντολῶν, the law of commandments, ἐν δόγμασιν καταργήσας, expressed in ordinances by abolishing. Clearly, the ESV word order seemed to make more sense: by abolishing the law of commandments expressed in ordinances. Translating καταργήσας by abolishing sounds wrong to me, however.

The plural noun δόγμασιν which precedes καταργήσας is in the dative case and might be understood as the means by which something was accomplished, but καταργήσας is a singular participle in the nominative case. So, I’m inclined to drop by, leaving: abolishing the law of commandments expressed in ordinances. But καταργήσας is in the aorist rather than the present tense. So, I’m inclined to treat this clause as a fourth dependent clause, third in the list following καὶ, another direct object of ὁ ποιήσας, and to treat καταργήσας as a verbal adjective describing the state of the law of commandments by means of δόγμασιν.

…who has made the law of commandments abolished by means of ordinances…

A translators’ note (29) in the NET makes a fairly strong case for the word nullify as a translation of καταργήσας:

Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV84), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargeō) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.

That gives me: “who has made the law of commandments nullified by means of ordinances,” or “by means of ordinances nullified” for a word order identical to the Greek: ἐν δόγμασιν καταργήσας. The plural noun δόγμασιν is a neuter form of δόγμα, dogma, in the dative case, “nullified by means of dogmas”: “a doctrine or body of doctrines concerning faith or morals formally stated and authoritatively proclaimed by a church.”²³ In other words: “who has made the law of commandments (e.g., promises to be pursued by faith) nullified by means of dogmas” (which incite people to pursue a law that would lead to righteousness…as if it were based on works).

As Paul wrote (Romans 9:31, 32 ESV):

Israel who pursued a law that would lead to righteousness did not succeed in reaching that law [Table]. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone [Table].

That the Lord made the law of commandments is a given (Exodus 20). And pursuing righteousness as if it were based on works was the upshot of the partial hardening [that] has come upon Israel, until the fullness of the Gentiles has come in.²⁴

For by people of strange lips and with a foreign tongue the Lord will speak to this people, to whom he has said, “This is rest; give rest to the weary; and this is repose”; yet they would not hear. And the word of the Lord will be to them precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little, that they may go, and fall backward, and be broken, and snared, and taken.²⁵

What I have, then, in relatively few words is another²⁶ of Paul’s panoramic history lessons: “For He, He is our peace: who has made the both one, and who has made the broken down middle wall of partition, who has made the hostility by means of his flesh, who has made the law of commandments nullified by means of dogmas” ἵνα, that (or “in order that”), τοὺς δύο, the two, κτίσῃ ἐν αὐτῷ, he might create in himself (or “He might create by means of himself”), εἰς ἕνα καινὸν ἄνθρωπον, “into” one new man (or “into one new human”), ποιῶν εἰρήνην, making peace (Ephesians 2:14, 15 EXP16):

For He, He is our peace: who has made the both one, and who has made the broken down middle wall of partition, who has made the hostility by means of his flesh, who has made the law of commandments nullified by means of dogmas in order that He might create by means of himself the two into one new human, making peace.

Laid out like this I’m more inclined to understand the both who [He] has made one (ὁ ποιήσας) differently from the two He might create (κτίσῃ, a form of κτίζω) into one new human (εἰς ἕνα καινὸν ἄνθρωπον). The former one is probably more akin to Paul’s insight that all, both Jews and Greeks, are under sin,²⁷ while the latter one is the sum total of all who did receive him (e.g., Jesus: The true light, which gives light to everyone²⁸), who believed in his name, [who were given] the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God²⁹: the new self (τὸν καινὸν ἄνθρωπον), created (κτισθέντα, a participle of κτίζω) after the likeness of God in true righteousness and holiness.³⁰ And remember, the verb κτίσῃ, He might create, a form of κτίζω in the subjunctive mood is both the result and the purpose of the list of things the Lord has made:

…if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.³¹

This one new human (ἕνα καινὸν ἄνθρωπον) is happening, no matter what I see with my eyes or imagine in my mind: For God has consigned all to disobedience, that (ἵνα) he may have mercy (ἐλεήσῃ, a form of ἐλεέω in the subjunctive mood) on all (τοὺς πάντας, “the all,” “them all”).³²

Ephesians 2:16 continued: καὶ ἀποκαταλλάξῃ, and might reconcile, τοὺς ἀμφοτέρους, us both (literally “the both”), ἐν ἑνὶ σώματι, in one body (or “by means of one body”), τῷ θεῷ, to God (or “by means of God”), διὰ τοῦ σταυροῦ, through the cross, ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ, thereby killing the hostility (or “having killed the hostility by means of Him”). The ESV translators seem to have understood ἀποκτείνας in the present tense rather than the aorist tense.

For He, He is our peace: who has made the both one, and who has made the broken down middle wall of partition, who has made the hostility by means of his flesh, who has made the law of commandments nullified by means of dogmas in order that He might create by means of himself the two into one new human, making peace, and might reconcile the both by means of one body to God (by means of God) through the cross, having killed the hostility by means of Him (ἐν αὐτῷ).³³

The ESV translators chose thereby for ἐν αὐτῷ. While it encourages me that their customary translation in him means “by means of Him,” it gives me pause to wonder why they chose thereby here. Did they understand αὐτῷ as a neuter, it, referencing the cross? Though the article τοῦ, the, can be neuter, σταυροῦ, cross, is masculine. Were they concerned that in him raised too many questions to whom him might refer? Truly, ἐν αὐτῷ here refers to God the Father, God the Son, through God the indwelling Holy Spirit, and all that He, the One God, has done.

For by means of grace you are, were and continue to be saved through faith, and this not from within you, God’s gift, not out from works, so that no one may boast [about oneself]. For we are his workmanship, created by means of Christ Jesus to good works which God prepared beforehand, so that by means of them we (e.g., the one new human) may walk.³⁴

According to a note (80) in the NET Jesus alluded to Psalm 110:1 in Matthew 26:64. The following table compares the Greek of that allusion with the Septuagint.

Matthew 26:64c (NET Parallel Greek)	Psalm 110:1b (Septuagint BLB) Table	Psalm 110:1b (Septuagint Elpenor)
καθήμενον ἐκ δεξιῶν	κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου
Matthew 26:64c (NET)	Psalm 110:1b (NETS)	Psalm 110:1b (English Elpenor)
sitting at the right hand	Sit on my right hand	Sit thou on my right hand

According to a note (82) in the NET Jesus alluded to Daniel 7:13 in Matthew 26:64. The following table compares the Greek of that allusion with the Septuagint.

Matthew 26:64d (NET Parallel Greek)	Daniel 7:13b (Septuagint BLB) Table	Daniel 7:13b (Septuagint Elpenor)
τὸν υἱὸν τοῦ ἀνθρώπου…ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος ἦν	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος ἦν
Matthew 26:64d (NET)	Daniel 7:13b (NETS)	Daniel 7:13b (English Elpenor)
the Son of Man…coming on the clouds of heaven.	as it were a son of man coming with the clouds of heaven	coming with the clouds of heaven as the Son of man

Tables comparing Isaiah 9:6; 9:7; 1 Samuel 8:4; 8:5; 8:6; Ezekiel 20:30; 20:31; 20:32; Isaiah 28:11; 28:12 and 28:13 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 9:6; 9:7; 1 Samuel (Reigns, Kings) 8:4; 8:5; 8:6; Ezekiel 20:30; 20:31; 20:32; Isaiah 28:11; 28:12 and 28:13 in the Septuagint (BLB and Elpenor), and comparing Ephesians 2:15; John 16:32; Matthew 26:59-61 and 26:67 in the KJV and NET follow.

Isaiah 9:6 (Tanakh)	Isaiah 9:6 (KJV)	Isaiah 9:6 (NET)
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.	For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.	For a child has been born to us, a son has been given to us. He shoulders responsibility and is called Wonderful Adviser, Mighty God, Everlasting Father, Prince of Peace.

Isaiah 9:6 (Septuagint BLB)	Isaiah 9:6 (Septuagint Elpenor)
ὅτι παιδίον ἐγεννήθη ἡμῖν υἱὸς καὶ ἐδόθη ἡμῖν οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας εἰρήνην καὶ ὑγίειαν αὐτῷ	ὅτι παιδίον ἐγενήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐγεννήθη ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελoς, < θαυμαστὸς σύμβουλος, Θεὸς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος· >: ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας, εἰρήνην καὶ ὑγίειαν αὐτῷ
Isaiah 9:6 (NETS)	Isaiah 9:6 (English Elpenor)
because a child was born for us, a son also given to us, whose sovereignty was upon his shoulder, and he is named Messenger of Great Counsel, for I will bring peace upon the rulers, peace and health to him.	For a child is born to us, and a son is given to us, whose government is upon his shoulder, and his name is called the Messenger of great counsel, < Wonderful Counsellor, Mighty God, Potentate, Prince of Peace, Father of the Age to come >: for I will bring peace upon the princes, and health to him.

Isaiah 9:7 (Tanakh)	Isaiah 9:7 (KJV)	Isaiah 9:7 (NET)
Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.	Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.	His dominion will be vast, and he will bring immeasurable prosperity. He will rule on David’s throne and over David’s kingdom, establishing it and strengthening it by promoting justice and fairness, from this time forward and forevermore. The zeal of the Lord of Heaven’s Armies will accomplish this.

Isaiah 9:7 (Septuagint BLB)	Isaiah 9:7 (Septuagint Elpenor)
μεγάλη ἡ ἀρχὴ αὐτοῦ καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον ἐπὶ τὸν θρόνον Δαυιδ καὶ τὴν βασιλείαν αὐτοῦ κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι αὐτῆς ἐν δικαιοσύνῃ καὶ ἐν κρίματι ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον ὁ ζῆλος κυρίου σαβαωθ ποιήσει ταῦτα	μεγάλη ἡ ἀρχὴ αὐτοῦ, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον ἐπὶ τὸν θρόνον Δαυὶδ καὶ τὴν βασιλείαν αὐτοῦ κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι αὐτῆς ἐν κρίματι καὶ ἐν δικαιοσύνῃ ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα· ὁ ζῆλος Κυρίου σαβαὼθ ποιήσει ταῦτα
Isaiah 9:7 (NETS)	Isaiah 9:7 (English Elpenor)
His sovereignty is great, and his peace has no boundary upon the throne of Dauid and his kingdom, to make it prosper and to uphold it with righteousness and with judgment from this time onward and forevermore. The zeal of the Lord Sabbaoth will do these things.	His government shall be great, and of his peace there is no end: [it shall be] upon the throne of David, and [upon] his kingdom, to establish it, and to support [it] with judgment and with righteousness, from henceforth and forever. The zeal of the Lord of hosts shall perform this.

1 Samuel 8:4 (Tanakh)	1 Samuel 8:4 (KJV)	1 Samuel 8:4 (NET)
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah.	Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,	So all the elders of Israel gathered together and approached Samuel at Ramah.

1 Samuel 8:4 (Septuagint BLB)	1 Kings 8:4 (Septuagint Elpenor)
καὶ συναθροίζονται ἄνδρες Ισραηλ καὶ παραγίνονται εἰς Αρμαθαιμ πρὸς Σαμουηλ	καὶ συναθροίζονται ἄνδρες ᾿Ισραὴλ καὶ παραγίνονται εἰς ᾿Αρμαθαὶμ πρὸς Σαμουὴλ
1 Reigns 8:4 (NETS)	1 Kings 8:4 (English Elpenor)
And the men of Israel gathered together and came to Harmathaim to Samouel	And the men of Israel gather themselves together, and come to Armathaim to Samuel,

1 Samuel 8:5 (Tanakh)	1 Samuel 8:5 (KJV)	1 Samuel 8:5 (NET)
And they said unto him: ‘Behold, thou art old, and thy sons walk not in thy ways; now make us a king to judge us like all the nations.’	And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.	They said to him, “Look, you are old, and your sons don’t follow your ways. So now appoint over us a king to lead us, just like all the other nations have.”

1 Samuel 8:5 (Septuagint BLB)	1 Kings 8:5 (Septuagint Elpenor)
καὶ εἶπαν αὐτῷ ἰδοὺ σὺ γεγήρακας καὶ οἱ υἱοί σου οὐ πορεύονται ἐν τῇ ὁδῷ σου καὶ νῦν κατάστησον ἐφ᾽ ἡμᾶς βασιλέα δικάζειν ἡμᾶς καθὰ καὶ τὰ λοιπὰ ἔθνη	καὶ εἶπαν αὐτῷ· ἰδοὺ σὺ γεγήρακας, καὶ οἱ υἱοί σου οὐ πορεύονται ἐν τῇ ὁδῷ σου· καὶ νῦν κατάστησον ἐφ᾿ ἡμᾶς βασιλέα δικάζειν ἡμᾶς, καθὰ καὶ τὰ λοιπὰ ἔθνη
1 Reigns 8:5 (NETS)	1 Kings 8:5 (English Elpenor)
and said to him, “You are old, and your sons do not go in your way, and now appoint over us a king to judge us just like all the nations.”	and they said to him, Behold, thou art grown old, and thy sons walk not in thy way; and now set over us a king to judge us as also the other nations [have].

1 Samuel 8:6 (Tanakh)	1 Samuel 8:6 (KJV)	1 Samuel 8:6 (NET)
But the thing displeased Samuel, when they said: ‘Give us a king to judge us.’ And Samuel prayed unto HaShem.	But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.	But this request displeased Samuel, for they said, “Give us a king to lead us.” So Samuel prayed to the Lord.

1 Samuel 8:6 (Septuagint BLB)	1 Kings 8:6 (Septuagint Elpenor)
καὶ ἦν πονηρὸν τὸ ῥῆμα ἐν ὀφθαλμοῖς Σαμουηλ ὡς εἶπαν δὸς ἡμῖν βασιλέα δικάζειν ἡμᾶς καὶ προσηύξατο Σαμουηλ πρὸς κύριον	καὶ πονηρὸν τὸ ῥῆμα ἐν ὀφθαλμοῖς Σαμουήλ, ὡς εἶπαν, δὸς ἡμῖν βασιλέα δικάζειν ἡμᾶς· καὶ προσηύξατο Σαμουὴλ πρὸς Κύριον
1 Reigns 8:6 (NETS)	1 Kings 8:6 (English Elpenor)
And the message was evil in the eyes of Samouel when they said, “Give us a king to judge us,” and Samouel prayed to the Lord.	And the thing [was] evil in the eyes of Samuel, when they said, Give us a king to judge us: and Samuel prayed to the Lord.

Ezekiel 20:30 (Tanakh)	Ezekiel 20:30 (KJV)	Ezekiel 20:30 (NET)
Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations?	Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations?	“Therefore say to the house of Israel, ‘This is what the Sovereign Lord says: Will you defile yourselves like your fathers and engage in prostitution with detestable idols?

Ezekiel 20:30 (Septuagint BLB)	Ezekiel 20:30 (Septuagint Elpenor)
διὰ τοῦτο εἰπὸν πρὸς τὸν οἶκον τοῦ Ισραηλ τάδε λέγει κύριος εἰ ἐν ταῖς ἀνομίαις τῶν πατέρων ὑμῶν ὑμεῖς μιαίνεσθε καὶ ὀπίσω τῶν βδελυγμάτων αὐτῶν ὑμεῖς ἐκπορνεύετε	διὰ τοῦτο εἰπὸν πρὸς τὸν οἶκον τοῦ ᾿Ισραήλ· τάδε λέγει Κύριος· εἰ ἐν ταῖς ἀνομίαις τῶν πατέρων ὑμῶν ὑμεῖς μιαίνεσθε καὶ ὀπίσω τῶν βδελυγμάτων αὐτῶν ὑμεῖς ἐκπορνεύετε
Ezekiel 20:30 (NETS)	Ezekiel 20:30 (English Elpenor)
Therefore, speak to the house of Israel: This is what the Lord says: Are you defiling yourselves in the lawless acts of your fathers, and are you playing the whore after their abominations?	Therefore say to the house of Israel, Thus saith the Lord, Do ye pollute yourselves with the iniquities of your fathers, and do ye go a-whoring after their abominations,

Ezekiel 20:31 (Tanakh)	Ezekiel 20:31 (KJV)	Ezekiel 20:31 (NET)
For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be enquired of by you.	For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be enquired of by you.	When you present your sacrifices—when you make your sons pass through the fire—you defile yourselves with all your idols to this very day. Will I allow you to seek me, O house of Israel? As surely as I live, declares the Sovereign Lord, I will not allow you to seek me!

Ezekiel 20:31 (Septuagint BLB)	Ezekiel 20:31 (Septuagint Elpenor)
καὶ ἐν ταῖς ἀπαρχαῖς τῶν δομάτων ὑμῶν ἐν τοῖς ἀφορισμοῖς ὑμεῖς μιαίνεσθε ἐν πᾶσιν τοῖς ἐνθυμήμασιν ὑμῶν ἕως τῆς σήμερον ἡμέρας καὶ ἐγὼ ἀποκριθῶ ὑμῖν οἶκος τοῦ Ισραηλ ζῶ ἐγώ λέγει κύριος εἰ ἀποκριθήσομαι ὑμῖν καὶ εἰ ἀναβήσεται ἐπὶ τὸ πνεῦμα ὑμῶν τοῦτο	καὶ ἐν ταῖς ἀπαρχαῖς τῶν δομάτων ὑμῶν, ἐν τοῖς ἀφορισμοῖς, οἷς ὑμεῖς μιαίνεσθε ἐν πᾶσι τοῖς ἐνθυμήμασιν ὑμῶν ἕως τῆς σήμερον ἡμέρας, καὶ ἐγὼ ἀποκριθῶ ὑμῖν, οἶκος τοῦ ᾿Ισραήλ; ζῶ ἐγώ, λέγει Κύριος, εἰ ἀποκριθήσομαι ὑμῖν, καὶ εἰ ἀναβήσεται ἐπὶ τὸ πνεῦμα ὑμῶν τοῦτο
Ezekiel 20:31 (NETS)	Ezekiel 20:31 (English Elpenor)
And by the first fruits of your gifts, with what has been set apart, you defile yourselves in all your notions to this day. And am I to answer you, O house of Israel? I live, says the Lord, if I will answer you and if it will come upinto this spirit of yours.	and [do ye pollute yourselves] with the first-fruits of your gifts, in the offerings wherewith ye pollute yourselves in all your imaginations, until this day; and shall I answer you, O house of Israel? [As] I live, saith the Lord, I will not answer you, neither shall this thing come upon your spirit.

Ezekiel 20:32 (Tanakh)	Ezekiel 20:32 (KJV)	Ezekiel 20:32 (NET)
And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone.	And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone.	“‘What you plan will never happen. You say, “We will be like the nations, like the clans of the lands, who serve gods of wood and stone.”

Ezekiel 20:32 (Septuagint BLB)	Ezekiel 20:32 (Septuagint Elpenor)
καὶ οὐκ ἔσται ὃν τρόπον ὑμεῖς λέγετε ἐσόμεθα ὡς τὰ ἔθνη καὶ ὡς αἱ φυλαὶ τῆς γῆς τοῦ λατρεύειν ξύλοις καὶ λίθοις	καὶ οὐκ ἔσται ὃν τρόπον ὑμεῖς λέγετε· ἐσόμεθα ὡς τὰ ἔθνη καὶ ὡς αἱ φυλαὶ τῆς γῆς τοῦ λατρεύειν ξύλοις καὶ λίθοις
Ezekiel 20:32 (NETS)	Ezekiel 20:32 (English Elpenor)
And it shall not be as you say: We will be like the nations and like the tribes of the earth by serving wood and stones.	And it shall not be as ye say, We will be as the nations, and as the tribes of the earth, to worship stocks and stones.

Isaiah 28:11 (Tanakh)	Isaiah 28:11 (KJV)	Isaiah 28:11 (NET)
For with stammering lips and another tongue will he speak to this people.	For with stammering lips and another tongue will he speak to this people.	For with mocking lips and a foreign tongue he will speak to these people.

Isaiah 28:11 (Septuagint BLB)	Isaiah 28:11 (Septuagint Elpenor)
διὰ φαυλισμὸν χειλέων διὰ γλώσσης ἑτέρας ὅτι λαλήσουσιν τῷ λαῷ τούτῳ	διὰ φαυλισμὸν χειλέων διὰ γλώσσης ἑτέρας, ὅτι λαλήσουσι τῷ λαῷ τούτῳ
Isaiah 28:11 (NETS)	Isaiah 28:11a (English Elpenor)
because of contempt from lips, through a different tongue, because they will speak to this people,	by reason of the contemptuous [words] of the lips, by means of another language: for they shall speak to this people,

Isaiah 28:12 (Tanakh)	Isaiah 28:12 (KJV)	Isaiah 28:12 (NET)
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.	To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.	In the past he said to them, “This is where security can be found. Provide security for the one who is exhausted. This is where rest can be found.” But they refused to listen.

Isaiah 28:12 (Septuagint BLB)	Isaiah 28:12 (Septuagint Elpenor)
λέγοντες αὐτῷ τοῦτο τὸ ἀνάπαυμα τῷ πεινῶντι καὶ τοῦτο τὸ σύντριμμα καὶ οὐκ ἠθέλησαν ἀκούειν	λέγοντες αὐτῷ· τοῦτο τὸ ἀνάπαυμα τῷ πεινῶντι καὶ τοῦτο τὸ σύντριμμα, καὶ οὐκ ἠθέλησαν ἀκούειν
Isaiah 28:12 (NETS)	Isaiah 28:11b, 12 (English Elpenor)
saying to them, “This is the rest for the hungry, and this is the destruction”; yet they would not hear.	saying to them, (12) This is the rest to him that is hungry, and this is the calamity: but they would not hear.

Isaiah 28:13 (Tanakh)	Isaiah 28:13 (KJV)	Isaiah 28:13 (NET)
But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.	But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.	So the Lord’s message to them will sound like meaningless gibberish, senseless babbling, a syllable here, a syllable there. As a result, they will fall on their backsides when they try to walk, and be injured, ensnared, and captured.

Isaiah 28:13 (Septuagint BLB)	Isaiah 28:13 (Septuagint Elpenor)
καὶ ἔσται αὐτοῖς τὸ λόγιον κυρίου τοῦ θεοῦ θλῖψις ἐπὶ θλῖψιν ἐλπὶς ἐπ᾽ ἐλπίδι ἔτι μικρὸν ἔτι μικρόν ἵνα πορευθῶσιν καὶ πέσωσιν εἰς τὰ ὀπίσω καὶ κινδυνεύσουσιν καὶ συντριβήσονται καὶ ἁλώσονται	καὶ ἔσται αὐτοῖς τὸ λόγιον Κυρίου τοῦ Θεοῦ θλῖψις ἐπὶ θλῖψιν, ἐλπὶς ἐπ᾿ ἐλπίδι, ἔτι μικρὸν ἔτι μικρόν, ἵνα πορευθῶσι καὶ πέσωσιν εἰς τὰ ὀπίσω καὶ κινδυνεύσουσι καὶ συντριβήσονται καὶ ἁλώσονται
Isaiah 28:13 (NETS)	Isaiah 28:13 (English Elpenor)
And the oracle of the Lord God will be to them affliction upon affliction, hope upon hope, yet a little, yet a little, in order that they may go and fall backward, and they will be in danger and crushed and taken.	Therefore the oracle of God shall be to them affliction on affliction, hope on hope, yet a little, [and] yet a little, that they may go and fall backward; and they shall be crushed and shall be in danger, and shall be taken.

Ephesians 2:15 (NET)	Ephesians 2:15 (KJV)
when he nullified in his flesh the law of commandments in decrees. He did this to create in himself one new man out of two, thus making peace,	Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

Ephesians 2:15 (NET Parallel Greek)	Ephesians 2:15b (Stephanus Textus Receptus)	Ephesians 2:15b (Byzantine Majority Text)
τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὐτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην	τον νομον των εντολων εν δογμασιν καταργησας ινα τους δυο κτιση εν εαυτω εις ενα καινον ανθρωπον ποιων ειρηνην	τον νομον των εντολων εν δογμασιν καταργησας ινα τους δυο κτιση εν εαυτω εις ενα καινον ανθρωπον ποιων ειρηνην

John 16:32 (NET)	John 16:32 (KJV)
Look, a time is coming—and has come—when you will be scattered, each one to his own home, and I will be left alone. Yet I am not alone because my Father is with me.	Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

John 16:32 (NET Parallel Greek)	John 16:32 (Stephanus Textus Receptus)	John 16:32 (Byzantine Majority Text)
ἰδοὺ ἔρχεται ὥρα καὶ ἐλήλυθεν ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια καμὲ μόνον ἀφῆτε· καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ πατὴρ μετ᾿ ἐμοῦ ἐστιν	ιδου ερχεται ωρα και νυν εληλυθεν ινα σκορπισθητε εκαστος εις τα ιδια και εμε μονον αφητε και ουκ ειμι μονος οτι ο πατηρ μετ εμου εστιν	ιδου ερχεται ωρα και νυν εληλυθεν ινα σκορπισθητε εκαστος εις τα ιδια και εμε μονον αφητε και ουκ ειμι μονος οτι ο πατηρ μετ εμου εστιν

Matthew 26:59-61 (NET)	Matthew 26:59-61 (KJV)
The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.	Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;

Matthew 26:59 (NET Parallel Greek)	Matthew 26:59 (Stephanus Textus Receptus)	Matthew 26:59 (Byzantine Majority Text)
Οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ ὅπως αὐτὸν θανατώσωσιν	οι δε αρχιερεις και οι πρεσβυτεροι και το συνεδριον ολον εζητουν ψευδομαρτυριαν κατα του ιησου οπως αυτον θανατωσωσιν	οι δε αρχιερεις και οι πρεσβυτεροι και το συνεδριον ολον εζητουν ψευδομαρτυριαν κατα του ιησου οπως θανατωσωσιν αυτον

But they did not find anything, though many false witnesses came forward. Finally two came forward

But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,

Matthew 26:60 (NET Parallel Greek)	Matthew 26:60, 61a (Stephanus Textus Receptus)	Matthew 26:60, 61a (Byzantine Majority Text)
καὶ οὐχ εὗρον πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο	και ουχ ευρον και πολλων ψευδομαρτυρων προσελθοντων ουχ ευρον (61) υστερον δε προσελθοντες δυο ψευδομαρτυρες	και ουχ ευρον και πολλων ψευδομαρτυρων προσελθοντων ουχ ευρον (61) υστερον δε προσελθοντες δυο ψευδομαρτυρες

and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

Matthew 26:61 (NET Parallel Greek)	Matthew 26:61b (Stephanus Textus Receptus)	Matthew 26:61b (Byzantine Majority Text)
εἶπαν· οὗτος ἔφη· δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι	ειπον ουτος εφη δυναμαι καταλυσαι τον ναον του θεου και δια τριων ημερων οικοδομησαι αυτον	ειπον ουτος εφη δυναμαι καταλυσαι τον ναον του θεου και δια τριων ημερων οικοδομησαι αυτον

Matthew 26:67 (NET)	Matthew 26:67 (KJV)
Then they spat in his face and struck him with their fists. And some slapped him,	Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,

Matthew 26:67 (NET Parallel Greek)	Matthew 26:67 (Stephanus Textus Receptus)	Matthew 26:67 (Byzantine Majority Text)
Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν	τοτε ενεπτυσαν εις το προσωπον αυτου και εκολαφισαν αυτον οι δε ερραπισαν	τοτε ενεπτυσαν εις το προσωπον αυτου και εκολαφισαν αυτον οι δε ερραπισαν

Exploration, Part 17

Back to Balaam, Balak and the 24,000, Part 1

Back to Justice and Mercy Revisited, Part 3

Back to Balaam, Balak and the 24,000, Part 3

Back to Exploration, Part 18

Back to Exploration, Part 20

¹ Galatians 3:2b (ESV)

² The NET parallel Greek text and NA²⁸ had αὐτῷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτω (KJV: himself).

³ Romans, Part 22 for a table comparing the Greek of Jesus’ allusion to Micah 7:6 to that of the Septuagint.

⁴ NET note 36 reads:

sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had νυν (KJV: is now come) preceding has come. The NET parallel Greek text and NA²⁸ did not.

⁶ The NET parallel Greek text and NA²⁸ had καμὲ (NET: and I) here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εμε (KJV: and…me).

⁷ The verb ἔχητε, you may have, is a form of ἔχω in the present tense and subjunctive mood. The clause begins with ἵνα, that, and is a result clause: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances…However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.” From Verbal Moods: Subjunctive Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁸ The words ἐμοὶ and τῷ κόσμῳ are in the dative case: “The dative is the case of the indirect object, or may also indicate the means by which something is done.” From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁹ John 16:32, 33 (ESV)

¹⁰ Luke 22:42b (ESV) Table

¹¹ Matthew 26:56b (ESV)

¹² Matthew 10:28 (ESV) Table

¹³ Ezekiel 20:30-32 (ESV)

¹⁴ …a partial hardening has come upon Israel, until the fullness of the Gentiles has come in (Romans 11:25b ESV [Table]).

¹⁵ Isaiah 9:5b (The Complete Jewish Bible)

¹⁶ Isaiah 9:6b (ESV)

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had και οι πρεσβυτεροι (KJV: and elders) following the chief priests. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had ουχ ευρον (KJV: yet found they none) repeated here. The NET parallel Greek text and NA²⁸ did not.

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had ψευδομαρτυρες (KJV: false witnesses) following two. The NET parallel Greek text and NA²⁸ did not.

²⁰ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

²¹ The Stephanus Textus Receptus and Byzantine Majority Text had αυτον here. The NET parallel Greek text and NA²⁸ did not.

²² The NET parallel Greek text and NA²⁸ had ἐράπισαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερραπισαν. These appear to be alternate spellings of the same part of speech.

²³ From definition 2 of dogma on Merriam-Webster Dictionary online.

²⁴ Romans 11:25b (ESV) Table

²⁵ Isaiah 28:11-13 (ESV)

²⁷ Romans 3:9b (ESV)

²⁸ John 1:9a (ESV)

²⁹ John 1:12, 13 (ESV)

³⁰ Ephesians 4:24b (ESV)

³¹ From Verbal Moods: Subjunctive Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

³² Romans 11:32 (ESV)

³³ Ephesians 2:14-16 (EXP16)

³⁴ Ephesians 2:8-10 (EXP14)

Exploration, Part 9

Posted on March 11, 2025 by admin

For our freedom Christ has us set free.¹ Jesus promised this freedom from slavery to sin: I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth²…the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.³ I will not leave you as orphans; I will come to you.⁴ If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.⁵ [T]herefore you stand firm and cannot entangle yourselves in a yoke of slavery again.⁶

Why? The fruit (ὁ καρπὸς) or “result” of this freedom—which is God the Father, God the Son, God the Holy Spirit taking up residence within us—is (Galatians 5:22b, 23 ESV):

…love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].

One who experiences his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control like a spring of water welling up to eternal life,⁷ recognizes the source of this fruit (result). The Spirit’s result is mine only in that sense that he who is joined to the Lord becomes one spirit with him.⁸ This is why Jesus could promise (Matthew 5:48 EXP8):

You will be perfect, therefore, as your heavenly Father is perfect [Table].

I quoted the EXP1 translation of Galatians 5:1 above because I choose to understand the verb στήκετε, a form of στήκω, in the indicative mood (EXP1: you stand firm) rather than as an imperative (ESV: stand firm).⁹ Either is permissible according to the Koine Greek Lexicon online, but the indicative mood jibes better with the freedom for which Christ has us set free. And I am working out [my] own salvation with fear and trembling, for it is God who works in [me], both to will and to work for his good pleasure [Table].¹⁰ But why was it even necessary to quote the EXP8 translation of Matthew 5:48?

According to the Koine Greek Lexicon online the verb ἔσεσθε, a form of εἰμί, is in the future tense and indicative mood (EXP8: will be) rather than the imperative mood (ESV: must be). But the ESV translation is (Matthew 5:48 ESV):

You therefore must be perfect, as your heavenly Father is perfect [Table].

According to Arthur Carr in Volume 1 of the Cambridge Greek Testament for Schools and Colleges Commentary online, there is still a choice to make here:

ἔσεσθε τέλειοι. Lit. ‘ye shall be perfect.’ Either (1) in reference to a future state, ‘if ye have this true love or charity ye shall be perfect hereafter’; or (2) the future has an imperative force, and τέλειοι is limited by the preceding words = perfect in respect of love, i.e. ‘love your enemies as well as your neighbours,’ because your Father being perfect in respect of love does this. This use of the future is in accordance with the Hebrew idiom.¹¹

With a bit of decoding I favor option (1): “if ye have this true love or charity ye shall be perfect hereafter.” You have this love or charity—But the fruit of the Spirit is love¹²—supplied by God through his indwelling Holy Spirit to all who believe Jesus. This love—his own love (as opposed to some emotion I try to conjure out of gratitude)—is the fulfilling of the law.¹³ You (ὑμεῖς) will be (ἔσεσθε) perfect (τέλειοι, a form of the adjective τέλειος): “mature, complete, perfect, full-grown; morally perfect; impeccable, faultless in beliefs and practice; maximum, utter” (Ephesians 1-3; cf. 3:19).

When? when the Lord brings you to the place of recognizing who you are in Christ: the new self, created after the likeness of God in true righteousness and holiness.¹⁴ I have been crucified with Christ, Paul described God’s salvation, and it is no longer I who live, but Christ lives in me. (But he who is joined to the Lord becomes one spirit with him.¹⁵) So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me,¹⁶ on the cross, yes, but beyond the cross and forever (εἰς τὸν αἰῶνα).

As Jesus prayed to his Father (John 17:20-23 ESV):

I do not ask for these only, but also for those who will believe¹⁷ in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me [Table]. The glory that you have given me I¹⁸ have given to them, that they may be one even as we are¹⁹ one, I in them and you in me, that they may become perfectly one, so²⁰ that the world may know that you sent me and loved them even as you loved me.

The Greek word translated perfectly above was τετελειωμένοι, a middle/passive participle of the verb τελειόω: “to die; to be perfect; to be consecrated to; to be initiated into.”

In the past a statement like—“This use of the future is in accordance with the Hebrew idiom”²¹—might have hypnotized me into compliance with option (2).

[T]he future has an imperative force, and τέλειοι is limited by the preceding words = perfect in respect of love, i.e. ‘love your enemies as well as your neighbours,’ because your Father being perfect in respect of love does this.²²

But Jesus continues to draw me to Himself. Since I began to understand that He (as a human child) learned what He taught (as an adult) from the Holy Spirit’s instruction in the Old Testament Scriptures, and that He expected the teacher of Israel to understand the Scriptures as He did, I’ve become much more critical of this kind of nonspecific assertion. And so I ask: Is the “Hebrew idiom” that seeks to transform a Greek verb in the indicative mood (e.g., a statement of fact) into an imperative (e.g., “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action”²³) simply because it is in the future tense, a “Hebrew idiom” as God the Father and Holy Spirit intended and as Jesus understood it? Or is that “Hebrew idiom” the understanding of those in Israel who pursued a law that would lead to righteousness [but] did not succeed in reaching that law? [Table]. Why? [Why did they not succeed in reaching that law?] Paul asked rhetorically, and then answered: Because they did not pursue it by faith, but as if it were based on works [Table].²⁴

A few words about the Cambridge Greek Testament for Schools and Colleges Commentary seem to be in order. In the introduction to Matthew’s Gospel the Preface by the General Editor states: “THE General Editor of The Cambridge Bible for Schools thinks it right to say that he does not hold himself responsible either for the interpretation of particular passages which the Editors of the several Books have adopted, or for any opinion on points of doctrine that they may have expressed.” In the Editor’s Preface which follows that of the General Editor—dated December 21, 1880—Arthur Carr listed the lexicons, grammars and various “works principally consulted,” and he acknowledged “several friends who have helped me with suggestions.” The Cambridge Greek Testament for Schools and Colleges Commentary appears to be a collection of the works of individual authors who were described, and described themselves, as editors.

Since the translators of the ESV seem to have gone with option (2), and in lieu of an answer to my question about that “Hebrew idiom” from the late Mr. Carr, I’ll consider the ESV translations of the other occurrences of ἔσεσθε in the New Testament.

And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward.²⁵

The phrase you must not be was οὐκ ἔσεσθε in the critical text (NET parallel Greek and NA²⁸) or ουκ εση in the received text (Stephanus Textus Receptus and Byzantine Majority Text). Both ἔσεσθε and εση are forms of the verb εἰμί in the future tense and indicative mood: “you will not be.” The former is a 2^nd person plural verb; the latter is a 2^nd person singular verb. Mr. Carr explained:

προσεύχησθε οὐκ ἔσεσθε, instead of the singular προσεύχῃ οὐκ ἔσῃ, the singular introduced to harmonise with context ὅταν ποίῃς Matthew 6:2, ὅταν προσεύχῃ Matthew 6:6.

Mr. Carr revealed his preference²⁶ for the originality of the critical text by stating that “the singular [was] introduced [later] to harmonise with context.” (The factual content of this assertion is based presumably on the dating of extant manuscripts.) Likewise, the translators of the ESV reveal at least an affinity for the idea that “the future [tense] has an imperative force”²⁷ by rendering “you will not be” (οὐκ ἔσεσθε or οὐκ ἔσῃ) you must not be.

Mr. Carr did not reiterate the two options he presented for understanding ἔσεσθε in Matthew 5:48. He did, however, present further evidence of his preference for the critical text as he hinted that ἔσεσθε created a rule:

5. προσεύχησθε [e.g., προσεύχησθε in Matthew 6:5 rather than the singular προσευχή]. Plural, because here the reference is to public worship. It is a rule for the Church.

So Mr. Carr’s claim, that Καὶ ὅταν προσεύχησθε οὐκ ἔσεσθε ὡς οἱ ὑποκριταί “is a rule for the Church,” seems supported by the ESV translators: And when you pray, you must not be like the hypocrites.²⁸ The Greek words translated the hypocrites were οἱ ὑποκριταί, a form of ὑποκριτής: “hypocrite, pretender, impious person.” According to the Merriam-Webster Dictionary online, however, these are all relatively late meanings of the Greek word:

A number of different things might pop to mind when we hear the word hypocrite. Maybe it’s a politician caught in a scandal; maybe it’s a religious leader doing something counter to their creed; maybe it’s a scheming and conniving character featured in soap operas. But it’s likely that the one thing that doesn’t come to mind is the theater.

The word hypocrite ultimately came into English from the Greek word hypokrites, which means “an actor” or “a stage player.” The Greek word itself is a compound noun: it’s made up of two Greek words that literally translate as “an interpreter from underneath.” That bizarre compound makes more sense when you know that the actors in ancient Greek theater wore large masks to mark which character they were playing, and so they interpreted the story from underneath their masks.

The Greek word took on an extended meaning to refer to any person who was wearing a figurative mask and pretending to be someone or something they were not. This sense was taken into medieval French and then into English, where it showed up with its earlier spelling, ypocrite, in 13th-century religious texts to refer to someone who pretends to be morally good or pious in order to deceive others. (Hypocrite gained its initial h- by the 16th century.)

It took a surprisingly long time for hypocrite to gain its more general meaning that we use today: “a person who acts in contradiction to his or her stated beliefs or feelings.” Our first citations for this use are from the early 1700s, nearly 500 years after hypocrite first stepped onto English’s stage.

Strong’s Concordance still referenced the original meaning: “lit: a stage-player.” But even Strong’s offered meanings for this word that probably didn’t exist for a thousand or more years from the time Jesus spoke, or Matthew recorded, it. Be that as it may, translating an indicative verb ἔσεσθε as if it were an imperative has a dulling effect on Jesus’ commands (Matthew 6:6 ESV):

But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you [Table].

Here, the Greek word translated go into actually is a verb in the imperative mood: εἴσελθε, a form of εἰσέρχομαι. It is completely acceptable to translate εἴσελθε go into; it still means you must go into: “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action”²⁹ Contrasted to you must not be like the hypocrites, however, go into may not quite convey how dramatic a gesture Jesus commanded. “When you pray, you must go into” (not the synagogue of actors nor street corners where actors pray, but into) your room and shut the door and pray to your Father who is in secret.

The Greek word translated will reward in the next clause was ἀποδώσει, a form of ἀποδίδωμι in the future tense and indicative mood, another word like ἔσεσθε, though not translated, “And your Father who sees in secret must reward you.” Neither did Mr. Carr offer “must reward” as another option to will reward. He was more preoccupied with other matters:

ταμεῖον has high authority (אBDE) for ταμιεῖον; cp. the late form ὑγεία for ὑγίεια.

6. ταμιεῖον. A private oratory or place of prayer. These were usually in the upper part of the house; in classical Greek ‘storehouse’ or ‘treasury’, the meaning of the word Luke 12:24. See Matthew 24:26.

Πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ. Christ was the first to enjoin clearly secret and silent prayer. Certainly to pray aloud and in public appears to have been the Jewish practice (see however 1 Samuel 1:13); it is still the practice with the heathen and Mahommedans. The Roman looked with suspicion on private prayer: ‘quod scire hominem nolunt deo narrant’³⁰ (Seneca). Cp. Hor. Ep. I. 16. 59–62, where see Macleane’s note. Cp. also Soph. Electra 638, where Clytemnestra apologises for offering up a secret prayer.³¹

Here, again, I favor option (1), to treat the indicative mood like the indicative mood, a statement of fact, a promise to Jesus’ hearers/followers. It is true in their near future that Jesus’ hearers/followers will not be like the actors who love to stand and pray in the synagogues and at the street corners, that they may be seen by others,³² because Jesus’ hearers/followers will be actors who obey his commands instead: [you must] go into your room and shut the door and [you must] pray to your Father who is in secret.³³ And Jesus’ promise will be true in their not too distant future because his hearers/followers will cease to be actors, portraying a certain character by obeying rules, to actually be those who are joined to the Lord [and become] one spirit with him.³⁴

They will be crucified with Christ. It [will] no longer [be they] who live, but Christ who lives in [them]. And the life [they will then] live in the flesh [they will] live by faith in the Son of God, who loved [them] and gave himself for [them]. [They will] not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.³⁵ They will be those who do what is true [who come] to the light, so that it may be clearly seen that [their] works have been carried out in God.³⁶ They will be those who are released from the law, having died to that which held [them] captive, so that [they] serve in the new way of the Spirit and not in the old way of the written code.³⁷

(This prompts me to wonder how a “Church” governed by “a rule”—you must not be like the hypocrites—relates to the ἐκκλησία of God in Jesus Christ. It sounds as if this “Church,” rather than being free to serve in the new way of the Spirit, is consigned instead to serve in the old way of [a new] written code.)

I’ve lumped the next four occurrences of ἔσεσθε together because of their similarities, but none was translated as an imperative in the ESV (Matthew 10:21, 22; 24:9; Mark 13:13; Luke 21:17).

Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.

Then they will deliver you up to tribulation and put you to death, and you will be (ἔσεσθε) hated by all nations for my name’s sake.

And you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.

You will be (ἔσεσθε) hated by all for my name’s sake.

The only author of the Cambridge Commentary to mention ἔσεσθε specifically in his notes on these verses was Alfred Plummer, Volume 3, in his comments to Mark 13:13.

καὶ ἔσεσθε μισούμενοι. Verbatim the same in all three. The analytical fut. marks the hatred as a process continually going on…

I might ask whether the continuity of this hatred owes more to the present participle μισούμενοι, a form of μισέω in the middle/passive voice: “to hate, despise, detest (esp. to persecute); to strongly dislike; to refuse to have any further interest in.” Surely, the breadth of meaning of μισούμενοι lends credence to the factual content of Jesus’ statement (ἔσεσθε) in the indicative mood well into any humanly foreseeable future. At any rate, Mr. Plummer asserted no “imperative force” for the future tense here: “you must be hated.”

Jesus’ promise that his hearers/followers will be sons of God follows (Luke 6:35 ESV):

But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be (ἔσεσθε) sons of the Most High, for he is kind to the ungrateful and the evil [Table].

Though I may be tempted in isolation like this to think that Jesus held up my works—loving my enemies, doing good, lending, expecting nothing in return—as the cause which effected my becoming a son of the Most High, the rest of Scripture and my own life assure me that I am one of the ungrateful and evil people who has benefited from his kindness.

Here, again, I understand the truth of ἔσεσθε in Jesus’ hearers’/followers’ near future as a demonstration of faith. As they put on the character of God like actors obeying Jesus’ commands, He receives their act as faith in his word. And in their not too distant future—after Jesus’ death, resurrection, ascension and the giving of his Holy Spirit—their reward will be (ἔσται, a singular form of εἰμί in the future tense and indicative mood) great: They will be born from above, not of blood nor of the will of the flesh nor of the will of man, but of God.³⁸ And they will love with his love, do good by his goodness, be kind through his kindness, for the fruit [result] of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].³⁹

F. W. Farrar, the author of Volume 4 of the Cambridge Commentary didn’t mention an imperative option for ἔσεσθε (or any other verb in the future tense and indicative mood) here (e.g., “you must be sons of the most high,” or “your reward must be great”). He simply reiterated the phrase in Greek with an instruction to compare it to Sirach.

Cambridge Greek Testament Commentary	Sirach 4:10 (Elpenor Septuagint)
ἔσεσθε υἱοὶ ὑψίστου. Comp. Sir 4:10.	ἔσῃ ὡς υἱὸς ῾Υψίστου
Luke 6:35 (ESV)	Sirach 4:10 (English Elpenor)
you will be sons of the Most High	shalt thou be as the son of the most High

Aside from the differences of number, the most notable difference is the word ὡς in Sirach: “Deliver him that suffereth wrong from the hand of the oppressor; and be not fainthearted when thou sittest in judgment. Be as a father unto the fatherless, and instead of an husband unto their mother: so shalt thou be as [ὡς] the son of the most High, and he shall love thee more than thy mother doth.”⁴⁰ This is the work of an actor. By doing xyz the actor becomes as or like the character he or she portrays.

But the Son of the Most High said: love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil.⁴¹ Here, again, the works are those of an actor until the promise is fulfilled, but the promise—you will be (ἔσεσθε) sons of the Most High—is not something an actor’s works can achieve. The actor’s works are received by the Most High as a demonstration of the actor’s faith in the Son of the Most High. The fulfillment of the promise—you will be (ἔσεσθε) sons of the Most High—is the work of God. As Jesus prayed: that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.⁴²

The next occurrence is a direct reference to the freedom in Christ which is the overarching theme of these essays (John 8:36 ESV):

So if the Son sets you free, you will be (ἔσεσθε) free indeed.

Alfred Plummer, the author of Volume 5 of the Cambridge Commentary asserted no “imperative force” to the future tense in John 8:36: “you must be free indeed.” He made no direct reference to ἔσεσθε at all here:

ἐὰν οὖν ὁ υἱός. As before, any son is meant. ‘If the son emancipates you, your freedom is secured; for he is always on the spot to see that the emancipation is carried out.’ The statement is general, but with special reference to the Son of God, who frees men by granting them a share in His Sonship. If they will abide in His word (John 8:31), He will abide in them (John 6:56), and will take care that the bondage from which He has freed them is not thrust upon them again.

This insight seems particularly interesting in the light of For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.⁴³ Mr. Plummer continued by highlighting the adverb ὄντως (ESV: indeed):

ὄντως. Here only in S. John: comp. Luke 23:47; Luke 24:34; 1 Timothy 5:3; 1 Timothy 5:5; 1 Timothy 5:16. It expresses reality as opposed to appearance; ἀληθῶς (John 8:31; John 4:42; John 6:14; John 7:40) implies that this reality is known.⁴⁴

The next occurrence of ἔσεσθε is found in Jesus’ promise of the Holy Spirit’s power to perform the works of God through those who are one spirit with Him (Acts 1:8 ESV).

But you will receive⁴⁵ power when the Holy Spirit has come upon you, and you will be (ἔσεσθε) my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth [Table].

The Greek word translated you will receive was λήμψεσθε, a form of the verb λαμβάνω in the future tense and indicative mood, but J. R. Lumby, the author of Volume 6 of the Cambridge Commentary, didn’t offer an option (2) for interpreting either λήμψεσθε or ἔσεσθε in the imperative mood (e.g., “you must receive,” or “you must be”) because “the future has an imperative force.”⁴⁶

The next occurrence of ἔσεσθε is found in Paul’s instruction about speech (1 Corinthians 14:9 ESV):

So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be (ἔσεσθε) speaking into the air.

The note addressing ἔσεσθε by J. J. Lias in Volume 8 of the Cambridge Commentary reads:

ἔσεσθε … λαλοῦντες. Not precisely equivalent to λαλήσετε. The condition of the persons rather than the nature of the action is indicated, ‘Ye shall be as men who are speaking into (or unto) the air.’

Frankly, the “condition of the persons” is a more interesting insight to consider in Matthew 5:48 and 6:5 than transforming “a statement of fact” into “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action”⁴⁷ For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.⁴⁸

The next occurrence of ἔσεσθε is in Paul’s paraphrase of some Old Testament promises (2 Corinthians 6:18 ESV).

and I will be a father to you, and you shall be (ἔσεσθε) sons and daughters to me, says the Lord Almighty.

Some tables comparing the Greek of Paul’s paraphrase to that of the Septuagint can be found in Christianity, Part 2. The Greek word translated I will be was ἔσομαι, a 1^st person singular form of the verb εἰμί. Like ἔσεσθε, ἔσομαι is in the future tense and indicative mood. Here again, Alfred Plummer, the author of Volume 9 of the Cambridge Commentary, didn’t offer an option (2) for interpreting either ἔσομαι or ἔσεσθε in the imperative mood (e.g., “I must be,” or “you must be”). Mr. Plummer did offer a plausible explanation for Paul’s addition to the Old Testament text: καὶ θυγατέρας, and daughters (ESV).

The recognition of daughters of God as well as sons of God is found in Isaiah 43:6 : but it was the Gospel which first raised woman to her true position in God’s family. At Corinth, where the degradation of women in the name of religion was so conspicuous, it might be specially necessary to point out that women are God’s daughters. Comp. Acts 2:17-18 from Joel 2:28.

The final occurrence of ἔσεσθε is found in Peter’s quotation from Leviticus (1 Peter 1:16 ESV):

since it is written, “You shall be⁴⁹ (ἔσεσθε) holy, for I am holy.”

The received text (Stephanus Textus Receptus and Byzantine Majority Text) had γενεσθε (KJV: Be ye) here (rather than ἔσεσθε), a form of the verb γίνομαι in the 2nd aorist tense and imperative mood: “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.” G. W. Blenkin, the author of Volume 18 of the Cambridge Commentary, favoring apparently the critical text even as he retained the flavor of the received text, wrote:

Generally in the N.T. the title ἅγιος describes the Christian’s privilege, as one whom God has “set apart” for Himself, rather than the Christian’s character. But such consecration to God demands a corresponding character, and here St Peter emphasizes that demand by quoting the standard laid down in the “Law of Holiness,” “Ye shall be holy, for I am holy,” Leviticus 11:44-45; Leviticus 19:2. In the former passage the words are connected with things which were to be regarded as clean or unclean, but in the latter they are connected with various moral laws.

I’ve quoted some English translations of these verses from Leviticus from both the Hebrew of the Masoretic text and the Greek of the Septuagint in three tables below.

Masoretic Text		Septuagint
Leviticus 11:44 (Tanakh)	Leviticus 11:44 (NET)	Leviticus 11:44 (NETS)	Leviticus 11:44 (English Elpenor)
For I am HaShem your G-d; sanctify yourselves therefore (וְהִתְקַדִּשְׁתֶּם֙), and be ye (וִֽהְיִיתֶ֣ם) holy (קְדשִׁ֔ים); for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.	for I am the Lord your God, and you are to sanctify yourselves (qāḏaš, והתקדשתם) and be (hāyâ, והייתם) holy (qāḏôš, קדשים) because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,	For it is I who am the Lord your God, and you shall be sanctified (καὶ ἁγιασθήσεσθε), and you shall be holy (καὶ ἅγιοι ἔσεσθε), for I am holy, I the Lord your God. And you shall not defile your souls with any of the creeping things that stir on the earth.	For I am the Lord your God; and ye shall be sanctified (καὶ ἁγιασθήσεσθε), and ye shall be holy (καὶ ἅγιοι ἔσεσθε), because I the Lord your God am holy; and ye shall not defile your souls with any of the reptiles creeping upon the earth.

The Hebrew word וְהִתְקַדִּשְׁתֶּם֙ (qāḏaš) was translated sanctify yourselves therefore (Tanakh), and you are to sanctify yourselves (NET) and, Consecrate yourselves therefore (ESV) from the Masoretic text. The Tanakh on chabad.org rendered it and you shall sanctify yourselves, which is interesting since it captures some sense of promise. The rabbis who translated the Septuagint chose καὶ ἁγιασθήσεσθε, a passive form of ἁγιάζω in the future tense and indicative mood, a promise to you from the Lord your God: and you shall be sanctified (NETS), and ye shall be sanctified (English Elpenor).

The Hebrew וִֽהְיִיתֶ֣ם (hāyâ) followed by קְדשִׁ֔ים (qāḏôš) was translated and be ye holy (Tanakh), and be holy (NET, ESV) from the Masoretic text, the result apparently of sanctifying oneself. In the Septuagint, however, this was clearly another promise to you from the Lord your God: καὶ ἅγιοι ἔσεσθε, and you shall be holy (NETS), and ye shall be holy (English Elpenor).

Masoretic Text		Septuagint
Leviticus 11:45 (Tanakh)	Leviticus 11:45 (NET)	Leviticus 11:45 (NETS)	Leviticus 11:45 (English Elpenor)
For I am HaShem that brought you up out of the land of Egypt, to be your G-d; ye shall therefore be (וִֽהְיִיתֶ֣ם) holy (קְדשִׁ֔ים), for I am holy.	for I am the Lord who brought you up from the land of Egypt to be your God, and you are to be (hāyâ, והייתם) holy (qāḏôš, קדשים) because I am holy.	For it is I who am the Lord who brought you up from the land of Egypt to be your God; you shall be holy (καὶ ἔσεσθε ἅγιοι), for I am holy, I, the Lord.	For I am the Lord who brought you up out of the land of Egypt to be your God; and ye shall be holy (καὶ ἔσεσθε ἅγιοι), for I the Lord am holy.

This time, the Hebrew, וִֽהְיִיתֶ֣ם (hāyâ) followed by קְדשִׁ֔ים (qāḏôš), was translated ye shall therefore be holy (Tanakh), You shall therefore be holy (ESV) from the Masoretic text, wafting a scent of promise, rather than the more consistently imperative and you are to be holy (NET). But again, in the Septuagint καὶ ἔσεσθε ἅγιοι, you shall be holy (NETS) and ye shall be holy (English Elpenor), is unequivocally a promise to you from the Lord your God, the result of his own holiness.

Masoretic Text		Septuagint
Leviticus 19:2 (Tanakh)	Leviticus 19:2 (NET)	Leviticus 19:2 (NETS)	Leviticus 19:2 (English Elpenor)
Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be (תִּֽהְי֑וּ) holy (קְדשִׁ֣ים); for I HaShem your G-d am holy.	“Speak to the whole congregation of the Israelites and tell them, ‘You must be (hāyâ, תהיו) holy (qāḏôš, קדשים) because I, the Lord your God, am holy.	Speak to the congregation of the sons of Israel, and you shall say to them; You shall be holy (ἅγιοι ἔσεσθε), for I am holy, the Lord your God.	Speak to the congregation of the children of Israel, and thou shalt say to them, Ye shall be holy (ἅγιοι ἔσεσθε); for I the Lord your God [am] holy.

Here the Hebrew of the Masoretic text, קְדשִׁ֣ים (qāḏôš) followed by תִּֽהְי֑וּ (hāyâ), was translated as a promise, Ye shall be holy (Tanakh), You shall be holy (ESV), except for You must be holy (NET). And again, the Greek translation of the Septuagint was ἅγιοι ἔσεσθε, You shall be holy (NETS), Ye shall be holy (English Elpenor), a promise to you from the Lord your God.

A note (60) in the NET on Matthew 5:48—So then, be perfect, as your heavenly Father is perfect—reads:

This remark echoes OT statements in Lev 11:44-45 and Lev 19:2: “you must be holy as I am holy.”

I’ll continue to quote the EXP8 translation of Matthew 5:48—You will be perfect, therefore, as your heavenly Father is perfect [Table]—Arthur Carr’s contention that “the future has an imperative force”⁵⁰ notwithstanding. The mere possibility that περιπατεῖτε in the phrase πνεύματι περιπατεῖτε was intended to be understood as a statement of fact (“by the spirit you walk”) rather than as “a command or instruction…charging the hearer to carry out or perform a certain action”⁵¹ (“by the spirit you must walk”) has revolutionized my walk these past two months. Everyday since, that little faith has made it so much easier to put on the new self, created after the likeness of God in true righteousness and holiness.⁵²

What marvelous wonders will faith in Jesus’ promise of perfection bring?

A table of the occurrences of ἔσεσθε in the ESV and the corresponding entries from the Cambridge Greek Testament for Schools and Colleges Commentary follows.

Examples of ἔσεσθε in the New Testament
Reference	ESV	Cambridge Greek Testament Commentary
Matthew 5:48, Arthur Carr	You therefore must be (ἔσεσθε) perfect, as your heavenly Father is perfect [Table].	ἔσεσθε τέλειοι. Lit. ‘ye shall be perfect.’ Either (1) in reference to a future state, ‘if ye have this true love or charity ye shall be perfect hereafter’; or (2) the future has an imperative force, and τέλειοι is limited by the preceding words = perfect in respect of love, i.e. ‘love your enemies as well as your neighbours,’ because your Father being perfect in respect of love does this. This use of the future is in accordance with the Hebrew idiom.
Matthew 6:5, Arthur Carr	And when you pray, you must not be (οὐκ ἔσεσθε or ουκ εση) like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward [Table].	προσεύχησθε οὐκ ἔσεσθε, instead of the singular προσεύχῃ οὐκ ἔσῃ, the singular introduced to harmonise with context ὅταν ποίῃς Matthew 6:2, ὅταν προσεύχῃ Matthew 6:6. 5. προσεύχησθε. Plural, because here the reference is to public worship. It is a rule for the Church.
Matthew 10:21, 22, Arthur Carr	Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.	ὁ δὲ ὑπομείνας εἰς τέλος κ.τ.λ. The parallel expression Luke 21:19 is made clear by this verse, ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν, ‘by your patience ye shall win for yourselves your souls,’ i.e. win your true life by enduring to the end. Comp. Romans 5:3-5, καυχῶμεθα ἐν ταῖς θλίψεσιν εἰδότες ὅτι η θλίψις ὑπομονὴν κατεργάζεται ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα ἡ δὲ ἐλπὶς οὐ καταισχύνει. σωθήσεται. ‘Shall be saved,’ shall win σωτηρία. In classical Greek σωτηρία means, ‘safety,’ ‘welfare,’ i.e. life secure from evil, cp. Luke 1:71; in the Christian sense it is a life of secured happiness, hence ‘salvation’ is the highest sense. So σώζεσθαι = ‘to live securely’ with an additional notion of rescue from surrounding danger, οἱ σωζόμενοι means those who are enjoying this life of blessed security.
Matthew 24:9, Arthur Carr	Then they will deliver you up to tribulation and put you to death, and you will be (ἔσεσθε) hated by all nations for my name’s sake.	θλίψιν. Rare in the classics, the figurative sense is late in the noun but appears in the verb, Aristoph. Vespæ 1289 and elsewhere. In Philippians 1:17 the literal ‘pressure’ of the chain is thought of: θλίψιν ἐγείρειν, ‘to make my chain gall me’ (Bp. Lightfoot). θλίψις is preferable to θλίψις, though the latter is the Attic accentuation. The tendency of later Greek was to shorten the penultimate. See Winer, pp. 56, 57 and Dr Moulton’s note.
Mark 13:13, Alfred Plummer	And you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.	καὶ ἔσεσθε μισούμενοι. Verbatim the same in all three. The analytical fut. marks the hatred as a process continually going on; cf. Mark 13:25. It will have its compensations, τὸ γὰρ ἕνεκεν αὐτοῦ μισεῖσθαι, ἱκανόν ἐστι πάσας ἐπικουφίσαι τὰς συμφοράς (Theoph.). On the causes of this universal hatred of Christians see Plummer, Church of the Early Fathers, pp. 150 f. ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. Mt. has the same, but Lk. interprets, “In your endurance ye shall win your souls.” Not εἰς τὸ τέλος, the end spoken of in Mark 13:7, but εἰς τέλος, “finally” or “to the uttermost,” which is better here, as in 1 Thessalonians 2:16. See on John 13:1 and Ryle and James on Ps. Song of Solomon 1:1. In the Epp. and in Rev. ὑπομονή is freq. as a special virtue of Christians, and it cannot be won without affliction (Romans 5:3). It means courageous endurance without despondency. See Lightfoot on Colossians 1:11; Trench, Syn. § 53. With this use of οὗτος comp. that in Mark 13:11; Mark 6:16; Mark 12:10; that of ἐκεῖνος in Mark 7:20 is similar. For σωθήσεται in the spiritual sense see Mark 8:35; Mark 10:36.
Luke 6:35, F. W. Farrar	But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be (ἔσεσθε) sons of the Most High, for he is kind to the ungrateful and the evil [Table].	μηδὲν� ABD. μηδένα א. πολύς. A adds the explanatory gloss ἐν οὐρανῷ. 35. πλήν. ‘However.’ This conjunction is used by St Luke much more frequently than by the other N. T. writers. From this passage we see that ‘interest’ and ‘usury’ are not here contemplated at all. μηδὲν . Vulg[138] nihil inde sperantes. See Psalms 15:5, with the Rabbinic comment that God counts it as universal obedience if any one lends without interest. The words may also mean ‘despairing in nothing;’ or (if μηδέν’ be read) ‘driving no one to despair.’ The verb only occurs again as the varia lectio of D in Ephesians 4:19. It is a late Greek word and generally means ‘to despair.’ Hence our R. V[139] renders it “never despairing” with the marginal reading “despairing of no man” (μηδέν’). Comp. Romans 4:18, παρ’ ἐλπίδα ἐπ’ ἐλπίδι ἐπίστευσεν. [138] Vulg. Vulgate. [139] R. V. Revised Version. ἔσεσθε υἱοὶ ὑψίστου. Comp. Sir 4:10. χρηστός ἐστιν ἐπὶ τοὺς . See the exquisite addition in Matthew 5:45.
Luke 21:17, F. W. Farrar	You will be (ἔσεσθε) hated by all for my name’s sake.	ἐπηρώτησαν. The questioners were Peter and James and John and Andrew, Mark 13:3. πότε … καὶ τί τὸ σημεῖον; Our Lord leaves the former question unanswered (see on Luke 17:20) and only deals with the latter. This was His gentle method of discouraging irrelevant or inadmissible questions (comp. Luke 13:23-24).
John 8:36, Alfred Plummer	So if the Son sets you free, you will be (ἔσεσθε) free indeed.	ἐὰν οὖν ὁ υἱός. As before, any son is meant. ‘If the son emancipates you, your freedom is secured; for he is always on the spot to see that the emancipation is carried out.’ The statement is general, but with special reference to the Son of God, who frees men by granting them a share in His Sonship. If they will abide in His word (John 8:31), He will abide in them (John 6:56), and will take care that the bondage from which He has freed them is not thrust upon them again. ὄντως. Here only in S. John: comp. Luke 23:47; Luke 24:34; 1 Timothy 5:3; 1 Timothy 5:5; 1 Timothy 5:16. It expresses reality as opposed to appearance; ἀληθῶς (John 8:31; John 4:42; John 6:14; John 7:40) implies that this reality is known.
Acts 1:8, J. R. Lumby	But you will receive power when the Holy Spirit has come upon you, and you will be (ἔσεσθε) my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth [Table].	μου. The Text. recept. is the result of a conformity to the more common construction. 8. δύναμιν. The Vulgate renders ‘virtutem,’ and makes it govern the words in the genitive which immediately follow, ‘Ye shall receive the influence of the Holy Spirit which shall come upon you.’ It is better, with A.V., to render the genitive as genitive absolute, because of the participle included in the expression. The phrases δύναμις τοῦ πνεύματος and δ. πνεύματος ἁγίου do occur (Luke 4:14; Romans 15:13; Romans 15:19), but not constructed as in this verse. The effect of this gift was to be something different from the profitless speculations to which they had just desired an answer, even ‘a mouth and wisdom which their adversaries could neither gainsay nor resist’ (Luke 21:15). Ἱερουσαλὴμ κ.τ.λ. The order here appointed for the preaching of the Gospel was exactly observed. At Jerusalem (Acts 2-7), Judæa and Samaria (Acts 8:1), and after the conversion of Saul, in all parts of Asia, Greece, and last of all at Rome. ἕως ἐσχάτου τῆς γῆς. The precise expression occurs several times in the LXX. of Isaiah (Isaiah 48:20; Isaiah 49:6; Isaiah 62:11). See also Acts 13:47.
1 Corinthians 14:9, J. J. Lias	So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be (ἔσεσθε) speaking into the air.	εὔσημον. Related to σῆμα, σημεῖον. Literally, well marked, i.e. intelligible. ἔσεσθε … λαλοῦντες. Not precisely equivalent to λαλήσετε. The condition of the persons rather than the nature of the action is indicated, ‘Ye shall be as men who are speaking into (or unto) the air.’
2 Corinthians 6:18, Alfred Plummer	and I will be a father to you, and you shall be (ἔσεσθε) sons and daughters to me, says the Lord Almighty.	18. This again seems to be a mosaic of several passages; 2 Samuel 7:14; Isaiah 43:6; 2 Samuel 7:8 : And I will be to you a Father, and ye shall be to Me sons and daughters. For ἔσομαι εἰς = γενήσομαι comp. Ephesians 5:31; Hebrews 8:10 : but the εἰς may = ‘to serve as, for.’ This is probably a Hebraism: comp. Acts 7:21; Acts 13:22; Acts 13:47. Simcox, Language of the N.T., pp. 80, 143. The recognition of daughters of God as well as sons of God is found in Isaiah 43:6 : but it was the Gospel which first raised woman to her true position in God’s family. At Corinth, where the degradation of women in the name of religion was so conspicuous, it might be specially necessary to point out that women are God’s daughters. Comp. Acts 2:17-18 from Joel 2:28. λέγει Κύριος Παντοκράτωρ. This represents the O.T. formula, ‘saith the Lord of Hosts’ (2 Samuel 7:8; 1 Chronicles 17:7; Haggai 1:2; Haggai 1:5-7; Haggai 1:9; Haggai 1:14, &c.). In the O.T. παντοκράτωρ is frequent; but in the N.T. it is found only here and in Revelation (2 Corinthians 1:8; 2 Corinthians 4:8; 2 Corinthians 11:17, &c.). Westcott (The Historic Faith, pp. 36, 37) points out that παντοκράτωρ is ‘All-sovereign’ rather than ‘Almighty’; the title is descriptive of exercised dominion rather than of abstract power. Scripture speaks of powers of evil as ‘world-sovereign’ (Ephesians 6:12), but it proclaims God as ‘All-sovereign.’ The All-sovereign One can, the Lord will, fulfil his promises, whatever men may do. Si vos ejecerint, si vos parentes abdicaverint infideles, Me patrem habebitis sempiternum (Primasius). See Charles on the Book of Jubilees i. 24.
1 Peter 1:16, G. W. Blenkin	since it is written, “You shall be (ἔσεσθε) holy, for I am holy.”	ατὰ τὸν καλέσαντα ὑμᾶς ἅγιον (cf. Ephesians 1:4; Ephesians 4:1; Ephesians 5:1, etc.). After the model of Him that called you, Who is holy. Here we have the true model (εἰκών) to which men’s lives are to be conformed (σύμμορφοι, cf. Romans 8:29; Colossians 3:10). The original purpose of God in creation was that man made in His image should grow into His likeness. “By divers portions and in divers manners” culminating in the Incarnation the divine likeness has been gradually revealed, and those who are “called” into covenanted relationship with God are bidden to be “imitators of God as beloved children,” Ephesians 5:1. ἅγιος, like the Hebrew קָדו̇שׁ, meant originally “set apart,” distinct from ordinary things. It was at first applied to persons (e.g. Exodus 22:31), places (Exodus 3:5, etc.) or things (1 Kings 7:51) which were “set apart” for religious use, regarded as being connected with the presence or service of God. It is not easy to decide how the same word came also to be applied to God Himself. Some would suggest that it was because God was regarded as “set apart,” separated from what was common or unclean. Others think that as things set apart for God were required to be without stain or blemish, the word ἅγιος applied to them acquired the meaning of “pure,” “unblemished,” and, as applied to persons, moral purity as well as physical would gradually be understood as being necessary. In this sense (the idea of “set apart” being lost sight of) the word might be applied to God. And in proportion as the conception of God became elevated and purified so the idea of (God’s Holiness would acquire a more awful purity (e.g. Isaiah 6:3). But in either case, when once the word ἅγιος had come to be applied to God, the idea of what “holiness” must mean in God would react upon all the lower applications of the word to men. Those who claimed a special relationship to God would be understood as requiring to have a moral character conformable to that of God. Generally in the N.T. the title ἅγιος describes the Christian’s privilege, as one whom God has “set apart” for Himself, rather than the Christian’s character. But such consecration to God demands a corresponding character, and here St Peter emphasizes that demand by quoting the standard laid down in the “Law of Holiness,” “Ye shall be holy, for I am holy,” Leviticus 11:44-45; Leviticus 19:2. In the former passage the words are connected with things which were to be regarded as clean or unclean, but in the latter they are connected with various moral laws. γενήθητε. Shew yourselves to be, prove yourselves worthy of the title which you claim in every detail of your dealings with other men. ἀναστροφή = your converse or intercourse with those around you.

According to the note in the Cambridge Greek Testament for Schools and Colleges Commentary Peter referenced Leviticus 11:44, 45 and Leviticus 19:2, and according to a note (34) in the NET, Peter quoted from Leviticus 19:2 in 1 Peter 1:16. Tables comparing the Greek of that quotation with that of the Septuagint follow.

1 Peter 1:16b (NET Parallel Greek)	Leviticus 11:44b (Septuagint BLB) Table	Leviticus 11:44b (Septuagint Elpenor)
ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι]	ἅγιοι ἔσεσθε ὅτι ἅγιός εἰμι	ἅγιοι ἔσεσθε, ὅτι ἅγιός εἰμι
1 Peter 1:16b (NET)	Leviticus 11:44b (NETS)	Leviticus 11:44b (English Elpenor)
“You shall be holy, because I am holy.”	you shall be holy, for I am holy	ye shall be holy, because I…am holy

1 Peter 1:16b (NET Parallel Greek)	Leviticus 11:45b (Septuagint BLB) Table	Leviticus 11:45b (Septuagint Elpenor)
ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι]	ἔσεσθε ἅγιοι ὅτι ἅγιός εἰμι	ἔσεσθε ἅγιοι, ὅτι ἅγιός εἰμι
1 Peter 1:16b (NET)	Leviticus 11:45b (NETS)	Leviticus 11:45b (English Elpenor)
“You shall be holy, because I am holy.”	you shall be holy, for I am holy	ye shall be holy, for I…am holy

1 Peter 1:16b (NET Parallel Greek)	Leviticus 19:2b (Septuagint BLB) Table	Leviticus 19:2b (Septuagint Elpenor)
ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι]	ἅγιοι ἔσεσθε ὅτι ἐγὼ ἅγιος	ἅγιοι ἔσεσθε, ὅτι ἅγιος ἐγὼ
1 Peter 1:16b (NET)	Leviticus 19:2b (NETS)	Leviticus 19:2b (English Elpenor)
“You shall be holy, because I am holy.”	You shall be holy, for I am holy	Ye shall be holy; for I…[am] holy

Tables comparing Leviticus 11:44; 11:45 and 19:2 in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 11:44; 11:45 and 19:2 in the Septuagint (BLB and Elpenor), and tables comparing 1 Peter 1:16; John 17:20 and 17:22, 23 in the KJV and NET follow.

Leviticus 11:44 (Tanakh)	Leviticus 11:44 (KJV)	Leviticus 11:44 (NET)
For I am HaShem your G-d; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.	For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.	for I am the Lord your God, and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,

Leviticus 11:44 (Septuagint BLB)	Leviticus 11:44 (Septuagint Elpenor)
ὅτι ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν καὶ ἁγιασθήσεσθε καὶ ἅγιοι ἔσεσθε ὅτι ἅγιός εἰμι ἐγὼ κύριος ὁ θεὸς ὑμῶν καὶ οὐ μιανεῖτε τὰς ψυχὰς ὑμῶν ἐν πᾶσιν τοῖς ἑρπετοῖς τοῖς κινουμένοις ἐπὶ τῆς γῆς	ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν, καὶ ἁγιασθήσεσθε καὶ ἅγιοι ἔσεσθε, ὅτι ἅγιός εἰμι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν, καὶ οὐ μιανεῖτε τὰς ψυχὰς ὑμῶν ἐν πᾶσι τοῖς ἑρπετοῖς τοῖς κινουμένοις ἐπὶ τῆς γῆς
Leviticus 11:44 (NETS)	Leviticus 11:44 (English Elpenor)
For it is I who am the Lord your God, and you shall be sanctified, and you shall be holy, for I am holy, I the Lord your God. And you shall not defile your souls with any of the creeping things that stir on the earth.	For I am the Lord your God; and ye shall be sanctified, and ye shall be holy, because I the Lord your God am holy; and ye shall not defile your souls with any of the reptiles creeping upon the earth.

Leviticus 11:45 (Tanakh)	Leviticus 11:45 (KJV)	Leviticus 11:45 (NET)
For I am HaShem that brought you up out of the land of Egypt, to be your G-d; ye shall therefore be holy, for I am holy.	For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.	for I am the Lord who brought you up from the land of Egypt to be your God, and you are to be holy because I am holy.

Leviticus 11:45 (Septuagint BLB)	Leviticus 11:45 (Septuagint Elpenor)
ὅτι ἐγώ εἰμι κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου εἶναι ὑμῶν θεός καὶ ἔσεσθε ἅγιοι ὅτι ἅγιός εἰμι ἐγὼ κύριος	ὅτι ἐγώ εἰμι Κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ τῆς Αἰγύπτου εἶναι ὑμῶν Θεός, καὶ ἔσεσθε ἅγιοι, ὅτι ἅγιός εἰμι ἐγὼ Κύριος
Leviticus 11:45 (NETS)	Leviticus 11:45 (English Elpenor)
For it is I who am the Lord who brought you up from the land of Egypt to be your God; you shall be holy, for I am holy, I, the Lord.	For I am the Lord who brought you up out of the land of Egypt to be your God; and ye shall be holy, for I the Lord am holy.

Leviticus 19:2 (Tanakh)	Leviticus 19:2 (KJV)	Leviticus 19:2 (NET)
Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I HaShem your G-d am holy.	Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.	“Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Leviticus 19:2 (Septuagint BLB)	Leviticus 19:2 (Septuagint Elpenor)
λάλησον τῇ συναγωγῇ τῶν υἱῶν Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς ἅγιοι ἔσεσθε ὅτι ἐγὼ ἅγιος κύριος ὁ θεὸς ὑμῶν	λάλησον τῇ συναγωγῇ τῶν υἱῶν ᾿Ισραὴλ καὶ ἐρεῖς πρὸς αὐτούς· ἅγιοι ἔσεσθε, ὅτι ἅγιος ἐγὼ Κύριος ὁ Θεὸς ὑμῶν
Leviticus 19:2 (NETS)	Leviticus 19:2 (English Elpenor)
Speak to the congregation of the sons of Israel, and you shall say to them; You shall be holy, for I am holy, the Lord your God.	Speak to the congregation of the children of Israel, and thou shalt say to them, Ye shall be holy; for I the Lord your God [am] holy.

1 Peter 1:16 (NET)	1 Peter 1:16 (KJV)
for it is written, “You shall be holy, because I am holy.”	Because it is written, Be ye holy; for I am holy.

1 Peter 1:16 (NET Parallel Greek)	1 Peter 1:16 (Stephanus Textus Receptus)	1 Peter 1:16 (Byzantine Majority Text)
διότι γέγραπται [ὅτι] ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι]	διοτι γεγραπται αγιοι γενεσθε οτι εγω αγιος ειμι	διοτι γεγραπται αγιοι γινεσθε οτι εγω αγιος ειμι

John 17:20 (NET)	John 17:20 (KJV)
“I am not praying only on their behalf, but also on behalf of those who believe in me through their testimony,	Neither pray I for these alone, but for them also which shall believe on me through their word;

John 17:20 (NET Parallel Greek)	John 17:20 (Stephanus Textus Receptus)	John 17:20 (Byzantine Majority Text)
Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ	ου περι τουτων δε ερωτω μονον αλλα και περι των πιστευσοντων δια του λογου αυτων εις εμε	ου περι τουτων δε ερωτω μονον αλλα και περι των πιστευοντων δια του λογου αυτων εις εμε

John 17:22, 23 (NET)	John 17:22, 23 (KJV)
The glory you gave to me I have given to them, that they may be one just as we are one—	And the glory which thou gavest me I have given them; that they may be one, even as we are one:

John 17:22 (NET Parallel Greek)	John 17:22 (Stephanus Textus Receptus)	John 17:22 (Byzantine Majority Text)
καγὼ τὴν δόξαν ἣν δέδωκας μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν	και εγω την δοξαν ην δεδωκας μοι δεδωκα αυτοις ινα ωσιν εν καθως ημεις εν εσμεν	και εγω την δοξαν ην δεδωκας μοι δεδωκα αυτοις ινα ωσιν εν καθως ημεις εν εσμεν

I in them and you in me—that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me.

I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

John 17:23 (NET Parallel Greek)	John 17:23 (Stephanus Textus Receptus)	John 17:23 (Byzantine Majority Text)
ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας	εγω εν αυτοις και συ εν εμοι ινα ωσιν τετελειωμενοι εις εν και ινα γινωσκη ο κοσμος οτι συ με απεστειλας και ηγαπησας αυτους καθως εμε ηγαπησας	εγω εν αυτοις και συ εν εμοι ινα ωσιν τετελειωμενοι εις εν και ινα γινωσκη ο κοσμος οτι συ με απεστειλας και ηγαπησας αυτους καθως εμε ηγαπησας

Exploration, Part 10

Back to 3 John

Back to Exploration, Part 11

¹ Galatians 5:1a (EXP1) Table

² John 14:16, 17a (ESV) Table

³ John 14:26 (ESV) Table

⁴ John 14:18 (ESV)

⁵ John 14:23b (ESV) Table

⁶ Galatians 5:1b (EXP1) Table

⁷ John 4:14b (ESV) Table

⁸ 1 Corinthians 6:17 (ESV)

⁹ Some of my reasons are found in Exploration, Part 1, with more explanation in Exploration, Part 2.

¹⁰ Philippians 2:12b, 13 (ESV)

¹¹ From the Cambridge Greek Testament for Schools and Colleges Commentary, Matthew 5:48 on BibliaPlus online.

¹² Galatians 5:22a (ESV)

¹³ Romans 13:10b (ESV)

¹⁴ Ephesians 4:24b (ESV)

¹⁵ 1 Corinthians 6:17 (ESV)

¹⁶ Galatians 2:20 (NET)

¹⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had πιστευόντων here, a participle of the verb πιστεύω in the present tense (NET: believe), where the Stephanus Textus Receptus had πιστευσοντων (KJV: shall believe) in the future tense.

¹⁸ The NET parallel Greek text and NA²⁸ had καγὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω.

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had εσμεν, a 1^st person plural form of the verb εἰμί here. The NET parallel Greek text and NA²⁸ did not.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: and) joining these clauses. The NET parallel Greek text and NA²⁸ did not.

²¹ From the Cambridge Greek Testament for Schools and Colleges Commentary, Matthew 5:48 on BibliaPlus online.

²² Ibid.

²³ From Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions) in Resources for Learning New Testament Greek online.

²⁴ Romans 9:31b, 32a (ESV)

²⁵ Matthew 6:5 (ESV) Table

²⁶ This preference for the critical text was stated explicitly in Matthew’s Introduction – On the Greek Text: “IN undertaking an edition of the Greek text of the New Testament with English notes for the use of Schools, the Syndics of the Cambridge University Press have not thought it desirable to reprint the text in common use*[1]. To have done this would have been to set aside all the materials that have since been accumulated towards the formation of a correct text, and to disregard the results of textual criticism in its application to MSS., Versions and Fathers.”

²⁷ From the Cambridge Greek Testament for Schools and Colleges Commentary, Matthew 5:48 on BibliaPlus online.

²⁸ Matthew 6:5a (ESV) Table

²⁹ From Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions) in Resources for Learning New Testament Greek online.

³⁰ From X. Seneca Says His Health to Lucilius [5], translated into English by Google: “But as I am wont to send a letter with some small gift, it is true what I found in Athenodorus: ‘Then know that you are free from all desires, when you have come to the point of asking nothing of the gods except what you can ask openly.’ For now, what madness is there in men! They whisper the most shameful vows to the gods; if anyone puts his ear to them, they will be silent, and what they do not wish a man to know they tell a god. See, therefore, that this cannot be prescribed healthily: live with men as if a god were to see, speak with a god as if men were to hear. Farewell.”

³¹ From the Cambridge Greek Testament for Schools and Colleges Commentary, Matthew 6:6 on BibliaPlus online.

³² Matthew 6:5b (ESV) Table

³³ Matthew 6:6b (ESV) Table

³⁴ 1 Corinthians 6:17b (ESV)

³⁵ Galatians 2:20, 21 (ESV)

³⁶ John 3:21 (ESV)

³⁷ Romans 7:6 (ESV)

³⁸ John 1:13b (ESV)

³⁹ Galatians 5:22, 23 (ESV)

⁴⁰ Sirach 4:9, 10 (English Elpenor)

⁴¹ Luke 6:35 (ESV) Table

⁴² John 17:22b, 23 (ESV)

⁴³ Galatians 5:1 (EXP1) Table

⁴⁴ From the Cambridge Greek Testament for Schools and Colleges Commentary, John 8:36 on BibliaPlus online.

⁴⁵ The NET parallel Greek text and NA²⁸ had λήμψεσθε here, a form of the verb λαμβάνω, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεσθε. These appear to be alternate spellings for the same part of speech.

⁴⁶ From the Cambridge Greek Testament for Schools and Colleges Commentary, Matthew 5:48 on BibliaPlus online.

⁴⁷ From Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions) in Resources for Learning New Testament Greek online.

⁴⁸ Galatians 5:1 (EXP1) Table

⁴⁹ The NET parallel Greek text and NA²⁸ had ἔσεσθε here, a form of the verb εἰμί in the future tense and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had γενεσθε (KJV: Be ye), a form of the verb γίνομαι in the 2^nd aorist tense and imperative mood.

⁵⁰ From the Cambridge Greek Testament for Schools and Colleges Commentary, Matthew 5:48 on BibliaPlus online.

⁵¹ From Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions) in Resources for Learning New Testament Greek online.

⁵² Ephesians 4:24 (ESV)

A Monotonous Cycle Revisited, Part 2

Posted on March 18, 2019 by admin

Moses wrote (Genesis 3:22-24 Tanakh):

And HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever’ [Table]. Therefore HaShem (y^ehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) sent him forth from the garden of Eden, to till the ground from whence he was taken [Table]. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.

John wrote in the revelation of Jesus Christ, which God gave him to show his servants what must happen very soon. He made it clear by sending his angel to his servant John, who then testified to everything that he saw^[1] concerning the word of God and the testimony about Jesus Christ^[2] (Revelation 22:1, 2 NET):

Then the angel showed me the river^[3] of the water of life – water as clear as crystal – pouring out from the throne of God and of the Lamb, flowing down the middle of the city’s main street. On each side^[4] of the river is the tree of life producing twelve kinds of fruit, yielding^[5] its fruit every^[6] month of the year. Its leaves are for the healing of the nations.

Placing the cherubim and the flaming sword to keep (shâmar, לשמר; Septuagint: φυλάσσειν, a form of φυλάσσω) the way to the tree of life from Adam and Eve was never about withholding life from humanity. Though Adam and Eve knew (y^edaʽ, וידעו; Septuagint: ἔγνωσαν, a form of γινώσκω) that they were naked,^[7] y^ehôvâh ʼĕlôhı̂ym knew what it meant when sin entered the world through one man.^[8] Consider Jesus’ teaching (John 8:31, 32 NET):

Then Jesus said to those Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples and you will know the truth, and the truth will set you free.”

Jesus addressed those Judeans (KJV: Jews) who had believed him, arguably the best of the best. Though they were hardened they were among the most spiritually cultivated (Romans 9-11) people to have walked the earth to that time, and they had begun to believe Jesus, and Jesus told them to continue to follow his teaching (μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ). Now hear with faith how He described these most spiritually cultivated people who had believed Him (John 8:44 NET):

You people are from your father^[9] the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not^[10] uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.

Spiritually cultivated they were and they had begun to believe Jesus but they were not yet born from above, not yet led by the Spirit of God, not yet the sons of God: For all who are led by the Spirit of God are the sons of God.^[11] No one born of Adam, whether confessing some sin or not, wants to hear, you people are from your father the devil, or you want (θέλετε, a form of θέλω) to do what your father desires (ἐπιθυμίας, a form of ἐπιθυμία). But I’ll consider the story of Abel, a keeper of sheep and his elder brother Cain, a tiller of the ground in this light (Genesis 4:2b-5 Tanakh).

And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem [Table]. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And HaShem had respect unto Abel and to his offering [Table]; but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countenance fell [Table].

It seems that Cain got the bright idea to bring y^ehôvâh an offering. His little brother Abel just tagged along. Each brought the fruit of his labor. Who does y^ehôvâh think he is, discriminating this way between them? After all, it’s the thought that counts!^[12] That, by the way, was not my thought.

Oh, I wrote it. Yes, I heard the thought in my mind. But by faith I no longer recognize such thoughts as me (Galatians 2:20, 21) or mine. I recognize—again, by faith in the word of God—that there is something in me—call it what you will, sin in the flesh, the old man—something that hates y^ehôvâh, everything He says, everything He does. He can do nothing right. Paul described this phenomenon in his letter to believers in Rome (Romans 7:21-25 NET Table1 Table2).

So, I find the law that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me. For I delight in the law of God in my inner being (ἄνθρωπον, a form of ἄνθρωπος). But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. Wretched man (ἄνθρωπος) that I am! Who will rescue me from this body of death? Thanks^[13] be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Then the Lord (y^ehôvâh, יהוה) said to Cain, “Why are you angry, and why is your expression downcast?^[14] I’ve approached the next verse incidentally, tangentially, judgmentally and, curiously enough in retrospect, lawfully in other essays. Here, I wanted to approach it directly.

Genesis 4:7 (Tanakh)	Genesis 4:7 (NET)
If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’	Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it.”

Another version of the Tanakh reads: Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it.^[15] In another essay I wrote, “you must subdue it looks and sounds to me like a religious mind trying to turn a word into a law long before the law was given.” That wasn’t quite fair.

Hebrew	Tanakh (Jewish Virtual Library)	Tanakh (Chabad.org)	NET
לפתח (pethach)	at the door	at the entrance	at the door
חטאת (chaṭṭâʼâh)	sin	sin	sin
רבץ (râbats)	coucheth	is lying	is crouching
ואליך (ʼêl)	and unto thee	and to you	to dominate you
תשוקתו (t^eshûqâh)	is its desire	is its longing	It desires
ואתה (ʼattâh)	but thou	but you	but you
תמשל (mâshal)	mayest rule	can rule	must subdue
בו (bōw)^[16]	over it	over it	it

I was surprised that תמשל (mâshal)—translated mayest rule, can rule (Tanakh), must subdue (NET), BibleHub.com offers should rule—was so uncertain. It makes sense to me that knowing good and evil makes each of us individually responsible for choosing good, but mayest rule and especially can rule imply the ability to do so as well. Struggling with this I perused the commentaries. Alexander MacLaren pointed out the similarity here to what y^ehôvâh had said to Eve after she had led Adam astray (Genesis 3:1-6): and thy desire shall be to thy husband, and he shall rule over thee.^[17]

Hebrew	Tanakh (Jewish Virtual Library)	Tanakh (Chabad.org)	NET
ואל (ʼêl)	and…to	And to	to control
אישך (ʼı̂ysh)	thy husband	your husband	your husband
תשוקתך (t^eshûqâh)	thy desire shall be	will be your desire	You will want
והוא (hûʼ)	and he	and he	but he
ימשל (mâshal)	shall rule	will rule	will dominate
בך (bāḵ)^[18]	over thee	over you	you

There was no equivocation here, no wiggle room in the translation of ימשל (mâshal). Surely man’s experience ruling over a wife has been at least as perplexing as ruling over sin. Of course, male Bible expositors present the latter part of y^ehôvâh’s word to Eve as a rule for women to obey. I haven’t heard the latter part of his word to Cain abstracted that way. The translations divide here along party lines: those who have accepted Jesus as the Christ hear responsibility (must subdue, should rule), those who have not hear a promise of ability (mayest rule, can rule).

I thought at first that the rabbis who translated the Septuagint eschewed any personification of sin lying, crouching, desiring or longing.

Genesis 4:7 (Septuagint BLB)	Genesis 4:7 (Septuagint Elpenor)
οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ	οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.
Genesis 4:7 (NETS)	Genesis 4:7 (English Elpenor)
If you offer correctly but do not divide correctly, have you not sinned? Be still; his recourse is to you, and you will rule over him.”	Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

I had rejected the Septuagint here because it seemed to refer back to Abel. Charles Ellicott offered a similar interpretation in his commentary:

“At present thou art vexed and envious because thy younger brother is rich and prosperous, while thy tillage yields thee but scanty returns. Do well, and the Divine blessing will rest on thee, and thou wilt recover thy rights of primogeniture, and thy brother will look up to thee in loving obedience.”

I can’t assume that Abel was “rich and prosperous” while Cain’s “tillage yields…but scanty returns,” or that yehôvâh was concerned with Cain’s “rights of primogeniture” from what is written in the text. I’ve assumed that HaShem had respect unto Abel and to his offering because yehôvâh foreknew that a Passover lamb would become important to his people rather than a Passover kumquat. (No, I have no idea what kind of produce Cain offered Him.) But if I consider now that the referent of his and him was sin rather than Abel, I get a different picture.

The rabbis understood רבץ (râbats) as an imperative ἡσύχασον (Be still) directed to Cain rather than as a description of sin lying or crouching. Had Cain believed y^ehôvâh’s command to be still, he would have realized y^ehôvâh’s promise—you will rule (NETS), thou shalt rule (Elpenor) over sin—without equivocation. I called this “yehôvâh at his most aloof,”^[19] relative to the time and attention He lavishes on me. (The philosophical bent of my mind still longs for a thousand page discourse where y^ehôvâh sits down with Cain and explains his understanding of sin, righteousness and redemption.) Be still as y^ehôvâh’s command to Cain reminds me of Peter (Matthew 14:28 NET).

Peter said to [Jesus], “Lord, if it is you, order me to come to you on the water.”

Here is an example of what I meant by the spiritual cultivation of Israel. Peter wasn’t a priest, a scribe or a religious professional of any sort. He was a fisherman. But he believed that if Jesus the Christ ordered or commanded him to come to Him on the water it would be so. But this is probably too facile an explanation. Peter’s lack of religious sophistication may have enhanced his spiritual cultivation. Of his more religiously sophisticated (Philippians 3:5-7) brethren, Paul wrote (Romans 10:2, 3; 9:31, 32 NET Table):

…I can testify that [my fellow Israelites] are zealous for God, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις). For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

…Israel even though pursuing a law of righteousness did not attain it.^[20] Why not? Because they pursued it not by faith but (as if it were possible) by works.^[21] They stumbled over the stumbling stone…

In my zeal for God,^[22] Paul wrote of his own religious sophistication, I persecuted the church.^[23]

I wondered if be still here had any relationship to, Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.^[24] But the Hebrew word translated Be still there was הרפו (râphâh), translated σχολάσατε (a form of σχολάζω) in the Septuagint. As I contemplated the definition of σχολάζω in the Greek Lexicon online I was lifted out of the weeds, so to speak, fussing over the meaning of word strings in the Bible, and into that eternal life of knowing the only true God, and Jesus Christ. The definition of σχολάζω reads:

to devote oneself; to have leisure; to devote, have spare time, be at leisure, take a vacation; to take it easy; to have time to be busy with one’s interests apart from work; to take time to devote to study

This accurately describes the life I’ve received from Him, received in that same active sense that Jesus’ disciples accepted the words He gave them. And, yes, σχολάσατε is an active form of σχολάζω. This active stillness is how I pursue (ζητεῖτε, a form of ζητέω) his kingdom and righteousness: But above all, Jesus commanded, pursue his kingdom and righteousness, and all these things [food, drink, clothing] will be given to you as well.^[25] The definition of ζητέω in the Greek Lexicon online reads:

to seek, search, look for; to inquire, investigate, examine, consider, deliberate; to try to obtain, desire to possess; to strive for, aim for, desire, wish; to ask for, request, demand (something); to claim (as entitlement); to appeal to someone for guidance

Back again in the weeds, the rabbis who translated the Septuagint offered no Greek counterpart for לפתח (pethach; translated at the door, at the entrance [Tanakh], at the door [NET]). Why would they ignore לפתח (pethach) before Jesus was revealed to Israel? Why would Masoretes add it afterward? Frankly, I can’t imagine any plausible scenarios at the moment. So as far as understanding what y^ehôvâh said to Cain, I’m more uncertain now than when I began this study. I have, however, encountered many provocative ideas ripe for further study. And what He said hardly mattered to the narrative. Cain ignored it (Genesis 4:8 Tanakh).

And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.^[26]

Cain was from [his] father the devil, and wanted to do what [his] father desires. As Jesus said to those Judeans who had believed him…[the devil] was a murderer from the beginning, and does not uphold the truth (ἀληθείᾳ), because there is no truth (ἀλήθεια) in him. There was no ritual or intentionality required for Cain to be from his father the devil. It is the natural condition of those born of the flesh of Adam and Eve. “What is born of the flesh is flesh,” Jesus told Nicodemus, “and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’”^[27]

Those who are in the flesh cannot please God,^[28] Paul wrote to believers in Rome (Romans 8:5-7 NET).

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

You, however, are not in the flesh but in the Spirit, Paul continued, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness. Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you.^[29]

As a child trusting Jesus for a place in heaven I comforted myself and fell asleep many nights planning the perfect murders of my neighbor and his entire family. My plan was never quite perfect. I feared I would be caught. Then people would misunderstand and call me names like “murderer” when I was the hapless victim balancing the scales of justice. So I never murdered my neighbor or his entire family.

My fear—that I would be caught and my motives would be misunderstood—was not the righteousness of God…revealed in the gospel.^[30] It was not the love that does no wrong to a neighbor, not the love that is the fulfillment of the law.^[31] It was not the love that is the fruit of his Spirit (Galatians 5:22, 23). Not murdering my neighbor and his entire family was indisputably better than murdering them would have been. And clearly, it was possible for me to avoid committing murder apart from the righteousness of God. But imagine standing face to face with Jesus and offering Him the fact that I did not murder my neighbor and his entire family as a righteousness of my own derived from the law after having rejected the gift He offered, the gift of God Himself (Acts 2:36-41).

It is inevitable, I suppose, that a reader wonders what my neighbor did to me: It was nothing in particular. He was a year younger than I and didn’t treat me with the deference I felt I deserved. And he got away with it. My god failed to punish him for his sin. This was not a singularly low point in my childhood, certainly not a turning point. My darkness deepened into my teens until atheism became my only “rational” choice.

This kind of self-awareness might crush the spirit in any other form of life. In this eternal life of y^ehôvâh’s Holy Spirit it encouraged me to stay the course when I had begun to waver. I had begun to judge some as undeserving of “my persistent prayer for justice.” At least I had confessed in prayer that I was embarrassed to bring them before the Lord again. But now in the light of his utmost patience and mercy toward the boy who consoled himself with murder, I pray with renewed vigor:

My persistent prayer for justice (Luke 18:1-8) is for the mercy on which everything depends, for it does not depend on human desire or exertion, but on [You] who shows mercy.^[32] And You have consigned all people to disobedience so that [You] may show mercy to them all.^[33]

The love of Christ that surpasses knowledge^[34] is not some vague affection (1 Corinthians 13:4-13) He hoards for us but the omnipotent engine of righteousness He gives to us in the person of his own Holy Spirit. No one is good except God alone.^[35]

The tables I made to write this essay comparing Genesis 3:22-24; 4:2b-5; 4:6, 7; 3:16; Psalm 46:10 and Genesis 4:8 in the Tanakh and NET, and the tables comparing Genesis 3:22; 3:23; 3:24; 4:2b; 4:3; 4:4; 4:5; 4:6; 4:7; 3:16; Psalm 46:10 and Genesis 4:8 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Revelation 1:2; 22:1, 2; John 8:44; Romans 9:31; Philippians 3:6 and Romans 8:9 in the NET and KJV.

Genesis 3:22-24 (Tanakh)	Genesis 3:22-24 (NET)
And HaShem G-d said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’	And the Lord (y^ehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.”
Therefore HaShem G-d sent him forth from the garden of Eden, to till the ground from whence he was taken.	So the Lord (y^ehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) expelled him from the orchard in Eden to cultivate the ground from which he had been taken.
So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.	When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard the way to the tree of life.

Genesis 3:22 (Septuagint BLB)	Genesis 3:22 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῗρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα	καὶ εἶπεν ὁ Θεός· ἰδοὺ ᾿Αδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν· καὶ νῦν μή ποτε ἐκτείνῃ τὴν χεῖρα αὐτοῦ καὶ λάβῃ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα.
Genesis 3:22 (NETS)	Genesis 3:22 (English Elpenor)
Then God said, “See, Adam has become like one of us, knowing good and evil, and now perhaps he might reach out his hand and take of the tree of life and eat, and he will live forever.”	And God said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and [so] he shall live forever–

Genesis 3:23 (Septuagint BLB)	Genesis 3:23 (Septuagint Elpenor)
καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη	καὶ ἐξαπέστειλεν αὐτὸν Κύριος ὁ Θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήφθη.
Genesis 3:23 (NETS)	Genesis 3:23 (English Elpenor)
And the Lord God sent him forth from the orchard of delight to till the earth from which he was taken.	So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.

Genesis 3:24 (Septuagint BLB)	Genesis 3:24 (Septuagint Elpenor)
καὶ ἐξέβαλεν τὸν Αδαμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξεν τὰ χερουβιμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς	καὶ ἐξέβαλε τὸν ᾿Αδὰμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξε τὰ Χερουβὶμ καὶ τὴν φλογίνην ρομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς.
Genesis 3:24 (NETS)	Genesis 3:24 (English Elpenor)
And he drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cherubim and the flaming sword that turns, to guard the way of the tree of life.	And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life.

Genesis 4:2b-5 (Tanakh)	Genesis 4:2b-5 (NET)
And Abel was a keeper of sheep, but Cain was a tiller of the ground.	Abel took care of the flocks, while Cain cultivated the ground.
And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem.	At the designated time Cain brought some of the fruit of the ground for an offering to the Lord (y^ehôvâh, ליהוה).
And Abel, he also brought of the firstlings of his flock and of the fat thereof. And HaShem had respect unto Abel and to his offering;	But Abel brought some of the firstborn of his flock – even the fattest of them. And the Lord (y^ehôvâh, יהוה) was pleased with Abel and his offering,
but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countenance fell.	but with Cain and his offering he was not pleased. So Cain became very angry, and his expression was downcast.

Genesis 4:2b (Septuagint BLB)	Genesis 4:2b (Septuagint Elpenor)
καὶ ἐγένετο Αβελ ποιμὴν προβάτων Καιν δὲ ἦν ἐργαζόμενος τὴν γῆν	καὶ ἐγένετο ῎Αβελ ποιμὴν προβάτων, Κάϊν δὲ ἦν ἐργαζόμενος τὴν γῆν.
Genesis 4:2b (NETS)	Genesis 4:2b (English Elpenor)
And Habel became a herder of sheep, but Kain was tilling the earth.	And Abel was a keeper of sheep, but Cain was a tiller of the ground.

Genesis 4:3 (Septuagint BLB)	Genesis 4:3 (Septuagint Elpenor)
καὶ ἐγένετο μεθ᾽ ἡμέρας ἤνεγκεν Καιν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ κυρίῳ	καὶ ἐγένετο μεθ᾿ ἡμέρας ἤνεγκε Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ Κυρίῳ,
Genesis 4:3 (NETS)	Genesis 4:3 (English Elpenor)
And it came about after some days that Kain brought to the Lord an offering of the fruits of the earth,	And it was so after some time that Cain brought of the fruits of the earth a sacrifice to the Lord.

Genesis 4:4 (Septuagint BLB)	Genesis 4:4 (Septuagint Elpenor)
καὶ Αβελ ἤνεγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν καὶ ἐπεῗδεν ὁ θεὸς ἐπὶ Αβελ καὶ ἐπὶ τοῗς δώροις αὐτοῦ	καὶ Ἄβελ ἤνεγκε καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν. καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ ῎Αβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ,
Genesis 4:4 (NETS)	Genesis 4:4 (English Elpenor)
And Habel, he also brought of the firstlings of his sheep and of their fat portions. And God looked upon Habel and upon his gifts,	And Abel also brought of the first born of his sheep and of his fatlings, and God looked upon Abel and his gifts,

Genesis 4:5 (Septuagint BLB)	Genesis 4:5 (Septuagint Elpenor)
ἐπὶ δὲ Καιν καὶ ἐπὶ ταῗς θυσίαις αὐτοῦ οὐ προσέσχεν καὶ ἐλύπησεν τὸν Καιν λίαν καὶ συνέπεσεν τῷ προσώπῳ	ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχε. καὶ ἐλυπήθη Κάϊν λίαν, καὶ συνέπεσε τῷ προσώπῳ αὐτοῦ.
Genesis 4:5 (NETS)	Genesis 4:5 (English Elpenor)
but on Kain and on his offerings he was not intent. And it distressed Kain exceedingly, and he collapsed in countenance.	but Cain and his sacrifices he regarded not, and Cain was exceedingly sorrowful and his countenance fell.

Genesis 4:6, 7 (Tanakh)	Genesis 4:6, 7 (NET)
And HaShem said unto Cain: ‘Why art thou wroth? and why is thy countenance fallen?	Then the Lord (y^ehôvâh, יהוה) said to Cain, “Why are you angry, and why is your expression downcast?
If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’	Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it.”

Genesis 4:6 (Septuagint BLB)	Genesis 4:6 (Septuagint Elpenor)
καὶ εἶπεν κύριος ὁ θεὸς τῷ Καιν ἵνα τί περίλυπος ἐγένου καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου	καὶ εἶπε Κύριος ὁ Θεὸς τῷ Κάϊν· ἵνα τί περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσε τὸ πρόσωπόν σου;
Genesis 4:6 (NETS)	Genesis 4:6 (English Elpenor)
And the Lord God said to Kain, “Why have you become deeply grieved, and why has your countenance collapsed?	And the Lord God said to Cain, Why art thou become very sorrowful and why is thy countenance fallen?

Genesis 4:7 (Septuagint BLB)	Genesis 4:7 (Septuagint Elpenor)
οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ	οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.
Genesis 4:7 (NETS)	Genesis 4:7 (English Elpenor)
If you offer correctly but do not divide correctly, have you not sinned? Be still; his recourse is to you, and you will rule over him.”	Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

Genesis 3:16 (Tanakh)	Genesis 3:16 (NET)
Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’	To the woman he said, “I will greatly increase your labor pains; with pain you will give birth to children. You will want to control your husband, but he will dominate you.”

Genesis 3:16 (Septuagint BLB)	Genesis 3:16 (Septuagint Elpenor)
καὶ τῇ γυναικὶ εἶπεν πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου ἐν λύπαις τέξῃ τέκνα καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου καὶ αὐτός σου κυριεύσει	καὶ τῇ γυναικὶ εἶπε· πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει.
Genesis 3:16 (NETS)	Genesis 3:16 (English Elpenor)
And to the woman he said, “I will increasingly increase your pains and your groaning; with pains you will bring forth children. And your recourse will be to your husband, and he will dominate you.”	And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shalt bring forth children, and thy submission shall be to thy husband, and he shall rule over thee.

Psalm 46:10 (Tanakh)	Psalm 46:10 (NET)
Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.	He says, “Stop your striving and recognize that I am God (ʼĕlôhı̂ym, אלהים)! I will be exalted over the nations! I will be exalted over the earth!”

Psalm 46:10 (Septuagint BLB)	Psalm 45:11 (Septuagint Elpenor)
σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός ὑψωθήσομαι ἐν τοῗς ἔθνεσιν ὑψωθήσομαι ἐν τῇ γῇ	σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ Θεός· ὑψωθήσομαι ἐν τοῖς ἔθνεσιν, ὑψωθήσομαι ἐν τῇ γῇ.
Psalm 45:11 (NETS)	Psalm 45:11 (English Elpenor)
“Relax, and know that I am God! I will be exalted among the nations; I will be exalted in the earth.”	Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth.

Genesis 4:8 (Tanakh)	Genesis 4:8 (NET)
And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.	Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him.

Genesis 4:8 (Septuagint BLB)	Genesis 4:8 (Septuagint Elpenor)
καὶ εἶπεν Καιν πρὸς Αβελ τὸν ἀδελφὸν αὐτοῦ διέλθωμεν εἰς τὸ πεδίον καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ καὶ ἀνέστη Καιν ἐπὶ Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν	καὶ εἶπε Κάϊν πρὸς ῎Αβελ τὸν ἀδελφὸν αὐτοῦ· διέλθωμεν εἰς τὸ πεδίον. καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ, ἀνέστη Κάϊν ἐπὶ ῎Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν.
Genesis 4:8 (NETS)	Genesis 4:8 (English Elpenor)
And Kain said to his brother Habel, “Let us go through into the plain.” And it came about when they were in the plain, that then Kain rose up against his brother Habel and killed him.	And Cain said to Abel his brother, Let us go out into the plain; and it came to pass that when they were in the plain Cain rose up against Abel his brother, and slew him.

Revelation 1:2 (NET)	Revelation 1:2 (KJV)
who then testified to everything that he saw concerning the word of God and the testimony about Jesus Christ.	Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ ὅσα εἶδεν	ος εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα τε ειδεν	ος εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα ειδεν

Revelation 22:1, 2 (NET)	Revelation 22:1, 2 (KJV)
Then the angel showed me the river of the water of life – water as clear as crystal – pouring out from the throne of God and of the Lamb,	And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἔδειξεν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ὡς κρύσταλλον, ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου	και εδειξεν μοι καθαρον ποταμον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου	και εδειξεν μοι ποταμον καθαρον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου

flowing down the middle of the city’s main street. On each side of the river is the tree of life producing twelve kinds of fruit, yielding its fruit every month of the year. Its leaves are for the healing of the nations.

In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν	εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα ενα εκαστον αποδιδουν τον καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων	εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα εκαστον αποδιδους τον καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων

John 8:44 (NET)	John 8:44 (KJV)
You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.	Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾿ ἀρχῆς καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ	υμεις εκ πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου	υμεις εκ του πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου

Romans 9:31 (NET)	Romans 9:31 (KJV)
but Israel even though pursuing a law of righteousness did not attain it.	But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν	ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν	ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν

Philippians 3:6 (NET)	Philippians 3:6 (KJV)
In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless.	Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος	κατα ζηλον διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος	κατα ζηλον διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος

Romans 8:9 (NET)	Romans 8:9 (KJV)
You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.	But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ	υμεις δε ουκ εστε εν σαρκι αλλ εν πνευματι ειπερ πνευμα θεου οικει εν υμιν ει δε τις πνευμα χριστου ουκ εχει ουτος ουκ εστιν αυτου	υμεις δε ουκ εστε εν σαρκι αλλ εν πνευματι ειπερ πνευμα θεου οικει εν υμιν ει δε τις πνευμα χριστου ουκ εχει ουτος ουκ εστιν αυτου

A Monotonous Cycle Revisited, Part 3

Back to Romans, Part 92

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

Back to Romans, Part 2

Back to To Make Holy, Part 8

Back to Psalm 22, Part 2

Back to Psalm 22, Part 5

Back to Fear – Deuteronomy, Part 16

Back to Romans, Part 12

Back to To Make Holy, Part 9

Back to Isaiah 53:10-12, Part 5

Back to A Monotonous Cycle Revisited, Part 6

Back to The Lost Son of Perdition, Part 6

Back to Westworld, Part 3

Back to The New Covenant, Part 2

Back to The Book of Life, Part 1

Back to The Book of Life, Part 3

Back to The New Covenant, Part 3

Back to Psalm 22, Part 13

Back to Christianity, Part 2

Back to The Lost Son of Perdition, Part 10

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 8

Back to Exploration, Part 3

Back to Exploration, Part 5

Back to Exploration, Part 7

Back to Exploration, Part 9

Back to Exploration, Part 10

Back to Exploration, Part 11

Back to Justice and Mercy Revisited, Part 2

Back to Exploration, Part 15

Back to 3 John, Part 3

Back to 3 John, Part 6

Back to 3 John, Part 8

Back to Exploration, Part 16

Back to Exploration, Part 17

Back to Justice and Mercy Revisited, Part 3

Back to Balaam, Balak and the 24,000, Part 3

Back to Exploration, Part 18

Back to Balaam, Balak and the 24,000, Part 4

Back to Exploration, Part 19

Back to Balaam, Balak and the 24,000, Part 5

^[1] The Stephanus Textus Receptus had τε (KJV: and) preceding he saw. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[2] Revelation 1:1, 2 (NET)

^[3] The Stephanus Textus Receptus had καθαρον (KJV: pure) preceding river. The Byzantine Majority Text had καθαρον following river. The NET parallel Greek text and NA²⁸ did not.

^[4] The NET parallel Greek text and NA²⁸ had ἐντεῦθεν καὶ ἐκεῖθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εντευθεν και εντευθεν (KJV: on either side).

^[5] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀποδιδοῦν here, where the Byzantine Majority Text had αποδιδους.

^[6] The Stephanus Textus Receptus had ενα preceding every. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[7] Genesis 3:7b (Tanakh) Table

^[8] Romans 5:12a (NET)

^[9] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοῦ preceding father. The Stephanus Textus Receptus did not.

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

^[11] Romans 8:14 (NET)

^[12] “Even when people do things for you and give you things that you don’t actually want, you must always remember that it’s the thought that counts.” Cambridge Dictionary

^[13] The NET parallel Greek text and NA²⁸ had χάρις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευχαριστω (KJV: I thank).

^[14] Genesis 4:6 (NET) Table

^[15] Genesis 4:7 (Tanakh) Table

^[16] Genesis 4:7 Hebrew Table

^[17] Genesis 3:16b (Tanakh)

^[18] Genesis 3:16 Hebrew

^[19] Condemnation or Judgment? – Part 11

^[20] The Stephanus Textus Receptus and Byzantine Majority Text had νομον δικαιοσυνης (KJV: the law of righteousness) here, where the NET parallel Greek text and NA²⁸ had νόμον.

^[21] The Stephanus Textus Receptus and Byzantine Majority Text had νομου (KJV: of the law) following works. The NET parallel Greek text and NA²⁸ did not.

^[22] The NET parallel Greek text and NA²⁸ had ζῆλος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζηλον (KJV: zeal).

^[23] Philippians 3:6a (NET)

^[24] Psalm 46:10 (Tanakh)

^[25] Matthew 6:33 (NET) Table

^[26] The NET had “Let’s go out to the field” here, as did the Septuagint [Table of Genesis 4:8 in this essay].

^[27] John 3:6, 7 (NET)

^[28] Romans 8:8 (NET)

^[29] Romans 8:9-11 (NET) Table

^[30] Romans 1:17a (NET)

^[31] Romans 13:10 (NET)

^[32] Romans 9:16 (NET) Table

^[33] Romans 11:32 (NET)

^[34] Ephesians 3:19b (NET)

^[35] Luke 18:19b (NET)

Romans, Part 37

Posted on January 26, 2013 by admin

Brothers and sisters, Paul continued, my heart’s desire (εὐδοκία) and prayer to God on behalf of my fellow Israelites is for their salvation.¹ This sounds to me like the justice Paul nagged the Lord about, something he would always pray and not lose heart² over. But the Greek word translated desire leads rather inexorably to Jesus’ strange prayer of praise and the revelation of his Father’s gracious will: I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed (ἀπεκάλυψας, a form of ἀποκαλύπτω) them to little children [Table]. Yes, Father, for this was your gracious will (εὐδοκία).³ I recognize the pattern:

MERCY

WRATH

So then, God has mercy on whom he chooses to have mercy…

Romans 9:18 (NET)

…and he hardens whom he chooses to harden.

Romans 9:18 (NET)

[God] is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory

Romans 9:23 (NET)

God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction

Romans 9:22 (NET)

[Those] who did not pursue righteousness obtained it, that is, a righteousness that is by faith

Romans 9:30 (NET)

[Those] even though pursuing a law of righteousness did not attain it [Table]….Because they pursued it not by faith but (as if it were possible) by works [Table]

Romans 9:31, 32 (NET)

[The] Lord of heaven and earth…[has] revealed [these things] to little children [KJV, babes]

Matthew 11:25 (NET)

[The] Lord of heaven and earth…[has] hidden these things from the wise and intelligent [Table]

Matthew 11:25 (NET)

So Jesus praised his Father, the Lord of heaven and earth, because his followers were neither wise nor intelligent, but like little children. And little children might be overstating the case. The Greek word νηπίοις is a compound of νη (not) and ἔπος (a word), not speaking, an infant. But with that I begin to understand. The wise and intelligent believe they know how, and expect, to do it for themselves. Infants trust and expect someone who loves them to provide for them and, in fact, do it for them.

For I can testify that they are zealous for God, Paul continued, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις).⁴ The word translated truth here was translated knowledge in, For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge (ἐπίγνωσιν) of his will in all spiritual wisdom and understanding…⁵ This truth or knowledge is the noun form of the verb ἐπιγινώσκω. All things have been handed over to me by my Father, Jesus continued. No one knows (ἐπιγινώσκει, a form of ἐπιγινώσκω) the Son except the Father, and no one knows (ἐπιγινώσκει, a form of ἐπιγινώσκω) the Father except the Son and anyone to whom the Son decides (βούληται, a form of βούλομαι) to reveal (ἀποκαλύψαι, another form of ἀποκαλύπτω) him.⁶

For ignoring (ἀγνοοῦντες, a participle of ἀγνοέω; literally being ignorant of, not knowing, misunderstanding) the righteousness that comes from God, Paul continued, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.⁷ Even after saying that no one knows his Father except those to whom the Son decides to reveal him, Jesus offered to teach the wise and intelligent, the hardened objects of wrath prepared for destruction, saying: Come to me, all you who are weary and burdened (πεφορτισμένοι, a participle of φορτίζω), and I will give you rest. Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls [Table].⁸

I’m reminded of an old hymn⁹ that begins, “Would you be free from the burden of sin?” But I think in this case Jesus was addressing those who were weary and burdened pursuing a law of righteousness, seeking instead to establish their own righteousness. They didn’t tend to think of themselves as having a burden of sin. That was for others who didn’t work as hard as they did pursuing a law of righteousness. For my yoke is easy to bear, and my load (φορτίον) is not hard to carry,¹⁰ Jesus concluded, relative to the load they were already carrying.

They tie up heavy loads (φορτία, a form of φορτίον), hard to carry, He said of the experts in the law and the Pharisees,¹¹ and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move (κινῆσαι, a form of κινέω) [or, remove]¹²) them.¹³ Woe to you experts in religious law, Jesus said. You load (φορτίζετε, another form of φορτίζω) people down with burdens (phortion, φορτίον; specifically φορτία) difficult to bear, yet you yourselves refuse to touch the burdens (φορτίοις, another form of φορτίον) with even one of your fingers!”¹⁴

For Christ is the end (τέλος) of the law, with the result that there is righteousness for everyone who believes,¹⁵ Paul concluded. I certainly don’t believe that it is necessary to interpret the word τέλος as a termination here, putting Paul into direct conflict with the Lord Jesus: I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.¹⁶ To interpret τέλος in the sense of aim or purpose of the law is much more in keeping with Paul’s own understanding that 1) the law is holy, and the commandment is holy, righteous, and good;¹⁷ 2) he himself would not have known sin except through the law;¹⁸ 3) though no one is declared righteous before [God] by the works of the law, the law has an ongoing usefulness in that through the law comes the knowledge of sin;¹⁹ and 4) we do not nullify the law through faith; Instead we uphold the law.²⁰

Addendum: June 23, 2025
A table comparing Revelation 2:5 in the NET and KJV follows.

Revelation 2:5 (NET)	Revelation 2:5 (KJV)
Therefore, remember from what high state you have fallen and repent! Do the deeds you did at the first; if not, I will come to you and remove your lampstand from its place—that is, if you do not repent.	Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

Revelation 2:5 (NET Parallel Greek)	Revelation 2:5 (Stephanus Textus Receptus)	Revelation 2:5 (Byzantine Majority Text)
μνημόνευε οὖν πόθεν πέπτωκας καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαι σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς	μνημονευε ουν ποθεν εκπεπτωκας και μετανοησον και τα πρωτα εργα ποιησον ει δε μη ερχομαι σοι ταχει και κινησω την λυχνιαν σου εκ του τοπου αυτης εαν μη μετανοησης	μνημονευε ουν ποθεν πεπτωκας και μετανοησον και τα πρωτα εργα ποιησον ει δε μη ερχομαι σοι ταχυ και κινησω την λυχνιαν σου εκ του τοπου αυτης εαν μη μετανοησης

Romans, Part 38

Back to Romans, Part 39

Back to Fear – Exodus, Part 1

Back to Son of God – John, Part 4

Back to Romans, Part 46

Back to Saving Demons, Part 2

¹ Romans 10:1 (NET) Table

² Luke 18:1 (NET) Table

³ Matthew 11:25, 26 (NET)

⁴ Romans 10:2 (NET)

⁵ Colossians 1:9 (NET)

⁶ Matthew 11:27 (NET)

⁷ Romans 10:3 (NET)

⁸ Matthew 11:28, 29 (NET)

⁹ “There Is Power in the Blood,” by Lewis E. Jones, 1899 from Timeless Truths online.

¹⁰ Matthew 11:30 (NET)

¹¹ Matthew 23:2 (NET) Table

¹² Therefore, remember from what high state you have fallen²¹ and repent! Do the deeds you did at the first; if not, I will come to you²² and remove (κινήσω, another form of κινέω) your lampstand from its place – that is, if you do not repent. (Revelation 2:5 NET)

¹³ Matthew 23:4 (NET) Table

¹⁴ Luke 11:46 (NET)

¹⁵ Romans 10:4 (NET)

¹⁶ Matthew 5:18 (NET)

¹⁷ Romans 7:12 (NET)

¹⁸ Romans 7:7 (NET)

¹⁹ Romans 3:20 (NET)

²⁰ Romans 3:31 (NET) Table

²¹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had πέπτωκας here, a form of πίπτω, where the Stephanus Textus Receptus had εκπεπτωκας, a form of ἐκπίπτω (KJV: thou art fallen).

²² The Stephanus Textus Receptus had ταχει here, a form of τάχος (KJV: quickly), where the Byzantine Majority Text had ταχυ. The NET parallel Greek text and NA²⁸ had neither.

The Gospel and the Religious Mind

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

Tag Archives: Romans 9:31-32

Balaam, Balak and the 24,000, Part 3

Exploration, Part 16

Exploration, Part 9

A Monotonous Cycle Revisited, Part 2

Romans, Part 37