Romans, Part 67

I’m still considering, Rejoice in hope, endure in suffering, persist in prayer[1] as a description of love rather than as rules to obey.  This essay picks up where I left off in the previous essay considering Phinehas’ background and role in events at Gibeah.

Now you have rescued the Israelites from the Lord’s (yehôvâh, יהוה) judgment,[2] Phinehas told the descendents of Reuben, Gad and Manasseh after hearing their defense.  It may not be obvious in the NET but it was a very poor choice of words: Now you have delivered (nâtsal, הצלתם) the children of Israel out of the hand (yâd, מיד) of the Lord (yehôvâh).[3]  It is not possible according to yehôvâh, Nor is there any who (ʼayin, ואין; literally, nothing) can deliver (nâtsal, מציל) from My hand (yâd).[4]  Beyond that, it was yehôvâh who delivered Israel from the hand of their enemies. 

O God of my father Abraham, God of my father Isaac, O Lord (yehôvâh),[5] Jacob prayed.  Rescue (nâtsal, הצילני) me, I pray, from the hand (yâd, מיד) of my brother Esau[6]  The Lord (yehôvâh, יהוה) said [to Moses], “I have surely seen the affliction of my people who are in Egypt.  I have heard their cry because of their taskmasters, for I know their sorrows.  I have come down to deliver (nâtsal, להצילו) them from the hand (yâd, מיד) of the Egyptians…”[7]  Jethro rejoiced because of all the good that the Lord (yehôvâh, יהוה) had done for Israel, whom he had delivered (nâtsal, הצילו) from the hand (yâd, מיד) of Egypt.[8]

I’m particularly sensitive to this because I believed that Jesus delivered me from the hand of Jehovah (though I probably didn’t think about it in exactly those words).  My situation became more acute when I was too old to pray to Jesus but told to pray to “our Father in heaven” instead.  I was fairly compliant as a child with things over which I had control.  So I prayed to “our Father in heaven.”  But I couldn’t draw near to Him, not to Jehovah, the one who wanted to condemn me to hell for failing to keep his law.

Was deliverance from the hand of yehôvâh simply a slip of Phinehas’ tongue?  After all even in the New Testament the author of the letter to the Hebrews believed that it is a terrifying thing to fall into the hands of the living God.[9]  Or did Phinehas’ word choice accurately reflect his attitude?  David’s attitude by contrast, even regarding punishment, was, Please let us fall into the hand (yâd, ביד) of the Lord (yehôvâh, יהוה), for His mercies are great; but do not let me fall into the hand (yâd, וביד) of man.[10]  Had futility crept into Phinehas’ thoughts, a darkening of his senseless heart (Romans 1:21 NET Table)?

For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened.

These words were penned by a Benjaminite[11] who was extremely zealous for the traditions of [his] ancestors[12] until Jesus showed him a fresh and living way that [Jesus] inaugurated for us,[13] not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.[14]  I don’t fully understand how the Holy Spirit empowered people in the Old Testament (which is not to say that I fully understand Him in the New).

Samson is perhaps the most confusing example: Samsongrew and the Lord (yehôvâh, יהוה) empowered him.  The Lord’s (yehôvâh, יהוה) spirit began to control him in Mahaneh Dan between Zorah and Eshtaol.  Samson went down to Timnah, where a Philistine girl caught his eye.[15]  Though his parents protested his choice, the text is clear that his father and mother did not realize this was the Lord’s (yehôvâh, מיהוה) doing, because he was looking for an opportunity to stir up trouble with the Philistines.[16]  Samson’s choice and great strength are not the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[17] with which I am more familiar.

I turn to David again: Create in me a clean heart, O God, And renew a steadfast spirit within me.  Do not cast me away from Your presence, And do not take Your Holy Spirit from me.[18]  Perhaps Phinehas’ statement—Today we know that the Lord is among us, because you have not disobeyed the Lord in this[19]—is a similar recognition that yehôvâh’s presence, his Holy Spirit, creates the clean heart and steadfast spirit that effected righteousness among the descendants of Reuben, Gad and Manasseh.  Still, Moses wished for more for the descendants of Israel: I wish that all the Lord’s people were prophets, that the Lord would put his Spirit on them![20]

So I’m not sure whether Phinehas made a poor word choice or was becoming futile in his thoughts (e.g., actually intending to thank or praise the descendants of Reuben, Gad and Manasseh for delivering him from the hand of yehôvâh), whether he was fearing yehôvâh or afraid of yehôvâh, drawing near or fleeing in his heart and mind.  But I want to keep it as an open question as I move from the failure to resolve matters at Gibeah as a police function to war: The Benjaminites came from their cities and assembled at Gibeah to make war against the Israelites.[21]  

Vengeance War in Gibeah Divided Kingdom
The Lord spoke to Moses: “Exact vengeance for the Israelites on the Midianites…

Numbers 31:1, 2a (NET)

The Israelites went up to Bethel and asked God, “Who should lead the charge against the Benjaminites?”  The Lord said, “Judah should lead.”

Judges 20:18 (NET)

God told Shemaiah the prophet, “Say this to King Rehoboam son of Solomon of Judah, and to all Judah and Benjamin, as well as the rest of the people, ‘The Lord says this: “Do not attack and make war with your brothers, the Israelites.  Each of you go home, for I have caused this [Israel’s rebellion against Judah and Benjamin] to happen”’” [Table].

1 Kings 12:22-24a (NET)

I’ve placed the war in Gibeah between yehôvâh’s vengeance on the Midianites and his prohibition of Judah declaring war on the northern kingdom of Israel.  The Israelites assumed they were called to war against Benjamin and asked yehôvâh which tribe should lead.  The war was neither initiated nor forbidden by yehôvâh.  Judah should lead, He said.

Vengeance War in Gibeah Divided Kingdom
So Moses sent them to the war… They fought against the Midianites, as the Lord commanded Moses, and they killed every male.  They killed the kings of Midian in addition to those slain – Evi, Rekem, Zur, Hur, and Reba – five Midianite kings.  They also killed Balaam son of Beor with the sword.

Numbers 31:6-8 (NET)

The Israelites got up the next morning and moved against Gibeah.  The men of Israel marched out to fight Benjamin; they arranged their battle lines against Gibeah.

Judges 20:19, 20 (NET)

They obeyed the Lord and went home as the Lord had ordered them to do [Table].

1 Kings 12:24b (NET)

Assuming that Judah actually did lead Israel at Gibeah, yehôvâh was obeyed in all three examples.  Since neither Judah nor the northern kingdom of Israel suffered any casualties in a war that didn’t happen I switched to Ai for purposes of comparison below. 

Vengeance War in Gibeah Ai
Then the officers who were over the thousands of the army, the commanders over thousands and the commanders over hundreds, approached Moses and said to him, “Your servants have taken a count of the men who were in the battle, who were under our authority, and not one is missing.

Numbers 31:48, 49 (NET)

The Benjaminites attacked from Gibeah and struck down twenty-two thousand Israelites that day.

Judges 20:21 (NET)

The Lord was furious with the Israelites.  Joshua sent men from Jericho to Ai… So about three thousand men went up, but they fled from the men of Ai.  The men of Ai killed about thirty-six of them…

Joshua 7:1b, 2a, 4, 5a (NET)

Was yehôvâh over 600 times more furious with Israel at Gibeah than at Ai?  Okay, proportionally speaking, was He four and one half times more furious?  According to the Zohar, “God was unwilling that other sinners of Israel should be the instruments for punishing them [the descendants of Benjamin], and therefore numbers of them fell time after time until all the sinners in the attacking army had perished, and there were left only those more righteous ones who could more appropriately execute the work.”[22] If I had only the story of the battle at Ai to go on, I might agree with this assessment.  But I have more Scripture that the writer(s) of the Zohar rejected (Luke 13:1-5 NET):

Now there were some present on that occasion who told [Jesus] about the Galileans whose blood Pilate had mixed with their sacrifices.  He answered them, “Do you think these Galileans were worse sinners than all the other Galileans, because they suffered these things?  No, I tell you!  But unless you repent, you will all perish as well!  Or those eighteen who were killed when the tower in Siloam fell on them, do you think they were worse offenders than all the others who live in Jerusalem?  No, I tell you!  But unless you repent you will all perish as well!” 

So apart from an explicit statement of Scripture (as in the case of Achan[23]) I assume that the opinion in the Zohar is unwarranted.  The reason given in the text has nothing to do with yehôvâh, rather there were seven hundred specially-trained left-handed soldiers among the Benjaminites.  Each one could sling a stone and hit even the smallest target.[24]

War in Gibeah Ai
The Israelite army took heart (châzaq, ויתחזק) and once more arranged their battle lines, in the same place where they had taken their positions the day before.

Judges 20:22 (NET)

… and chased them from in front of the city gate all the way to the fissures and defeated them on the steep slope.  The people’s courage melted away like water.

Joshua 7:5b (NET)

The Israelites went up and wept before the Lord until evening.

Judges 20:23a (NET)

Joshua tore his clothes; he and the leaders of Israel lay face down on the ground before the ark of the Lord until evening and threw dirt on their heads.

Joshua 7:6 (NET)

At Gibeah the Israelites suffered 22,000 casualties, grabbed or persuaded themselves and reformed their battle lines while the Israelites at Ai suffered 36 casualties and were routed.  The reason is given in the text: The men of Israel (not counting Benjamin) had mustered four hundred thousand sword-wielding soldiers, every one an experienced warrior.[25]

At Ai Joshua prayed, O, Master (ʼădônây, אדני), Lord (yehôvâh, יהוה)!  Why did you bring these people across the Jordan to hand us over to the Amorites[26]  What will you do to protect your great reputation?[27]  Israel has sinned,[28] yehôvâh responded.  The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation.[29]  The “trial” and execution of Achan[30] (along with his family) followed this.  In Gibeah (Judges 20:23b-25 NET):

They asked the Lord, “Should we again march out to fight the Benjaminites, our brothers?”  The Lord said, “Attack them!”  So the Israelites marched toward the Benjaminites the next day.  The Benjaminites again attacked them from Gibeah and struck down eighteen thousand sword-wielding Israelite soldiers.

Israel was no longer yehôvâh’s weapon of judgmentThe Lord was furious with Israel.  He said, “This nation has violated the terms of the agreement I made with their ancestors by disobeying me.  So I will no longer remove before them any of the nations that Joshua left unconquered when he died.[31]  Then I consider the trajectory from weapon of judgment to objects of mercy[32] (Matthew 5:38-42 NET):

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’  But I say to you, do not resist the evildoer.  But whoever strikes you on the right cheek, turn the other to him as well [Table].  And if someone wants to sue you and to take your tunic, give him your coat also.  And if anyone forces you to go one mile, go with him two.  Give to the one who asks you, and do not reject the one who wants to borrow from you [Table].”

Jesus spoke to objects (KJV: vessels) of mercy under occupation of a very effective Roman government.  In those days Israel had no king,[33] the story of the Levite and his concubine began, addressing not merely the lack of a hereditary monarchy but the fact that Israel had rejected[34] yehôvâh as their king.  I think what is witnessed at the battle of Gibeah is two well-trained armies fighting in their own strength, without yehôvâh’s aid or interference.[35]  The outcome is a foregone conclusion as long as the larger army continues to fight.  But at first the Israelites fought for principle while the Benjaminites fought for their lives.[36]  Apart from miraculous intervention Phinehas’ role was reduced to providing encouragement and officiating at sacrifices.[37]  He is virtually nonexistent in the text.

Admittedly, I’m threading the eye of a subtle needle here.  I recognize that the Israelites intended to go to war by the throw of the dice.  But I accept yehôvâh’s acquiescence (at a minimum) because the Scripture reads: The Lord (yehôvâh, יהוה) said, “Judah should lead”[38] and, The Lord (yehôvâh, יהוה) said, “Attack them!”[39]  At the same time I’m hearing, The Lord (yehôvâh, יהוה) said, “Attack, for tomorrow I will hand (yâd, בידך) them over to you”[40] and, The Lord (yehôvâh, יהוה) annihilated Benjamin before Israel,[41] as Phinehas’ manner of speaking, expressing yehôvâh’s foreknowledge and it’s fulfillment, and not necessarily yehôvâh’s direct involvement as when Israel was his weapon of judgment.

If I were able to interview all the survivors, I take it for granted that I’d hear many battlefield stories of individual and small group salvations credited to yehôvâh’s intercession.  I don’t doubt that many of those stories would be true examples of yehôvâh’s intercession.  Nor do I doubt that I would hear true salvation stories from both opposing armies.  But I doubt that Israel was yehôvâh’s weapon of judgment against Benjamin as they were against Midian.

The next day Israel followed the same tactic[42] against Benjamin that Joshua commanded at Ai.[43]  I don’t know if this came from Joshua’s writing, Phinehas’ memory or is evidence of the development of a professional military command structure with an institutional memory.  The Benjaminites apparently did not read Joshua, did not have Phinehas as an advisor or did not have a professional military command structure with an institutional memory and fell for the ruse.  The Israelites struck down that day 25,100 sword-wielding Benjaminites.[44]  Counting the 600 survivors they had only killed 1,000 in the previous two days of fighting while they suffered 40,000 casualties.

Israel apparently left the survivors alone for four monthsThe Israelites regretted what had happened to their brother Benjamin.[45]  Why, O Lord God of Israel, has this happened in Israel? they prayed.  An entire tribe has disappeared from Israel today![46]


[1] Romans 12:12 (NET)

[2] Joshua 22:31b (NET)

[3] Joshua 22:31b (NKJV)

[4] Deuteronomy 32:39b (NKJV)

[5] Genesis 32:9a (NET)

[6] Genesis 32:11a (NET)

[7] Exodus 3:7, 8a (NET)

[8] Exodus 18:9 (NET)

[9] Hebrews 10:31 (NET)

[10] 2 Samuel 24:14 (NKJV)

[11] Romans 11:1, Philippians 3:5 (NET)

[12] Galatians 1:14b (NET)

[13] Hebrews 10:20a (NET)

[14] 2 Corinthians 3:6b (NET)

[15] Judges 13:24b-14:1 (NET)

[16] Judges 14:4a (NET)

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

[18] Psalm 51:10, 11 (NKJV) Table1 Table2

[19] Joshua 22:31a (NET)

[20] Numbers 11:29b (NET)

[21] Judges 20:14 (NET)

[22] http://jbq.jewishbible.org/assets/Uploads/412/jbq_41_2_idolofmicah.pdf

[23] In fact, no one would say that the 36 who died at Ai were worse sinners than the other 2,964 soldiers because as yehôvâh’s weapon of judgment all Israel was guilty and subject to annihilation because one man sinned.

[24] Judges 20:16 (NET)

[25] Judges 20:17 (NET)

[26] Joshua 7:7 (NET)

[27] Joshua 7:9b (NET)

[28] Joshua 7:11a (NET) Table

[29] Joshua 7:12a (NET) Table

[30] Joshua 7:16-26 (NET)

[31] Judges 2:20, 21 (NET)

[32] Romans 9:21-24  Darby related this directly to Romans 11:30-32 in his translation: For as indeed *ye* [also] once have not believed in God, but now have been objects of mercy through the unbelief of *these*; so these also have now not believed in your mercy, in order that *they* also may be objects of mercy.  For God hath shut up together all in unbelief, in order that he might shew mercy to all.

[33] Judges 19:1a (NET)

[34] 1 Samuel 8:6-9 (NET)

[35] Judges 7:9-14 (NET)

[36] Deuteronomy 13:12-18 (NET)

[37] Judges 20:26-28 (NET)

[38] Judges 20:18b (NET)

[39] Judges 20:23b (NET)

[40] Judges 20:28b (NET)

[41] Judges 20:35a (NET)

[42] Judges 20:29-48 (NET)

[43] Joshua 8:3-8 (NET)

[44] Judges 20:35b (NET)

[45] Judges 21:6a (NET)

[46] Judges 21:3 (NET)

Jedidiah, Part 5

David’s song continued: Create for me a pure heart, O God!  Renew a resolute spirit within me!  Do not reject me!  Do not take your Holy Spirit away from me! 1  Whatever Daivid’s understanding of making sins as white as snow, he apparently grasped that creating a pure heart and renewing a resolute spirit was the work of the Holy Spirit rather than his own.  David continued: Let me again experience the joy of your deliverance!  Sustain me by giving me the desire to obey! 2

It was both surprising and encouraging to find this man after Jesus’ own heart in the Old Testament who would say, amen, to Paul’s saying, continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.3 There is however a New Testament corollary to the concept of making sins as white as snow:  And we know that all things work together for good for those who love God, who are called according to his purpose4

For all things to work together for good for me, the effect of other people’s sins on my life must be neutralized.  One might say, though their sins are like red, they must be made white as snow in their effect upon me, though they are red like scarlet, they must be made like wool.  Here, on this side of the equation, Jesus provided all kinds of instruction for his followers to be part of the process of gathering with Him rather than scattering.5  First and foremost among these is, forgive: if you have anything against anyone, forgive (ἀφίετε, a form of ἀφίημι) him, so that your Father in heaven will also forgive (ἀφῇ, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).6  This is quite frankly the fastest way to mute the effect of others’ sins on my life. If God is for us, who can be against us?7 

If I thought of this as law instead of love, then I tried to puff up some phony forgiveness like a tea kettle or a “little engine that could,” or else God wouldn’t forgive me my sins.  But when I thought of this is as love rather than law, I realized I could take from the Lord’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control that flows like a stream of living water through me, and—knowing that no one is less deserving of forgiveness than I—share the overflow of that mercy, grace and forgiveness and the gift of righteousness as freely with another as I have received it myself.

You have heard that it was said, “An eye for an eye and a tooth for a tooth,” the Lord Jesus quoted the limits on retribution He had placed in the law He gave to Moses.  But I say to you, do not resist the evildoer.  But whoever strikes you on8 the9 right cheek, turn the other to him as well.  And if someone wants to sue you and to take your tunic, give him your coat also.  And if anyone forces you to go one mile, go with him two.10  Follow me,11 Jesus said.  He wants his followers to join Him in blunting the effectiveness of sin, not as sin eaters per se, but more like sin shock absorbers.  This is the limit, from here the shit stops rolling down hill.

Give12 to the one who asks you, and do not reject the one who wants to borrow13 from you, Jesus continued.  You have heard that it was said, “Love your neighbor” and “hate your enemy.”  But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.14

This reminds me of the movie 300.  First the phalanx absorbs the shock of sin’s assault, then comes the push back.  And David continued: Then I will teach rebels your merciful ways, and sinners will turn to you.15  This teaching is not didactic but a loving demonstration of the very mercy that is its object.  Paul picked up on the militant spirit of overcoming, or conquering, evil with good (Romans 12:9-21 NET).

Love (ἀγάπη) must be without hypocrisy.  Abhor what is evil, cling to what is good (ἀγαθῷ, a form of ἀγαθός).  Be devoted to one another with mutual love (φιλόστοργοι, a form of φιλόστοργος), showing eagerness in honoring one another.  Do not lag in zeal, be enthusiastic in spirit, serve the Lord.16  Rejoice (χαίροντες, a form of χαίρω) in hope (ἐλπίδι, a form of ἐλπίς), endure (ὑπομένοντες, a form of ὑπομένω) in suffering (θλίψει, a form of θλίψις), persist in prayer.  Contribute to the needs of the saints, pursue hospitality.  Bless those who persecute you, bless and do not curse.  Rejoice (χαίρειν, another form of χαίρω) with those who rejoice (χαιρόντων, another form of χαίρω),17  weep with those who weep.  Live in harmony with one another; do not be haughty but associate with the lowly.  Do not be conceited.  Do not repay anyone evil for evil; consider what is good before all people.  If possible, so far as it depends on you, live peaceably with all people.  Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord.  Rather,18  if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals19 on his head.  Do not be overcome (νικῶ, a form of νικάω) by evil, but overcome (νίκα, another form of νικάω) evil with good (ἀγαθῷ, a form of ἀγαθός).

I couldn’t help but notice how similar these instructions are to the love that fulfills the law (1 Corinthians 13:4-7 NET).

Love (ἀγάπη) is patient (μακροθυμεῖ, a form of μακροθυμέω), love is kind, it is not envious.  Love does not brag, it is not puffed up.  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes (πιστεύει, a form of πιστεύω) all things, hopes (ἐλπίζει, a form of ἐλπίζω) all things, endures (ὑπομένει, another form of ὑπομένω) all things.

None of this, however, originates with me.  All of it comes from drinking and continuing to drink from that river of living water20 which is the Holy Spirit (Galatians 5:22, 23 NET Table).

But the fruit of the Spirit is love (ἀγάπη), joy (χαρά), peace, patience (μακροθυμία), kindness, goodness (ἀγαθωσύνη), faithfulness (πίστις), gentleness, and self-control.  Against such things there is no law.

 

 

Addendum: February 2, 2020
Tables comparing the NET parallel Greek of Jesus’ quotation from Exodus or Leviticus with the Septuagint (BLB and Elpenor) follow:

Matthew 5:38b (NET Parallel Greek)

Exodus 21:24a (Septuagint BLB)

Exodus 21:24a (Septuagint Elpenor)

ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος

Matthew 5:38b (NET)

Exodus 21:24a (NETS)

Exodus 21:24a (English Elpenor)

An eye for an eye and a tooth for a tooth. eye for eye, tooth for tooth, eye for eye, tooth for tooth,

Matthew 5:38b (NET Parallel Greek)

Leviticus 24:20b (Septuagint BLB)

Leviticus 24:20b (Septuagint Elpenor)

ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος

Matthew 5:38b (NET)

Leviticus 24:20b (NETS)

Leviticus 24:20b (English Elpenor)

An eye for an eye and a tooth for a tooth. eye for eye, tooth for tooth; eye for eye, tooth for tooth:

A table comparing the NET parallel Greek of Jesus’ quotation from Leviticus (Table) with the Septuagint (BLB and Elpenor) follows:

Matthew 5:43b (NET Parallel Greek)

Leviticus 19:18b (Septuagint BLB)

Leviticus 19:18b (Septuagint Elpenor)

ἀγαπήσεις τὸν πλησίον σου ἀγαπήσεις τὸν πλησίον σου ἀγαπήσεις τὸν πλησίον σου

Matthew 5:43b (NET)

Leviticus 19:18b (NETS)

Leviticus 19:18b (English Elpenor)

Love your neighbor you shall love your neighbor thou shalt love thy neighbour

It seems possible to me that Paul, given his own proclivity toward vengeance (Acts 9:1-9; 1 Corinthians 5:1-13; 1 Timothy 1:18-20; 1 Timothy 1:12-14), shared a personal word from the Lord with believers in Rome, but a table comparing the NET parallel Greek as an allusion to Deuteronomy in the Septuagint (BLB and Elpenor) follows:

Romans 12:19b (NET Parallel Greek)

Deuteronomy 32:35a (Septuagint BLB)

Deuteronomy 32:35a (Septuagint Elpenor)

ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω

Romans 12:19b (NET)

Deuteronomy 32:35a (NETS)

Deuteronomy 32:35a (English Elpenor)

Vengeance is mine, I will repay In a day of vengeance, I will repay, In the day of vengeance I will recompense,

A table comparing the NET parallel Greek of Paul’s quotation from Proverbs with the Septuagint (BLB and Elpenor) follows:

Romans 12:20b (NET Parallel Greek)

Proverbs 25:21, 22a (Septuagint BLB)

Proverbs 25:21, 22a (Septuagint Elpenor)

ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ ἐὰν πεινᾷ ὁ ἐχθρός σου τρέφε αὐτόν ἐὰν διψᾷ πότιζε αὐτόν τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν, ἐὰν διψᾷ, πότιζε αὐτόν τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ

Romans 12:20b (NET)

Proverbs 25:21, 22a (NETS)

Proverbs 25:21, 22a (English Elpenor)

if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. If your enemy is hungry, nourish him; if he is thirsty, give him to drink.  For by doing this you will heap coals of fire on his head, If thine enemy hunger, feed him; if he thirst, give him drink; for so doing thou shalt heap coals of fire upon his head,

Tables comparing Psalm 51:10; Exodus 21:24; Leviticus 24:20; Psalm 51:13; Deuteronomy 32:35; Proverbs 25:21 and 25:22 in the Tanakh, KJV and NET, and tables comparing Psalm 51:10 (50:12); Exodus 21:24; Leviticus 24:20; Psalm 51:13 (50:15); Deuteronomy 32:35; Proverbs 25:21 and 25:22 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Matthew 5:39; 5:42; Romans 12:11; 12:15 and 12:20 in the NET and KJV.

Psalm 51:10 (Tanakh)

Psalm 51:10 (KJV)

Psalm 51:10 (NET)

Create in me a clean heart, O God; and renew a right spirit within me. Create in me a clean heart, O God; and renew a right spirit within me. Create for me a pure heart, O God.  Renew a resolute spirit within me.

Psalm 51:10 (Septuagint BLB)

Psalm 50:12 (Septuagint Elpenor)

καρδίαν καθαρὰν κτίσον ἐν ἐμοί ὁ θεός καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῗς ἐγκάτοις μου καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ Θεός, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου

Psalm 50:12 (NETS)

Psalm 50:12 (English Elpenor)

A clean heart create in me, O God, and an upright spirit renew wthin me. Create in me a clean heart, O God; and renew a right spirit in my inward parts.

Exodus 21:24 (Tanakh)

Exodus 21:24 (KJV)

Exodus 21:24 (NET)

eye for eye, tooth for tooth, hand for hand, foot for foot, Eye for eye, tooth for tooth, hand for hand, foot for foot, eye for eye, tooth for tooth, hand for hand, foot for foot,

Exodus 21:24 (Septuagint BLB)

Exodus 21:24 (Septuagint Elpenor)

ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος χεῗρα ἀντὶ χειρός πόδα ἀντὶ ποδός ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος, χεῖρα ἀντὶ χειρός, πόδα ἀντὶ ποδός

Exodus 21:24 (NETS)

Exodus 21:24 (English Elpenor)

eye for eye, tooth for tooth, hand for hand, foot for foot, eye for eye, tooth for tooth, hand for hand, foot for foot,

Leviticus 24:20 (Tanakh)

Leviticus 24:20 (KJV)

Leviticus 24:20 (NET)

breach for breach, eye for eye, tooth for tooth; as he hath maimed a man, so shall it be rendered unto him. breach for breach, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be rendered unto him. fracture for fracture, eye for eye, tooth for tooth—just as he inflicts an injury on another person that same injury must be inflicted on him.

Leviticus 24:20 (Septuagint BLB)

Leviticus 24:20 (Septuagint Elpenor)

σύντριμμα ἀντὶ συντρίμματος ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος καθότι ἂν δῷ μῶμον τῷ ἀνθρώπῳ οὕτως δοθήσεται αὐτῷ σύντριμμα ἀντὶ συντρίμματος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος, καθότι ἂν δῷ μῶμον τῷ ἀνθρώπῳ, οὕτω δοθήσεται αὐτῷ

Leviticus 24:20 (NETS)

Leviticus 24:20 (English Elpenor)

fracture for fracture, eye for eye, tooth for tooth; as one gives a blemish to a person, so shall it be given to him. bruise for bruise, eye for eye, tooth for tooth: as any one may inflict a blemish on a man, so shall it be rendered to him.

Psalm 51:13 (Tanakh)

Psalm 51:13 (KJV)

Psalm 51:13 (NET)

Then will I teach transgressors thy ways; and sinners shall be converted unto thee. Then will I teach transgressors thy ways; And sinners shall be converted unto thee. Then I will teach rebels your merciful ways, and sinners will turn to you.

Psalm 51:13 (Septuagint BLB)

Psalm 50:15 (Septuagint Elpenor)

διδάξω ἀνόμους τὰς ὁδούς σου καὶ ἀσεβεῗς ἐπὶ σὲ ἐπιστρέψουσιν διδάξω ἀνόμους τὰς ὁδούς σου, καὶ ἀσεβεῖς ἐπὶ σὲ ἐπιστρέψουσι

Psalm 50:15 (NETS)

Psalm 50:15 (English Elpenor)

I will teach lawless one your ways, and impious ones will return to you. [Then] will I teach transgressors thy ways; and ungodly men shall turn to thee.

Deuteronomy 32:35 (Tanakh)

Deuteronomy 32:35 (KJV)

Deuteronomy 32:35 (NET)

Vengeance is Mine, and recompense, against the time when their foot shall slip; for the day of their calamity is at hand, and the things that are to come upon them shall make haste. To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. I will get revenge and pay them back at the time their foot slips; for the day of their disaster is near, and the impending judgment is rushing upon them!”

Deuteronomy 32:35 (Septuagint BLB)

Deuteronomy 32:35 (Septuagint Elpenor)

ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω ἐν καιρῷ ὅταν σφαλῇ ὁ ποὺς αὐτῶν ὅτι ἐγγὺς ἡμέρα ἀπωλείας αὐτῶν καὶ πάρεστιν ἕτοιμα ὑμῗν ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω, ἐν καιρῷ, ὅταν σφαλῇ ὁ ποῦς αὐτῶν, ὅτι ἐγγὺς ἡμέρα ἀπωλείας αὐτοῖς, καὶ πάρεστιν ἕτοιμα ὑμῖν

Deuteronomy 32:35 (NETS)

Deuteronomy 32:35 (English Elpenor)

In a day of vengeance, I will repay, in a time when their foot slips, because near is the day of their destruction and things prepared for you are at hand. In the day of vengeance I will recompense, whensoever their foot shall be tripped up; for the day of their destruction [is] near to them, and the judgments at hand are close upon you.

Proverbs 25:21 (Tanakh)

Proverbs 25:21 (KJV)

Proverbs 25:21 (NET)

If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink,

Proverbs 25:21 (Septuagint BLB)

Proverbs 25:21 (Septuagint Elpenor)

ἐὰν πεινᾷ ὁ ἐχθρός σου τρέφε αὐτόν ἐὰν διψᾷ πότιζε αὐτόν ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν, ἐὰν διψᾷ, πότιζε αὐτόν

Proverbs 25:21 (NETS)

Proverbs 25:21 (English Elpenor)

If your enemy is hungry, nourish him; if he is thirsty, give him to drink. If thine enemy hunger, feed him; if he thirst, give him drink;

Proverbs 25:22 (Tanakh)

Proverbs 25:22 (KJV)

Proverbs 25:22 (NET)

For thou shalt heap coals of fire upon his head, and the LORD shall reward thee. For thou shalt heap coals of fire upon his head, and the LORD shall reward thee. for you will heap coals of fire on his head, and the Lord will reward you.

Proverbs 25:22 (Septuagint BLB)

Proverbs 25:22 (Septuagint Elpenor)

τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ ὁ δὲ κύριος ἀνταποδώσει σοι ἀγαθά τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ, ὁ δὲ Κύριος ἀνταποδώσει σοι ἀγαθά

Proverbs 25:22 (NETS)

Proverbs 25:22 (English Elpenor)

For by doing this you will heap coals of fire on his head, and the Lord will reward you with good things. for so doing thou shalt heap coals of fire upon his head, and the Lord shall reward thee [with] good.

Matthew 5:39 (NET)

Matthew 5:39 (KJV)

But I say to you, do not resist the evildoer.  But whoever strikes you on the right cheek, turn the other to him as well. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλ᾿ ὅστις σε ραπίζει εἰς τὴν δεξιὰν σιαγόνα,  στρέψον αὐτῷ καὶ τὴν ἄλλην εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπισει επι την δεξιαν σου σιαγονα στρεψον αυτω και την αλλην εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπισει επι την δεξιαν σου σιαγονα στρεψον αυτω και την αλλην

Matthew 5:42 (NET)

Matthew 5:42 (KJV)

Give to the one who asks you, and do not reject the one who wants to borrow from you. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τῷ αἰτοῦντι σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς τω αιτουντι σε διδου και τον θελοντα απο σου δανεισασθαι μη αποστραφης τω αιτουντι σε διδου και τον θελοντα απο σου δανεισασθαι μη αποστραφης

Romans 12:11 (NET)

Romans 12:11 (KJV)

Do not lag in zeal, be enthusiastic in spirit, serve the Lord. Not slothful in business; fervent in spirit; serving the Lord;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες τη σπουδη μη οκνηροι τω πνευματι ζεοντες τω καιρω δουλευοντες τη σπουδη μη οκνηροι τω πνευματι ζεοντες τω κυριω δουλευοντες

Romans 12:15 (NET)

Romans 12:15 (KJV)

Rejoice with those who rejoice, weep with those who weep. Rejoice with them that do rejoice, and weep with them that weep.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

χαίρειν μετὰ χαιρόντων, κλαίειν μετὰ κλαιόντων χαιρειν μετα χαιροντων και κλαιειν μετα κλαιοντων χαιρειν μετα χαιροντων και κλαιειν μετα κλαιοντων

Romans 12:20 (NET)

Romans 12:20 (KJV)

Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ εαν ουν πεινα ο εχθρος σου ψωμιζε αυτον εαν διψα ποτιζε αυτον τουτο γαρ ποιων ανθρακας πυρος σωρευσεις επι την κεφαλην αυτου εαν ουν πεινα ο εχθρος σου ψωμιζε αυτον εαν διψα ποτιζε αυτον τουτο γαρ ποιων ανθρακας πυρος σωρευσεις επι την κεφαλην αυτου

1 Psalm 51:10, 11 (NET) Table

2 Psalm 51:12 (NET) Table

3 Philippians 2:12b, 13 (NET) Table

4 Romans 8:28 (NET)

6 Mark 11:25 (NET) Table

7 Romans 8:31b (NET)

8 The NET parallel Greek text and NA28 had ραπίζει εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ραπισει επι (KJV: shall smite thee on).

9 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had σου (KJV: thy) here.  The NET parallel Greek text did not.

10 Matthew 5:38-41 (NET)

14 Matthew 5:42-45 (NET)

15 Psalm 51:13 (NET)

16 The NET parallel Greek text, NA28 and Byzantine Majority Text had κυρίῳ here, where the Stephanus Textus Receptus had καιρω.  This is so far afield I suspect it may be a typo in this version of the Stephanus Textus Receptus.

17 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) following rejoice.  The NET parallel Greek text and NA28 did not.

18 The NET parallel Greek text had ἀλλὰ here, where the NA28 had ἀλλ’.  The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Therefore).

19 The note on Proverbs 25:22a in the NET reads as follows: “The imagery of the ‘burning coals’ represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g., 18:19; 20:22; 24:17; Gen 42-45; 1 Sam 24:18-20; Rom 12:20). The coals then would be an implied comparison with a searing conscience.”