This is a continuation of yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2] I thought to skip the next two verses as an aside with no direct correspondent in Leviticus 8. The Holy Spirit thought better (Exodus 29:29, 30 NET):
The holy (qôdesh, הקדש; Septuagint: ἁγίου, a form of ἅγιος) garments that belong to Aaron are to belong to his sons after him, so that they may be anointed in them and consecrated (mâlêʼ, ולמלא; Septuagint: τελειῶσαι τὰς χεῖρας) in them. The priest who succeeds him from his sons, when he first comes to the tent of meeting to minister in the Holy Place (qôdesh, בקדש; Septuagint: ἁγίοις, another form of ἅγιος), is to wear them for seven days.
I won’t consider ἁγίου or any other form of ἅγιος here except to highlight how often the word serves as a pointer to the source of holiness. Nor will I look again at τελειῶσαι τὰς χεῖρας. The Hebrew word translated may be anointed was למשחה (mishchâh), which was translated χρισθῆναι (a form of χρίω) in the Septuagint. I will consider other forms of χρίω in the New Testament.
The book of Hebrews begins by contrasting Jesus to angels: For to which of the angels (ἀγγέλων, a form of ἄγγελος) did God ever say, “You are my son! Today I have fathered you”? And in another place he says, “I will be his father and he will be my son.”[3] Malachi had prophesied:
| Malachi 3:1 (Tanakh) |
Malachi 3:1 (KJV) |
| Behold, I will send my messenger, and he shall prepare the way before me: and the LORD, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. | Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. |
Here in the last book of the Old Testament the One who shall suddenly come to his temple was called both the Lord (ʼădônây, האדון) and the messenger (malʼâk, ומלאך; Septuagint: ἄγγελος) of the covenant. It makes sense then that Hebrews, what I am considering the first book written of the New Testament, would begin by demonstrating that this particular messenger (ἄγγελος) was not of the phylum of the angels (ἀγγέλων, a form of ἄγγελος) in the spiritual kingdom.
The quotation—“You are my son! Today I have fathered you”—was verbatim from the Septuagint.
| Psalm 2:7b (Septuagint BLB) | ||
| υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκα σε | υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκά σε | υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε |
As I consider the full text from the Tanakh and an English translation of the Septuagint, I hear a kind of corrective to the translators’ attitude that their “instruction” was the point of the psalm.
| Psalm 2 (Tanakh) | |
| Why do the heathen rage, and the people imagine a vain thing? | Why did nations grow insolent, and peoples contemplate vain things? |
| The kings of the earth set themselves, and the rulers take counsel together, against the LORD (yehôvâh, יהוה), and against his anointed, saying, | The kings of the earth stood side by side, and the rulers gathered together, against the Lord and against his anointed, |
| Let us break their bands asunder, and cast away their cords from us. | “Let us burst their bonds asunder and cast their yoke from us.” |
| He that sitteth in the heavens shall laugh: the LORD shall have them in derision. | He who resides in the heavens will laugh at them and the Lord will mock them. |
| Then shall he speak unto them in his wrath, and vex them in his sore displeasure. | Then he will speak to them in his wrath, and in his anger he will trouble them. |
| Yet have I set my king upon my holy hill of Zion. | “But I was established king by him, on Sion, his holy mountain, |
| I will declare the decree: the LORD (yehôvih, יהוה) hath said unto me, Thou art my Son; this day have I begotten thee. | By proclaiming the Lord’s ordinance: The Lord said to me, ‘My son you are; today I have begotten you. |
| Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. | Ask of me, and I will give you nations as your heritage, and as your possession the ends of the earth. |
| Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. | You shall shepherd them with an iron rod; like a potter’s vessel you will shatter them.’” |
| Be wise now therefore, O ye kings: be instructed, ye judges of the earth. | And now, O kings, be sensible; be instructed, all you who judge the earth. |
| Serve the LORD (yehôvâh, יהוה) with fear, and rejoice with trembling. | Be subject to the Lord with fear, and rejoice in him with trembling. |
| Kiss (nâshaq, נשקו) the Son (bar, בר), lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. | Seize (Septuagint: δράξασθε, a form of δράσσομαι) upon instruction (παιδείας, a form of παιδεία), lest the Lord be angry, and you will perish from the righteous way, when his anger quickly blazes out. Happy are all who trust in him. |
The author of Hebrews clearly put the focus back on the anointed Son of the Hebrew psalm rather than the “instruction” of the rabbis who translated the Septuagint. The quotation—I will be his father and he will be my son—was also verbatim from the Septuagint.
| 2 Samuel 7:14a (Septuagint BLB) | ||
| ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν | ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν | ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν |
| 1 Chronicles 17:13a (Septuagint BLB) | ||
| ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν | ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν | ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν |
Jesus, the messenger of the covenant, was not only the son of God but the son of David, as yehôvâh promised David through the prophet Nathan.
| 2 Samuel 7:12-16 (Tanakh) | |
| When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy body, and I will establish his kingdom. | And it will be if your days are fulfilled and you lie down with your fathers, that I will raise up your offspring after you who shall be from your belly, and I will prepare his kingdom; |
| He shall build a house for My name, and I will establish the throne of his kingdom for ever. | he shall build me a house for my name, and I will restore his throne forever. |
| I will be to him for a father, and he shall be to Me for a son; if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; | I will be a father to him, and he shall be a son to me, and if his injustice comes, then I will punish him with a rod of men and with attacks of sons of men, |
| but My mercy shall not depart from him, as I took it from Saul, whom I put away before thee. | But I will not remove my mercy from him, as I removed it from those whom I removed from before me. |
| And thy house and thy kingdom shall be made sure for ever before thee; thy throne shall be established for ever. | And his house and his kingdom shall be made sure forever before me, and his throne shall be restored forever. |
But when he again brings his firstborn into the world, he says, “Let all the angels of God worship him!”[4] This is a bit more problematic since the quotation—Let all the angels of God worship him—is verbatim in the Elpenor version of the Septuagint only.
| Deuteronomy 32:43 (Septuagint BLB) | ||
| προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ | προσκυνησάτωσαν αὐτῷ πάντες υἱοὶ θεοῦ…ἐνισχυσάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ | προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ…ἐνισχυσάτωσαν αὐτῷ πάντες υἱοὶ Θεοῦ |
| Hebrews 1:6b (NET) | Deuteronomy 32:43 (NETS) | Deuteronomy 32:43 (English Elpenor) |
| Let all the angels of God worship him! | let all the divine sons do obeisance to him…let all the angels of God prevail for him | let all the angels of God worship him…let all the sons of God strengthen themselves in him |
It is scrambled some in the BLB version of the Septuagint with προσκυνησάτωσαν αὐτῷ πάντες in one clause and ἄγγελοι θεοῦ in another. The phrases ἄγγελοι Θεοῦ (angels of God) and υἱοὶ Θεοῦ (sons of God) are reversed relative to the Elpenor version and the quotation in Hebrews 1:6. On top of that both clauses are missing entirely in translations from contemporary Hebrew.
| From Hebrew |
From Greek |
||
| Deuteronomy 32:43 (Tanakh) | Deuteronomy 32:43 (KJV) | Deuteronomy 32:43 (NETS) | |
| Sing aloud, O ye nations, of His people; for He doth avenge the blood of His servants, and doth render vengeance to His adversaries, and doth make expiation for the land of His people. | Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. | Be glad, O skies, with him, and let all the divine sons do obeisance to him. Be glad, O nations, with his people, and let all the angels of God prevail for him. For he will avenge the blood of his sons and take revenge and repay the enemies with a sentence, and he will repay those who hate, and the Lord shall cleanse the land of his people. | Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avenge the blood of his sons, and he will render vengeance, and recompense justice to his enemies, and will reward them that hate him; and the Lord shall purge the land of his people. |
It didn’t make any sense. Why would the Masoretes keep Kiss the Son and discard let all the angels of God worship him, when the most likely referent for him was yehôvâh? Though I asked the question, I didn’t really expect an answer. I was, however, curious why the author of Hebrews thought this vanishing quote related to Jesus. More to the point, why did Jesus teach his disciples that it referred to Him? So I looked more closely at the available referents for him.
| Tanakh/KJV | Hebrew | BLB/Elpenor Greek | NETS/Elpenor English |
Table Below |
|
| Deuteronomy 32:3 | HaShem/ LORD | yehôvâh, יהוה | κυρίου/ Κυρίου | Lord | Table2 |
| Deuteronomy 32:6 | HaShem/ LORD | yehôvâh, ליהוה | κυρίῳ/ Κυρίῳ | Lord | Table3 |
| Deuteronomy 32:9 | HaShem/ LORD’S | yehôvâh, יהוה | κυρίου/ Κυρίου | Lord’s/ Lord | Table4 |
| Deuteronomy 32:12 | HaShem/ LORD | yehôvâh, יהוה | κύριος/ Κύριος | Lord | Table5 |
| Deuteronomy 32:19 | HaShem/ LORD | yehôvâh, יהוה | κύριος/ Κύριος | Lord | Table7 |
| Deuteronomy 32:27 | HaShem/ LORD | yehôvâh, יהוה | κύριος/ Κύριος | Lord | Table8 |
| Deuteronomy 32:30 | HaShem/ LORD | yehôvâh, ויהוה | κύριος/ Κύριος | Lord | Table9 |
| Deuteronomy 32:36 | HaShem/ LORD | yehôvâh, יהוה | κύριος/ Κύριος | Lord | Table10 |
| Deuteronomy 32:4 | Rock | tsûr, הצור | θεός/ Θεός | God | Table2 |
| Deuteronomy 32:15 | Rock | tsûr, צור | θεοῦ/ Θεοῦ | God | Table6 |
| Deuteronomy 32:18 | Rock | tsûr, צור | θεὸν/ Θεὸν | God | Table7 |
| Deuteronomy 32:30 | Rock | tsûr, צורם | θεὸς/ Θεὸς | God | Table9 |
| Deuteronomy 32:31 | Rock | tsûr, צורם | θεὸς/ Θεὸς | God | |
| Deuteronomy 32:3 | G-d/ God | ʼĕlôhı̂ym, לאלהינו | θεῷ/ Θεῷ | God | Table2 |
| Deuteronomy 32:4 | G-d/ God | ʼêl, אל | θεὸς/ Θεὸς | god/ God | |
| Deuteronomy 32:15 | G-d/ God | ʼĕlôahh, אלוה | θεὸν/ Θεὸν | God | Table6 |
| Deuteronomy 32:18 | G-d/ God | ʼêl, אל | θεοῦ/ Θεοῦ | God | Table7 |
| Deuteronomy 32:8 | Most High | ʽelyôn, עליון | ὕψιστος/ Υψιστος | Most High | Table4 |
He set the borders of the peoples according to the number of the children (bên, בני) of Israel (yiśrâʼêl),[5] caught my attention since the NETS read, “he fixed boundaries of nations according to the number of divine (θεοῦ, another form of θεός) sons” (ἀγγέλων, a form of ἄγγελος). Why would anyone translate bên yiśrâʼêl (children of Israel) ἀγγέλων θεοῦ (NETS: “divine sons;” Elpenor English Translation: angels of God). A note (14) in the NET offered a clue:
…a Qumran fragment has “sons of God,”… “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82).
Suddenly, the answer I wasn’t expecting was right in my face. The Masoretes kept Kiss the Son because they thought the Son was Israel. And they weren’t wrong. Jesus is as much a son of Israel as He is a son of David. In an essay, “In Psalm 2:12, is Kiss the Son a mistranslation by the Christians?” on Jews for Jesus online, Joseph Sarachek[6] was quoted:
Ibn Ezra rejects the simple and acceptable meaning of ‘bar’ as pure and inclines to translate it as son, referring it to the “anointed one” in v. 2 and making it the apposite of “Thou art my son” in v. 7. Bar would then allude to Israel.
I still didn’t have a clue why they might discard something as innocuous as Let all the angels of God worship him! Who did they think him was? Eventually I came to Deuteronomy 32:15 (Tanakh):
But Jeshurun waxed fat, and kicked–thou didst wax fat, thou didst grow thick, thou didst become gross–and he forsook G-d who made him, and contemned the Rock of his salvation (NETS: “God his Saviour”).
The Hebrew word translated salvation was ישעתו (yeshûʽâh). Yeshua, apparently, is way too close to the Greek Ἰησοῦς (Jesus) for the Masoretes to allow any suggestion that the angels of God might worship Him. Given a choice between the Rock of his salvation and the more innocuous Let all the angels of God worship him, the latter, it appears, was chosen for elimination.
This Rock was translated with some form of θεὸς (See Table above) in the Septuagint every time it occurred in Moses’ song. Not so with the story of the Rock recorded in Exodus (17:6 Tanakh):
Behold, I will stand before thee there upon the rock (tsûr, הצור; Septuagint: πέτρας, a form of πέτρα) in Horeb; and thou shalt smite the rock (tsûr, בצור; Septuagint: πέτραν, another form of πέτρα), and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel.
Later Moses, frustrated with the people, struck the Rock in anger when HaShem had told him to speak to it. Here the Rock was called by a different name in contemporary Hebrew, though not in Greek in the Septuagint (Numbers 20:7-12 Tanakh):
And HaShem spoke unto Moses, saying: ‘Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock (selaʽ, הסלע; Septuagint: πέτραν, another form of πέτρα) before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock (selaʽ, הסלע; Septuagint: πέτρας, a form of πέτρα); so thou shalt give the congregation and their cattle drink.’
And Moses took the rod from before HaShem, as He commanded him. And Moses and Aaron gathered the assembly together before the rock (selaʽ, הסלע; Septuagint: πέτρας, a form of πέτρα), and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock (selaʽ, הסלע; Septuagint: πέτρας, a form of πέτρα)?’ And Moses lifted up his hand, and smote the rock (selaʽ, הסלע; Septuagint: πέτραν, another form of πέτρα) with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle. And HaShem said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’
Paul wrote believers in Corinth (1 Corinthians 10:1-4 NET):
For[7] I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses[8] in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they were all drinking from the spiritual rock (πέτρας, a form of πέτρα) that followed them, and the rock (πέτρα) was Christ.
The translators of the Septuagint weren’t wrong to call the Rock of HaShem’s Salvation (yeshûʽâh, ישעתו) God.
I haven’t even gotten to a form of χρίω yet, but will pick it up from here in another essay. A table comparing Psalm 2:12 in the Elpenor and BLB versions of the Septuagint, tables comparing Deuteronomy 32:3, 4; 32:6; 32:8, 9; 32:12; 32:15; 32:18, 19; 32:27; 32:30, 31 and 32:36 in the Tanankh, KJV, NETS and Elpenor English translations, and a table comparing 1 Corinthians 10:1, 2 in the NET and KJV follow.
| δράξασθε παιδείας, μήποτε ὀργισθῇ Κύριος καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας | δράξασθε παιδείας μήποτε ὀργισθῇ κύριος καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ μακάριοι πάντες οἱ πεποιθότες ἐπ᾽ αὐτῷ |
| ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ, μακάριοι πάντες οἱ πεποιθότες ἐπ᾿ αὐτῷ |
|
From Greek |
|||
| Deuteronomy 32:3, 4 (KJV) | Deuteronomy 32:3, 4 (NETS) | ||
| For I will proclaim the name of HaShem (yehôvâh, יהוה); ascribe ye greatness unto our G-d (ʼĕlôhı̂ym, לאלהינו). | Because I will publish the name of the LORD: ascribe ye greatness unto our God. | For I have called out the name of the Lord (κυρίου, a form of κύριος); ascribe greatness to our God (θεῷ, a form of θεός)! | For I have called on the name of the Lord (Κυρίου): assign ye greatness to our God (Θεῷ). |
| The Rock (tsûr, הצור), His work is perfect; for all His ways are justice; a G-d (ʼêl, אל) of faithfulness and without iniquity, just and right is He. | He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. | God (θεός)—his works are genuine, and all his ways are justice. A faithful god (θεὸς), and there is no injustice, a righteous and holy Lord (κύριος); | [As for God (Θεός)], his works [are] true, and all his ways [are] judgment: God (Θεὸς) [is] faithful, and there is no unrighteousness [in him]; just and holy [is] the Lord (Κύριος). |
| From Greek | |||
| Deuteronomy 32:6 (Tanakh) | Deuteronomy 32:6 (KJV) | Deuteronomy 32:6 (NETS) | |
| Do ye thus requite HaShem (yehôvâh, ליהוה ה), O foolish people and unwise? is not He thy father that hath gotten thee? hath He not made thee, and established thee? | Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? | Do you thus repay the Lord (κυρίῳ, another form of κύριος) these things, O people, foolish and not wise? Did not he himself, you father, acquire you and make you and create you? | Do ye thus recompense the Lord (Κυρίῳ)? [is the] people thus foolish and unwise? did not he himself thy father purchase thee, and make thee, and form thee? |
| From Greek | |||
| Deuteronomy 32:8, 9 (Tanakh) | Deuteronomy 32:8, 9 (KJV) | Deuteronomy 32:8, 9 (NETS) | |
| When the Most High (ʽelyôn, עליון) gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children (bên, בני) of Israel (yiśrâʼêl, ישׁראל). | When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. | When the Most High (ὕψιστος) was apportioning the nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine (θεοῦ, another form of θεός) sons (ἀγγέλων, a form of ἄγγελος), | When the Most High (Υψιστος) divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels (ἀγγέλων, a form of ἄγγελος) of God (Θεοῦ, a form of θεός). |
| For the portion of HaShem (yehôvâh, יהוה) is His people, Jacob the lot of His inheritance. | For the LORD’S portion is his people; Jacob is the lot of his inheritance. | And his people Iakob became the Lord’s (κυρίου, a form of κύριος) portion, Israel a measured part of his inheritance. | And his people Jacob became the portion of the Lord (Κυρίου), Israel was the line of his inheritance. |
| From Greek | |||
| Deuteronomy 32:12 (Tanakh) | Deuteronomy 32:12 (KJV) | Deuteronomy 32:12 (NETS) | |
| HaShem (yehôvâh, יהוה) alone did lead him [e.g., Jacob, His people], and there was no strange god with Him. | So the LORD alone did lead him, and there was no strange god with him. | The Lord (κύριος) alone was leading them, and no foreign god was with them. | the Lord (Κύριος) alone led them, there was no strange god with them. |
| From Greek | |||
| Deuteronomy 32:15 (Tanakh) | Deuteronomy 32:15 (KJV) | Deuteronomy 32:15 (NETS) | |
| But Jeshurun waxed fat, and kicked–thou didst wax fat, thou didst grow thick, thou didst become gross–and he forsook G-d (ʼĕlôahh, אלוה) who made him, and contemned the Rock (tsûr, צור) of his salvation (yeshûʽâh, ישעתו). | But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. | And Iakob ate and was filled, and the beloved one kicked. He grew fat; he became heavy; he became broad! And he abandoned God (θεὸν, another form of θεός) who made him, and he departed from God (θεοῦ, another form of θεός) his savior (σωτῆρος, a form of σωτήρ). | So Jacob ate and was filled, and the beloved one kicked; he grew fat, he became thick and broad: then he forsook the God (Θεὸν) that made him, and departed from God (Θεοῦ) his Saviour (σωτῆρος, a form of σωτήρ). |
| From Greek | |||
| Deuteronomy 32:18, 19 (Tanakh) | Deuteronomy 32:18, 19 (KJV) | Deuteronomy 32:18, 19 (NETS) | |
| Of the Rock (tsûr, צור) that begot thee thou wast unmindful, and didst forget G-d (ʼêl, אל) that bore thee. | Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. | You abandoned God (θεὸν, another form of θεός) who bore you, and you forgot God (θεοῦ, another form of θεός) who nurtures you. | Thou hast forsaken God (Θεὸν) that begot thee, and forgotten God (Θεοῦ) who feeds thee. |
| And HaShem (yehôvâh, יהוה) saw, and spurned, because of the provoking of His sons and His daughters. | And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. | And the Lord (κύριος) saw it and was jealous, and he was provoked on account of the wrath of his sons and daughters. | And the Lord (Κύριος) saw, and was jealous; and was provoked by the anger of his sons and daughters, |
| From Greek | |||
| Deuteronomy 32:27 (Tanakh) | Deuteronomy 32:27 (KJV) | Deuteronomy 32:27 (NETS) | |
| Were it not that I dreaded the enemy’s provocation, lest their adversaries should misdeem, lest they should say: Our hand is exalted, and not HaShem (yehôvâh, יהוה) hath wrought all this.’ | Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. | were it not for wrath of the enemies so that they may not last long and so that there adversaries not collaborate, let them not say, “Our hand is high, and it was not the Lord (κύριος) who did all these things.” | Were it not for the wrath of the enemy, lest they should live long, lest their enemies should combine against them; lest they should say, Our own high arm, and not the Lord (Κύριος), has done all these things. |
| From Greek | |||
| Deuteronomy 32:30, 31 (Tanakh) | Deuteronomy 32:30, 31 (KJV) | Deuteronomy 32:30, 31 (NETS) | |
| How should one chase a thousand, and two put ten thousand to flight, except their Rock (tsûr, צורם) had given them over and HaShem (yehôvâh, ויהוה) had delivered them up? | How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? | How shall one pursue thousands and two remove myriads unless God (θεὸς) sold them and the Lord (κύριος) delivered them up? | How should one pursue a thousand, and two rout tens of thousands, if God (Θεὸς) had not sold them, and the Lord (Κύριος) delivered them up? |
| For their rock (tsûr, כצורנו) is not as our Rock (tsûr, צורם), even our enemies themselves being judges. | For their rock is not as our Rock, even our enemies themselves being judges. | For not like our God (θεὸς) are their gods (θεοὶ, another form of θεός), but our enemies are without understanding. | For their gods (θεοὶ) are not as our God (Θεὸς), but our enemies [are] void of understanding. |
| From Greek | |||
| Deuteronomy 32:36 (Tanakh) | Deuteronomy 32:36 (KJV) | Deuteronomy 32:36 (NETS) | |
| For HaShem (yehôvâh, יהוה) will judge His people, and repent Himself for His servants; when He seeth that their stay is gone, and there is none remaining, shut up or left at large. | For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. | For the Lord (κύριος) will judge his people and be comforted over his slaves. For he saw them paralyzed, both failed under attack and enfeebled. | For the Lord (Κύριος) shall judge his people, and shall be comforted over his servants; for he saw that they were utterly weakened, and failed in the hostile invasion, and were become feeble: |
|
1 Corinthians 10:1, 2 (KJV) |
|
| For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, | Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; |
| Stephanus Textus Receptus | ||
| Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον | ου θελω δε υμας αγνοειν αδελφοι οτι οι πατερες ημων παντες υπο την νεφελην ησαν και παντες δια της θαλασσης διηλθον | ου θελω δε υμας αγνοειν αδελφοι οτι οι πατερες ημων παντες υπο την νεφελην ησαν και παντες δια της θαλασσης διηλθον |
| and all were baptized into Moses in the cloud and in the sea, | And were all baptized unto Moses in the cloud and in the sea; |
| Stephanus Textus Receptus | ||
| καὶ πάντες εἰς τὸν Μωϋσῆν |ἐβαπτίσαντο| ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ | και παντες εις τον μωσην εβαπτισαντο εν τη νεφελη και εν τη θαλασση | και παντες εις τον μωυσην εβαπτισαντο εν τη νεφελη και εν τη θαλασση |
[1] Aaron and his sons (Exodus 28:43 NET)
[5] Deuteronomy 32:8b (Tanakh) ישׁראל
[6] Joseph Sarachek, The Doctrine of the Messiah in Medieval Jewish Literature (New York: Hermon Press, 1968), p. 121.
[7] The NET parallel Greek text and NA28 had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: Moreover).
[8] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσῆν, and μωσην in the Stephanus Textus Receptus and Byzantine Majority Text.
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