And I will give her possessions from thence, and the valley of Achor to open her understanding:[1] This rendering of Hosea 2:15a (2:17a in the Septuagint) hit me like a bolt. It seemed too important to think “of Achan’s confession as the door or opportunity of/for hope,” and to relate “it to John’s letter,” to ever call that relationship into question.
The Hebrew word translated door (NET: Opportunity) was לְפֶ֣תַח (NET parallel Hebrew: לפתח [pethach]). It was translated διανοῗξαι (open)—a form of διανοίγω—in the Septuagint. The same words were translated open and “open wide” in Ezekiel.
|
Masoretic Text |
Septuagint | ||
| Ezekiel 21:22[2] (Tanakh) | Ezekiel 21:22 (NET) | Ezekiel 21:22 (NETS) |
Ezekiel 21:22 (English Elpenor) |
| At his right hand was the divination for Jerusalem, to appoint captains, to open (לִפְתֹּ֚חַ) the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. | Into his right hand comes the portent for Jerusalem—to set up battering rams, to give (pethach, לפתח) the signal[3] for slaughter, to shout out the battle cry, to set up battering rams against the gates, to erect a siege ramp, to build a siege wall. | And the oracular response came against Ierousalem, to throw up a palisade, to open wide (διανοῗξαι) a mouth in a shout, to raise up high a voice with a cry, to throw up a palisade against its gates and to put up a ramp and to build batteries of war engines. | On his right was the divination against Jerusalem, to cast a mound, to open (διανοῖξαι) the mouth in shouting, to lift up the voice with crying, to cast a mound against her gates, to cast up a heap, and to build forts. |
The Hebrew word translated hope from the Masoretic text was תִּקְוָ֑ה. It was translated σύνεσιν (understanding)—a form of σύνεσις—in the Septuagint. I had to run תקוה (without vowel points) through Morfix to get any result:
| Hebrew | Tanakh | Homographs | English Definitions |
| תִּקְוָ֑ה תקוה | hope | תִּקְוָה | hope; התקווה – Hatikva (Israel’s national anthem) |
| קִוָּה | to hope | ||
| נִקְוָה | to pool (water) | ||
Perhaps someone could argue that the rabbis paraphrased hope as understanding. But as I studied the other Hebrew words they translated σύνεσιν (Table below) and the other differences between the Masoretic text and the Septuagint, I was obliged to consider that the Septuagint may be more original here, despite my fondness for “a door of hope.”
As I worked on the table of σύνεσιν I heard a preacher prophesy that the corona virus was God’s punishment for my (literally: “all Americans”) greed and worship of sex, among other things. I’m becoming so practiced at not thinking of the vicissitudes of life as crime and punishment that I decided not to reject this prophesy out of hand. I fell asleep, however, without arriving at any specific conclusions.
Asleep, I dreamed that I committed adultery with my neighbor’s wife. We stopped before we got too far but my lust was obvious: I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.[4] Though I awoke grieving[5] I was grateful my covetousness expressed itself in a dream rather than entangling my neighbor, his wife and countless others. I think this may be part of the meaning of he condemned sin in the flesh (Romans 8:2-4 NET Table):
For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned (κατέκρινεν, a form of κατακρίνω) sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
[W]hen I want to do good, evil is present with me.[6] Still, I praise the Lord Jesus and God our Father whenever the sin in my flesh remains condemned (damned, judged against, sentenced, pronounced guilty) in my flesh, as opposed to seeing the light of day. I’ll consider it a partial victory until His complete victory (1 Corinthians 15:50-58) has come. And without making any judgment regarding the truth of the preacher’s prophecy, I plan to—Endure[7] hardship as discipline; God is treating [me] as [one of] his children[8]—rather than attempting to ferret out what, if any, sins He may or may not be punishing.
I had already been drifting toward the conclusion that I had misunderstood the story of Achan in the valley of Achor. My adulterous dream helped sharpen my focus. The question was not: How could such an excellent confession result in the death (Joshua 7:16-26) of Achan and his family? That was a fixation of my personal history. The question was: How could a covetous sinner (e.g., one such as I am) live in a holy land among a holy people?
I hope the answer is obvious: Do not be amazed that I said to you, ‘You must all be born from above.’[9] And I will give her…the valley of Achor to open her understanding is a fresh opportunity to understand Christ’s gift of new life. There is a synopsis of σύνεσιν (understanding) in the four occurrences in Isaiah:
|
Masoretic Text |
Septuagint | ||
| Isaiah 27:11b (Tanakh) | Isaiah 27:11b (NET) | Isaiah 27:11b (NETS) |
Isaiah 27:11b (Elpenor English) |
| for it is a people of no understanding (בִּינוֹת֙): therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. | For these people lack understanding (bı̂ynâh, בינות), therefore the one who made them has no compassion on them; the one who formed them has no mercy on them. | For it is not a people having understanding (σύνεσιν); therefore he that made them will not have compassion, nor will he that formed them have mercy. | for it is a people of no understanding (σύνεσιν); therefore he that made them shall have no pity upon them, and he that formed them shall have no mercy [upon them]. |
A people of no understanding will have no mercy from he that made them and he that formed them will shew them no favour. So God’s intention to show Israel both mercy and favour was made clear by giving them the valley of Achor to open [their] understanding. That is certainly a door of hope but a door of hope obfuscates that understanding.
|
Masoretic Text |
Septuagint | ||
| Isaiah 29:13, 14 (Tanakh) | Isaiah 29:13, 14 (NET) | Isaiah 29:13, 14 (NETS) |
Isaiah 29:13, 14 (Elpenor English) |
| Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: | The Lord says, “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me. Their worship consists of nothing but man-made ritual. | The Lord said: These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. | And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men. |
| Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding (וּבִינַ֥ת) of their prudent men shall be hid. | Therefore I will again do an amazing thing for these people—an absolutely extraordinary deed. Wise men will have nothing to say, the sages will have no explanations (bı̂ynâh, ובינת).” | Therefore look, I will proceed to remove this people. I will remove them and destroy the wisdom of the wise, and the discernment (σύνεσιν) of the discerning I will hide. | Therefore behold I will proceed to remove this people, and I will remove them: and I will destroy the wisdom of the wise, and will hide the understanding (σύνεσιν) of the prudent. |
Here, the wisdom and understanding of those teaching the precept of men (English Elpenor: the commandments and doctrines of men) would perish and would be hid. The Masoretic text in English translation called it a marvellous work among this people, even a marvellous work and a wonder, while an English rendering of the words the rabbis translated reads: I will proceed to remove this people, and I will remove them. The first Greek word translated remove was μετατεθῆναι (BLB: μεταθεῗναι) and the second was μεταθήσω. All are forms of μετατίθημι.
Assuming that the Septuagint better reflects the Hebrew original, it seems odd to call the removal of the people who draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, a marvellous work among this people, even a marvellous work and a wonder. It would make more sense if the Masoretes thought this people corresponded to the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.[10] But then, why cover up their removal?
There is another meaning of μετατίθημι. The Greek of the Septuagint might have been translated, I will proceed to [change the nature of] this people, and I will [induce] them [to change their minds]. And suddenly, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder, becomes an honest assessment. It completely disguises, however, how close the original was to Jesus’ words: Do not be amazed that I said to you, ‘You must all be born from above.’ Here is a New Testament example of another form of μετατίθημι (Hebrews 7:12 NET):
For when the priesthood changes (μετατιθεμένης), a change (μετάθεσις) in the law must come as well.
Here are other examples of forms of μετατίθημι the rabbis used to translate Hebrew words in the Septuagint:
|
Masoretic Text |
Septuagint | ||
| Genesis 5:24 (Tanakh) | Genesis 5:24 (NET) | Genesis 5:24 (NETS) |
Genesis 5:24 (Elpenor English) |
| And Enoch walked with G-d, and he was not; for G-d took (לָקַ֥ח) him. | Enoch walked with God, and then he disappeared because God took (lâqach, לקח) him away. | And Henoch was well pleasing to God, and he was not found, because God transferred (μετέθηκεν) him. | And Enoch was well-pleasing to God, and was not found, because God translated (μετέθηκεν) him. |
|
1 Kings 21:25 (Tanakh) |
1 Kings 21:25 (NET) | 3 Reigns 20:25 (NETS) |
3 Kings 20:25 (English Elpenor) |
| But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up (הֵסַ֥תָּה). | (There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the Lord, urged on (sûth, הסתה) by his wife Jezebel. | (Yet, Achaab did act foolishly when he sold himself to do what was evil before the Lord, as his wife Iezabel led him astray (μετέθηκεν), | But Achaab [did] wickedly, in that he sold himself to do that which was evil in the sight of the Lord, as his wife Jezabel led him astray (μετέθηκεν). |
|
Hosea 5:10 (Tanakh) |
Hosea 5:10 (NET) | Hosea 5:10 (NETS) |
Hosea 5:10 (English Elpenor) |
| The princes of Judah were like them that remove (כְּמַסִּיגֵ֖י) the bound: therefore I will pour out my wrath upon them like water. | The princes of Judah are like those who move (nâsag, כמסיגי) boundary markers. I will pour out my rage on them like a torrential flood. | The rulers of Ioudas have become like those who remove (μετατιθέντες) landmarks; on them I will pour out my onslaught like water. | The princes of Juda became as they that removed (μετατιθέντες) the bounds: I will pour out upon them my fury as water. |
|
Isaiah 29:17 (Tanakh) |
Isaiah 29:17 (NET) | Isaiah 29:17 (NETS) |
Isaiah 29:17 (English Elpenor) |
| Is it not yet a very little while, and Lebanon shall be turned (וְשָׁ֥ב) into a fruitful field, and the fruitful field shall be esteemed as a forest? | In just a very short time Lebanon will turn (shûb, ושב) into an orchard, and the orchard will be considered a forest. | Is it not yet a little while, and Lebanon shall be changed (μετατεθήσεται) like Mount Chermel, and Mount Chermel shall be regarded as a forest? | [Is it] not yet a little while, and Libanus shall be changed (μετατεθήσεται) as the mountains of Chermel, and Chermel shall be reckoned as a forest? |
|
Deuteronomy 27:17 (Tanakh) |
Deuteronomy 27:17 (NET) | Deuteronomy 27:17 (NETS) |
Deuteronomy 27:17 (English Elpenor) |
| Cursed be he that removeth (מַסִּ֖יג) his neighbour’s landmark. And all the people shall say: Amen. | ‘Cursed is the one who moves (nâsag, מסיג) his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’ | “Cursed be he who moves (μετατιθεὶς) a neighbor’s boundaries.” And all the people shall say, “May it be!” | Cursed is he that removes (μετατιθεὶς) his neighbour’s landmarks: and all the people shall say, So be it. |
|
Psalm 46:2 (Tanakh) |
Psalm 46:2 (NET) | Psalm 45:3 (NETS) |
Psalm 45:3 (English Elpenor) |
| Therefore will not we fear, though the earth be removed, and though the mountains be carried (וּבְמ֥וֹט) into the midst of the sea; | For this reason we do not fear when the earth shakes, and the mountains tumble (môṭ, ובמוט) into the depths of the sea, | Therefore we will not fear, when the earth is troubled and mountains be transposed (μετατίθεσθαι) in hearts of seas. | Therefore will we not fear when the earth is troubled, and the mountains are removed (μετατίθεσθαι) into the depths of the seas. |
|
Proverbs 23:10 (Tanakh) |
Proverbs 23:10 (NET) | Proverbs 23:10 (NETS) |
Proverbs 23:10 (English Elpenor) |
| Remove (תַּ֖סֵּג) not the old landmark; and enter not into the fields of the fatherless: | Do not move (nâsag, תסג) an ancient boundary stone, or take over the fields of the fatherless, | Do not relocate (μεταθῇς) ancient borders, nor enter the possession of orphans. | Remove (μεταθῇς) not the ancient landmarks; and enter not upon the possession of the fatherless: |
It seems that the rabbis employed forms of μετατίθημι to imply some kind of change, if not transformation. The next item in the synopsis of understanding (σύνεσιν) was a promise of transformation:
|
Masoretic Text |
Septuagint | ||
| Isaiah 29:24 (Tanakh) | Isaiah 29:24 (NET) | Isaiah 29:24 (NETS) |
Isaiah 29:24 (Elpenor English) |
| They also that erred in spirit shall come to understanding (בִּינָ֑ה), and they that murmured shall learn doctrine. | Those who stray morally will gain understanding (bı̂ynâh, בינה); those who complain will acquire insight. | And those who wander in spirit will know understanding (σύνεσιν), and those who grumble will learn to obey, [and the faltering tongues will learn to speak peace]. | And they that erred in spirit shall know understanding (σύνεσιν), and the murmurers shall learn obedience, and the stammering tongues shall learn to speak peace. |
The final item in the synopsis of understanding was God’s assessment of those taught by the precept of men (English Elpenor: the commandments and doctrines of men).
|
Masoretic Text |
Septuagint | ||
| Isaiah 56:10-12 (Tanakh) | Isaiah 56:10-12 (NET) | Isaiah 56:10-12 (NETS) |
Isaiah 56:10-12 (Elpenor English) |
| His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. | All their watchmen are blind, they are unaware. All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze. | Observe that all have become totally blind; they have not learned how to think; they are all silent dogs; they will not be able to bark, dreaming in bed, loving to slumber. | See how they are all blinded: they have not known; [they are] dumb dogs [that] will not bark; dreaming of rest, loving to slumber. |
| Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand (הָבִ֑ין): they all look to their own way, every one for his gain, from his quarter. | The dogs have big appetites; they are never full. They are shepherds who have no understanding (bı̂yn, הבין); they all go their own way, each one looking for monetary gain. | The dogs are shameless in their soul, not knowing satisfaction. They are evil, not knowing understanding (σύνεσιν). They have all followed their own ways, each in the same manner. | Yea, they are insatiable dogs, that know not what it is to be filled, and they are wicked, having no understanding (σύνεσιν): all have followed their own ways, each according to his [will]. |
| Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. | Each one says, ‘Come on, I’ll get some wine! Let’s guzzle some beer! Tomorrow will be just like today! We’ll have everything we want!’ | ||
In the Hebrew text the rabbis translated there was no mention of watchmen: See how they are all blinded. There was no mention of shepherds. There was no subterfuge about monetary gain, wine, beer or strong drink. The text they translated was laser-focused that all are wicked, having no understanding (σύνεσιν): all have followed their own ways, each according to his [will]. In other words, all (not just the watchmen and shepherds) were not born from above, not led by the Spirit of God, not the sons of God. If God were your Father, [Jesus said to those Judeans who had believed him[11]] you would love me, for I have come from God and am now here. I have not come on my own initiative, but he sent me.[12]
A table of the occurrences of σύνεσιν in the Blue Letter Bible version of the Septuagint (with my best guess for the Hebrew word each translates) follows:
| Septuagint Greek | Masoretic Hebrew | |||
| Reference | Blue Letter Bible | Elpenor | Chabad.org | NET Parallel Hebrew |
| Hosea 2:15 (2:17) | σύνεσιν | σύνεσιν | תִּקְוָ֑ה | תקוה (tiqvâh) |
| Exodus 31:6 | σύνεσιν | σύνεσιν | חָכְמָ֑ה | חכמה (chokmâh) |
| 1 Kings (3 Kings) 3:11 | σύνεσιν | συνιεῖν | הָבִ֖ין | הבין (bı̂yn) |
| 1 Chronicles 12:32 (12:33) | σύνεσιν | σύνεσιν | בִינָה֙ | בינה (bı̂ynâh) |
| 1 Chronicles 22:12 | σύνεσιν | σύνεσιν | וּבִינָ֔ה | ובינה (bı̂ynâh) |
| 1 Chronicles 28:19 | σύνεσιν | σύνεσιν | הִשְׂכִּ֑יל | השׁכיל (śâkal) |
| 2 Chronicles 1:10 | σύνεσιν | σύνεσιν | וּמַדַּע֙ | ומדע (maddâʽ) |
| 2 Chronicles 1:11 | σύνεσιν | σύνεσιν | וּמַדָּ֔ע | ומדע (maddâʽ) |
| 2 Chronicles 1:12 | σύνεσιν | σύνεσιν | וְהַמַּדָּ֖ע | והמדע (maddâʽ) |
| 2 Chronicles 2:12 (2:11) | σύνεσιν | σύνεσιν | וּבִינָ֔ה | ובינה (bı̂ynâh) |
| 2 Chronicles 2:13 (2:12) | σύνεσιν | σύνεσιν | בִּינָ֖ה | בינה (bı̂ynâh) |
| 2 Chronicles 30:22 | σύνεσιν | σύνεσιν | שֵֽׂכֶל | שׁכל (śekel) |
| Job 6:30 | σύνεσιν | σύνεσιν | יָבִ֥ין | יבין (bı̂yn) |
| Job 12:20 | σύνεσιν | σύνεσιν | וְטַ֖עַם | וטעם (ṭaʽam) |
| Job 21:22 | σύνεσιν | σύνεσιν | ? | ? |
| Job 22:2 | σύνεσιν | σύνεσιν | ? | ? |
| Job 38:4 | σύνεσιν | σύνεσιν | בִינָֽה | בינה (bı̂ynâh) |
| Psalm 42:1 (41:1, 2) | σύνεσιν | σύνεσιν | מַשְׂכִּ֥יל | משׁכיל (maśkı̂yl) |
| Psalm 44:1 (43:1, 2) | σύνεσιν | σύνεσιν | מַשְׂכִּֽיל | משׁכיל (maśkı̂yl) |
| Psalm 45:1 (44:1) | σύνεσιν | σύνεσιν | מַ֜שְׂכִּ֗יל | משׁכיל (maśkı̂yl) |
| Psalm 49:3 (48:4; 49:4) | σύνεσιν | σύνεσιν | תְבוּנֽוֹת | תבונות (tabuwn) |
| Proverbs 9:6 | σύνεσιν | σύνεσιν | בִּינָֽה | בינה (bı̂ynâh) |
| Isaiah 27:11 | σύνεσιν | σύνεσιν | בִּינוֹת֙ | בינות (bı̂ynâh) |
| Isaiah 29:14 | σύνεσιν | σύνεσιν | וּבִינַ֥ת | ובינת (bı̂ynâh) |
| Isaiah 29:24 | σύνεσιν | σύνεσιν | בִּינָ֑ה | בינה (bı̂ynâh) |
| Isaiah 56:11 | σύνεσιν | σύνεσιν | הָבִ֑ין | הבין (bı̂yn) |
| Daniel 1:17 | σύνεσιν | σύνεσιν | מַדָּ֥ע | מדע (maddâʽ) |
| Daniel 2:21 | σύνεσιν | σύνεσιν | בִינָֽה | בינה (bı̂ynâh) |
| Daniel 8:15 | σύνεσιν | σύνεσιν | בִינָ֔ה | בינה (bı̂ynâh) |
| Daniel 9:22 | σύνεσιν | σύνεσιν | בִינָֽה | בינה (bı̂ynâh) |
| Obadiah 1:8 | σύνεσιν | σύνεσιν | וּתְבוּנָ֖ה | ותבונה (tabuwn) |
Tables comparing Ezekiel 21:22; Isaiah 27:11; 29:13; 29:7; Genesis 5:24; 1 Kings 21:25; Hosea 5:10; Isaiah 29:17; Deuteronomy 27:17; Psalm 46:2; Proverbs 23:10; Isaiah 29:24; 56:10; 56:11 and 56:12 in the Tanakh, KJV and NET, and comparing Ezekiel 21:22; Isaiah 27:11; 29:13; 29:7; Genesis 5:24; 1 Kings (3 Kings, 3 Reigns) 21:25 (20:25); Hosea 5:10; Isaiah 29:17; Deuteronomy 27:17; Psalm 46:2 (45:3); Proverbs 23:10; Isaiah 29:24; 56:10; 56:11 and 56:12 in the Septuagint (BLB and Elpenor) follow. Following these is a table comparing John 8:42 in the NET and KJV.
| Ezekiel 21:22 (KJV) | ||
| At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. | At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. | Into his right hand comes the portent for Jerusalem—to set up battering rams, to give the signal for slaughter, to shout out the battle cry, to set up battering rams against the gates, to erect a siege ramp, to build a siege wall. |
| ἐγένετο τὸ μαντεῗον ἐπὶ Ιερουσαλημ τοῦ βαλεῗν χάρακα τοῦ διανοῗξαι στόμα ἐν βοῇ ὑψῶσαι φωνὴν μετὰ κραυγῆς τοῦ βαλεῗν χάρακα ἐπὶ τὰς πύλας αὐτῆς καὶ βαλεῗν χῶμα καὶ οἰκοδομῆσαι βελοστάσεις | ἐγένετο τὸ μαντεῖον ἐπὶ ῾Ιερουσαλὴμ τοῦ βαλεῖν χάρακα, τοῦ διανοῖξαι στόμα ἐν βοῇ, ὑψῶσαι φωνὴν μετὰ κραυγῆς, τοῦ βαλεῖν χάρακα ἐπὶ τὰς πύλας αὐτῆς καὶ βαλεῖν χῶμα καὶ οἰκοδομῆσαι βελοστάσεις |
| And the oracular response came against Ierousalem, to throw up a palisade, to open wide a mouth in a shout, to raise up high a voice with a cry, to throw up a palisade against its gates and to put up a ramp and to build batteries of war engines. | On his right was the divination against Jerusalem, to cast a mound, to open the mouth in shouting, to lift up the voice with crying, to cast a mound against her gates, to cast up a heap, and to build forts. |
| Isaiah 27:11 (KJV) | ||
| When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. | When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. | When its branches get brittle, they break; women come and use them for kindling. For these people lack understanding, therefore the one who made them has no compassion on them; the one who formed them has no mercy on them. |
| καὶ μετὰ χρόνον οὐκ ἔσται ἐν αὐτῇ πᾶν χλωρὸν διὰ τὸ ξηρανθῆναι γυναῗκες ἐρχόμεναι ἀπὸ θέας δεῦτε οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν διὰ τοῦτο οὐ μὴ οἰκτιρήσῃ ὁ ποιήσας αὐτούς οὐδὲ ὁ πλάσας αὐτοὺς οὐ μὴ ἐλεήσῃ | καὶ μετὰ χρόνον οὐκ ἔσται ἐν αὐτῇ πᾶν χλωρὸν διὰ τὸ ξηρανθῆναι. γυναῖκες ἐρχόμεναι ἀπὸ θέας, δεῦτε· οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν, διὰ τοῦτο οὐ μὴ οἱκτειρήσῃ ὁ ποιήσας αὐτούς, οὐδὲ ὁ πλάσας αὐτοὺς οὐ μὴ ἐλεήσῃ. |
| Then after a time there will be nothing green in it, because it will have dried up. You women who come from a spectacle, come here! For it is not a people having understanding; therefore he that made them will not have compassion, nor will he that formed them have mercy. | And after a time there shall be in it no green thing because of [the grass] being parched. Come hither, ye woman that come from a sight; for it is a people of no understanding; therefore he that made them shall have no pity upon them, and he that formed them shall have no mercy [upon them]. |
| Isaiah 29:13 (KJV) | ||
| Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: | Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: | The Lord says, “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me. Their worship consists of nothing but man-made ritual. |
| καὶ εἶπεν κύριος ἐγγίζει μοι ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας | Καὶ εἶπε Κύριος· ἐγγίζει μοι ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας |
| The Lord said: These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. | And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men. |
| Isaiah 29:7 (KJV) | ||
| And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. | And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. | It will be like a dream, a night vision. There will be a horde from all the nations that fight against Ariel, those who attack her and her stronghold and besiege her. |
| καὶ ἔσται ὡς ὁ ἐνυπνιαζόμενος ἐν ὕπνῳ ὁ πλοῦτος τῶν ἐθνῶν πάντων ὅσοι ἐπεστράτευσαν ἐπὶ Αριηλ καὶ πάντες οἱ στρατευσάμενοι ἐπὶ Ιερουσαλημ καὶ πάντες οἱ συνηγμένοι ἐπ᾽ αὐτὴν καὶ θλίβοντες αὐτήν | καὶ ἔσται ὡς ὁ ἐνυπνιαζόμενος καθ᾿ ὕπνους νυκτὸς ὁ πλοῦτος ἁπάντων τῶν ἐθνῶν, ὅσοι ἐπεστράτευσαν ἐπὶ ᾿Αριήλ, καὶ πάντες οἱ στρατευσάμενοι ἐπὶ ῾Ιερουσαλὴμ καὶ πάντες οἱ συνηγμένοι ἐπ᾿ αὐτὴν καὶ θλίβοντες αὐτήν |
| And the wealth of all the nations—as many as marched against Ariel and all that went to war against Ierousalem and all who were gathered against her and were distressing her—shall be like one who dreams in his sleep. | And the wealth of all the nations together, as many as have fought against Ariel, and all they that war against Jerusalem, and all who are gathered against her, and they that distress her, shall be as one that dreams in sleep by night. |
| Genesis 5:24 (KJV) | ||
| And Enoch walked with G-d, and he was not; for G-d took him. | And Enoch walked with God: and he was not; for God took him. | Enoch walked with God, and then he disappeared because God took him away. |
| καὶ εὐηρέστησεν Ενωχ τῷ θεῷ καὶ οὐχ ηὑρίσκετο ὅτι μετέθηκεν αὐτὸν ὁ θεός | καὶ εὐηρέστησεν ᾿Ενὼχ τῷ Θεῷ καὶ οὐχ εὑρίσκετο, ὅτι μετέθηκεν αὐτὸν ὁ Θεός |
| And Henoch was well pleasing to God, and he was not found, because God transferred him. | And Enoch was well-pleasing to God, and was not found, because God translated him. |
| 1 Kings 21:25 (KJV) | ||
| But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up. | But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up. | (There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the Lord, urged on by his wife Jezebel. |
| πλὴν ματαίως Αχααβ ὡς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον κυρίου ὡς μετέθηκεν αὐτὸν Ιεζαβελ ἡ γυνὴ αὐτοῦ | πλὴν ματαίως ᾿Αχαάβ, ὃς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου, ὡς μετέθηκεν αὐτὸν ᾿Ιεζάβελ ἡ γυνὴ αὐτοῦ |
| (Yet, Achaab did act foolishly when he sold himself to do what was evil before the Lord, as his wife Iezabel led him astray, | But Achaab [did] wickedly, in that he sold himself to do that which was evil in the sight of the Lord, as his wife Jezabel led him astray. |
| Hosea 5:10 (KJV) | ||
| The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water. | The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water. | The princes of Judah are like those who move boundary markers. I will pour out my rage on them like a torrential flood. |
| ἐγένοντο οἱ ἄρχοντες Ιουδα ὡς μετατιθέντες ὅρια ἐπ᾽ αὐτοὺς ἐκχεῶ ὡς ὕδωρ τὸ ὅρμημά μου | ἐγένοντο οἱ ἄρχοντες ᾿Ιούδα ὡς μετατιθέντες ὅρια, ἐπ᾿ αὐτοὺς ἐκχεῶ ὡς ὕδωρ τὸ ὅρμημά μου |
| The rulers of Ioudas have become like those who remove landmarks; on them I will pour out my onslaught like water. | The princes of Juda became as they that removed the bounds: I will pour out upon them my fury as water. |
| Isaiah 29:17 (KJV) | ||
| Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? | Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? | In just a very short time Lebanon will turn into an orchard, and the orchard will be considered a forest. |
| οὐκέτι μικρὸν καὶ μετατεθήσεται ὁ Λίβανος ὡς τὸ ὄρος τὸ Χερμελ καὶ τὸ ὄρος τὸ Χερμελ εἰς δρυμὸν λογισθήσεται | οὐκέτι μικρὸν καὶ μετατεθήσεται ὁ Λίβανος, ὡς τὸ ὄρος τὸ Χέρμελ καὶ τὸ Χέρμελ εἰς δρυμὸν λογισθήσεται |
| Is it not yet a little while, and Lebanon shall be changed like Mount Chermel, and Mount Chermel shall be regarded as a forest? | [Is it] not yet a little while, and Libanus shall be changed as the mountains of Chermel, and Chermel shall be reckoned as a forest? |
| Deuteronomy 27:17 (KJV) | ||
| Cursed be he that removeth his neighbour’s landmark. And all the people shall say: Amen. | Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen. | ‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’ |
| ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο | ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον· καὶ ἐροῦσι πᾶς ὁ λαός· γένοιτο |
| “Cursed be he who moves a neighbor’s boundaries.” And all the people shall say, “May it be!” | Cursed is he that removes his neighbour’s landmarks: and all the people shall say, So be it. |
| Psalm 46:2 (KJV) | ||
| Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; | Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; | For this reason we do not fear when the earth shakes, and the mountains tumble into the depths of the sea, |
| διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν | διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν |
| Therefore we will not fear, when the earth is troubled and mountains be transposed in hearts of seas. | Therefore will we not fear when the earth is troubled, and the mountains are removed into the depths of the seas. |
| Proverbs 23:10 (KJV) | ||
| Remove not the old landmark; and enter not into the fields of the fatherless: | Remove not the old landmark; and enter not into the fields of the fatherless: | Do not move an ancient boundary stone, or take over the fields of the fatherless, |
| μὴ μεταθῇς ὅρια αἰώνια εἰς δὲ κτῆμα ὀρφανῶν μὴ εἰσέλθῃς | μὴ μεταθῇς ὅρια αἰώνια, εἰς δὲ κτῆμα ὀρφανῶν μὴ εἰσέλθῃς |
| Do not relocate ancient borders, nor enter the possession of orphans. | Remove not the ancient landmarks; and enter not upon the possession of the fatherless: |
| Isaiah 29:24 (KJV) | ||
| They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. | They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. | Those who stray morally will gain understanding; those who complain will acquire insight. |
| καὶ γνώσονται οἱ τῷ πνεύματι πλανώμενοι σύνεσιν οἱ δὲ γογγύζοντες μαθήσονται ὑπακούειν καὶ αἱ γλώσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῗν εἰρήνην | καὶ γνώσονται οἱ πλανώμενοι τῷ πνεύματι σύνεσιν, οἱ δὲ γογγύζοντες μαθήσονται ὑπακούειν, καὶ αἱ γλῶσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῖν εἰρήνην |
| And those who wander in spirit will know understanding, and those who grumble will learn to obey, [and the faltering tongues will learn to speak peace]. | And they that erred in spirit shall know understanding, and the murmurers shall learn obedience, and the stammering tongues shall learn to speak peace. |
| Isaiah 56:10 (KJV) | ||
| His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. | His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. | All their watchmen are blind, they are unaware. All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze. |
| ἴδετε ὅτι πάντες ἐκτετύφλωνται οὐκ ἔγνωσαν φρονῆσαι πάντες κύνες ἐνεοί οὐ δυνήσονται ὑλακτεῗν ἐνυπνιαζόμενοι κοίτην φιλοῦντες νυστάξαι | ἴδετε ὅτι ἐκτετύφλωνται πάντες, οὐκ ἔγνωσαν φρονῆσαι, πάντες κύνες ἐνεοί, οὐ δυνήσονται ὑλακτεῖν, ἐνυπνιαζόμενοι κοίτην, φιλοῦντες νυστάξαι |
| Observe that all have become totally blind; they have not learned how to think; they are all silent dogs; they will not be able to bark, dreaming in bed, loving to slumber. | See how they are all blinded: they have not known; [they are] dumb dogs [that] will not bark; dreaming of rest, loving to slumber. |
| Isaiah 56:11 (KJV) | ||
| Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. | Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. | The dogs have big appetites; they are never full. They are shepherds who have no understanding; they all go their own way, each one looking for monetary gain. |
| καὶ οἱ κύνες ἀναιδεῗς τῇ ψυχῇ οὐκ εἰδότες πλησμονήν καί εἰσιν πονηροὶ οὐκ εἰδότες σύνεσιν πάντες ἐν ταῗς ὁδοῗς αὐτῶν ἐξηκολούθησαν ἕκαστος κατὰ τὸ ἑαυτοῦ | καὶ οἱ κύνες ἀναιδεῖς τῇ ψυχῇ, οὐκ εἰδότες πλησμονήν· καί εἰσι πονηροὶ οὐκ εἰδότες σύνεσιν, πάντες ἐν ταῖς ὁδοῖς αὐτῶν ἐξηκολούθησαν, ἕκαστος κατὰ τὸ ἑαυτοῦ |
| The dogs are shameless in their soul, not knowing satisfaction. They are evil, not knowing understanding. They have all followed their own ways, each in the same manner. | Yea, they are insatiable dogs, that know not what it is to be filled, and they are wicked, having no understanding: all have followed their own ways, each according to his [will]. |
| Isaiah 56:12 (KJV) | ||
| Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. | Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. | Each one says, ‘Come on, I’ll get some wine! Let’s guzzle some beer! Tomorrow will be just like today! We’ll have everything we want!’ |
| NA | NA |
| NA | NA |
|
John 8:42 (KJV) |
|
| Jesus replied, “If God were your Father, you would love me, for I have come from God and am now here. I have not come on my own initiative, but he sent me. | Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. |
| Stephanus Textus Receptus | ||
| εἶπεν αὐτοῖς |ὁ| Ἰησοῦς· εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ᾿ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾿ ἐκεῖνος με ἀπέστειλεν | ειπεν ουν αυτοις ο ιησους ει ο θεος πατηρ υμων ην ηγαπατε αν εμε εγω γαρ εκ του θεου εξηλθον και ηκω ουδε γαρ απ εμαυτου εληλυθα αλλ εκεινος με απεστειλεν | ειπεν ουν αυτοις ο ιησους ει ο θεος πατηρ υμων ην ηγαπατε αν εμε εγω γαρ εκ του θεου εξηλθον και ηκω ουδε γαρ απ εμαυτου εληλυθα αλλ εκεινος με απεστειλεν |
[1] Hosea 2:17a (English Elpenor)
[2] Verse 27 in the Tanakh on chabad.org
[3] A note (26) in the NET acknowledged that the Hebrew was “to open the mouth.”
[4] Matthew 5:28 (NET) Table
[5] I don’t want to leave the wrong impression: My imaginations can stray farther afield, awake, when a wave of libido crashes over me. The description above is me at my Sunday-go-to-meeting best behavior. I had been laid off from work that very day as a result of the panic over the corona virus.
[6] Romans 7:21b (NET) Table
[7] The NET parallel Greek text and NA28 had εἰς at the beginning of this clause (literally: “into” or “unto discipline endure”), where the Stephanus Textus Receptus and Byzantine Majority Text had ει (literally: “if” or “although discipline endure”).
[8] Hebrews 12:7 (NIV) Table
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