Author Archives: admin

About admin

I have no special credentials to pursue this, except that I'm not on any religion's payroll. I have no formal religious training. I have no visions or dreams to speak of. I have a kind of compulsion to study the Bible. I blame it on my father. Over and over he quoted Proverbs 4:7 to me as I grew up: Wisdom is the principal thing; therefore get wisdom; Yea, with all thy getting get understanding. I didn't always listen to my father when I was young. But now that I am old I am apparently incapable of not running his programing.

Funeral, Part 1

Posted on by

My mother went to be with the Lord last month.  Per her instructions my brother and I officiated at her funeral service and graveside.  She had preplanned everything but had left me free to choose the Scripture reading and some commentary.  Her theme verse was Isaiah 57:15.

Masoretic Text

 Septuagint
Isaiah 57:15 (Tanakh/KJV) Isaiah 57:15 (NET) Isaiah 57:15 (NETS)

Isaiah 57:15 (English Elpenor)
For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For this is what the high and exalted one says, the one who rules forever, whose name is holy: “I dwell in an exalted and holy place, but also with the discouraged and humiliated, in order to cheer up the humiliated and to encourage the discouraged. This is what the Lord says, the Most High, who dwells forever in lofty places—Holy among the holy ones is his name, the Lord Most High who rests among the holy ones and gives patience to the faint-hearted and gives life to those who are broken of heart: Thus saith the Most High, who dwells on high for ever, Holy in the holies, is his name, the Most High resting in the holies, and giving patience to the faint-hearted, and giving life to the broken-hearted:

In her notes for the funeral service she had put resurrect in parentheses after both the first occurrence of לְהַֽחֲיוֹת֙ (to revive) and the second וּלְהַֽחֲי֖וֹת (and to revive).  I’m recounting my thought process in this essay so the tables I made while studying are included in this site.

First, I broke down the translations clause by clause:

Masoretic Text

 Septuagint
Isaiah 57:15a (Tanakh/KJV) Isaiah 57:15a (NET) Isaiah 57:15a (NETS)

Isaiah 57:15a (English Elpenor)
For thus saith the high (רָ֣ם) and lofty One (וְנִשָּׂ֗א) For this is what the high (rûm, רם) and exalted one (nāśā’, ונשׁא) says, This is what the Lord (κύριος) says, the Most High (ὁ ὕψιστος), Thus saith the Most High (Κύριος ὁ ῞Υψιστος),

Masoretic Text

 Septuagint
Isaiah 57:15b (Tanakh/KJV) Isaiah 57:15b (NET) Isaiah 57:15b (NETS)

Isaiah 57:15b (English Elpenor)
that inhabiteth (שֹׁכֵ֥ן) eternity (עַד֙), the one who rules (šāḵan, שכן) forever (ʿaḏ, עד), who dwells (κατοικῶν) forever (τὸν αἰῶνα) in lofty places (ὁ ἐν ὑψηλοῗς)— who dwells (κατοικῶν) on high (ὁ ἐν ὑψηλοῖς) for ever (τὸν αἰῶνα),

Masoretic Text

 Septuagint
Isaiah 57:15c (Tanakh/KJV) Isaiah 57:15c (NET) Isaiah 57:15c (NETS)

Isaiah 57:15c (English Elpenor)
whose name is Holy (וְקָד֣וֹשׁ); whose name is holy (qāḏôš, וקדוש): Holy among the holy ones (ἅγιος ἐν ἁγίοις) is his name, Holy in the holies (ἅγιος ἐν ἁγίοις), is his name,

Masoretic Text

 Septuagint
Isaiah 57:15d (Tanakh/KJV) Isaiah 57:15d (NET) Isaiah 57:15d (NETS)

Isaiah 57:15d (English Elpenor)
I dwell (אֶשְׁכּ֑וֹן) in the high (מָר֥וֹם) and holy (וְקָד֖וֹשׁ) place, “I dwell (šāḵan, אשכון) in an exalted (mārôm, מרום) and holy (qāḏôš, וקדוש) place, the Lord (κύριος) Most High (ὕψιστος) who rests (ἀναπαυόμενος) among the holy ones (ἐν ἁγίοις) the Most High (Κύριος ῞Υψιστος) resting (ἀναπαυόμενος) in the holies (ἐν ἁγίοις),

The Greek word ἀναπαυόμενος (a form of ἀναπαύω) as a translation of אֶשְׁכּ֑וֹן caught my ear: who rests (ἀναπαυόμενος) among the holy ones (NETS), resting (ἀναπαυόμενος) in the holies (English Elpenor).  I briefly considered choosing Revelation 14:13-16 (NET) as my text:

Then I heard a voice from heaven say,[1] “Write this: ‘Blessed are the dead, those who die in the Lord from this moment on!’”[2]

“Yes,” says the Spirit, “so they can rest[3] (ἀναπαήσονται, another form of ἀναπαύω) from their hard work, because[4] their deeds will follow them.”

Then I looked, and a white cloud appeared, and seated[5] on the cloud was one like[6] a son[7] of man!  He had a golden crown on his head and a sharp sickle in his hand.  Then another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use your sickle and start to reap, because the time to reap[8] has come,[9] since the earth’s harvest is ripe!”  So the one seated on the cloud[10] swung his sickle over the earth, and the earth was reaped.

But soon I decided it probably wasn’t what my mother had in mind.

Masoretic Text

 Septuagint
Isaiah 57:15e (Tanakh/KJV) Isaiah 57:15e (NET) Isaiah 57:15e (NETS)

Isaiah 57:15e (English Elpenor)
with him also that is of a contrite (דַּכָּא֙) and humble (וּשְׁפַל) spirit (ר֔וּחַ), but also with the discouraged (dakā’, דכא) and humiliated (šāp̄āl, ושפל; rûaḥ, רוח),

I certainly didn’t want to deal with a missing or added clause during Mom’s funeral service.

Masoretic Text

 Septuagint
Isaiah 57:15f (Tanakh/KJV) Isaiah 57:15f (NET) Isaiah 57:15f (NETS)

Isaiah 57:15f (English Elpenor)
to revive (לְהַֽחֲיוֹת֙) the spirit (ר֣וּחַ) of the humble (שְׁפָלִ֔ים), and to revive (וּלְהַֽחֲי֖וֹת) the heart (לֵ֥ב) of the contrite ones (נִדְכָּאִֽים). in order to cheer up (ḥāyâ, להחיות; rûaḥ, רוח) the humiliated (šāp̄āl, שפלים) and to encourage (ḥāyâ, ולהחיות) the discouraged (lēḇ, לב; dāḵā’, נדכאים). and gives (διδοὺς) patience (μακροθυμίαν) to the faint-hearted (ὀλιγοψύχοις) and gives (διδοὺς) life (ζωὴν) to those who are broken (τοῗς συντετριμμένοις) of heart (τὴν καρδίαν): and giving (διδοὺς) patience (μακροθυμίαν) to the faint-hearted (ὀλιγοψύχοις), and giving (διδοὺς) life (ζωὴν) to the broken-hearted (τοῖς συντετριμμένοις τὴν καρδίαν):

I had a minor panic attack here.  I couldn’t convince myself that לְהַֽחֲיוֹת֙ (a form of חָיָה; to revive) referred to the resurrection (ἀναστάσει, a form of ἀνάστασις) at the last day [11] or the first resurrection (ἡ ἀνάστασις ἡ πρώτη).[12]  It seemed more likely to refer to the many revivals that result from taking up [one’s] cross daily.[13]  That seemed too heady of an argument for a funeral when hope and comfort are the order of the day.  And I certainly didn’t want to argue with my mother’s interpretation of Scripture over her corpse.  So I began to track the forms of חָיָה through the Old Testament:

Masoretic Text

 Septuagint
Genesis 5:3 (Tanakh) Genesis 5:3 (NET) Genesis 5:3 (NETS)

Genesis 5:3 (English Elpenor)
And Adam lived (וַיְחִ֣י) a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth. When Adam had lived (ḥāyâ, ויחי) 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. Now Adam lived (ἔζησεν) two hundred thirty years and became a father, according to his form and according to his image and named his name Seth. And Adam lived (ἔζησε) two hundred and thirty years, and begot [a son] after his [own] form, and after his [own] image, and he called his name Seth.

This is one of the more common forms in the Old Testament: וַיְחִ֣י was translated ἔζησε(ν) (a form of ζάω) in the Septuagint.  The same form לְהַֽחֲי֖וֹת as was found in Isaiah 57:15, however, was translated saving or sparing when Lot spoke with the angels who rescued his family from Sodom before its destruction.

Masoretic Text

 Septuagint
Genesis 19:19 (Tanakh) Genesis 19:19 (NET) Genesis 19:19 (NETS)

Genesis 19:19 (English Elpenor)
behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving (לְהַֽחֲי֖וֹת) my life; and I cannot escape to the mountain, lest the evil overtake me, and I die. Your servant has found favor with you, and you have shown me great kindness by sparing (ḥāyâ, להחיות) my life.  But I am not able to escape to the mountains because this disaster will overtake me and I’ll die. since your servant has found mercy before you and you have magnified your righteousness—that which you bring about with regard to me—to quicken (τοῦ ζῆν) my soul, but I shall not be able to proceed safely to the mountain, for fear the disasters overtake me and I die; since thy servant has found mercy before thee, and thou hast magnified thy righteousness, in what thou doest towards me that my soul may live (τοῦ ζῆν),– but I shall not be able to escape to the mountain, lest perhaps the calamity overtake me and I die.

I was almost sidetracked here.  The Hebrew word חַסְדְּךָ֗ (ḥeseḏ), mercy (Tanakh), kindness (NET), translated δικαιοσύνην (a form of δικαιοσύνη), righteousness in the Septuagint arrested me.  I had grown up believing that mercy and kindness were opposed to righteousness.  I began to wonder how much theology in the New Testament had tumbled out of this equation.  But Mom’s funeral was less than a week away, so I returned to the task at hand.

Masoretic Text

 Septuagint
Genesis 19:32 (Tanakh/KJV) Genesis 19:32 (NET) Genesis 19:32 (NETS)

Genesis 19:32 (English Elpenor)
Come, let us make our father drink wine, and we will lie with him, that we may preserve (וּנְחַיֶּ֥ה) seed of our father.’ Come, let’s make our father drunk with wine so we can go to bed with him and preserve (ḥāyâ, ונחיה) our family line through our father.” Come, and let us give our father wine to drink, and let us lie with him and raise up (ἐξαναστήσωμεν) offspring from our father.” Come and let us make our father drink wine, and let us sleep with him, and let us raise up (ἐξαναστήσωμεν) seed from our father.

This seemed promising.  Lot’s daughters, looking out from their mountain cave on the devastation of the only world they had ever known, hit on a scheme to preserve (וּנְחַיֶּ֥ה) their family line, to raise up (ἐξαναστήσωμεν (a form of ἐξανίστημι) offspring from [their] father (NETS).  But I make alive, God said.

Masoretic Text

 Septuagint
Deuteronomy 32:39 (Tanakh) Deuteronomy 32:39 (NET) Deuteronomy 32:39 (NETS)

Deuteronomy 32:39 (English Elpenor)
See now that I, even I, am He, and there is no god with Me; I kill, and I make alive (וַֽאֲחַיֶּ֗ה); I have wounded, and I heal; and there is none that can deliver out of My hand. “See now that I, indeed I, am he!” says the Lord, “and there is no other god besides me.  I kill and give life (ḥāyâ, ואחיה), I smash and I heal, and none can resist my power. See, see that I am, and there is no god except me.  I will kill, and I will make (ποιήσω) alive (ζῆν); I will strike, and I will heal, and there is no one who will deliver from my hands. Behold, behold that I am [he], and there is no god beside me: I kill, and I will make (ποιήσω) to live (ζῆν): I will smite, and I will heal; and there is none who shall deliver out of my hands.

Elisha brought a boy back to life:

Masoretic Text

 Septuagint
2 Kings 8:1 (Tanakh) 2 Kings 8:1 (NET) 4 Reigns 8:1 (NETS)

4 Kings 8:1 (English Elpenor)
Now Elisha had spoken unto the woman, whose son he had restored to life (הֶחֱיָ֨ה), saying: ‘Arise, and go thou and thy household, and sojourn wheresoever thou canst sojourn; for HaShem hath called for a famine; and it shall also come upon the land seven years.’ Now Elisha advised the woman whose son he had brought back to life (ḥāyâ, החיה), “You and your family should go and live somewhere else for a while, for the Lord has decreed that a famine will overtake the land for seven years.” And Elisaie spoke to the woman whose son he sparked to life (ἐζωπύρησεν), saying, “Get up, and go, you and your household, and sojourn wherever you may sojourn, for the Lord has called for a famine upon the land.” And Elisaie spoke to the woman, whose son he [had] restored to life (ἐζωπύρησε), saying, Arise, and go thou and thy house, and sojourn wherever thou mayest sojourn: for the Lord has called for a famine upon the land; indeed it is come upon the land [for] seven years.

But neither ἐζωπύρησε(ν) nor any other forms of ζωπυρέω occur in the New Testament.  I hit the jackpot back in Isaiah.

Masoretic Text

 Septuagint
Isaiah 26:19 (Tanakh) Isaiah 26:19 (NET) Isaiah 26:19 (NETS)

Isaiah 26:19 (English Elpenor)
Thy dead men shall live (יִֽחְי֣וּ), together with my dead body shall they arise.  Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. Your dead will come back to life (ḥāyâ, יחיו); your corpses will rise up.  Wake up and shout joyfully, you who live in the ground!  For you will grow like plants drenched with the morning dew, and the earth will bring forth its dead spirits. The dead shall rise (ἀναστήσονται), and those who are in the tombs shall be raised, and those who are in the earth shall rejoice; for the dew from you is healing to them, but the land of the impious shall fall. The dead shall rise (ἀναστήσονται), and they that are in the tombs shall be raised, and they that are in the earth shall rejoice: for the dew from thee is healing to them: but the land of the ungodly shall perish.

Here יִֽחְי֣וּ clearly meant resurrection and was translated ἀναστήσονται (a form of ἀνίστημι) in the Septuagint.  Forms of ἀνίστημι were used to describe resurrection in the New Testament.  Those passages became my Scripture readings for my mother’s funeral.

Tables comparing Isaiah 57:15; Genesis 5:3; 19:19; 19:32; Deuteronomy 32:39; 2 Kings 8:1 and Isaiah 26:19 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 57:15; Genesis 5:3; 19:19; 19:32; Deuteronomy 32:39; 2 Kings 8:1 and Isaiah 26:19 in the Septuagint (BLB and Elpenor), and a table comparing Revelation 14:13-16 in the NET and KJV follow.

Isaiah 57:15 (Tanakh)

 Isaiah 57:15 (KJV)

Isaiah 57:15 (NET)
For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For this is what the high and exalted one says, the one who rules forever, whose name is holy: “I dwell in an exalted and holy place, but also with the discouraged and humiliated, in order to cheer up the humiliated and to encourage the discouraged.

Isaiah 57:15 (Septuagint BLB)

Isaiah 57:15 (Septuagint Elpenor)
τάδε λέγει κύριος ὁ ὕψιστος ὁ ἐν ὑψηλοῗς κατοικῶν τὸν αἰῶνα ἅγιος ἐν ἁγίοις ὄνομα αὐτῷ κύριος ὕψιστος ἐν ἁγίοις ἀναπαυόμενος καὶ ὀλιγοψύχοις διδοὺς μακροθυμίαν καὶ διδοὺς ζωὴν τοῗς συντετριμμένοις τὴν καρδίαν Τάδε λέγει Κύριος ὁ ῞Υψιστος, ὁ ἐν ὑψηλοῖς κατοικῶν τὸν αἰῶνα, ἅγιος ἐν ἁγίοις ὄνομα αὐτῷ, Κύριος ῞Υψιστος ἐν ἁγίοις ἀναπαυόμενος καὶ ὀλιγοψύχοις διδοὺς μακροθυμίαν καὶ διδοὺς ζωὴν τοῖς συντετριμμένοις τὴν καρδίαν

Isaiah 57:15 (NETS)

Isaiah 57:15 (English Elpenor)
This is what the Lord says, the Most High, who dwells forever in lofty places—Holy among the holy ones is his name, the Lord Most High who rests among the holy ones and gives patience to the faint-hearted and gives life to those who are broken of heart: Thus saith the Most High, who dwells on high for ever, Holy in the holies, is his name, the Most High resting in the holies, and giving patience to the faint-hearted, and giving life to the broken-hearted:

Genesis 5:3 (Tanakh)

 Genesis 5:3 (KJV)

Genesis 5:3 (NET)
And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth. And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: When Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth.

Genesis 5:3 (Septuagint BLB)

Genesis 5:3 (Septuagint Elpenor)
ἔζησεν δὲ Αδαμ διακόσια καὶ τριάκοντα ἔτη καὶ ἐγέννησεν κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Σηθ ἔζησε δὲ ᾿Αδὰμ τριάκοντα καὶ διακόσια ἔτη, καὶ ἐγέννησε κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Σήθ

Genesis 5:3 (NETS)

Genesis 5:3 (English Elpenor)
Now Adam lived two hundred thirty years and became a father, according to his form and according to his image and named his name Seth. And Adam lived two hundred and thirty years, and begot [a son] after his [own] form, and after his [own] image, and he called his name Seth.

Genesis 19:19 (Tanakh)

 Genesis 19:19 (KJV)

Genesis 19:19 (NET)
behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die. Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: Your servant has found favor with you, and you have shown me great kindness by sparing my life.  But I am not able to escape to the mountains because this disaster will overtake me and I’ll die.

Genesis 19:19 (Septuagint BLB)

Genesis 19:19 (Septuagint Elpenor)
ἐπειδὴ εὗρεν ὁ παῗς σου ἔλεος ἐναντίον σου καὶ ἐμεγάλυνας τὴν δικαιοσύνην σου ὃ ποιεῗς ἐπ᾽ ἐμέ τοῦ ζῆν τὴν ψυχήν μου ἐγὼ δὲ οὐ δυνήσομαι διασωθῆναι εἰς τὸ ὄρος μὴ καταλάβῃ με τὰ κακὰ καὶ ἀποθάνω ἐπειδὴ εὗρεν ὁ παῖς σου ἔλεος ἐναντίον σου καὶ ἐμεγάλυνας τὴν δικαιοσύνην σου, ὃ ποιεῖς ἐπ᾿ ἐμὲ τοῦ ζῆν τὴν ψυχήν μου, ἐγὼ δὲ οὐ δυνήσομαι διασωθῆναι εἰς τὸ ὄρος, μήποτε καταλάβῃ με τὰ κακὰ καὶ ἀποθάνω

Genesis 19:19 (NETS)

Genesis 19:19 (English Elpenor)
since your servant has found mercy before you and you have magnified your righteousness—that which you bring about with regard to me—to quicken my soul, but I shall not be able to proceed safely to the mountain, for fear the disasters overtake me and I die; since thy servant has found mercy before thee, and thou hast magnified thy righteousness, in what thou doest towards me that my soul may live,– but I shall not be able to escape to the mountain, lest perhaps the calamity overtake me and I die.

Genesis 19:32 (Tanakh)

 Genesis 19:32 (KJV)

Genesis 19:32 (NET)
Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’ Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. Come, let’s make our father drunk with wine so we can go to bed with him and preserve our family line through our father.”

Genesis 19:32 (Septuagint BLB)

Genesis 19:32 (Septuagint Elpenor)
δεῦρο καὶ ποτίσωμεν τὸν πατέρα ἡμῶν οἶνον καὶ κοιμηθῶμεν μετ᾽ αὐτοῦ καὶ ἐξαναστήσωμεν ἐκ τοῦ πατρὸς ἡμῶν σπέρμα δεῦρο καὶ ποτίσωμεν τὸν πατέρα ἡμῶν οἶνον καὶ κοιμηθῶμεν μετ᾿ αὐτοῦ καὶ ἐξαναστήσωμεν ἐκ τοῦ πατρὸς ἡμῶν σπέρμα

Genesis 19:32 (NETS)

Genesis 19:32 (English Elpenor)
Come, and let us give our father wine to drink, and let us lie with him and raise up offspring from our father.” Come and let us make our father drink wine, and let us sleep with him, and let us raise up seed from our father.

Deuteronomy 32:39 (Tanakh)

 Deuteronomy 32:39 (KJV)

Deuteronomy 32:39 (NET)
See now that I, even I, am He, and there is no god with Me; I kill, and I make alive; I have wounded, and I heal; and there is none that can deliver out of My hand. See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. “See now that I, indeed I, am he!” says the Lord, “and there is no other god besides me.  I kill and give life, I smash and I heal, and none can resist my power.

Deuteronomy 32:39 (Septuagint BLB)

Deuteronomy 32:39 (Septuagint Elpenor)
ἴδετε ἴδετε ὅτι ἐγώ εἰμι καὶ οὐκ ἔστιν θεὸς πλὴν ἐμοῦ ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω πατάξω κἀγὼ ἰάσομαι καὶ οὐκ ἔστιν ὃς ἐξελεῗται ἐκ τῶν χειρῶν μου ἴδετε ἴδετε ὅτι ἐγώ εἰμι, καὶ οὐκ ἔστι Θεὸς πλὴν ἐμοῦ· ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω, πατάξω κἀγὼ ἰάσομαι, καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου

Deuteronomy 32:39 (NETS)

Deuteronomy 32:39 (English Elpenor)
See, see that I am, and there is no god except me.  I will kill, and I will make alive; I will strike, and I will heal, and there is no one who will deliver from my hands. Behold, behold that I am [he], and there is no god beside me: I kill, and I will make to live: I will smite, and I will heal; and there is none who shall deliver out of my hands.

2 Kings 8:1 (Tanakh)

 2 Kings 8:1 (KJV)

2 Kings 8:1 (NET)
Now Elisha had spoken unto the woman, whose son he had restored to life, saying: ‘Arise, and go thou and thy household, and sojourn wheresoever thou canst sojourn; for HaShem hath called for a famine; and it shall also come upon the land seven years.’ Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years. Now Elisha advised the woman whose son he had brought back to life, “You and your family should go and live somewhere else for a while, for the Lord has decreed that a famine will overtake the land for seven years.”

2 Kings 8:1 (Septuagint BLB)

4 Kings 8:1 (Septuagint Elpenor)
καὶ Ελισαιε ἐλάλησεν πρὸς τὴν γυναῗκα ἧς ἐζωπύρησεν τὸν υἱόν λέγων ἀνάστηθι καὶ δεῦρο σὺ καὶ ὁ οἶκός σου καὶ παροίκει οὗ ἐὰν παροικήσῃς ὅτι κέκληκεν κύριος λιμὸν ἐπὶ τὴν γῆν καί γε ἦλθεν ἐπὶ τὴν γῆν ἑπτὰ ἔτη ΚΑΙ ῾Ελισαιὲ ἐλάλησε πρὸς τὴν γυναῖκα, ἧς ἐζωπύρησε τὸν υἱόν, λέγων· ἀνάστηθι καὶ δεῦρο σὺ καὶ ὁ οἶκός σου καὶ παροίκει, οὗ ἐὰν παροικήσῃς, ὅτι κέκληκε Κύριος λιμὸν ἐπὶ τὴν γῆν, καί γε ἦλθεν ἐπὶ τὴν γῆν ἑπτὰ ἔτη

4 Reigns 8:1 (NETS)

4 Kings 8:1 (English Elpenor)
And Elisaie spoke to the woman whose son he sparked to life, saying, “Get up, and go, you and your household, and sojourn wherever you may sojourn, for the Lord has called for a famine upon the land.” And Elisaie spoke to the woman, whose son he [had] restored to life, saying, Arise, and go thou and thy house, and sojourn wherever thou mayest sojourn: for the Lord has called for a famine upon the land; indeed it is come upon the land [for] seven years.

Isaiah 26:19 (Tanakh)

 Isaiah 26:19 (KJV)

Isaiah 26:19 (NET)
Thy dead men shall live, together with my dead body shall they arise.  Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. Thy dead men shall live, together with my dead body shall they arise.  Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. Your dead will come back to life; your corpses will rise up.  Wake up and shout joyfully, you who live in the ground!  For you will grow like plants drenched with the morning dew, and the earth will bring forth its dead spirits.

Isaiah 26:19 (Septuagint BLB)

Isaiah 26:19 (Septuagint Elpenor)
ἀναστήσονται οἱ νεκροί καὶ ἐγερθήσονται οἱ ἐν τοῗς μνημείοις καὶ εὐφρανθήσονται οἱ ἐν τῇ γῇ ἡ γὰρ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῗς ἐστιν ἡ δὲ γῆ τῶν ἀσεβῶν πεσεῗται ἀναστήσονται οἱ νεκροί, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις, καὶ εὐφρανθήσονται οἱ ἐν τῇ γῇ· ἡ γὰρ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῖς ἐστιν, ἡ δὲ γῆ τῶν ἀσεβῶν πεσεῖται

Isaiah 26:19 (NETS)

Isaiah 26:19 (English Elpenor)
The dead shall rise, and those who are in the tombs shall be raised, and those who are in the earth shall rejoice; for the dew from you is healing to them, but the land of the impious shall fall. The dead shall rise, and they that are in the tombs shall be raised, and they that are in the earth shall rejoice: for the dew from thee is healing to them: but the land of the ungodly shall perish.

Revelation 14:13-16 (NET)

Revelation 14:13-16 (KJV)
Then I heard a voice from heaven say, “Write this: ‘Blessed are the dead, those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, because their deeds will follow them.”

 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἤκουσα φωνῆς ἐκ τοῦ οὐρανοῦ λεγούσης· γράψον· μακάριοι οἱ νεκροὶ οἱ ἐν κυρίῳ ἀποθνῄσκοντες ἀπ᾿ ἄρτι ναί, λέγει τὸ πνεῦμα, ἵνα ἀναπαήσονται ἐκ τῶν κόπων αὐτῶν, τὰ γὰρ ἔργα αὐτῶν ἀκολουθεῖ μετ᾿ αὐτῶν και ηκουσα φωνης εκ του ουρανου λεγουσης μοι γραψον μακαριοι οι νεκροι οι εν κυριω αποθνησκοντες απαρτι ναι λεγει το πνευμα ινα αναπαυσωνται εκ των κοπων αυτων τα δε εργα αυτων ακολουθει μετ αυτων και ηκουσα φωνης εκ του ουρανου λεγουσης μοι γραψον μακαριοι οι νεκροι οι εν κυριω αποθνησκοντες απ αρτι λεγει ναι το πνευμα ινα αναπαυσωνται εκ των κοπων αυτων τα δε εργα αυτων ακολουθει μετ αυτων
Then I looked, and a white cloud appeared, and seated on the cloud was one like a son of man!  He had a golden crown on his head and a sharp sickle in his hand. And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ εἶδον, καὶ ἰδοὺ νεφέλη λευκή, καὶ ἐπὶ τὴν νεφέλην καθήμενον ὅμοιον υἱὸν ἀνθρώπου, ἔχων ἐπὶ τῆς κεφαλῆς αὐτοῦ στέφανον χρυσοῦν καὶ ἐν τῇ χειρὶ αὐτοῦ δρέπανον ὀξύ και ειδον και ιδου νεφελη λευκη και επι την νεφελην καθημενος ομοιος υιω ανθρωπου εχων επι της κεφαλης αυτου στεφανον χρυσουν και εν τη χειρι αυτου δρεπανον οξυ και ειδον και ιδου νεφελη λευκη και επι την νεφελην καθημενον ομοιον υιω ανθρωπου εχων επι της κεφαλης αυτου στεφανον χρυσουν και εν τη χειρι αυτου δρεπανον οξυ
Then another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use your sickle and start to reap, because the time to reap has come, since the earth’s harvest is ripe!” And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ κράζων ἐν φωνῇ μεγάλῃ τῷ καθημένῳ ἐπὶ τῆς νεφέλης· πέμψον τὸ δρέπανον σου καὶ θέρισον, ὅτι ἦλθεν ἡ ὥρα θερίσαι, ὅτι ἐξηράνθη ὁ θερισμὸς τῆς γῆς και αλλος αγγελος εξηλθεν εκ του ναου κραζων εν μεγαλη φωνη τω καθημενω επι της νεφελης πεμψον το δρεπανον σου και θερισον οτι ηλθεν σοι η ωρα του θερισαι οτι εξηρανθη ο θερισμος της γης και αλλος αγγελος εξηλθεν εκ του ναου κραζων εν φωνη μεγαλη τω καθημενω επι της νεφελης πεμψον το δρεπανον σου και θερισον οτι ηλθεν η ωρα θερισαι οτι εξηρανθη ο θερισμος της γης
So the one seated on the cloud swung his sickle over the earth, and the earth was reaped. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἔβαλεν ὁ καθήμενος ἐπὶ τῆς νεφέλης τὸ δρέπανον αὐτοῦ ἐπὶ τὴν γῆν καὶ ἐθερίσθη ἡ γῆ και εβαλεν ο καθημενος επι την νεφελην το δρεπανον αυτου επι την γην και εθερισθη η γη και εβαλεν ο καθημενος επι την νεφελην το δρεπανον αυτου επι την γην και εθερισθη η γη

[1] The Stephanus Textus Receptus and Byzantine Majority Text had μοι (KJV: unto me) here.  The NET parallel Greek text and NA28 did not.

[2] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἀπ᾿ ἄρτι here, where the Stephanus Textus Receptus had απαρτι (KJV: from henceforth).

[3] The NET parallel Greek text and NA28 had ἀναπαήσονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναπαυσωνται (KJV: they may rest).

[4] The NET parallel Greek text and NA28 had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: and).

[5] The NET parallel Greek text, NA28 and Byzantine Majority Text had καθήμενον here, where the Stephanus Textus Receptus had καθημενος (KJV: one sat).

[6] The NET parallel Greek text, NA28 and Byzantine Majority Text had ὅμοιον here, where the Stephanus Textus Receptus had ομοιος.

[7] The NET parallel Greek text and NA28 had υἱὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υιω (KJV: unto the Son).

[8] The Stephanus Textus Receptus had the article του preceding to reap.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[9] The Stephanus Textus Receptus had σοι (KJV: for thee) following has come (KJV: is come).  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[10] The NET parallel Greek text and NA28 had τῆς νεφέλης in the genitive case here, where the Stephanus Textus Receptus and Byzantine Majority Text had την νεφελην in the accusative case.

[11] John 11:24 (KJV) Table

[12] Revelation 20:4-6 (NET)

[13] Luke 9:23 (NET) Table

Peter’s Second Gospel Proclamation, Part 3

Posted on by

Peter’s second Gospel proclamation concluded (Acts 3:24-26 NET):

And all the prophets, from Samuel and those who followed him, have spoken about and announced[1] these days.  You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, ‘And in your descendants all the nations of the earth will be blessed’ [Table].  God raised up his servant[2] and sent him first to you, to bless you by turning each one of you from your iniquities.”

A survey of the prophecies to which Peter alluded would be interesting but I won’t pursue it here.  After a perfunctory disclaimer “Old Testament messianic prophecies quoted in the New Testament” lists several.

According to the note (72) in the NET Acts 3:25b is a quotation from Genesis 22:18.  A table comparing the Greek of Peter’s quotation with the Septuagint follows

Acts 3:25b (NET Parallel Greek)

 Genesis 22:18a (Septuagint BLB) Table

Genesis 22:18a (Septuagint Elpenor)
καὶ ἐν τῷ σπέρματι σου [ἐν]ευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς

Acts 3:25b (NET)

 Genesis 22:18a (NETS)

Genesis 22:18a (English Elpenor)
‘And in your descendants all the nations of the earth will be blessed.’ And in your offspring shall all the nations of the earth be blessed And in thy seed shall all the nations of the earth be blessed

The Greek word translated descendants in the NET (KJV: seed) was σπέρματι (a form of σπέρμα).  I bring it up because Paul commented on it (Galatians 3:16 NET):

Now the promises were spoken to Abraham and to his descendant (σπέρματι).  Scripture does not say, “and to the descendants (σπέρμασιν, a plural form of σπέρμα),” referring to many, but “and to your descendant (σπέρματι),” referring to one, who is Christ.

Note 36 in the NET cites four references in Genesis.  Three of the four were also translated σπέρματι in the Septuagint.

Reference BLB Septuagint Elpenor Sptuagint
Genesis 12:7 σπέρματί σπέρματί
Genesis 13:15 σπέρματί σπέρματί
Genesis 24:7 σπέρματί σπέρματί

In context Peter’s thought went from this singular descendant (KJV: seed) to a singular servant (παῖδα, a form of παῖς; KJV: Son).

Here I’ll focus on God raised up his servant and sent him first to you, to bless you by turning each one of you from your iniquities.[3]  The Greek word translated turning was not a form of μετανοέω or a form of ἐπιστρέφω (Acts 3:19 NET):

Therefore repent (μετανοήσατε, a form of μετανοέω) and turn back (ἐπιστρέψατε, a form of ἐπιστρέφω) so that your sins may be wiped out…

It was ἀποστρέφειν (a form of ἀποστρέφω).  I can’t help but think that Peter or the Holy Spirit alluded to a then present fulfillment of the prophecy Paul quoted (Romans 11:26, 27 NET):

And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion;[4] he will remove (ἀποστρέψει, another form of ἀποστρέφω) ungodliness from Jacob.  And this is my covenant with them, when I take away their sins.”

According to the note (21) in the NET Romans 11:26, 27a is a quotation from Isaiah 59:20, 21.  A table comparing the Greek of Paul’s quotation with the Septuagint follows:

Romans 11:26b, 27a (NET Parallel Greek)

 Isaiah 59:20, 21a (Septuagint BLB)

Isaiah 59:20, 21a (Septuagint Elpenor)
ἥξει ἐκ Σιὼν ὁ ρυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ (27) καὶ αὕτη αὐτοῖς ἡ παρ᾿ ἐμοῦ διαθήκη ἥξει ἕνεκεν Σιων ὁ ῥυόμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ιακωβ (21) καὶ αὕτη αὐτοῗς ἡ παρ᾽ ἐμοῦ διαθήκη ἥξει ἕνεκεν Σιὼν ὁ ῥυόμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ ᾿Ιακώβ (21) καὶ αὕτη αὐτοῖς ἡ παρ᾿ ἐμοῦ διαθήκη

Romans 11:26b, 27a (NET)

 Isaiah 59:20, 21a (NETS)

Isaiah 59:20, 21a (English Elpenor)
The Deliverer will come out of Zion; he will remove ungodliness from Jacob. (27) And this is my covenant with them, the one who delivers will come for Zion’s sake, and he will turn impiety away from Jacob. (21) And this is the covenant to them from me, the deliverer shall come for Sion’s sake, and shall turn away ungodliness from Jacob. (21) And this shall be my covenant with them,

I’ve never understood this quite so clearly.  And the deliverer shall come for Sion’s sake (English Elpenor) the Septuagint reads.  That time was past when Paul wrote to those in Rome who believed Jesus: the deliverer had already come for Sion’s sake and Israel in large part (Romans 11:2-5) had rejected Him (Romans 11:11-15 NET).

I ask then, they did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression salvation has come to the Gentiles, to make Israel jealous.  Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration bring?

Now I am speaking to you Gentiles.  Seeing that I am an apostle to the Gentiles, I magnify my ministry [Table], if somehow I could provoke my people to jealousy and save some of them.  For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? [Table]

Paul changed ἕνεκεν (a form of ἕνεκα), for Sion’s sake, to ἐκ, out of Zion.  Since Israel rejected their deliverer/Redeemer/protector He no longer came exclusively for Sion’s sake.  For then, in Paul’s present, the Gospel was proceeding out of Zion to the whole world.  The Masoretic text reads to Zion, exclusively.

Masoretic Text

 Septuagint
Isaiah 59:20 (Tanakh/KJV) Isaiah 59:20 (NET) Isaiah 59:20 (NETS)

Isaiah 59:20 (English Elpenor)
And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. “A protector comes to Zion, to those in Jacob who repent of their rebellious deeds,” says the Lord. And the one who delivers will come for Zion’s sake, and he will turn impiety away from Jacob. And the deliverer shall come for Sion’s sake, and shall turn away ungodliness from Jacob.

This deliverer shall turn away ungodliness from Jacob (English Elpenor) as confirmed by the Holy Spirit through Paul: he will remove ungodliness from Jacob.  But the Masoretes’ revision of the Scriptures according to masorah (“tradition”) limits this Redeemer unto them that turn from transgression in Jacob (Tanakh, KJV), or this protector to those in Jacob who repent of their rebellious deeds (NET).  In other words, his impact is limited currently to that select subset (Romans 11:5-7) of the whole of Jacob.

And this shall be my covenant with them, said the Lord.[5]  But Paul veered away from the rest of this quote (Isaiah 59:21b English Elpenor):

My Spirit which is upon thee, and the words which I have put in thy mouth, shall never fail from thy mouth, nor from the mouth of thy seed, for the Lord has spoken it, henceforth and for ever.

Since official Israel rejected Jesus (Acts 4:1-4) this promise doesn’t yet apply to all Israel.  So Paul and the Holy Spirit reiterated when it will apply: when I take away their sins.[6]

According to the note (22) in the NET Romans 11:27b is a quotation from Isaiah 27:9.  A table comparing the Greek of Paul’s quotation with the Septuagint follows:

Romans 11:27b (NET Parallel Greek) Isaiah 27:9b (Septuagint BLB)

Isaiah 27:9a (Septuagint Elpenor)
ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν ὅταν ἀφέλωμαι αὐτοῦ τὴν ἁμαρτίαν ὅταν ἀφέλωμαι τὴν ἁμαρτίαν αὐτοῦ
Romans 11:27b (NET) Isaiah 27:9b (NETS) Isaiah 27:9a (English Elpenor)
when I take away their sins. when I remove his sin, when I shall have taken away his sin;

Still, the Masoretic text speaks truthfully to contemporary Israel: them that turn from transgression in Jacob (namely, turn from their rejection of Jesus as Messiah) will receive the Redeemer, and He shall turn away ungodliness from Jacob.  God raised up his servant and sent him first to you, to bless you by turning each one of you from your iniquities,[7] Peter promised in the name of the Lord Jesus.

The Greek word translated iniquities was πονηριῶν (a form of πονηρία).  Matthew recorded the following (Matthew 22:15-21 NET):

Then the Pharisees went out and planned together to entrap [Jesus] with his own words.  They sent to him their disciples along with the Herodians, saying, “Teacher, we know that you are truthful and teach the way of God in accordance with the truth.  You do not court anyone’s favor because you show no partiality.  Tell us then, what do you think?  Is it right to pay taxes to Caesar or not?”

But Jesus realized their evil intentions (πονηρίαν, another form of πονηρία) and said, “Hypocrites!  Why are you testing me?  Show me the coin used for the tax.”  So they brought him a denarius.  Jesus said to them, “Whose image is this, and whose inscription?”  They replied, “Caesar’s.”  He said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.”

Jesus told his disciples: What comes out of a person defiles him.  For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, adultery, greed, evil (πονηρίαι, another form of πονηρία), deceit, debauchery, envy, slander, pride, and folly [Table].  All these evils (πονηρὰ, a form of πονηρός) come from within and defile a person.[8]

As he spoke, a[9] Pharisee invited[10] Jesus to have a meal with him, so he went in and took his place at the table.  The Pharisee was astonished when he saw that Jesus did not first wash his hands before the meal.  But the Lord said to him, “Now you Pharisees clean the outside of the cup and the plate, but inside you are full of greed and wickedness (πονηρίας, another form of πονηρία).[11]

For the love of Christ controls us, Paul wrote of the apostles, since we have concluded this, that[12] Christ died for all; therefore all have died.  And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised.[13]

The love of Christ was ἡ ἀγάπη τοῦ Χριστοῦ in Greek.  Given the way Paul described and defined ἀγάπη (1 Corinthians 13) I think this is shorthand for the fruit of the Spirit (Galatians 5:22, 23).  Surely, it is Christ’s ἀγάπη in the sense that, as Jesus said, The Father and I are one,[14] and as He prayed, Everything I have belongs to you, and everything you have belongs to me.[15]  But perhaps more to the point for believers, this is Christ’s ἀγάπη in the sense that it is the same love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[16] [Table] that “controlled” Jesus.

I used the past tense here only to accentuate the time He walked as a man on earth, rather than to suggest that love no longer controls (συνέχει, a form of συνέχω) Him.  So then, if anyone is in Christ, Paul continued (2 Corinthians 5:17-21 NET):

he is a new creation; what is old has passed away—look, what is new has come [Table]!  And all these things are from God who reconciled us to himself through Christ[17] and who has given us the ministry of reconciliation.  In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation.  Therefore we are ambassadors for Christ, as though God were making his plea through us.  We plead with you on Christ’s behalf, “Be reconciled to God!”  God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God (δικαιοσύνη θεοῦ) [Table].

I think the righteousness of God we become is the love of Christ [that] controls us, understood as the fruit of the Holy Spirit.  For all who are led by the Spirit of God are the sons of God.[18]

Tables comparing Isaiah 27:9; 59:20 and 59:21 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 27:9; 59:20 and 59:21 in the Septuagint (BLB and Elpenor), and tables comparing Acts 3:24; 3:26; Romans 11:26; Luke 11:37; 2 Corinthians 5:14 and 5:18 in the NET and KJV follow.

Isaiah 27:9 (Tanakh)

 Isaiah 27:9 (KJV)

Isaiah 27:9 (NET)
By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. So in this way Jacob’s sin will be forgiven, and this is how they will show they are finished sinning: They will make all the stones of the altars like crushed limestone, and the Asherah poles and the incense altars will no longer stand.

Isaiah 27:9 (Septuagint BLB)

Isaiah 27:9 (Septuagint Elpenor)
διὰ τοῦτο ἀφαιρεθήσεται ἡ ἀνομία Ιακωβ καὶ τοῦτό ἐστιν ἡ εὐλογία αὐτοῦ ὅταν ἀφέλωμαι αὐτοῦ τὴν ἁμαρτίαν ὅταν θῶσιν πάντας τοὺς λίθους τῶν βωμῶν κατακεκομμένους ὡς κονίαν λεπτήν καὶ οὐ μὴ μείνῃ τὰ δένδρα αὐτῶν καὶ τὰ εἴδωλα αὐτῶν ἐκκεκομμένα ὥσπερ δρυμὸς μακράν διὰ τοῦτο ἀφαιρεθήσεται ἡ ἀνομία ᾿Ιακώβ, καὶ τοῦτό ἐστιν ἡ εὐλογία αὐτοῦ, ὅταν ἀφέλωμαι τὴν ἁμαρτίαν αὐτοῦ, ὅταν θῶσι πάντας τοὺς λίθους τῶν βωμῶν κατακεκομμένους ὡς κονίαν λεπτήν· καὶ οὐ μὴ μείνῃ τὰ δένδρα αὐτῶν, καὶ τὰ εἴδωλα αὐτῶν ἐκκεκομμένα ὥσπερ δρυμὸς μακράν

Isaiah 27:9 (NETS)

Isaiah 27:9 (English Elpenor)
Because of this the lawlessness of Iakob will be removed.  And this is the blessing, when I remove his sin, when they make all the stones of the altars broken pieces like fine dust, and their trees will not remain, and their idols will be cut down like a forest far away. Therefore shall the iniquity of Jacob be taken away; and this is his blessing, when I shall have taken away his sin; when they shall have broken to pieces all the stones of the altars as fine dust, and their trees shall not remain, and their idols shall be cut off, as a thicket afar off.

Isaiah 59:20 (Tanakh)

 Isaiah 59:20 (KJV)

Isaiah 59:20 (NET)
And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. “A protector comes to Zion, to those in Jacob who repent of their rebellious deeds,” says the Lord.

Isaiah 59:20 (Septuagint BLB)

Isaiah 59:20 (Septuagint Elpenor)
καὶ ἥξει ἕνεκεν Σιων ὁ ῥυόμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ιακωβ καὶ ἥξει ἕνεκεν Σιὼν ὁ ῥυόμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ ᾿Ιακώβ

Isaiah 59:20 (NETS)

Isaiah 59:20 (English Elpenor)
And the one who delivers will come for Zion’s sake, and he will turn impiety away from Jacob. And the deliverer shall come for Sion’s sake, and shall turn away ungodliness from Jacob.

Isaiah 59:21 (Tanakh)

 Isaiah 59:21 (KJV)

Isaiah 59:21 (NET)
As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever. As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever. “As for me, this is my promise to them,” says the Lord.  “My Spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” says the Lord.

Isaiah 59:21 (Septuagint BLB)

Isaiah 59:21 (Septuagint Elpenor)
καὶ αὕτη αὐτοῗς ἡ παρ᾽ ἐμοῦ διαθήκη εἶπεν κύριος τὸ πνεῦμα τὸ ἐμόν ὅ ἐστιν ἐπὶ σοί καὶ τὰ ῥήματα ἃ ἔδωκα εἰς τὸ στόμα σου οὐ μὴ ἐκλίπῃ ἐκ τοῦ στόματός σου καὶ ἐκ τοῦ στόματος τοῦ σπέρματός σου εἶπεν γὰρ κύριος ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα καὶ αὕτη αὐτοῖς ἡ παρ᾿ ἐμοῦ διαθήκη, εἶπε Κύριος· τὸ πνεῦμα τὸ ἐμόν, ὅ ἐστιν ἐπὶ σοί, καὶ τὰ ρήματα, ἃ ἔδωκα εἰς τὸ στόμα σου, οὐ μὴ ἐκλίπῃ ἐκ τοῦ στόματός σου καὶ ἐκ τοῦ στόματος τοῦ σπέρματός σου· εἶπε γὰρ Κύριος, ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα

Isaiah 59:21 (NETS)

Isaiah 59:21 (English Elpenor)
And this is the covenant to them from me, said the Lord, my spirit that is upon you and my words that I have put in your mouth shall not fail out of your mouth or out of the mouth of your offspring, for the Lord has said it, from now on and forever. And this shall be my covenant with them, said the Lord; My Spirit which is upon thee, and the words which I have put in thy mouth, shall never fail from thy mouth, nor from the mouth of thy seed, for the Lord has spoken it, henceforth and for ever.

Acts 3:24 (NET)

Acts 3:24 (KJV)
And all the prophets, from Samuel and those who followed him, have spoken about and announced these days. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ πάντες δὲ οἱ προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν καὶ κατήγγειλαν τὰς ἡμέρας ταύτας και παντες δε οι προφηται απο σαμουηλ και των καθεξης οσοι ελαλησαν και προκατηγγειλαν τας ημερας ταυτας και παντες δε οι προφηται απο σαμουηλ και των καθεξης οσοι ελαλησαν και κατηγγειλαν τας ημερας ταυτας

Acts 3:26 (NET)

Acts 3:26 (KJV)
God raised up his servant and sent him first to you, to bless you by turning each one of you from your iniquities.” Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν |ὑμῶν| υμιν πρωτον ο θεος αναστησας τον παιδα αυτου ιησουν απεστειλεν αυτον ευλογουντα υμας εν τω αποστρεφειν εκαστον απο των πονηριων υμων υμιν πρωτον ο θεος αναστησας τον παιδα αυτου ιησουν απεστειλεν αυτον ευλογουντα υμας εν τω αποστρεφειν εκαστον απο των πονηριων υμων

Romans 11:26 (NET)

Romans 11:26 (KJV)
And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται, καθὼς γέγραπται· ἥξει ἐκ Σιὼν ὁ ρυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ και ουτως πας ισραηλ σωθησεται καθως γεγραπται ηξει εκ σιων ο ρυομενος και αποστρεψει ασεβειας απο ιακωβ και ουτως πας ισραηλ σωθησεται καθως γεγραπται ηξει εκ σιων ο ρυομενος και αποστρεψει ασεβειας απο ιακωβ

Luke 11:37 (NET)

Luke 11:37 (KJV)
As he spoke, a Pharisee invited Jesus to have a meal with him, so he went in and took his place at the table. And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐν δὲ τῷ λαλῆσαι ἐρωτᾷ αὐτὸν Φαρισαῖος ὅπως ἀριστήσῃ παρ᾿ αὐτῷ· εἰσελθὼν δὲ ἀνέπεσεν εν δε τω λαλησαι ηρωτα αυτον φαρισαιος τις οπως αριστηση παρ αυτω εισελθων δε ανεπεσεν εν δε τω λαλησαι ηρωτα αυτον φαρισαιος τις οπως αριστηση παρ αυτω εισελθων δε ανεπεσεν

2 Corinthians 5:14 (NET)

2 Corinthians 5:14 (KJV)
For the love of Christ controls us, since we have concluded this, that Christ died for all; therefore all have died. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον η γαρ αγαπη του χριστου συνεχει ημας κριναντας τουτο οτι ει εις υπερ παντων απεθανεν αρα οι παντες απεθανον η γαρ αγαπη του χριστου συνεχει ημας κριναντας τουτο οτι ει εις υπερ παντων απεθανεν αρα οι παντες απεθανον

2 Corinthians 5:18 (NET)

2 Corinthians 5:18 (KJV)
And all these things are from God who reconciled us to himself through Christ and who has given us the ministry of reconciliation. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς τα δε παντα εκ του θεου του καταλλαξαντος ημας εαυτω δια ιησου χριστου και δοντος ημιν την διακονιαν της καταλλαγης τα δε παντα εκ του θεου του καταλλαξαντος ημας εαυτω δια ιησου χριστου και δοντος ημιν την διακονιαν της καταλλαγης

[1] The NET parallel Greek text, NA28 and Byzantine Majority Text had κατήγγειλαν here, where the Stephanus Textus Receptus had προκατηγγειλαν (KJV: have…foretold).

[2] The Stephanus Textus Receptus and Byzantine Majority Text had ιησουν (KJV: Jesus) here.  The NET parallel Greek text and NA28 did not.

[3] Acts 3:26 (NET)

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

[5] Isaiah 59:21a (English Elpenor)

[6] Romans 11:27b (NET)

[7] Acts 3:26 (NET)

[8] Mark 7:20-23 (NET)

[9] The Stephanus Textus Receptus and Byzantine Majority Text had τις (KJV: a certain) here.  The NET parallel Greek text and NA28 did not.

[10] The NET parallel Greek text and NA28 had ἐρωτᾷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηρωτα (KJV: besought).

[11] Luke 11:37-39 (NET)

[12] The Stephanus Textus Receptus and Byzantine Majority Text had ει (KJV: if) here.  The NET parallel Greek text and NA28 did not.

[13] 2 Corinthians 5:14, 15 (NET)

[14] John 10:30 (NET)

[15] John 17:10a (NET)

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

[17] The Stephanus Textus Receptus and Byzantine Majority Text had ιησου preceding Christ (KJV: Jesus).  The NET parallel Greek text and NA28 did not.

[18] Romans 8:14 (NET)

Isaiah 53:10-12, Part 8

Posted on by

This is a continuation of a consideration of the differences between the Masoretic text and the Septuagint, a translation of the Hebrew before Israel rejected Jesus as Messiah.  The final clause of the first verse under consideration follows:

Masoretic Text

 Septuagint
Isaiah 53:10d (Tanakh) Table Isaiah 53:10d (NET) Isaiah 53:10d (NETS)

Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD shall prosper in his hand (בְּיָד֥וֹ). and the Lord’s purpose will be accomplished through him (yāḏ, בידו). And the Lord wishes to take away (ἀφελεῗν) the Lord also is pleased to take away (ἀφελεῖν) from

I had begun to consider other occurrences of forms ἀφαιρέω (Table) in Isaiah to get a feel for any potential relationship between ἀφελεῖν (a form of ἀφαιρέω) and בְּיָד֥וֹ (yāḏ).  Three of those occurrences also contain forms of יָד (yāḏ).  In the first under consideration יָדִי֙ was translated with a form of χείρ.

Masoretic Text

 Septuagint
Isaiah 1:25 (Tanakh) Table Isaiah 1:25 (NET) Isaiah 1:25 (NETS)

Isaiah 1:25 (Elpenor English)
And I will turn my hand (יָדִי֙) upon thee, and purely purge away thy dross, and take away (וְאָסִ֖ירָה) all thy tin: I will attack you [Note 66: “turn my hand (yad, ידי) against you”]; I will purify your metal with flux.  I will remove (sûr, ואסירה) all your slag. And I will turn my hand (τὴν χεῗρά μου) against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove (ἀφελῶ) from you all the lawless and humble all who are arrogant. And I will bring my hand (τὴν χεῖρά μου) upon thee, and purge thee completely, and I will destroy the rebellious, and will take away (ἀφελῶ) from thee all transgressors.

What stands out here are the two clauses in the Septuagint which are no longer found in the Masoretic text:

Isaiah 1:25 (Septuagint BLB) Isaiah 1:25 (NETS) Isaiah 1:25 (Elpenor)

Isaiah 1:25 (Elpenor English)
τοὺς δὲ ἀπειθοῦντας ἀπολέσω But the disobedient I will destroy, τοὺς δὲ ἀπειθοῦντας ἀπολέσω and I will destroy the rebellious,
καὶ πάντας ὑπερηφάνους ταπεινώσω and humble all who are arrogant. καὶ πάντας ὑπηφάνους ταπεινώσω n/a

I considered the first of these clauses in another essay.  The second clause had ὑπερηφάνους (a form of ὑπερήφανος) in the BLB Septuagint translated who are arrogant, and ὑπηφάνους in the Elpenor Septuagint where the clause was not translated into English.  I didn’t find ὑπηφάνους listed in the Koine Greek Lexicon I’ve been using either.  It is found, however, in the Old Testament Septuagint on The Orthodox Pages online, translated the proud, and the clause reads: and humble all the proud.

He has demonstrated power with his arm; he has scattered those whose pride wells up (ὑπερηφάνους, a form of ὑπερήφανος) from the sheer arrogance of their hearts,[1] Mary said.  Paul included ὑπερηφάνους (arrogant) in a list describing those who had been given over to a depraved mind because they did not see fit to acknowledge God,[2] and in another list describing people Timothy should avoid.[3]  Both James and Peter quoted the proverb, God opposes the proud (ὑπερηφάνοις, another form of ὑπερήφανος), but he gives grace to the humble.[4]

So God will turn [his] hand (τὴν χεῗρά μου) against (ἐπὶ) you…and humble all who are arrogant[5] so that He may give grace to the humble, those who were formerly arrogant.  It is better to be humbled by God than by someone less loving, less kind, less gentle.  Given my background I think even the rebellious—and I will destroy the rebellious—should prefer to be destroyed by God lest their ignorance and unbelief keep them fleeing from Him in terror: The person who does not love does not know God because God is love.[6]

My own experience of his love led to the following insight:

Now I realize that Dan the atheist who did not hear Jesus was destroyed and thus removed from the people only to be replaced by Dan the believer who hears Jesus and lives to know Him better.

Peter the ignorant unbeliever who denied even knowing the crucified Christ was also destroyed and thus removed from the people only to be replaced by Peter the Apostle who proclaimed this Gospel message (Acts 3:11-26) to all who would hear.[7]

I will…purely purge away thy dross (Tanakh) seems to be a metaphor unpacked in the Septuagint: I…will burn you to bring about purity (BLB), I will…purge thee completely (Elpenor).  The Greek word translated will burn was πυρώσω (a form of πυρόω).  Peter wrote (2 Peter 3:10-13 NET):

But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare.  Since all these things are to melt away in this manner, what sort of people must you be, conducting your lives in holiness and godliness [Table], while waiting for and hastening the coming of the day of God?  Because of this day, the heavens will be burned up (πυρούμενοι, another form of πυρόω) and dissolve, and the celestial bodies will melt away in a blaze!  But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides.

One of the meanings of πυρόω is “to test by fire; be fire-tested.”  Peter chose a related noun πυρώσει (a form of πύρωσις) when he wrote: Dear friends, do not be astonished that a trial (πειρασμὸν, a form of πειρασμός) by fire (πυρώσει, a form of πύρωσις) is occurring among you, as though something strange were happening to you.[8]  As he had written earlier (1 Peter 1:6, 7 NET):

This brings you great joy, although you may have to[9] suffer for a short time in various trials (πειρασμοῖς, another form of πειρασμός).  Such trials show the proven character of your faith, which is much more valuable[10] than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory[11] and honor when Jesus Christ is revealed.

I will…take away (וְאָסִ֖ירָה) all thy tin (Tanakh) also seems like a metaphor explained in the Septuagint: I will remove (ἀφελῶ) from you all the lawless (NETS), I…will take away (ἀφελῶ) from thee all transgressors (English Elpenor).  The Greek word translated lawless and transgressors was ἀνόμους (a form of ἄνομος).  I tell you, Jesus told his disciples, that this scripture must[12] be fulfilled in me, ‘And he was counted with the transgressors (ἀνόμων, another form of ἄνομος).’  For what is written about[13] me is being fulfilled.[14]

I grow more and more impatient for Jesus to remove the lawless old human, to take away that transgressor from me, since my own efforts to lay aside (ἀποθέσθαι, a form of ἀποτίθημι) the (τὸν, a form of ὁ) old (παλαιὸν, a form of παλαιός) man (ἄνθρωπον, a form of ἄνθρωπος) are a daily stopgap at best (Ephesians 4:22-24 NET).

You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on the new man who has been created in God’s image—in righteousness and holiness that comes from truth.

All in all, I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin[15] sounds like something anyone who loves the Lord would want and appreciate, if dross and tin are understood as the sin and ungodliness within us.  To hear: I will turn my hand against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove from you all the lawless and humble all who are arrogant[16] with the same sense of desirability and appreciation may require more daily experience of Christ’s death and resurrection.  Jesus said (Luke 9:23, 24 NET):

If anyone wants to become[17] my follower, he must deny[18] himself, take up his cross daily,[19] and follow me.  For whoever[20] wants to save his life will lose it, but whoever loses his life because of me will save it.

This may help explain why so much of this verse is missing from the Masoretic text.  I’ll take another look at Isaiah 10:13 next.

Masoretic Text

 Septuagint
Isaiah 10:13 (Tanakh) Table Isaiah 10:13 (NET) Isaiah 10:13, 14a (NETS)

Isaiah 10:13, 14a (Elpenor English)
For he saith, By the strength of my hand (יָדִי֙) I have done it, and by my wisdom; for I am prudent: and I have removed (וְאָסִ֣יר) the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man: For [the King of Assyria] says: “By my strong hand (yad, ידי) I have accomplished this, by my strategy that I devised.  I invaded the territory of nations [Note 26: “removed (sûr, ואסיר) the borders of nations”] and looted their storehouses.  Like a mighty conqueror, I brought down rulers. For he said: “By my strength I will do it, and by the wisdom of my understanding I will remove (ἀφελῶ) the boundaries of nations, and I will plunder their strength. (14) And I will shake inhabited cities For he said, I will act in strength, and in the wisdom of [my] understanding I will remove (ἀφελῶ) the boundaries of nations, and will spoil their strength. (14) And I will shake the inhabited cities:

Here is one more example of a form of יָד (yad) and a form of ἀφαιρέω occurring in the same verse in Isaiah.

Masoretic Text

 Septuagint
Isaiah 20:2 (Tanakh) Table Isaiah 20:2 (NET) Isaiah 20:2 (NETS)

Isaiah 20:2 (Elpenor English)
At the same time spake the LORD by (בְּיַד) Isaiah the son of Amoz, saying, Go and loose (וּפִתַּחְתָּ֚) the sackcloth from off thy loins, and put off thy shoe from thy foot.  And he did so, walking naked and barefoot. At that time the Lord announced through (yad, ביד) [Note 2: “spoke by the hand of”] Isaiah son of Amoz: “Go, remove (pāṯaḥ,  ופתחת) the sackcloth from your waist and take your sandals off your feet.”  He did as instructed and walked around in undergarments and barefoot. then the Lord spoke to (πρὸς) Esaias, saying, “Go, and take off (ἄφελε) the sackcloth from your loins, and untie your sandals off your feet,” and he did so, walking naked and barefoot. then the Lord spoke to (πρὸς) Esaias the son of Amos, saying, Go and take the sackcloth off (ἄφελε) thy loins, and loose thy sandals from off thy feet, and do thus, going naked and barefoot.

In the first example יָדִי֙ (yad) was translated τὴν χεῖρά μου and וְאָסִ֖ירָה (sûr) was translated ἀφελῶ (a form of ἀφαιρέω).  In the second example יָדִי֙ (yad), if it occurred in the manuscript the rabbis used, was not translated at all and וְאָסִ֣יר (sûr) was translated ἀφελῶ (a form of ἀφαιρέω) again.  Here, בְּיַד (yad) may have been translated πρὸς and וּפִתַּחְתָּ֚ (pāṯaḥ) was translated ἄφελε (a form of ἀφαιρέω).  None of these examples leads me to a conclusion that בְּיָד֥וֹ (yāḏ) was translated ἀφελεῖν (a form of ἀφαιρέω) in the last clause of Isaiah 53:10.

I’ll continue to consider examples of forms of ἀφαιρέω in Isaiah in another essay.

According to a note (9) in the NET James 4:6 is a quotation of Proverbs 3:34.  A table comparing the Greek of James’ quotation with that of the Septuagint follows:

James 4:6b (NET Parallel Greek)

 Proverbs 3:34 (Septuagint BLB)

Proverbs 3:34 (Septuagint Elpenor)
ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν κύριος ὑπερηφάνοις ἀντιτάσσεται ταπεινοῗς δὲ δίδωσιν χάριν Κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν

James 4:6b (NET)

 Proverbs 3:34 (NETS)

Proverbs 3:34 (English Elpenor)
God opposes the proud, but he gives grace to the humble. The Lord resists the arrogant, but gives grace to the humble. The Lord resists the proud; but he gives grace to the humble.

According to a note (9) in the NET 1 Peter 5:5 is a quotation of Proverbs 3:34.  A table comparing the Greek of Peter’s quotation with that of the Septuagint follows:

1 Peter 5:5b (NET Parallel Greek)

 Proverbs 3:34 (Septuagint BLB)

Proverbs 3:34 (Septuagint Elpenor)
[ὁ] θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν κύριος ὑπερηφάνοις ἀντιτάσσεται ταπεινοῗς δὲ δίδωσιν χάριν Κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν

1 Peter 5:5b (NET)

 Proverbs 3:34 (NETS)

Proverbs 3:34 (English Elpenor)
God opposes the proud but gives grace to the humble. The Lord resists the arrogant, but gives grace to the humble. The Lord resists the proud; but he gives grace to the humble.

According to a note (98) in the NET Luke 22:37 is a quotation of Isaiah 53:12.  A table comparing the Greek of Jesus’ quotation with that of the Septuagint follows:

Luke 22:37b (NET Parallel Greek)

 Isaiah 53:12d (Septuagint BLB) Table

Isaiah 53:12d (Septuagint Elpenor)
καὶ μετὰ ἀνόμων ἐλογίσθη καὶ ἐν τοῗς ἀνόμοις ἐλογίσθη καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη

Luke 22:37b (NET)

 Isaiah 53:12d (NETS)

Isaiah 53:12d (English Elpenor)
And he was counted with the transgressors. and he was reckoned among the lawless and he was numbered among the transgressors

Tables comparing Proverbs 3:34 in the Tanakh, KJV and NET, and comparing the Greek of Proverbs 3:34 in the Septuagint (BLB and Elpenor), and tables comparing 1 Peter 5:5; 1:6, 7; Luke 22:37 and 9:23, 24 in the NET and KJV follow.

Proverbs 3:34 (Tanakh)

 Proverbs 3:34 (KJV)

Proverbs 3:34 (NET)
Surely he scorneth the scorners: but he giveth grace unto the lowly. Surely he scorneth the scorners: but he giveth grace unto the lowly. With arrogant scoffers he is scornful, yet he shows favor to the humble.

Proverbs 3:34 (Septuagint BLB)

Proverbs 3:34 (Septuagint Elpenor)
κύριος ὑπερηφάνοις ἀντιτάσσεται ταπεινοῗς δὲ δίδωσιν χάριν Κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν

Proverbs 3:34 (NETS)

Proverbs 3:34 (English Elpenor)
The Lord resists the arrogant, but gives grace to the humble. The Lord resists the proud; but he gives grace to the humble.

1 Peter 5:5 (NET)

1 Peter 5:5 (KJV)
In the same way, you who are younger, be subject to the elders.  And all of you, clothe yourselves with humility toward one another because God opposes the proud but gives grace to the humble. Likewise, ye younger, submit yourselves unto the elder.  Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὁμοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις· πάντες δὲ ἀλλήλοις τὴν ταπεινοφροσύνην ἐγκομβώσασθε, ὅτι [ὁ] θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν ομοιως νεωτεροι υποταγητε πρεσβυτεροις παντες δε αλληλοις υποτασσομενοι την ταπεινοφροσυνην εγκομβωσασθε οτι ο θεος υπερηφανοις αντιτασσεται ταπεινοις δε διδωσιν χαριν ομοιως νεωτεροι υποταγητε πρεσβυτεροις παντες δε αλληλοις υποτασσομενοι την ταπεινοφροσυνην εγκομβωσασθε οτι ο θεος υπερηφανοις αντιτασσεται ταπεινοις δε διδωσιν χαριν

1 Peter 1:6, 7 (NET)

1 Peter 1:6, 7 (KJV)
This brings you great joy, although you may have to suffer for a short time in various trials. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον  λυπηθέντες ἐν ποικίλοις πειρασμοῖς εν ω αγαλλιασθε ολιγον αρτι ει δεον εστιν λυπηθεντες εν ποικιλοις πειρασμοις εν ω αγαλλιασθε ολιγον αρτι ει δεον εστιν λυπηθεντες εν ποικιλοις πειρασμοις
Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory and honor when Jesus Christ is revealed. That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου, εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ ινα το δοκιμιον υμων της πιστεως πολυ τιμιωτερον χρυσιου του απολλυμενου δια πυρος δε δοκιμαζομενου ευρεθη εις επαινον και τιμην και δοξαν εν αποκαλυψει ιησου χριστου ινα το δοκιμιον υμων της πιστεως πολυ τιμιωτερον χρυσιου του απολλυμενου δια πυρος δε δοκιμαζομενου ευρεθη εις επαινον και τιμην και εις δοξαν εν αποκαλυψει ιησου χριστου

Luke 22:37 (NET)

Luke 22:37 (KJV)
For I tell you that this scripture must be fulfilled in me, ‘And he was counted with the transgressors.’  For what is written about me is being fulfilled.” For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγω γὰρ ὑμῖν ὅτι τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι ἐν ἐμοί, τό· καὶ μετὰ ἀνόμων ἐλογίσθη· καὶ γὰρ τὸ περὶ ἐμοῦ τέλος ἔχει λεγω γαρ υμιν οτι ετι τουτο το γεγραμμενον δει τελεσθηναι εν εμοι το και μετα ανομων ελογισθη και γαρ τα περι εμου τελος εχει λεγω γαρ υμιν οτι ετι τουτο το γεγραμμενον δει τελεσθηναι εν εμοι το και μετα ανομων ελογισθη και γαρ τα περι εμου τελος εχει

Luke 9:23, 24 (NET)

Luke 9:23, 24 (KJV)
Then he said to them all, If anyone wants to become my follower, he must deny himself, take up his cross daily, and follow me. And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἔλεγεν δὲ πρὸς πάντας· εἴ τις θέλει ὀπίσω μου ἔρχεσθαι, ἀρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καθ᾿ ἡμέραν καὶ ἀκολουθείτω μοι ελεγεν δε προς παντας ει τις θελει οπισω μου ελθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου καθ ημεραν και ακολουθειτω μοι ελεγεν δε προς παντας ει τις θελει οπισω μου ελθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι
For whoever wants to save his life will lose it, but whoever loses his life because of me will save it. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δ᾿ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ οὗτος σώσει αὐτήν ος γαρ αν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την ψυχην αυτου ενεκεν εμου ουτος σωσει αυτην ος γαρ εαν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την ψυχην αυτου ενεκεν εμου ουτος σωσει αυτην

[1] Luke 1:51 (NET)

[2] Romans 1:28-31 NET

[3] 2 Timothy 3:1-5 (NET)

[4] James 4:6b; 1 Peter 5:5b (NET)

[5] Isaiah 1:25 (NETS)

[6] 1 John 4:8 (NET)

[7] Peter’s Second Gospel Proclamation, Part 2

[8] 1 Peter 4:12 (NET)

[9] The NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰ δέον ἐστίν (KJV: if need be) here, where the NET parallel Greek text had εἰ δέον.

[10] The NET parallel Greek text and NA28 had πολυτιμότερον here, where the Stephanus Textus Receptus and Byzantine Majority Text had πολυ τιμιωτερον (KJV: being much more precious).

[11] The Byzantine Majority Text had εις (e.g., “into, unto”) preceding glory.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had ετι (KJV: yet) here.  The NET parallel Greek text and NA28 did not.

[13] The NET parallel Greek text and NA28 had the article τὸ preceding what is written about, where the Stephanus Textus Receptus and Byzantine Majority Text had the article τα.

[14] Luke 22:37 (NET)

[15] Isaiah 1:25 (Tanakh)

[16] Isaiah 1:25 (NET)

[17] The NET parallel Greek text and NA28 had ἔρχεσθαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ελθειν (KJV: come).

[18] The NET parallel Greek text and NA28 had ἀρνησάσθω here, where the Stephanus Textus Receptus and Byzantine Majority Text had απαρνησασθω (KJV: let him deny).

[19] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had καθ᾿ ἡμέραν here.  The Byzantine Majority Text did not.

[20] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἂν here, where the Byzantine Majority Text had εαν.

Peter’s Second Gospel Proclamation, Part 2

Posted on by

Peter’s Gospel proclamation continued (Acts 3:17-20 NET):

And now, brothers, I know you acted in ignorance, as your rulers did too.  But the things God foretold long ago through all the[1] prophets—that his[2] Christ would suffer—he has fulfilled in this way.  Therefore repent and turn back so that your sins may be wiped out, so that times of refreshing may come from the presence of the Lord, and so that he may send the Messiah appointed[3] for you—that is, Jesus.

Peter’s invitation to repent (μετανοήσατε, a form of μετανοέω) and turn back (ἐπιστρέψατε, a form of ἐπιστρέφω) struck a familiar chord:

Masoretic Text

 Septuagint
Isaiah 46:8 (Tanakh) Table Isaiah 46:8 (NET) Isaiah 46:8 (NETS)

Isaiah 46:8 (English Elpenor)
Remember this, and shew yourselves men: bring it again (הָשִׁ֥יבוּ) to mind (לֵֽב), O ye transgressors. Remember this, so you can be brave.  Think (šûḇ, השיבו) about it (lēḇ, לב), you rebels! Remember these things and groan; repent (μετανοήσατε), you who have gone astray; turn (ἐπιστρέψατε) in your heart, Remember ye these things, and groan: repent (μετανοήσατε), ye that have gone astray, return (ἐπιστρέψατε) in your heart;

Masoretic Text

 Septuagint
Ezekiel 14:6 (Tanakh) Ezekiel 14:6 (NET) Ezekiel 14:6 (NETS)

Ezekiel 14:6 (English Elpenor)
Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent (שׁ֣וּבוּ), and turn (וְהָשִׁ֔יבוּ) yourselves from your idols; and turn away (הָשִׁ֥יבוּ) your faces from all your abominations. “Therefore say to the house of Israel, ‘This is what the Sovereign Lord says: Return (šûḇ, שובו)!  Turn (šûḇ, והשיבו) from your idols, and turn your faces away (šûḇ, השיבו) from your abominations. Therefore say to the house of Israel, ‘This is what the Lord says: Turn about (ἐπιστράφητε), and turn back (ἀποστρέψατε) from your practices and from all your impieties, and turn your faces around (ἐπιστρέψατε). Therefore say to the house of Israel, Thus saith the Lord God, Be converted (ἐπιστράφητε), and turn (ἀποστρέψατε) from your [evil] practices, and from all your sins, and turn your faces back again (ἐπιστρέψατε).

Masoretic Text

 Septuagint
Zechariah 1:3 (Tanakh) Zechariah 1:3 (NET) Zechariah 1:3 (NETS)

Zechariah 1:3 (English Elpenor)
Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye (שׁ֣וּבוּ) unto me, saith the LORD of hosts, and I will turn (וְאָשׁ֣וּב) unto you, saith the LORD of hosts. Therefore say to the people: The Lord of Heaven’s Armies says, ‘Turn (šûḇ, שובו) to me,’ says the Lord of Heaven’s Armies, ‘and I will turn (šûḇ, ואשוב) to you,’ says the Lord of Heaven’s Armies. And you will say to them, ‘This is what the Lord Almighty says: Return (ἐπιστρέψατε) to me, and I will return (ἐπιστραφήσομαι) to you, says the Lord. And thou shalt say to them, Thus saith the Lord Almighty: Turn (ἐπιστρέψατε) to me, saith the Lord of hosts, and I will turn (ἐπιστραφήσομαι) to you, saith the Lord of hosts.

Masoretic Text

 Septuagint
Malachi 3:7  (Tanakh) Malachi 3:7 (NET) Malachi 3:7 (NETS)

Malachi 3:7 (English Elpenor)
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them.  Return (שׁ֚וּבוּ) unto me, and I will return (וְאָשׁ֣וּבָה) unto you, saith the LORD of hosts.  But ye said, Wherein shall we return (נָשֽׁוּב)? From the days of your ancestors you have ignored my commandments and have not kept them.  Return (šûḇ, שובו) to me, and I will return (šûḇ, ואשובה) to you,” says the Lord of Heaven’s Armies.  “But you say, ‘How should we return (šûḇ, נשוב)?’ And you, O sons of Iakob, are not keeping a distance from the injustices of your fathers.  You perverted my precepts and did not keep them.  Return (ἐπιστρέψατε) to me, and I will return (ἐπιστραφήσομαι) to you, says the Lord Almighty.  And you said, “How should we return (ἐπιστρέψωμεν)?” but ye, the sons of Jacob, have not refrained from the iniquities of your fathers: ye have perverted my statutes, and have not kept them.  Return (ἐπιστρέψατε) to me, and I will return (ἐπιστραφήσομαι) to you, saith the Lord Almighty.  But ye said, Wherein shall we return (ἐπιστρέψομεν)?

In context Peter invited his fellow descendants of Israel to repent, change their minds about Jesus, and turn back from their rejection of Him.  This is something more than ancient history for me.  I rejected Jesus as thoroughly as any Jew present at Jesus’ trial before Pilate, and not for another would-be-messiah.  I thought God could vanish in a “puff of logic.”

If he could not punish me to defend his holiness, if his holiness was little more than his own self-interest, maybe he wasn’t God at all.  That’s when it hit.  Oh my God, he isn’t at all!  And he never was.  I wasn’t happy with the conclusion, but at the time, I couldn’t escape its logic:  God did not punish me for sin, therefore God was not.[4]

He has spent the past fifty years of my life proving me wrong, and I am very grateful.  So Peter’s invitation to repent and turn back from my ignorance and unbelief is welcome to my ear, εἰς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας: in order to blot out, wipe away, obliterate, destroy, wipe out, erase, delete, re-plaster, plaster over, wash over [my] sins, so that times of refreshing may come from the presence of the Lord, and so that he may send the Messiah appointed for [me]—that is, Jesus.  Peter continued (Acts 3:21-23 NET):

This one heaven must receive until the time all things are restored, which God declared from times long ago through[5] his holy[6] prophets.  Moses[7] said,[8] ‘The Lord your[9] God will raise up for you a prophet like me from among your brothers.  You must obey him in everything he tells you.  Every person who[10] does not obey that prophet will be destroyed and thus removed from the people.’

According to the note (64) in the NET Acts 3:22 is a quotation from Deuteronomy 18:15.

Masoretic Text

 Septuagint
Deuteronomy 18:15 (Tanakh) Table Deuteronomy 18:15 (NET) Deuteronomy 18:15 (NETS)

Deuteronomy 18:15 (English Elpenor)
A prophet will HaShem thy G-d raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; The Lord your God will raise up for you a prophet like me from among you—from your fellow Israelites; you must listen to him. The Lord your God will raise up for you a prophet like me from among your brothers; you shall hear him. The Lord thy God shall raise up to thee a prophet of thy brethren, like me; him shall ye hear:

A table comparing the Greek of Peter’s quotation with the Septuagint follows:

Acts 3:22 (NET Parallel Greek)

 Deuteronomy 18:15 (Septuagint BLB) Table

Deuteronomy 18:15 (Septuagint Elpenor)
προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς |ὑμῶν| ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς προφήτην ἐκ τῶν ἀδελφῶν σου ὡς ἐμὲ ἀναστήσει σοι κύριος ὁ θεός σου αὐτοῦ ἀκούσεσθε προφήτην ἐκ τῶν ἀδελφῶν σου ὡς ἐμὲ ἀναστήσει σοι Κύριος ὁ Θεός σου, αὐτοῦ ἀκούσεσθε

Acts 3:22 (NET)

 Deuteronomy 18:15 (NETS)

Deuteronomy 18:15 (English Elpenor)
The Lord your God will raise up for you a prophet like me from among your brothers.  You must obey him in everything he tells you. The Lord your God will raise up for you a prophet like me from among your brothers; you shall hear him. The Lord thy God shall raise up to thee a prophet of thy brethren, like me; him shall ye hear:

You must obey him in everything he tells you,[11] sounds like something I must do.  The Greek word translated You must obey is ἀκούσεσθε (a form of ἀκούω).  It is in the future tense, the middle voice (which allows for some participation of the subject you, 2nd person plural) and the indicative mood.  In other words, Peter promised his listeners in the name of God that they at some point in their future would hear Jesus, him shall ye hear.[12]

Perhaps the last phrase—κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς (in everything he tells you)—was an extrapolation from Deuteronomy 18:18.

Masoretic Text

 Septuagint
Deuteronomy 18:18 (Tanakh) Deuteronomy 18:18 (NET) Deuteronomy 18:18 (NETS)

Deuteronomy 18:18 (English Elpenor)
I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command. I will raise up for them a prophet just like you from among their brothers, and I will give my word in his mouth, and he shall speak to them whatever I commanded him. I will raise up to them a prophet of their brethren, like thee; and I will put my words in his mouth, and he shall speak to them as I shall command him.

Perhaps it was something Jesus told Peter personally or something he learned from his own experience denying Jesus, because in his own ignorance and unbelief he had refused to believe everything Jesus told him (Matthew 16:21-23 NET).

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed and on the third day be raised.   So Peter took him aside and began to rebuke him: “God forbid, Lord!  This must not happen to you!”  But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me because you are not setting your mind on God’s interests, but on man’s [Table].”

According to the note (67) in the NET Acts 3:23 is a quotation from Deuteronomy 18:19 and Leviticus 23:29.

Masoretic Text

 Septuagint
Deuteronomy 18:19 (Tanakh) Deuteronomy 18:19 (NET) Deuteronomy 18:19 (NETS)

Deuteronomy 18:19 (English Elpenor)
And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him. I will personally hold responsible anyone who then pays no attention to the words that prophet speaks in my name. And the person who does not hear his words, whatever the prophet may speak in my name, I will exact vengeance from him. And whatever man shall not hearken to whatsoever words that prophet shall speak in my name, I will take vengeance on him.

Masoretic Text

 Septuagint
Leviticus 23:29 (Tanakh) Leviticus 23:29 (NET) Leviticus 23:29 (NETS)

Leviticus 23:29 (English Elpenor)
For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people. Indeed, any person who does not behave with humility on this particular day will be cut off from his people. Any soul who does not humble himself on that particular day—that soul shall be utterly destroyed from his people. Every soul that shall not be humbled in that day, shall be cut off from among its people.

Tables comparing the Greek of Peter’s quotation with the Septuagint follow:

Acts 3:23 (NET Parallel Greek)

 Deuteronomy 18:19 (Septuagint BLB)

Deuteronomy 18:19 (Septuagint Elpenor)
ἔσται δὲ πᾶσα ψυχὴ ἥτις ἐὰν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ καὶ ὁ ἄνθρωπος ὃς ἐὰν μὴ ἀκούσῃ ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματί μου ἐγὼ ἐκδικήσω ἐξ αὐτοῦ καὶ ὁ ἄνθρωπος, ὃς ἐὰν μὴ ἀκούσῃ ὅσα ἂν λαλήσῃ ὁ προφήτης ἐκεῖνος ἐπὶ τῷ ὀνόματί μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ

Acts 3:23 (NET)

 Deuteronomy 18:19 (NETS)

Deuteronomy 18:19 (English Elpenor)
Every person who does not obey that prophet will be destroyed and thus removed from the people.’ And the person who does not hear his words, whatever the prophet may speak in my name, I will exact vengeance from him. And whatever man shall not hearken to whatsoever words that prophet shall speak in my name, I will take vengeance on him.

Acts 3:23 (NET Parallel Greek)

 Leviticus 23:29 (Septuagint BLB)

Leviticus 23:29 (Septuagint Elpenor)
ἔσται δὲ πᾶσα ψυχὴ ἥτις ἐὰν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ πᾶσα ψυχή ἥτις μὴ ταπεινωθήσεται ἐν αὐτῇ τῇ ἡμέρᾳ ταύτῃ ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ αὐτῆς πᾶσα ψυχή, ἥτις μὴ ταπεινωθήσεται ἐν αὐτῇ τῇ ἡμέρᾳ ταύτῃ, ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ αὐτῆς

Acts 3:23 (NET)

 Leviticus 23:29 (NETS)

Leviticus 23:29 (English Elpenor)
Every person who does not obey that prophet will be destroyed and thus removed from the people.’ Any soul who does not humble himself on that particular day—that soul shall be utterly destroyed from his people. Every soul that shall not be humbled in that day, shall be cut off from among its people.

Perhaps this should be considered a paraphrase rather than a quotation.  A composite of the two verses follows:

Acts 3:23a (NET Parallel Greek)

 Leviticus 23:29a (Septuagint BLB)

Leviticus 23:29a (Septuagint Elpenor)
ἔσται δὲ
πᾶσα ψυχὴ ἥτις πᾶσα ψυχή ἥτις πᾶσα ψυχή, ἥτις

Acts 3:23b (NET)

 Deuteronomy 18:19b (Septuagint BLB)

Deuteronomy 18:19b (Septuagint Elpenor)
ἐὰν μὴ ἀκούσῃ ἐὰν μὴ ἀκούσῃ ἐὰν μὴ ἀκούσῃ

Acts 3:23c (NET)

 Leviticus 23:29b (Septuagint BLB)

Leviticus 23:29b (Septuagint Elpenor)
τοῦ προφήτου ἐκείνου
ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ

Every person who does not obey that prophet will be destroyed and thus removed from the people.[13]  The Greek words translated does not obey are μὴ ἀκούσῃ (KJV: will not hear).  The verb ἀκούσῃ is in the active voice, so the idea of willful not hearing is very appropriate.  Every person who will not hear Jesus will be destroyed and thus removed from the people.

The verb ἐξολεθρευθήσεται (a form of ἐξολεθρεύω) was translated will be destroyed and thus removed (KJV: shall be destroyed).  It sounds ominous.  I thought it meant that this person would spend eternity in the lake of fire.  Now I realize that Dan the atheist who did not hear Jesus was destroyed and thus removed from the people only to be replaced by Dan the believer who hears Jesus and lives to know Him better.

Peter the ignorant unbeliever who denied even knowing the crucified Christ was also destroyed and thus removed from the people only to be replaced by Peter the Apostle who proclaimed this Gospel message to all who would hear.  I can’t speak for Peter.  As for me, I am certainly no one worthy of special favor.

Do not be amazed that I said to you, Jesus said, ‘You must all be born from above (δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν, “it is necessary for you to be born from above, anew”).’[14]  And I, when I am lifted up from the earth, will draw all people to myself.[15]

Tables comparing Ezekiel 14:6; Zechariah 1:3; Malachi 3:7; Deuteronomy 18:18; 18:19 and Leviticus 23:29 in the Tanakh, KJV and NET, and tables comparing the Greek of Ezekiel 14:6; Zechariah 1:3; Malachi 3:7; Deuteronomy 18:18; 18:19 and Leviticus 23:29 in the Septuagint (BLB and Elpenor), and tables comparing Acts 3:18-20 and 3:21-23 in the NET and KJV follow.

Ezekiel 14:6 (Tanakh)

 Ezekiel 14:6 (KJV)

Ezekiel 14:6 (NET)
Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. “Therefore say to the house of Israel, ‘This is what the Sovereign Lord says: Return!  Turn from your idols, and turn your faces away from your abominations.

Ezekiel 14:6 (Septuagint BLB)

Ezekiel 14:6 (Septuagint Elpenor)
διὰ τοῦτο εἰπὸν πρὸς τὸν οἶκον τοῦ Ισραηλ τάδε λέγει κύριος κύριος ἐπιστράφητε καὶ ἀποστρέψατε ἀπὸ τῶν ἐπιτηδευμάτων ὑμῶν καὶ ἀπὸ πασῶν τῶν ἀσεβειῶν ὑμῶν καὶ ἐπιστρέψατε τὰ πρόσωπα ὑμῶν διὰ τοῦτο εἰπὸν πρὸς τὸν οἶκον τοῦ ᾿Ισραήλ· τάδε λέγει Κύριος Κύριος· ἐπιστράφητε καὶ ἀποστρέψατε ἀπὸ τῶν ἐπιτηδευμάτων ὑμῶν καὶ ἀπὸ πασῶν τῶν ἀσεβειῶν ὑμῶν καὶ ἐπιστρέψατε τὰ πρόσωπα ὑμῶν

Ezekiel 14:6 (NETS)

Ezekiel 14:6 (English Elpenor)
Therefore say to the house of Israel, ‘This is what the Lord says: Turn about, and turn back from your practices and from all your impieties, and turn your faces around. Therefore say to the house of Israel, Thus saith the Lord God, Be converted, and turn from your [evil] practices, and from all your sins, and turn your faces back again.

Zechariah 1:3 (Tanakh)

 Zechariah 1:3 (KJV)

Zechariah 1:3 (NET)
Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts. Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts. Therefore say to the people: The Lord of Heaven’s Armies says, ‘Turn to me,’ says the Lord of Heaven’s Armies, ‘and I will turn to you,’ says the Lord of Heaven’s Armies.

Zechariah 1:3 (Septuagint BLB)

Zechariah 1:3 (Septuagint Elpenor)
καὶ ἐρεῗς πρὸς αὐτούς τάδε λέγει κύριος παντοκράτωρ ἐπιστρέψατε πρός με καὶ ἐπιστραφήσομαι πρὸς ὑμᾶς λέγει κύριος καὶ ἐρεῖς πρὸς αὐτούς· τάδε λέγει Κύριος παντοκράτωρ· ἐπιστρέψατε πρός με, λέγει Κύριος τῶν δυνάμεων, καὶ ἐπιστραφήσομαι πρὸς ὑμᾶς, λέγει Κύριος τῶν δυνάμεων

Zechariah 1:3 (NETS)

Zechariah 1:3 (English Elpenor)
And you will say to them, ‘This is what the Lord Almighty says: Return to me, and I will return to you, says the Lord. And thou shalt say to them, Thus saith the Lord Almighty: Turn to me, saith the Lord of hosts, and I will turn to you, saith the Lord of hosts.

Malachi 3:7 (Tanakh)

 Malachi 3:7 (KJV)

Malachi 3:7 (NET)
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them.  Return unto me, and I will return unto you, saith the LORD of hosts.  But ye said, Wherein shall we return? Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them.  Return unto me, and I will return unto you, saith the LORD of hosts.  But ye said, Wherein shall we return? From the days of your ancestors you have ignored my commandments and have not kept them.  Return to me, and I will return to you,” says the Lord of Heaven’s Armies.  “But you say, ‘How should we return?’

Malachi 3:6b, 7 (Septuagint BLB)

Malachi 3:7 (Septuagint Elpenor)
(6b) καὶ ὑμεῗς υἱοὶ Ιακωβ οὐκ ἀπέχεσθε (7) ἀπὸ τῶν ἀδικιῶν τῶν πατέρων ὑμῶν ἐξεκλίνατε νόμιμά μου καὶ οὐκ ἐφυλάξασθε ἐπιστρέψατε πρός με καὶ ἐπιστραφήσομαι πρὸς ὑμᾶς λέγει κύριος παντοκράτωρ καὶ εἴπατε ἐν τίνι ἐπιστρέψωμεν καὶ ὑμεῖς οἱ υἱοὶ ᾿Ιακὼβ οὐκ ἀπέχεσθε ἀπὸ τῶν ἀδικιῶν τῶν πατέρων ὑμῶν, ἐξεκλίνατε νόμιμά μου καὶ οὐκ ἐφυλάξασθε. ἐπιστρέψατε πρός με, καὶ ἐπιστραφήσομαι πρὸς ὑμᾶς, λέγει Κύριος παντοκράτωρ. καὶ εἴπατε· ἐν τίνι ἐπιστρέψομεν

Malachi 3:7 (NETS)

Malachi 3:7 (English Elpenor)
And you, O sons of Iakob, are not keeping a distance from the injustices of your fathers.  You perverted my precepts and did not keep them.  Return to me, and I will return to you, says the Lord Almighty.  And you said, “How should we return?” but ye, the sons of Jacob, have not refrained from the iniquities of your fathers: ye have perverted my statutes, and have not kept them.  Return to me, and I will return to you, saith the Lord Almighty.  But ye said, Wherein shall we return?

Deuteronomy 18:18 (Tanakh)

 Deuteronomy 18:18 (KJV)

Deuteronomy 18:18 (NET)
I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command.

Deuteronomy 18:18 (Septuagint BLB)

Deuteronomy 18:18 (Septuagint Elpenor)
προφήτην ἀναστήσω αὐτοῗς ἐκ τῶν ἀδελφῶν αὐτῶν ὥσπερ σὲ καὶ δώσω τὸ ῥῆμά μου ἐν τῷ στόματι αὐτοῦ καὶ λαλήσει αὐτοῗς καθότι ἂν ἐντείλωμαι αὐτῷ προφήτην ἀναστήσω αὐτοῖς ἐκ τῶν ἀδελφῶν αὐτῶν, ὥσπερ σέ, καὶ δώσω τὰ ῥήματα ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς καθ᾿ ὅτι ἂν ἐντείλωμαι αὐτῷ

Deuteronomy 18:18 (NETS)

Deuteronomy 18:18 (English Elpenor)
I will raise up for them a prophet just like you from among their brothers, and I will give my word in his mouth, and he shall speak to them whatever I commanded him. I will raise up to them a prophet of their brethren, like thee; and I will put my words in his mouth, and he shall speak to them as I shall command him.

Deuteronomy 18:19 (Tanakh)

 Deuteronomy 18:19 (KJV)

Deuteronomy 18:19 (NET)
And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. I will personally hold responsible anyone who then pays no attention to the words that prophet speaks in my name.

Deuteronomy 18:19 (Septuagint BLB)

Deuteronomy 18:19 (Septuagint Elpenor)
καὶ ὁ ἄνθρωπος ὃς ἐὰν μὴ ἀκούσῃ ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματί μου ἐγὼ ἐκδικήσω ἐξ αὐτοῦ καὶ ὁ ἄνθρωπος, ὃς ἐὰν μὴ ἀκούσῃ ὅσα ἂν λαλήσῃ ὁ προφήτης ἐκεῖνος ἐπὶ τῷ ὀνόματί μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ

Deuteronomy 18:19 (NETS)

Deuteronomy 18:19 (English Elpenor)
And the person who does not hear his words, whatever the prophet may speak in my name, I will exact vengeance from him. And whatever man shall not hearken to whatsoever words that prophet shall speak in my name, I will take vengeance on him.

Leviticus 23:29 (Tanakh)

 Leviticus 23:29 (KJV)

Leviticus 23:29 (NET)
For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. Indeed, any person who does not behave with humility on this particular day will be cut off from his people.

Leviticus 23:29 (Septuagint BLB)

Leviticus 23:29 (Septuagint Elpenor)
πᾶσα ψυχή ἥτις μὴ ταπεινωθήσεται ἐν αὐτῇ τῇ ἡμέρᾳ ταύτῃ ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ αὐτῆς πᾶσα ψυχή, ἥτις μὴ ταπεινωθήσεται ἐν αὐτῇ τῇ ἡμέρᾳ ταύτῃ, ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ αὐτῆς

Leviticus 23:29 (NETS)

Leviticus 23:29 (English Elpenor)
Any soul who does not humble himself on that particular day—that soul shall be utterly destroyed from his people. Every soul that shall not be humbled in that day, shall be cut off from among its people.

Acts 3:18-20 (NET)

Acts 3:18-20 (KJV)
But the things God foretold long ago through all the prophets—that his Christ would suffer—he has fulfilled in this way. But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ θεός, ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ, ἐπλήρωσεν οὕτως ο δε θεος α προκατηγγειλεν δια στοματος παντων των προφητων αυτου παθειν τον χριστον επληρωσεν ουτως ο δε θεος α προκατηγγειλεν δια στοματος παντων των προφητων αυτου παθειν τον χριστον επληρωσεν ουτως
(19) Therefore repent and turn back so that your sins may be wiped out, (20a) so that times of refreshing may come from the presence of the Lord, Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
(19) μετανοήσατε οὖν καὶ ἐπιστρέψατε |εἰς| τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας, (20a) ὅπως ἂν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου μετανοησατε ουν και επιστρεψατε εις το εξαλειφθηναι υμων τας αμαρτιας οπως αν ελθωσιν καιροι αναψυξεως απο προσωπου του κυριου μετανοησατε ουν και επιστρεψατε εις το εξαλειφθηναι υμων τας αμαρτιας οπως αν ελθωσιν καιροι αναψυξεως απο προσωπου του κυριου
(20b) and so that he may send the Messiah appointed for you—that is, Jesus. And he shall send Jesus Christ, which before was preached unto you:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
(20b) καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστόν Ἰησοῦν και αποστειλη τον προκεκηρυγμενον υμιν ιησουν χριστον και αποστειλη τον προκεχειρισμενον υμιν χριστον ιησουν

Acts 3:21-23 (NET)

Acts 3:21-23 (KJV)
This one heaven must receive until the time all things are restored, which God declared from times long ago through his holy prophets. Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων ἀπ᾿ αἰῶνος αὐτοῦ προφητῶν ον δει ουρανον μεν δεξασθαι αχρι χρονων αποκαταστασεως παντων ων ελαλησεν ο θεος δια στοματος παντων αγιων αυτου προφητων απ αιωνος ον δει ουρανον μεν δεξασθαι αχρι χρονων αποκαταστασεως παντων ων ελαλησεν ο θεος δια στοματος παντων των αγιων αυτου προφητων απ αιωνος
Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers.  You must obey him in everything he tells you. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Μωϋσῆς μὲν εἶπεν ὅτι προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς |ὑμῶν| ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς μωσης μεν γαρ προς τους πατερας ειπεν οτι προφητην υμιν αναστησει κυριος ο θεος υμων εκ των αδελφων υμων ως εμε αυτου ακουσεσθε κατα παντα οσα αν λαληση προς υμας μωσης μεν γαρ προς τους πατερας ειπεν οτι προφητην υμιν αναστησει κυριος ο θεος ημων εκ των αδελφων υμων ως εμε αυτου ακουσεσθε κατα παντα οσα αν λαληση προς υμας
Every person who does not obey that prophet will be destroyed and thus removed from the people.’ And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔσται δὲ πᾶσα ψυχὴ ἥτις ἐὰν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ εσται δε πασα ψυχη ητις αν μη ακουση του προφητου εκεινου εξολοθρευθησεται εκ του λαου εσται δε πασα ψυχη ητις εαν μη ακουση του προφητου εκεινου εξολοθρευθησεται εκ του λαου

[1] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here.  The Net parallel Greek text and NA28 did not.

[2] The Net parallel Greek text and NA28 had αὐτοῦ here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[3] The Net parallel Greek text, NA28 and Byzantine Majority Text had προκεχειρισμένον here, where the Stephanus Textus Receptus had προκεκηρυγμενον (KJV: which before was preached).

[4] Who Am I? Part 3

[5] The Stephanus Textus Receptus and Byzantine Majority Text had παντων (KJV: of all) following the mouth.  The NET parallel Greek text and NA28 did not.

[6] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τῶν preceding holy.  The Stephanus Textus Receptus did not.

[7] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.  Also, the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For) here.  The NET parallel Greek text and NA28 did not.

[8] The Stephanus Textus Receptus and Byzantine Majority Text had προς τους πατερας (KJV: unto the fathers) here.  The NET parallel Greek text and NA28 did not.

[9] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ὑμῶν here, where the Byzantine Majority Text had ημων (e.g., “our”).

[10] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐὰν following who (KJV: which), where the Stephanus Textus Receptus had αν.

[11] Acts 3:22b (NET)

[12] Deuteronomy 18:15b (English Elpenor)

[13] Acts 3:23 (NET)

[14] John 3:7 (NET)

[15] John 12:32 (NET)

Psalm 22, Part 9

Posted on by

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text

 Septuagint
Psalm 22:15 (Tanakh) Psalm 22:15 (NET) Psalm 21:16 (NETS)

Psalm 21:16 (Elpenor English)
My strength (כֹּחִ֗י) is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. The roof of my mouth (kōaḥ, כחי) is as dry as a piece of pottery; my tongue sticks to my gums.  You set me in the dust of death. my strength (ἰσχύς μου) was dried up like a potsherd, and my tongue is stuck to my throat, and to death’s dust you brought me down, My strength (ἰσχύς μου) is dried up, like a potsherd; and my tongue is glued to my throat; and thou hast brought me down to the dust of death.

The NET note (33) explaining this translation—The roof of my mouth—reads:

Heb “my strength” (כֹּחִי, kokhi), but many prefer to emend the text to חִכִּי (khiki, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.

Since the Septuagint also has ἰσχύς μου (a form of ἐγώ), My strength, this “error of transposition” would have occurred, taken root and spread sometime prior to the translation of the Septuagint.  Regardless the theme of dryness following the melting heart of the previous verse is fairly clear.

So whether it was his strength or the roof of [his] mouth, it was dried up (yāḇēš, יָ֘בֵ֚שׁ; Septuagint: ἐξηράνθη, a form of ξηραίνω) like a potsherd.  His tongue cleaveth, sticks (dāḇaq, מֻדְבָּ֣ק; Septuagint: κεκόλληται, a form of κολλάω) to his jaws, gums.  He was brought…into the dust (ʿāp̄ār, לַֽעֲפַר; Septuagint: χοῦν, a form of χοῦς) of death.

“I am thirsty!”[1] Jesus said from the cross.  The NET note (84) reads:

In order to fulfill (τελειωθῇ [teleiōthē], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

Sometimes a cigar is just a cigar.  So I’m going with Jesus was thirsty, rather than that He was abandoned (John 1:32-34) by the Holy Spirit.  He was offered something to drink and received (ἔλαβεν, a form of λαμβάνω) it (John 19:29, 30 NET):

A[2] jar full of sour wine was there, so[3] they put a sponge soaked[4] in sour wine[5] on a branch of hyssop[6] and lifted it to his mouth.  When he had received the sour wine,[7] Jesus said, “It is completed!”  Then he bowed his head and gave up his spirit.

In other words, He drank the sour wine and died, gave up his spirit.

Masoretic Text

 Septuagint
Psalm 22:16 (Tanakh) Psalm 22:16 (NET) Psalm 21:17 (NETS)

Psalm 21:17 (English Elpenor)
For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced (כָּֽ֜אֲרִ֗י) my hands and my feet. Yes, wild dogs surround me—a gang of evil men crowd around me; like a lion (‘ărî or kārâ, כארי, H738 or H3738) they pin my hands and feet. because many dogs encircled me, a gathering of evildoers surrounded me.  They gouged (ὤρυξαν) my hands and feet; For many dogs have compassed me: the assembly of the wicked doers has beset me round: they pierced (ὤρυξαν) my hands and my feet.

The Hebrew word כָּֽ֜אֲרִ֗י, they pierced (Tanakh), like a lion they pin (NET), appears in both lists of verses in the lexicon on blueletterbible.org: as a form of אֲרִי (‘ărî) and as a form of כָּרָה (kārâ).  There doesn’t seem to be any real question that the printed form כָּֽ֜אֲרִ֗י in the Masoretic text is a form of אֲרִי (‘ărî).  A table of the occurrences of forms of אֲרִי (‘ărî) in the Psalms follows.

Forms of H738: אֲרִי (Hebrew)
Reference Hebrew Tanakh NET BLB Septuagint ELpenor Septuagint
Psalm 7:2 כְּאַרְיֵ֣ה like a lion like a lion ὡς λέων ὡς λέων
Psalm 10:9 כְּאַרְיֵ֬ה as a lion like a lion ὡς λέων ὡς λέων
Psalm 17:12 כְּ֖אַרְיֵה Like as a lion Note 27: Heb “like a lion” ὡσεὶ λέων ὡσεὶ λέων
Psalm 22:13 אַ֜רְיֵ֗ה lion lion ὡς λέων ὡς λέων
Psalm 22:16 כָּֽ֜אֲרִ֗י pierced like a lion they pin ὤρυξαν ὤρυξαν
Psalm 22:21 אַרְיֵ֑ה from the lion’s of the lion λέοντος λέοντος

The Septuagint is the problem here: While every other occurrence was translated λέων or λέοντος (a form of λέων, lion) the occurrence in question was translated ὤρυξαν (a form of ὀρύσσω, not a lion). It doesn’t seem like a translation of any form of אֲרִי (‘ărî) at all.  “Where, then, does the ‘pierced’ rendering come from?” Conrad R. Gren asked rhetorically in an article—“Piercing the Ambiguities of Psalm 22:16 and the Messiah’s Mission”—published June 2005 in the Journal of Evangelical Theological Society:

First, we note that this translation predates the KJV. The Geneva Bible of 1560 states, “they perced mine hands and my feete,” while the KJV reads, “they pierced my hands and my feet.” These readings come from the Greek Septuagint and Jerome’s Latin Vulgate. Psalm 22:16 is one place where the LXX best reflects the original Hebrew Vorlage text.

Jeff A. Benner explained the Hebrew issue in an article—Psalm 22:17: “Like a lion” or “they pierced?”—on the Ancient Hebrew Research Center online:

The word כארי (ka’ari) is the Hebrew word ארי (ari) meaning “lion,” with the prefix כ (k) meaning “like.” So כארי (ka’ari) means “like a lion.” The word כארו (ka’aru) is the Hebrew verb כאר (K.A.R) meaning “to dig” or possibly “to pierce” (the meaning of this word is determined by examining other Semitic languages that do use this word). When the letter vav (ו) is added to the end of a verb, it identifies the verb as perfect tense (similar to our past tense) and the subject of the verb as third person, masculine, plural. So this verb would be translated as “they dug” or “they pierced.”

Mr. Benner also described the difference between reading printed text and manuscripts:

The Hebrew word כארי (ka’ariy-like a lion) is the word found in the Masoretic Hebrew text in this verse. However, in the Dead Sea Scrolls, which is 1,000 years older than the Masoretic Hebrew text, the letters yud and vav look almost identical, so it is possible, from the Dead Sea Scrolls to read this word as כארו (ka’aru) or כארי (ka’ariy).

“If Psalm 22:17 is translated with the word כארו (ka’aru),” Mr. Benner wrote, “then it would read as; For dogs will surround me, the assembly of evil ones encompasses me; they pierced my hands and feet.”  A table of all occurrences of forms of כָּרָה (kārâ) follows:

Forms of H3738: כָּרָה (Hebrew) כְּרָא (Aramaic)
Reference Hebrew Tanakh NET BLB Septuagint / ELpenor Septuagint
Genesis 26:25[8] וַיִּכְרוּ digged dug ὤρυξαν, a form of ὀρύσσω
Genesis 50:5 כָּרִ֤יתִי have digged dug ὤρυξα, a form of ὀρύσσω
Exodus 21:33 יִכְרֶ֥ה shall dig digs λατομήσῃ, a form of λατομέω
Numbers 21:18[9] כָּר֨וּהָ֙ delved opened ἐξελατόμησαν, a form of ἐκλατομέω
2 Chronicles 16:14 כָּֽרָה had made had carved out ὤρυξεν, a form of ὀρύσσω
Job 6:27 וְ֜תִכְר֗וּ dig auction off[10] ἐνάλλεσθε, a form of ἐνάλλομαι
Psalm 7:15[11] כָּ֖רָה made digs ὤρυξεν / ὤρυξε, forms of ὀρύσσω
Psalm 22:16 כָּֽ֜אֲרִ֗י or כארו pierced like a lion they pin ὤρυξαν, a form of ὀρύσσω
Psalm 40:6 כָּרִ֣יתָ hast thou opened Note 18: Heb “you hollowed out” κατηρτίσω, a form of καταρτίζω
Psalm 57:6 כָּר֣וּ have digged have dug ὤρυξαν, a form of ὀρύσσω
Psalm 94:13 יִכָּרֶ֖ה be digged Note 15: Heb “is dug” ὀρυγῇ, a form of ὀρύσσω
Psalm 119:85 כָּֽרוּ have digged dig διηγήσαντό, a form of διηγέομαι
Proverbs 16:27 כֹּרֶ֣ה diggeth up digs up ὀρύσσει, a form of ὀρύσσω
Proverbs 26:27 כֹּֽרֶה diggeth digs ὀρύσσων, a form of ὀρύσσω
Jeremiah 18:20 כָר֥וּ have digged digging συνελάλησαν, a form of συλλαλέω
Jeremiah 18:22 כָר֚וּ have digged dug ἐνεχείρησαν, a form of ἐγχειρέω

Most were translated with forms of ὀρύσσω.  Mr. Gren offered some historical background on the manuscripts:[12]

The Qumran Psalters do not contain this verse. However, a scroll from the same era found at nearby Nahal Hever known as 5/6HevPsalms reads, “They have pierced my hands and my feet”!12 Though the documents were found in 1951 or 52, this reading was not discovered until around 1997! Further, it did not appear in print until The Dead Sea Scrolls Bible was published in 1999. The implications are enormous. Here we have a Hebrew text over 1,000 years older than the oldest known copy of the standard Hebrew Masoretic text, which supports the reading found in the Greek Septuagint, Syriac, and Vulgate. No longer can Hebrew scholars claim that the LXX, Syriac, and Vulgate are here faulty reflections of the original Hebrew.

John wrote about encounters between Jesus’ and his disciples after his resurrection (John 20:19, 20, 24-27 NET):

On the evening of that day, the first day of the week,[13] the disciples had gathered together[14] and locked the doors of the place because they were afraid of the Jewish leaders.  Jesus came and stood among them and said to them, “Peace be with you.”  When he had said this, he showed them his hands and his[15] side.  Then the disciples rejoiced when they saw the Lord…

Now Thomas (called Didymus), one of the Twelve, was not with them when Jesus[16] came.  The other disciples told him, “We have seen the Lord!”  But he replied, “Unless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!”

Eight days later the disciples were again together in the house, and Thomas was with them.  Although the doors were locked, Jesus came and stood among them and said, “Peace be with you!”  Then he said to Thomas, “Put your finger here, and examine my hands.  Extend your hand and put it into my side.  Do not continue in your unbelief, but believe.”

If I were a Masorete editing the Bible according to Jewish tradition, including the tradition of rejecting Jesus as Messiah, I wouldn’t want any mention of dug, gouged or pierced hands and feet in an ancient Psalm of David.

Tables comparing Psalm 22:15 and 22:16 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:15 (21:16) and 22:16 (21:17) in the Septuagint (BLB and Elpenor), and tables comparing John 19:28, 29; 20:19, 20 and 20:24 in the NET and KJV follow.

Psalm 22:15 (Tanakh)

 Psalm 22:15 (KJV)

Psalm 22:15 (NET)
My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. The roof of my mouth is as dry as a piece of pottery; my tongue sticks to my gums.  You set me in the dust of death.

Psalm 22:15 (Septuagint BLB)

Psalm 21:16 (Septuagint Elpenor)
ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου καὶ εἰς χοῦν θανάτου κατήγαγές με ἐξηράνθη ὡσεὶ ὄστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου, καὶ εἰς χοῦν θανάτου κατήγαγές με

Psalm 21:16 (NETS)

Psalm 21:16 (English Elpenor)
my strength was dried up like a potsherd, and my tongue is stuck to my throat, and to death’s dust you brought me down, My strength is dried up, like a potsherd; and my tongue is glued to my throat; and thou hast brought me down to the dust of death.

Psalm 22:16 (Tanakh)

 Psalm 22:16 (KJV)

Psalm 22:16 (NET)
For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. Yes, wild dogs surround me—a gang of evil men crowd around me; like a lion they pin my hands and feet.

Psalm 22:16 (Septuagint BLB)

Psalm 21:17 (Septuagint Elpenor)
ὅτι ἐκύκλωσάν με κύνες πολλοί συναγωγὴ πονηρευομένων περιέσχον με ὤρυξαν χεῗράς μου καὶ πόδας ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με, ὤρυξαν χεῖράς μου καὶ πόδας

Psalm 21:17 (NETS)

Psalm 21:17 (English Elpenor)
because many dogs encircled me, a gathering of evildoers surrounded me.  They gouged my hands and feet; For many dogs have compassed me: the assembly of the wicked doers has beset me round: they pierced my hands and my feet.

John 19:28, 29 (NET)

John 19:28, 29 (KJV)
After this Jesus, realizing that by this time everything was completed, said (in order to fulfill the scripture), “I am thirsty!” After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Μετὰ τοῦτο εἰδὼς ὁ Ἰησοῦς ὅτι ἤδη πάντα τετέλεσται (ἵνα τελειωθῇ ἡ γραφή), λέγει· διψῶ μετα τουτο ειδως ο ιησους οτι παντα ηδη τετελεσται ινα τελειωθη η γραφη λεγει διψω μετα τουτο ιδων ο ιησους οτι παντα ηδη τετελεσται ινα τελειωθη η γραφη λεγει διψω
A jar full of sour wine was there, so they put a sponge soaked in sour wine on a branch of hyssop and lifted it to his mouth. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
σκεῦος ἔκειτο ὄξους μεστόν· σπόγγον οὖν μεστὸν τοῦ ὄξους ὑσσώπῳ περιθέντες προσήνεγκαν αὐτοῦ τῷ στόματι σκευος ουν εκειτο οξους μεστον οι δε πλησαντες σπογγον οξους και υσσωπω περιθεντες προσηνεγκαν αυτου τω στοματι σκευος ουν εκειτο οξους μεστον οι δε πλησαντες σπογγον οξους και υσσωπω περιθεντες προσηνεγκαν αυτου τω στοματι

John 20:19, 20 (NET)

John 20:19, 20 (KJV)
On the evening of that day, the first day of the week, the disciples had gathered together and locked the doors of the place because they were afraid of the Jewish leaders.  Jesus came and stood among them and said to them, “Peace be with you.” Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν Ἰουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ μέσον καὶ λέγει αὐτοῖς· εἰρήνη ὑμῖν ουσης ουν οψιας τη ημερα εκεινη τη μια των σαββατων και των θυρων κεκλεισμενων οπου ησαν οι μαθηται συνηγμενοι δια τον φοβον των ιουδαιων ηλθεν ο ιησους και εστη εις το μεσον και λεγει αυτοις ειρηνη υμιν ουσης ουν οψιας τη ημερα εκεινη τη μια των σαββατων και των θυρων κεκλεισμενων οπου ησαν οι μαθηται συνηγμενοι δια τον φοβον των ιουδαιων ηλθεν ο ιησους και εστη εις το μεσον και λεγει αυτοις ειρηνη υμιν
When he had said this, he showed them his hands and his side.  Then the disciples rejoiced when they saw the Lord. And when he had so said, he shewed unto them his hands and his side.  Then were the disciples glad, when they saw the Lord.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ τοῦτο εἰπὼν ἔδειξεν τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς. ἐχάρησαν οὖν οἱ μαθηταὶ ἰδόντες τὸν κύριον και τουτο ειπων εδειξεν αυτοις τας χειρας και την πλευραν αυτου εχαρησαν ουν οι μαθηται ιδοντες τον κυριον και τουτο ειπων εδειξεν αυτοις τας χειρας και την πλευραν αυτου εχαρησαν ουν οι μαθηται ιδοντες τον κυριον

John 20:24 (NET)

John 20:24 (KJV)
Now Thomas (called Didymus), one of the Twelve, was not with them when Jesus came. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Θωμᾶς δὲ εἷς ἐκ τῶν δώδεκα (ὁ λεγόμενος Δίδυμος) οὐκ ἦν μετ᾿ αὐτῶν ὅτε ἦλθεν Ἰησοῦς θωμας δε εις εκ των δωδεκα ο λεγομενος διδυμος ουκ ην μετ αυτων οτε ηλθεν ο ιησους θωμας δε εις εκ των δωδεκα ο λεγομενος διδυμος ουκ ην μετ αυτων οτε ηλθεν ο ιησους

[1] John 19:28b (NET)

[2] The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Now) here.  The NET parallel Greek text and NA28 did not.

[3] The NET parallel Greek text and NA28 had οὖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had οι δε (KJV: and).

[4] The NET parallel Greek text and NA28 had μεστὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πλησαντες (KJV: they filled).

[5] The NET parallel Greek text and NA28 had the article τοῦ preceding sour wine.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[6] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) here.  The NET parallel Greek text and NA28 did not.

[7] NET note 85: The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[8] The word בְּאֵֽר, a well, has three of the same letters as כָּֽ֜אֲרִ֗י.

[9] The word בְּאֵ֞ר, The well, has three of the same letters as כָּֽ֜אֲרִ֗י.  Also, the word חֲפָר֣וּהָ, digged, is an apparent synonym for כָּר֨וּהָ֙, delved/digged/opened.  It was חֲפָר֣וּהָ that was translated ὤρυξαν (a form of ὀρύσσω) in the Septuagint.

[10] Net note 93: The verb תִכְרוּ (tikhru) is from כָּרָה (karah), which is found in 41:6 with עַל (ʿal), to mean “to speculate” on an object. The form is usually taken to mean “to barter for,” which would be an expression showing great callousness to a friend (NIV). NEB has “hurl yourselves,” perhaps following the LXX “rush against.” but G. R. Driver thinks that meaning is very precarious. As for the translation, “to speculate about [or “over”] a friend” could be understood to mean “engage in speculation concerning,” so the translation “auction off” has been used instead.

[11] Tanakh/KJV: He made (כָּ֖רָה) a pit, and digged (וַֽיַּחְפְּרֵ֑הוּ) it…

[12] Conrad R. Gren, “Piercing the Ambiguities of Psalm 22:16 and the Messiah’s Mission,” June 2005 the Journal of Evangelical Theological Society

[13] The Stephanus Textus Receptus and Byzantine Majority Text had the article των preceding σαββατων.  The NET parallel Greek text and NA28 did not.  See NET note 1.

[14] The Stephanus Textus Receptus and Byzantine Majority Text had συνηγμενοι (KJV: assembled) here.  The NET parallel Greek text and NA28 did not.  See NET note 31.

[15] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here.  The NET parallel Greek text and NA28 did not.

[16] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus.  The NET parallel Greek text and NA28 did not.

Peter’s Second Gospel Proclamation, Part 1

Posted on by

Peter[1] and John were going up to the temple at the time for prayer…[2]  They met a beggar lame from birth.  Peter said (Acts 3:6-8 NET):

“I have no silver or gold, but what I do have I give you.  In the name of Jesus Christ the Nazarene, stand up and walk!”  Then Peter took hold of him by the right hand and raised him[3] up, and at once the man’s feet and ankles[4] were made strong.  He jumped up, stood and began walking around, and he entered the temple courts with them, walking and leaping and praising God.

For the kingdom of God is demonstrated not in idle talk but with power (δυνάμει, a form of δύναμις),[5] Paul wrote his dear children in Corinth.  As a crowd gathered, Peter declared to the people (Acts 3:12-16 NET):

“Men of Israel, why are you amazed at this?  Why do you stare at us as if we had made this man walk by our own power (δυνάμει, a form of δύναμις) or piety [Table]?  The God of Abraham, Isaac, and Jacob, the God of our forefathers, has glorified his servant Jesus, whom you[6] handed over and rejected[7] in the presence of Pilate after he had decided to release him.  But you rejected the Holy and Righteous One and asked that a man who was a murderer be released to you.  You killed the Originator of life, whom God raised from the dead.  To this fact we are witnesses!  And on the basis of faith in Jesus’ name, his very name has made this man—whom you see and know—strong.  The faith that is through Jesus has given him this complete health in the presence of you all.

Peter denied that the power to heal the lame man was his own, rather it was the power of the God of Abraham, Isaac, and Jacob, the God of [their] forefathers.  And it was done for an explicit reason: to glorify his servant Jesus.  Which is easier, to say to the paralytic, Jesus asked, ‘Your sins are forgiven,’[8] or to say, ‘Stand up,[9] take your stretcher, and walk’?[10]  Peter followed Jesus’ example here.  He was quite clear which Jesus he referred to, and which sin.  I want to spend some time here recalling this rejection of Jesus.

Then Pilate called together the chief priests, the leaders, and the people, and said to them, “You brought me this man as one who was misleading the people.  When I examined him before you, I did not[11] find this man guilty of anything you accused him of doing. (Luke 23:13, 14 NET)
“I find no basis for an accusation against him. (John 18:38b NET)
Neither did Herod, for he sent him back to us.[12]  Look, he has done nothing deserving death.  I will therefore have him flogged and release him.”[13] (Luke 23:15, 16 NET)
But it is your custom that I release one prisoner for you at the Passover. (John 18:39a NET)
Matthew 27:15, 16 NET Mark 15:6-8 NET
During the feast the governor was accustomed to release one prisoner to the crowd, whomever they wanted.  At that time they had in custody a notorious prisoner named Jesus[14] Barabbas. During the feast it was customary to release one prisoner to the people, whomever they requested.[15]  A man named Barabbas was imprisoned with rebels[16] who had committed murder during an insurrection.
Then the crowd came up[17] and began to ask Pilate to release a prisoner for them, as was[18] his custom.
Matthew 27:17 NET Mark 15:9 NET John 18:39b NET
So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus[19] Barabbas or Jesus who is called the Christ?” So Pilate asked them, “Do you want me to release the king of the Jews for you?” So do you want me to release for you the king of the Jews?”
Matthew 27:18-21a NET Mark 15:10, 11 NET
(For he knew that they had handed him over because of envy.) (For he knew that the chief priests had handed him over because of envy.)
As he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.”
But the chief priests and the elders persuaded the crowds to ask for Barabbas But the chief priests stirred up the crowd to have him release Barabbas instead.
and to have Jesus killed.  The governor asked them, “Which of the two do you want me to release for you?”
Matthew 27:21b NET Luke 23:18, 19 NET John 18:40 NET
And they said,[20] “Barabbas!” But they all shouted out[21] together, “Take this man away!  Release Barabbas[22] for us!”  (This was a man who had been thrown into prison[23] for an insurrection started in the city, and for murder.) Then they shouted back, “Not this man, but Barabbas!”  (Now Barabbas was a revolutionary.)
Then Pilate took Jesus and had him flogged severely.  The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe.  They came up to him again and again[24] and said, “Hail, king of the Jews!”  And they struck him repeatedly in the face.

Again[25] Pilate went out and said to the Jewish leaders, “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.”  So Jesus came outside, wearing the crown of thorns and the purple robe. (John 19:1-5a NET)
Matthew 27:22 NET Mark 15:12, 13 NET Luke 23:20, 21 NET John 19:5b, 6a NET
Pilate said to them, So Pilate spoke[26] to them again, Pilate[27] addressed them[28] once again Pilate said to them,
because he wanted to release Jesus.
“Look,[29] here is the man!”
 “Then what should I do with Jesus who is called the Christ?”  “Then what do you want me to do with the one you call king[30] of the Jews?”
They all said,[31] “Crucify him!” They shouted back, “Crucify him!” But they kept on shouting, “Crucify, crucify[32] him!” When the chief priests and their officers saw him, they shouted out, “Crucify him!  Crucify him!”[33]
Pilate said, “You take him and crucify him!  Certainly I find no reason for an accusation against him!”  The Jewish leaders replied, “We have a law, and according to our[34] law he ought to die because he claimed to be the Son of God!”

When Pilate heard what they said, he was more afraid than ever, and he went back into the governor’s residence and said to Jesus, “Where do you come from?”  But Jesus gave him no answer.  So Pilate said, “Do you refuse to speak to me?  Don’t you know I have the authority to release you and to crucify you?”  Jesus[35] replied,[36] “You would have no authority over me at all, unless it was given to you from above.  Therefore the one who handed me over[37] to you is guilty of greater sin.”

From this point on, Pilate tried to release him.  But the Jewish leaders shouted out,[38] “If you release this man, you are no friend of Caesar!  Everyone who claims to be[39] a king opposes Caesar!”  When Pilate heard these words[40] he brought Jesus outside and sat down on the judgment seat[41] in the place called “The Stone Pavement” (Gabbatha in Aramaic).  (Now it was the day of preparation for the Passover, about[42] noon.)  Pilate said to the Jewish leaders, “Look, here is your king!”  Then they[43] shouted out, “Away with him!  Away with him!  Crucify him!” (John 19:6b-15a NET)
Matthew 27:23 NET Mark 15:14 NET Luke 23:22, 23 NET John 19:15b NET
He[44] asked, “Why?  What wrong has he done?” Pilate asked them, “Why?  What has he done wrong?” A third time he said to them, “Why?  What wrong has he done?
Pilate asked, “Shall I crucify your king?”  The high priests replied, “We have no king except Caesar!”
I have found him guilty of no crime deserving death.  I will therefore flog him and release him.”
But they shouted more insistently, “Crucify him!” But they shouted more insistently,[45] “Crucify him!” But they were insistent, demanding with loud shouts that he be crucified.  And their shouts[46] prevailed.
When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s[47] blood.  You take care of it yourselves!”  In reply all the people said, “Let his blood be on us and on our children!” (Matthew 27:24, 25 NET)
Matthew 27:26 NET Mark 15:15 NET Luke 23:24, 25 NET John 19:16a NET
So[48] Pilate decided that their demand should be granted.
Because he wanted to satisfy the crowd,
Then he released Barabbas for them. Pilate released Barabbas for them. He released[49] the man they asked for, who had been thrown in prison[50] for insurrection and murder.
But after he had Jesus flogged, Then, after he had Jesus flogged,
he handed him over to be crucified. he handed him over to be crucified. But he handed Jesus over to their will. Then Pilate handed him over to them to be crucified.

This Gospel harmony is certainly debatable.  I haven’t even tried to resolve when or how often Jesus was flogged.  My interest here was to highlight the emotional contrast between the fire and brimstone condemnation anticipated by the religious mind for such rejection of Jesus, and the mind of Christ revealed through Peter’s words (Acts 3:17 NET):

And now, brothers, I know you acted in ignorance (ἄγνοιαν, a form of ἄγνοια), as your rulers did too.

Paul acknowledged that he was treated with mercy because [he] acted ignorantly (ἀγνοῶν, a form of ἀγνοέω) in unbelief (ἀπιστίᾳ).[51]  And it was Paul who wrote that God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.[52]

Tables comparing Acts 3:1; 3:7; 3:13; Mark 2:9; Luke 23:14, 15; 23:17-21; Matthew 27:16, 17; Mark 15:6-8; Matthew 27:21-24; John 19:3-7; Mark 15:12; John 19:11-16; Mark 15:14 and Luke 23:23-25 in the NET and KJV follow.

Acts 3:1 (NET)

Acts 3:1 (KJV)
Now Peter and John were going up to the temple at the time for prayer, at three o’clock in the afternoon. Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Πέτρος δὲ καὶ Ἰωάννης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην επι το αυτο δε πετρος και ιωαννης ανεβαινον εις το ιερον επι την ωραν της προσευχης την εννατην επι το αυτο δε πετρος και ιωαννης ανεβαινον εις το ιερον επι την ωραν της προσευχης την ενατην

Acts 3:7 (NET)

Acts 3:7 (KJV)
Then Peter took hold of him by the right hand and raised him up, and at once the man’s feet and ankles were made strong. And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρεν αὐτόν· παραχρῆμα δὲ ἐστερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρά και πιασας αυτον της δεξιας χειρος ηγειρεν παραχρημα δε εστερεωθησαν αυτου αι βασεις και τα σφυρα και πιασας αυτον της δεξιας χειρος ηγειρεν παραχρημα δε εστερεωθησαν αυτου αι βασεις και τα σφυρα

Acts 3:13 (NET)

Acts 3:13 (KJV)
The God of Abraham, Isaac, and Jacob, the God of our forefathers, has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate after he had decided to release him. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ θεὸς Ἀβραὰμ καὶ  Ἰσαὰκ καὶ  Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πιλάτου, κρίναντος ἐκείνου ἀπολύειν ο θεος αβρααμ και ισαακ και ιακωβ ο θεος των πατερων ημων εδοξασεν τον παιδα αυτου ιησουν ον υμεις παρεδωκατε και ηρνησασθε αυτον κατα προσωπον πιλατου κριναντος εκεινου απολυειν ο θεος αβρααμ και ισαακ και ιακωβ ο θεος των πατερων ημων εδοξασεν τον παιδα αυτου ιησουν ον υμεις μεν παρεδωκατε και ηρνησασθε αυτον κατα προσωπον πιλατου κριναντος εκεινου απολυειν

Mark 2:9 (NET)

Mark 2:9 (KJV)
Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ· ἀφίενται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· |ἔγειρε| |καὶ| ἆρον τὸν κράβαττον σου καὶ περιπάτει τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφεωνται σοι αι αμαρτιαι η ειπειν εγειραι και αρον σου τον κραββατον και περιπατει τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφεωνται σου αι αμαρτιαι η ειπειν εγειραι και αρον σου τον κραββατον και περιπατει

Luke 23:14, 15 (NET)

Luke 23:14, 15 (KJV)
and said to them, “You brought me this man as one who was misleading the people.  When I examined him before you, I did not find this man guilty of anything you accused him of doing. Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶπεν πρὸς αὐτούς· προσηνέγκατε μοι τὸν ἄνθρωπον τοῦτον ὡς ἀποστρέφοντα τὸν λαόν, καὶ ἰδοὺ ἐγὼ ἐνώπιον ὑμῶν ἀνακρίνας οὐθὲν εὗρον ἐν τῷ ἀνθρώπῳ τούτῳ αἴτιον ὧν κατηγορεῖτε κατ᾿ αὐτοῦ ειπεν προς αυτους προσηνεγκατε μοι τον ανθρωπον τουτον ως αποστρεφοντα τον λαον και ιδου εγω ενωπιον υμων ανακρινας ουδεν ευρον εν τω ανθρωπω τουτω αιτιον ων κατηγορειτε κατ αυτου ειπεν προς αυτους προσηνεγκατε μοι τον ανθρωπον τουτον ως αποστρεφοντα τον λαον και ιδου εγω ενωπιον υμων ανακρινας ουδεν ευρον εν τω ανθρωπω τουτω αιτιον ων κατηγορειτε κατ αυτου
Neither did Herod, for he sent him back to us.  Look, he has done nothing deserving death. No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλ᾿ οὐδὲ Ἡρῴδης, ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς, καὶ ἰδοὺ οὐδὲν ἄξιον θανάτου ἐστὶν πεπραγμένον αὐτῷ αλλ ουδε ηρωδης ανεπεμψα γαρ υμας προς αυτον και ιδου ουδεν αξιον θανατου εστιν πεπραγμενον αυτω αλλ ουδε ηρωδης ανεπεμψα γαρ υμας προς αυτον και ιδου ουδεν αξιον θανατου εστιν πεπραγμενον αυτω

Luke 23:17-21 (NET)

Luke 23:17-21 (KJV)
n/a (For of necessity he must release one unto them at the feast.)

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
n/a αναγκην δε ειχεν απολυειν αυτοις κατα εορτην ενα αναγκην δε ειχεν απολυειν αυτοις κατα εορτην ενα
But they all shouted out together, “Take this man away!  Release Barabbas for us!” And they cried out all at once, saying, Away with this man, and release unto us Barabbas:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἀνέκραγον δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν ανεκραξαν δε παμπληθει λεγοντες αιρε τουτον απολυσον δε ημιν τον βαραββαν ανεκραξαν δε παμπληθει λεγοντες αιρε τουτον απολυσον δε ημιν βαραββαν
(This was a man who had been thrown into prison for an insurrection started in the city, and for murder.) (Who for a certain sedition made in the city, and for murder, was cast into prison.)

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
(ὅστις ἦν διὰ στάσιν τινὰ γενομένην ἐν τῇ πόλει καὶ φόνον βληθεὶς ἐν τῇ φυλακῇ) οστις ην δια στασιν τινα γενομενην εν τη πολει και φονον βεβλημενος εις φυλακην οστις ην δια στασιν τινα γενομενην εν τη πολει και φονον βεβλημενος εις φυλακην
Pilate addressed them once again because he wanted to release Jesus. Pilate therefore, willing to release Jesus, spake again to them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πάλιν δὲ ὁ Πιλᾶτος προσεφώνησεν αὐτοῖς θέλων ἀπολῦσαι τὸν Ἰησοῦν παλιν ουν ο πιλατος προσεφωνησεν θελων απολυσαι τον ιησουν παλιν ουν ο πιλατος προσεφωνησεν θελων απολυσαι τον ιησουν
But they kept on shouting, “Crucify, crucify him!” But they cried, saying, Crucify him, crucify him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ἐπεφώνουν λέγοντες· σταύρου σταύρου αὐτόν οι δε επεφωνουν λεγοντες σταυρωσον σταυρωσον αυτον οι δε επεφωνουν λεγοντες σταυρωσον σταυρωσον αυτον

Matthew 27:16, 17 (NET)

Matthew 27:16, 17 (KJV)
At that time they had in custody a notorious prisoner named Jesus Barabbas. And they had then a notable prisoner, called Barabbas.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶχον δὲ τότε δέσμιον ἐπίσημον λεγόμενον [Ἰησοῦν] Βαραββᾶν ειχον δε τοτε δεσμιον επισημον λεγομενον βαραββαν ειχον δε τοτε δεσμιον επισημον λεγομενον βαραββαν
So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?” Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
συνηγμένων οὖν αὐτῶν εἶπεν αὐτοῖς ὁ Πιλᾶτος· τίνα θέλετε ἀπολύσω ὑμῖν, [Ἰησοῦν] |τὸν| Βαραββᾶν ἢ Ἰησοῦν τὸν λεγόμενον χριστόν συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελετε απολυσω υμιν βαραββαν η ιησουν τον λεγομενον χριστον συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελετε απολυσω υμιν βαραββαν η ιησουν τον λεγομενον χριστον

Mark 15:6-8 (NET)

Mark 15:6-8 (KJV)
During the feast it was customary to release one prisoner to the people, whomever they requested. Now at that feast he released unto them one prisoner, whomsoever they desired.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Κατὰ δὲ ἑορτὴν ἀπέλυεν αὐτοῖς ἕνα δέσμιον ὃν παρῃτοῦντο κατα δε εορτην απελυεν αυτοις ενα δεσμιον ονπερ ητουντο κατα δε εορτην απελυεν αυτοις ενα δεσμιον ονπερ ητουντο
A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἦν δὲ ὁ λεγόμενος Βαραββᾶς μετὰ τῶν στασιαστῶν δεδεμένος οἵτινες ἐν τῇ στάσει φόνον πεποιήκεισαν ην δε ο λεγομενος βαραββας μετα των συστασιαστων δεδεμενος οιτινες εν τη στασει φονον πεποιηκεισαν ην δε ο λεγομενος βαραββας μετα των συστασιαστων δεδεμενος οιτινες εν τη στασει φονον πεποιηκεισαν
Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. And the multitude crying aloud began to desire him to do as he had ever done unto them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀναβὰς ὁ ὄχλος ἤρξατο αἰτεῖσθαι καθὼς ἐποίει αὐτοῖς και αναβοησας ο οχλος ηρξατο αιτεισθαι καθως αει εποιει αυτοις και αναβοησας ο οχλος ηρξατο αιτεισθαι καθως αει εποιει αυτοις

Matthew 27:21-24 (NET)

Matthew 27:21-24 (KJV)
The governor asked them, “Which of the two do you want me to release for you?”  And they said, “Barabbas!” The governor answered and said unto them, Whether of the twain will ye that I release unto you?  They said, Barabbas.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς· τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ εἶπαν τὸν Βαραββᾶν αποκριθεις δε ο ηγεμων ειπεν αυτοις τινα θελετε απο των δυο απολυσω υμιν οι δε ειπον βαραββαν αποκριθεις δε ο ηγεμων ειπεν αυτοις τινα θελετε απο των δυο απολυσω υμιν οι δε ειπον βαραββαν
Pilate said to them, “Then what should I do with Jesus who is called the Christ?”  They all said, “Crucify him!” Pilate saith unto them, What shall I do then with Jesus which is called Christ?  They all say unto him, Let him be crucified.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτοῖς ὁ Πιλᾶτος· τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον χριστόν; λέγουσιν πάντες· σταυρωθήτω λεγει αυτοις ο πιλατος τι ουν ποιησω ιησουν τον λεγομενον χριστον λεγουσιν αυτω παντες σταυρωθητω λεγει αυτοις ο πιλατος τι ουν ποιησω ιησουν τον λεγομενον χριστον λεγουσιν αυτω παντες σταυρωθητω
He asked, “Why? What wrong has he done?”  But they shouted more insistently, “Crucify him!” And the governor said, Why, what evil hath he done?  But they cried out the more, saying, Let him be crucified.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἔφη· τί γὰρ κακὸν ἐποίησεν; οἱ δὲ περισσῶς ἔκραζον λέγοντες· σταυρωθήτω ο δε ηγεμων εφη τι γαρ κακον εποιησεν οι δε περισσως εκραζον λεγοντες σταυρωθητω ο δε ηγεμων εφη τι γαρ κακον εποιησεν οι δε περισσως εκραζον λεγοντες σταυρωθητω
When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood.  You take care of it yourselves!” When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἰδὼν δὲ ὁ Πιλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται, λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας |ἀπέναντι| τοῦ ὄχλου λέγων· ἀθῷος εἰμι ἀπὸ τοῦ αἵματος τούτου· ὑμεῖς ὄψεσθε ιδων δε ο πιλατος οτι ουδεν ωφελει αλλα μαλλον θορυβος γινεται λαβων υδωρ απενιψατο τας χειρας απεναντι του οχλου λεγων αθωος ειμι απο του αιματος του δικαιου τουτου υμεις οψεσθε ιδων δε ο πιλατος οτι ουδεν ωφελει αλλα μαλλον θορυβος γινεται λαβων υδωρ απενιψατο τας χειρας απεναντι του οχλου λεγων αθωος ειμι απο του αιματος του δικαιου τουτου υμεις οψεσθε

John 19:3-7 (NET)

John 19:3-7 (KJV)
They came up to him again and again and said, “Hail, king of the Jews!”  And they struck him repeatedly in the face. And said, Hail, King of the Jews! and they smote him with their hands.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον· χαῖρε ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδοσαν αὐτῷ ραπίσματα και ελεγον χαιρε ο βασιλευς των ιουδαιων και εδιδουν αυτω ραπισματα και ελεγον χαιρε ο βασιλευς των ιουδαιων και εδιδουν αυτω ραπισματα
Again Pilate went out and said to the Jewish leaders, “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.” Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἐξῆλθεν πάλιν ἔξω ὁ Πιλᾶτος καὶ λέγει αὐτοῖς· ἴδε ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ εξηλθεν ουν παλιν εξω ο πιλατος και λεγει αυτοις ιδε αγω υμιν αυτον εξω ινα γνωτε οτι εν αυτω ουδεμιαν αιτιαν ευρισκω εξηλθεν ουν παλιν εξω ο πιλατος και λεγει αυτοις ιδε αγω υμιν αυτον εξω ινα γνωτε οτι εν αυτω ουδεμιαν αιτιαν ευρισκω
So Jesus came outside, wearing the crown of thorns and the purple robe.  Pilate said to them, “Look, here is the man!” Then came Jesus forth, wearing the crown of thorns, and the purple robe.  And Pilate saith unto them, Behold the man!

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐξῆλθεν οὖν |ὁ| Ἰησοῦς ἔξω, φορῶν τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον. καὶ λέγει αὐτοῖς· ἰδοὺ ὁ ἄνθρωπος εξηλθεν ουν ο ιησους εξω φορων τον ακανθινον στεφανον και το πορφυρουν ιματιον και λεγει αυτοις ιδε ο ανθρωπος εξηλθεν ουν ο ιησους εξω φορων τον ακανθινον στεφανον και το πορφυρουν ιματιον και λεγει αυτοις ιδε ο ανθρωπος
When the chief priests and their officers saw him, they shouted out, “Crucify him! Crucify him!”  Pilate said, “You take him and crucify him!  Certainly I find no reason for an accusation against him!” When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him.  Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὅτε οὖν εἶδον αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ὑπηρέται ἐκραύγασαν λέγοντες· σταύρωσον σταύρωσον. λέγει αὐτοῖς ὁ Πιλᾶτος· λάβετε αὐτὸν ὑμεῖς καὶ σταυρώσατε· ἐγὼ γὰρ οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν οτε ουν ειδον αυτον οι αρχιερεις και οι υπηρεται εκραυγασαν λεγοντες σταυρωσον σταυρωσον λεγει αυτοις ο πιλατος λαβετε αυτον υμεις και σταυρωσατε εγω γαρ ουχ ευρισκω εν αυτω αιτιαν οτε ουν ειδον αυτον οι αρχιερεις και οι υπηρεται εκραυγασαν λεγοντες σταυρωσον σταυρωσον αυτον λεγει αυτοις ο πιλατος λαβετε αυτον υμεις και σταυρωσατε εγω γαρ ουχ ευρισκω εν αυτω αιτιαν
The Jewish leaders replied, “We have a law, and according to our law he ought to die because he claimed to be the Son of God!” The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι· ἡμεῖς νόμον ἔχομεν καὶ κατὰ τὸν νόμον ὀφείλει ἀποθανεῖν, ὅτι υἱὸν θεοῦ ἑαυτὸν ἐποίησεν απεκριθησαν αυτω οι ιουδαιοι ημεις νομον εχομεν και κατα τον νομον ημων οφειλει αποθανειν οτι εαυτον υιον θεου εποιησεν απεκριθησαν αυτω οι ιουδαιοι ημεις νομον εχομεν και κατα τον νομον ημων οφειλει αποθανειν οτι εαυτον υιον θεου εποιησεν

Mark 15:12 (NET)

Mark 15:12 (KJV)
So Pilate spoke to them again, “Then what do you want me to do with the one you call king of the Jews?” And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ Πιλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς· τί οὖν [θέλετε] ποιήσω [ὃν λέγετε] τὸν βασιλέα τῶν Ἰουδαίων ο δε πιλατος αποκριθεις παλιν ειπεν αυτοις τι ουν θελετε ποιησω ον λεγετε βασιλεα των ιουδαιων ο δε πιλατος αποκριθεις παλιν ειπεν αυτοις τι ουν θελετε ποιησω ον λεγετε βασιλεα των ιουδαιων

John 19:11-16 (NET)

John 19:11-16 (KJV)
Jesus replied, “You would have no authority over me at all, unless it was given to you from above.  Therefore the one who handed me over to you is guilty of greater sin.” Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη [αὐτῷ] Ἰησοῦς· οὐκ εἶχες ἐξουσίαν κατ᾿ ἐμοῦ οὐδεμίαν εἰ μὴ ἦν δεδομένον σοι ἄνωθεν· διὰ τοῦτο ὁ παραδούς μέ σοι μείζονα ἁμαρτίαν ἔχει απεκριθη ο ιησους ουκ ειχες εξουσιαν ουδεμιαν κατ εμου ει μη ην σοι δεδομενον ανωθεν δια τουτο ο παραδιδους με σοι μειζονα αμαρτιαν εχει απεκριθη ιησους ουκ ειχες εξουσιαν ουδεμιαν κατ εμου ει μη ην σοι δεδομενον ανωθεν δια τουτο ο παραδιδους με σοι μειζονα αμαρτιαν εχει
From this point on, Pilate tried to release him.  But the Jewish leaders shouted out, “If you release this man, you are no friend of Caesar!  Everyone who claims to be a king opposes Caesar!” And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐκ τούτου ὁ Πιλᾶτος ἐζήτει ἀπολῦσαι αὐτόν· οἱ δὲ Ἰουδαῖοι ἐκραύγασαν λέγοντες· ἐὰν τοῦτον ἀπολύσῃς, οὐκ εἶ φίλος τοῦ Καίσαρος· πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν ἀντιλέγει τῷ Καίσαρι εκ τουτου εζητει ο πιλατος απολυσαι αυτον οι δε ιουδαιοι εκραζον λεγοντες εαν τουτον απολυσης ουκ ει φιλος του καισαρος πας ο βασιλεα αυτον ποιων αντιλεγει τω καισαρι εκ τουτου εζητει ο πιλατος απολυσαι αυτον οι δε ιουδαιοι εκραζον λεγοντες εαν τουτον απολυσης ουκ ει φιλος του καισαρος πας ο βασιλεα εαυτον ποιων αντιλεγει τω καισαρι
When Pilate heard these words he brought Jesus outside and sat down on the judgment seat in the place called “The Stone Pavement” (Gabbatha in Aramaic). When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ οὖν Πιλᾶτος ἀκούσας τῶν λόγων τούτων ἤγαγεν ἔξω τὸν Ἰησοῦν καὶ ἐκάθισεν ἐπὶ βήματος εἰς τόπον λεγόμενον λιθόστρωτον (Ἑβραϊστὶ δὲ Γαββαθα). ο ουν πιλατος ακουσας τουτον τον λογον ηγαγεν εξω τον ιησουν και εκαθισεν επι του βηματος εις τοπον λεγομενον λιθοστρωτον εβραιστι δε γαββαθα ο ουν πιλατος ακουσας τουτον τον λογον ηγαγεν εξω τον ιησουν και εκαθισεν επι του βηματος εις τοπον λεγομενον λιθοστρωτον εβραιστι δε γαββαθα
(Now it was the day of preparation for the Passover, about noon.)  Pilate said to the Jewish leaders, “Look, here is your king!” And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
(ἦν δὲ παρασκευὴ τοῦ πάσχα, ὥρα ἦν ὡς ἕκτη.) καὶ λέγει τοῖς Ἰουδαίοις· ἴδε ὁ βασιλεὺς ὑμῶν ην δε παρασκευη του πασχα ωρα δε ωσει εκτη και λεγει τοις ιουδαιοις ιδε ο βασιλευς υμων ην δε παρασκευη του πασχα ωρα δε ωσει εκτη και λεγει τοις ιουδαιοις ιδε ο βασιλευς υμων
Then they shouted out, “Away with him!  Away with him!  Crucify him!”  Pilate asked, “Shall I crucify your king?”  The high priests replied, “We have no king except Caesar!” But they cried out, Away with him, away with him, crucify him.  Pilate saith unto them, Shall I crucify your King?  The chief priests answered, We have no king but Caesar.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐκραύγασαν οὖν ἐκεῖνοι· ἆρον ἆρον, σταύρωσον αὐτόν. λέγει αὐτοῖς ὁ Πιλᾶτος· τὸν βασιλέα ὑμῶν σταυρώσω; ἀπεκρίθησαν οἱ ἀρχιερεῖς· οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα οι δε εκραυγασαν αρον αρον σταυρωσον αυτον λεγει αυτοις ο πιλατος τον βασιλεα υμων σταυρωσω απεκριθησαν οι αρχιερεις ουκ εχομεν βασιλεα ει μη καισαρα οι δε εκραυγασαν αρον αρον σταυρωσον αυτον λεγει αυτοις ο πιλατος τον βασιλεα υμων σταυρωσω απεκριθησαν οι αρχιερεις ουκ εχομεν βασιλεα ει μη καισαρα
Then Pilate handed him over to them to be crucified.  So they took Jesus, Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τότε οὖν παρέδωκεν αὐτὸν αὐτοῖς ἵνα σταυρωθῇ. Παρέλαβον οὖν τὸν Ἰησοῦν, τοτε ουν παρεδωκεν αυτον αυτοις ινα σταυρωθη παρελαβον δε τον ιησουν και απηγαγον τοτε ουν παρεδωκεν αυτον αυτοις ινα σταυρωθη παρελαβον δε τον ιησουν και ηγαγον

Mark 15:14 (NET)

Mark 15:14 (KJV)
Pilate asked them, “Why?  What has he done wrong?”  But they shouted more insistently, “Crucify him!” Then Pilate said unto them, Why, what evil hath he done?  And they cried out the more exceedingly, Crucify him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ Πιλᾶτος ἔλεγεν αὐτοῖς· τί γὰρ ἐποίησεν κακόν; οἱ δὲ περισσῶς ἔκραξαν· σταύρωσον αὐτόν ο δε πιλατος ελεγεν αυτοις τι γαρ κακον εποιησεν οι δε περισσοτερως εκραξαν σταυρωσον αυτον ο δε πιλατος ελεγεν αυτοις τι γαρ κακον εποιησεν οι δε περισσοτερως εκραξαν σταυρωσον αυτον

Luke 23:23-25 (NET)

Luke 23:23-25 (KJV)
But they were insistent, demanding with loud shouts that he be crucified.  And their shouts prevailed. And they were instant with loud voices, requiring that he might be crucified.  And the voices of them and of the chief priests prevailed.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ἐπέκειντο φωναῖς μεγάλαις αἰτούμενοι αὐτὸν σταυρωθῆναι, καὶ κατίσχυον αἱ φωναὶ αὐτῶν οι δε επεκειντο φωναις μεγαλαις αιτουμενοι αυτον σταυρωθηναι και κατισχυον αι φωναι αυτων και των αρχιερεων οι δε επεκειντο φωναις μεγαλαις αιτουμενοι αυτον σταυρωθηναι και κατισχυον αι φωναι αυτων και των αρχιερεων
So Pilate decided that their demand should be granted. And Pilate gave sentence that it should be as they required.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ Πιλᾶτος ἐπέκρινεν γενέσθαι τὸ αἴτημα αὐτῶν ο δε πιλατος επεκρινεν γενεσθαι το αιτημα αυτων ο δε πιλατος επεκρινεν γενεσθαι το αιτημα αυτων
He released the man they asked for, who had been thrown in prison for insurrection and murder.  But he handed Jesus over to their will. And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπέλυσεν δὲ τὸν διὰ στάσιν καὶ φόνον βεβλημένον εἰς φυλακὴν ὃν ᾐτοῦντο, τὸν δὲ Ἰησοῦν παρέδωκεν τῷ θελήματι αὐτῶν απελυσεν δε αυτοις τον δια στασιν και φονον βεβλημενον εις την φυλακην ον ητουντο τον δε ιησουν παρεδωκεν τω θεληματι αυτων απελυσεν δε τον δια στασιν και φονον βεβλημενον εις την φυλακην ον ητουντο τον δε ιησουν παρεδωκεν τω θεληματι αυτων

[1] The Stephanus Textus Receptus and Byzantine Majority Text had επι το αυτο (KJV: together) preceding Peter.  The Net parallel Greek text and NA28 did not.

[2] Acts 3:1 (NET)

[3] The Net parallel Greek text and NA28 had αὐτόν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[4] The Net parallel Greek text and NA28 had σφυδρά here, where the Stephanus Textus Receptus and Byzantine Majority Text had σφυρα (KJV: ankle bones).

[5] 1 Corinthians 4:20 (NET)

[6] The Net parallel Greek text, NA28 and Byzantine Majority Text had μὲν (not translated in the NET) here.  The Stephanus Textus Receptus did not.

[7] The Stephanus Textus Receptus and Byzantine Majority Text had αυτον (KJV: him) here.  The Net parallel Greek text and NA28 did not.

[8] The NET parallel Greek text and NA28 had ἀφίενται σου here, where the Stephanus Textus Receptus had αφεωνται σοι (KJV: be forgiven thee) and the Byzantine Majority Text had αφεωνται σου.

[9] The NET parallel Greek text and NA28 had ἔγειρε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγειραι (KJV: Arise).

[10] Mark 2:9 (NET)

[11] The NET parallel Greek text and NA28 had οὐθὲν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδεν (KJV: no).

[12] The NET parallel Greek text and NA28 had ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεπεμψα γαρ υμας προς αυτον (KJV: for I sent you to him).

[13] The Stephanus Textus Receptus and Byzantine Majority Text had αναγκην δε ειχεν απολυειν αυτοις κατα εορτην ενα (KJV: For of necessity he must release one unto them at the feast) here.  The NET parallel Greek text and NA28 did not.

[14] The NET parallel Greek text and NA28 had Ἰησοῦν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[15] The NET parallel Greek text and NA28 had ὃν παρῃτοῦντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had ονπερ ητουντο (KJV: whomsoever they desired).

[16] The NET parallel Greek text and NA28 had στασιαστῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had συστασιαστων (KJV: them that had made insurrection with him).

[17] The NET parallel Greek text and NA28 had ἀναβὰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναβοησας (KJV: crying aloud).

[18] The Stephanus Textus Receptus and Byzantine Majority Text had αει (KJV: he had ever) here.  The NET parallel Greek text and NA28 did not.

[19] The NET parallel Greek text and NA28 had  Ἰησοῦν here and the article τὸν preceding Barabbas.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[20] The NET parallel Greek text and NA28 had εἶπαν here and the article τὸν preceding Barabbas, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον and no article preceding Barabbas.

[21] The NET parallel Greek text and NA28 had Ἀνέκραγον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεκραξαν (KJV: they cried out).

[22] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article τὸν preceding Barabbas.  The Byzantine Majority Text did not.

[23] The NET parallel Greek text and NA28 had βληθεὶς ἐν τῇ φυλακῇ, where the Stephanus Textus Receptus and Byzantine Majority Text had βεβλημενος εις φυλακην (KJV: was cast into prison).

[24] The NET parallel Greek text and NA28 had καὶ ἤρχοντο πρὸς αὐτὸν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[25] The NET parallel Greek text and NA28 had καὶ (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore).

[26] The NET parallel Greek text and NA28 had ἔλεγεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπεν (KJV: and said).

[27] The NET parallel Greek text and NA28 had δὲ (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore).

[28] The NET parallel Greek text and NA28 had αὐτοῖς here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[29] The NET parallel Greek text and NA28 had ἰδοὺ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιδε (KJV: Behold).

[30] The NET parallel Greek text and NA28 had the article τὸν preceding king.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[31] The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here.  The NET parallel Greek text and NA28 did not.

[32] The NET parallel Greek text and NA28 had σταύρου here, where the Stephanus Textus Receptus and Byzantine Majority Text had σταυρωσον.

[33] The Byzantine Majority Text had αυτον here.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[34] The Stephanus Textus Receptus and Byzantine Majority Text had ημων here.  The NET parallel Greek text and NA28 did not.

[35] The Stephanus Textus Receptus had the article ο preceding Jesus.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[36] The NET parallel Greek text and NA28 had αὐτῷ (not translated in the NET) here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[37] The NET parallel Greek text and NA28 had παραδούς here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδιδους (KJV: he that delivered).

[38] The NET parallel Greek text and NA28 had ἐκραύγασαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκραζον (KJV: cried out).

[39] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἑαυτὸν here, where the Stephanus Textus Receptus had αυτον (KJV: himself).

[40] The NET parallel Greek text and NA28 had τῶν λόγων τούτων here, where the Stephanus Textus Receptus and Byzantine Majority Text had τουτον τον λογον (KJV: that saying).

[41] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding judgment seat.  The NET parallel Greek text and NA28 did not.

[42] The NET parallel Greek text and NA28 had ἦν ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε ωσει (KJV: and about).

[43] The NET parallel Greek text and NA28 had οὖν ἐκεῖνοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had οι δε (KJV: But they).

[44] The Stephanus Textus Receptus and Byzantine Majority Text had ηγεμων (KJV: governor) here.  The NET parallel Greek text and NA28 did not.

[45] The NET parallel Greek text and NA28 had περισσῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had περισσοτερως (KJV: the more exceedingly).

[46] The Stephanus Textus Receptus and Byzantine Majority Text had και των αρχιερεων (KJV: and of the chief priests) here.  The NET parallel Greek text and NA28 did not.

[47] The Stephanus Textus Receptus and Byzantine Majority Text had του δικαιου (KJV: just person) here.  The NET parallel Greek text and NA28 did not.

[48] The NET parallel Greek text and NA28 had και here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο δε (KJV: And).

[49] The Stephanus Textus Receptus had αυτοις (KJV: unto them) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[50] The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding prison.  The NET parallel Greek text and NA28 did not.

[51] 1 Timothy 1:13b (NET) Table

[52] Romans 11:32 (NET)

Isaiah 53:10-12, Part 7

Posted on by

This is a continuation of a consideration of the differences between the Masoretic text and the Septuagint, a translation of the Hebrew before Israel rejected Jesus as Messiah.  The final clause of the first verse under consideration follows:

Masoretic Text

 Septuagint
Isaiah 53:10d (Tanakh) Table Isaiah 53:10d (NET) Isaiah 53:10d (NETS)

Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD shall prosper in his hand (בְּיָד֥וֹ). and the Lord’s purpose will be accomplished through him (yāḏ, בידו). And the Lord wishes to take away (ἀφελεῗν) the Lord also is pleased to take away (ἀφελεῖν) from

I’ve been considering other negative examples[1] in Isaiah of forms of יָד (yāḏ) in the Masoretic text which were not translated literally with forms of χείρ in the Septuagint.  That exercise has yielded two classes of negative examples: “vapor trail” and “no trace.”

Negative Examples
vapor trail

no trace
Isaiah 47:14 Isaiah 10:13
Isaiah 50:11 Isaiah 19:25
Isaiah 56:5 Isaiah 20:2
Isaiah 57:8 Isaiah 25:10
Isaiah 57:10 Isaiah 29:23
Isaiah 64:7
Isaiah 65:22

A vapor trail (contrail) left by an airplane may be fresh and obvious or very diffuse.  Likewise the trail of forms of יָד (yāḏ) left in some of these negative examples is more obvious than others.  There are other examples where the trail back to a form of יָד (yāḏ) has vanished without a trace.  Those cause me to wonder whether a form of יָד (yāḏ) was in the Hebrew text the rabbis translated into Greek.  Which class best describes Isaiah 53:10d, where the rabbis chose ἀφελεῖν (a form of ἀφαιρέω) in the Septuagint?

There are four other occurrences of ἀφελεῖν in the Septuagint to consider.  The first includes יַד (yāḏ) as well.

Masoretic Text Septuagint
Genesis 48:17 (Tanakh) Genesis 48:17 (NET) Genesis 48:17 (NETS)

Genesis 48:17 (Elpenor English)
And when Joseph saw that his father was laying his right hand (יַד) upon the head of Ephraim, it displeased him, and he held up his father’s hand (יַד), to remove (לְהָסִ֥יר) it from Ephraim’s head unto Manasseh’s head. When Joseph saw that his father placed his right hand (yad, יד) on Ephraim’s head, it displeased him.  So he took his father’s hand (yad, יד) to move (sûr, להסיר) it from Ephraim’s head to Manasseh’s head. Now when Ioseph saw that his father laid his right hand (δεξιὰν) on the head of Ephraim, it seemed grievous to him, and Ioseph took hold of his father’s hand (χειρὸς) to remove (ἀφελεῗν) it from Ephraim’s head to Manasse’s head. And Joseph having seen that his father put his right (δεξιὰν) hand (χεῖρα) on the head of Ephraim– it seemed grievous to him; and Joseph took hold of the hand (χειρὸς) of his father, to remove (ἀφελεῖν) it from the head of Ephraim to the head of Manasse.

I haven’t yet begun to consider יִצְלָֽח (ṣālēaḥ), shall prosper (Tanakh), will be accomplished (NET).  I will need to consider whether the rabbis understood בְּיָד֥וֹ (yāḏ) יִצְלָֽח (ṣālēaḥ) idiomatically when I do.  Here though, לְהָסִ֥יר (sûr) does not occur in Isaiah 53:10d.  The next example of לְהָסִ֣יר (sûr) translated ἀφελεῖν follows.

Masoretic Text

 Septuagint
2 Kings 6:32 (Tanakh) 2 Kings 6:32 (NET) 4 Reigns 6:32 (NETS)

4 Kings 6:32 (Elpenor English)
But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him; but ere the messenger came to him, he said to the elders: ‘See ye how this son of a murderer hath sent to take away (לְהָסִ֣יר) my head? look, when the messenger cometh, shut the door, and hold the door fast against him; is not the sound of his master’s feet behind him?’ Now Elisha was sitting in his house with the community leaders.  The king sent a messenger on ahead, but before he arrived, Elisha said to the leaders, “Do you realize this assassin intends to cut off (sûr, להסיר) my head?  Look, when the messenger arrives, shut the door and lean against it.  His master will certainly be right behind him.” And Elisaie was sitting in his house, and the elders were sitting with him.  And he sent a man before his presence.  Before the messenger came to him, he also said to the elders, “Are you aware that this son of the murderer sent someone to take off (ἀφελεῗν) my head?  Look, when the messenger comes, shut the door, and detain him at the door.  Is not the sound of his master’s feet behind him?” And Elisaie was sitting in his house, and the elders were sitting with him; and [the king] sent a man before him: before the messenger came to him, he also said to the elders, Do ye see that this son of a murderer has sent to take away (ἀφελεῖν) my head? See, as soon as the messenger shall have come, shut the door, and forcibly detain him at the door: [is] not the sound of his master’s feet behind him?

In the next example לְהַֽעֲבִיר֙ (ʿāḇar) was translated ἀφελεῖν.

Masoretic Text

 Septuagint
Esther 8:3 (Tanakh) Esther 8:3 (NET) Esther 8:3 (NETS)

Esther 8:3 (Elpenor English)
And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away (לְהַֽעֲבִיר֙) the mischief of Haman the Agagite, and his device that he had devised against the Jews. Then Esther again spoke with the king, falling at his feet.  She wept and begged him for mercy that he might nullify (ʿāḇar, להעביר) the evil of Haman the Agagite and the plot that he had intended against the Jews. Then she spoke again to the king, and she fell before his feet and pleaded that he revoke (ἀφελεῗν) the evil of Haman and what he had done to the Judeans. And she spoke yet again to the king, and fell at his feet, and besought [him] to do away (ἀφελεῖν) the mischief of Aman, and all that he had done against the Jews.

Finally, in the following example לִגְר֑וֹעַ (gāraʿ) was translated ἀφελεῖν in the Septuagint.

Masoretic Text

 Septuagint
Ecclesiastes 3:14 (Tanakh) Ecclesiastes 3:14 (NET) Ecclesiastes 3:14 (NETS)

Ecclesiastes 3:14 (Elpenor English)
I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken (לִגְר֑וֹעַ) from it: and God doeth it, that men should fear before him. I also know that whatever God does will endure forever; nothing can be added to it, and nothing taken away (gāraʿ, לגרע) from it.  God has made it this way, so that men will fear him. I know that everything that God has done—it will be forever; to it there is nothing to add, and from it there is nothing to take away (ἀφελεῗν); God has done this so that all should stand in awe before him. I know that whatsoever things God has done, they shall be for ever: it is impossible to add to it, and it is impossible to take away (ἀφελεῖν) from it: and God has done [it], that [men] may fear before him.

I searched the BLB Septuagint for all the forms of ἀφαιρέω listed in the Koine Greek Lexicon online (Table below), then made the following table of the forms found in Isaiah.

Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 1:16 הָסִ֛ירוּ H5493 put away Remove ἀφέλετε ἀφέλετε
Isaiah 1:25 וְאָסִ֖ירָה H5493 take away remove ἀφελῶ ἀφελῶ
Isaiah 3:1 מֵסִ֚יר H5493 doth take away remove ἀφελεῖ ἀφελεῖ
Isaiah 3:18 יָסִ֣יר H5493 will take away will remove ἀφελεῖ ἀφελεῖ
Isaiah 4:1 אֱסֹ֖ף H622 to take away take away ἄφελε ἄφελε
Isaiah 5:5 הָסֵ֚ר H5493 I will take away I will remove ἀφελῶ ἀφελῶ
Isaiah 5:8 n/a n/a n/a ἀφέλωνται ἀφέλωνταί
Isaiah 6:7 וְסָ֣ר H5493 is taken away is removed ἀφελεῖ ἀφελεῖ
Isaiah 7:17 סוּר H5493 departed departed ἀφεῖλεν ἀφεῖλεν
Isaiah 7:20 תִּסְפֶּֽה H5595 and it shall also consume it will also shave off ἀφελεῖ ἀφελεῖ
Isaiah 8:8 וְחָלַ֚ף H2498 And he shall pass It will spill ἀφελεῖ ἀφελεῖ
Isaiah 9:4 n/a n/a n/a ἀφῄρηται ἀφῄρηται
Isaiah 9:14 וַיַּכְרֵ֨ת H3772 will cut off cut off ἀφεῖλεν ἀφεῖλε
Isaiah 10:13 וְאָסִ֣יר H5493 and I have removed I invaded ἀφελῶ ἀφελῶ
Isaiah 10:27 יָס֚וּר H5493 shall be taken away will remove ἀφαιρεθήσεται ἀφαιρεθήσεται
Isaiah 11:13 וְסָ֙רָה֙ H5493 shall depart will end ἀφαιρεθήσεται ἀφαιρεθήσεται
Isaiah 14:25 וְסָ֚ר H5493 depart will be removed ἀφαιρεθήσεται ἀφαιρεθήσεται
יָסֽוּר H5493 depart will be lifted ἀφαιρεθήσεται ἀφαιρεθήσεται
Isaiah 16:2 מְשֻׁלָּ֑ח H7971 cast out forced from ἀφῃρημένος ἀφηρημένος
Isaiah 18:5 הֵסִ֥יר H5493 and take away Note 13: he will remove ἀφελεῖ ἀφελεῖ
Isaiah 20:2 וּפִתַּחְתָּ֚ H6605 and loose remove ἄφελε ἄφελε
Isaiah 22:17 n/a n/a n/a ἀφελεῖ ἀφελεῖ
Isaiah 22:19 וַֽהֲדַפְתִּ֖יךָ H1920 And I will drive I will remove ἀφαιρεθήσῃ ἀφαιρεθήσῃ
Isaiah 22:25 תָּמוּשׁ֙ H4185 be removed will come loose ἀφαιρεθήσεται ἀφαιρεθήσεται
Isaiah 25:8 וּמָחָ֨ה H4229 will wipe away will wipe away ἀφεῗλεν ἀφεῖλε
יָסִיר֙ H5493 shall he take away and remove ἀφεῖλεν ἀφεῖλεν
Isaiah 27:9 יְכֻפַּ֣ר H3722 be purged will be forgiven ἀφαιρεθήσεται ἀφαιρεθήσεται
הָסִ֣ר H5493 to take away are finished ἀφέλωμαι ἀφέλωμαι
Isaiah 28:18 וְכֻפַּ֚ר H3722 shall be disannulled will be dissolved ἀφέλῃ ἀφέλῃ
Isaiah 30:11 הַטּ֖וּ H5186 turn aside stray ἀφέλετε ἀφέλετε
הַשְׁבִּ֥יתוּ H7673 to cease Remove ἀφέλετε ἀφέλετε
Isaiah 38:15 אֶדַּדֶּ֥ה H1718 I shall go softly I will walk slowly ἀφείλατο ἀφείλατό
Isaiah 40:27 יַֽעֲבֽוֹר H5674 is passed over Note 55: passes away ἀφεῖλεν ἀφεῖλε
Isaiah 53:10 n/a n/a n/a ἀφελεῖν ἀφελεῖν
Isaiah 58:9 תָּסִ֚יר H5493 thou take away You…remove ἀφέλῃς ἀφέλῃς

There are sixteen more examples where forms of ἀφαιρέω were chosen for forms of סוּר (sûr).  I’ll consider two of those in detail because they also contain forms of יָד (yāḏ).

Masoretic Text

 Septuagint
Isaiah 1:25 (Tanakh) Table Isaiah 1:25 (NET) Isaiah 1:25 (NETS)

Isaiah 1:25 (Elpenor English)
And I will turn my hand (יָדִי֙) upon thee, and purely purge away thy dross, and take away (וְאָסִ֖ירָה) all thy tin: I will attack you [Note 66: turn my hand (yad, ידי) against you]; I will purify your metal with flux.  I will remove (sûr, ואסירה) all your slag. And I will turn my hand (τὴν χεῗρά μου) against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove (ἀφελῶ) from you all the lawless and humble all who are arrogant. And I will bring my hand (τὴν χεῖρά μου) upon thee, and purge thee completely, and I will destroy the rebellious, and will take away (ἀφελῶ) from thee all transgressors.

I considered this briefly in another essay.  Here I can focus a bit more attention on it.  There are two clauses in the Septuagint which are no longer found in the Masoretic text:

Isaiah 1:25 (Septuagint BLB) Isaiah 1:25 (NETS) Isaiah 1:25 (Elpenor)

Isaiah 1:25 (Elpenor English)
τοὺς δὲ ἀπειθοῦντας ἀπολέσω But the disobedient I will destroy, τοὺς δὲ ἀπειθοῦντας ἀπολέσω and I will destroy the rebellious,
καὶ πάντας ὑπερηφάνους ταπεινώσω and humble all who are arrogant. καὶ πάντας ὑπηφάνους ταπεινώσω n/a

The Greek word ἀπειθοῦντας, the disobedient (NETS), the rebellious (Elpenor English), is a form of ἀπειθέω.  But the Jews who refused to believe (ἀπειθήσαντες, another form of ἀπειθέω) stirred up the Gentiles and poisoned their minds against the brothers,[2] Luke wrote of Paul and Barnabas in Iconium.  And to whom did he swear they would never enter into his rest, except those who were disobedient (ἀπειθήσασιν, another form of ἀπειθέω)?[3]  He that believeth on the Son hath everlasting life: and he that believeth not (ἀπειθῶν, another form of ἀπειθέω) the Son shall not see life;[4] but the wrath of God abideth on him.[5]

They stumble because they disobey (ἀπειθοῦντες, another form of ἀπειθέω) the word, as they were destined to do,[6] Peter wrote.  For it is time for judgment to begin, starting with the house of God.  And if it starts with us, what will be the fate of those who are disobedient (ἀπειθούντων, another form of ἀπειθέω) to the gospel of God?[7]  Paul wrote (Romans 2:3-8 NET):

And do you think, whoever you are, when you judge those who practice such things and yet do them yourself, that you will escape God’s judgment?  Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God’s kindness leads you to repentance?  But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed [Table]!  He will reward each one according to his works: eternal life to those who by perseverance in good works seek glory and honor and immortality, but wrath and anger to those who live in selfish ambition and do not obey (ἀπειθοῦσι, another form of ἀπειθέω) the truth but follow unrighteousness [Table].

Paul also wrote (Romans 11:28-32 NET):

In regard to the gospel they [the descendants of Israel who do not obey the truth; e.g., Jesus] are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.  For the gifts and the call of God are irrevocable.  Just as you[8] were formerly disobedient (ἠπειθήσατε, another form of ἀπειθέω) to God, but have now received mercy due to their disobedience (ἀπειθείᾳ), so they too have now been disobedient (ἠπείθησαν, another form of ἀπειθέω) in order that, by the mercy shown to you, they too may now[9] receive mercy.  For God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.

I’ll pick this up again in another essay.  The table mentioned above follows:

Present
ἀφαιρεῖται
Exodus 5:11 Leviticus 4:10 Job 9:21 Proverbs 13:18 Proverbs 14:35
ἀφαιρῆτε
Numbers 18:30 Numbers 18:32
ἀφαιροῦνται
Proverbs 1:19 Proverbs 11:30
ἀφαιροῦσιν
Leviticus 22:15 1 Samuel 17:39 2 Samuel 4:7

Present Participles
ἀφαιρῶν
Exodus 34:7 Exodus 35:24 Numbers 4:18
ἀφαιρουμένῳ
Psalm 76:12

Future
ἀφαιρεθήσετα
Numbers 36:3 Numbers 36:4 Isaiah 10:27 Isaiah 11:13 Isaiah 14:25
Isaiah 22:25 Isaiah 27:9 Jeremiah 6:2 Ezekiel 48:14 Zechariah 10:11
ἀφαιρεθήσῃ
Isaiah 22:19
ἀφελεῖ
Genesis 40:9 Leviticus 1:16 Leviticus 2:9 Leviticus 6:10 Leviticus 6:15
Job 36:7 Isaiah 3:1 Isaiah 3:18 Isaiah 6:7 Isaiah 7:20
Isaiah 8:8 Isaiah 18:5 Isaiah 22:17
ἀφελεῖς
Exodus 5:8 Exodus 13:12 Exodus 34:9 Deuteronomy 12:32
ἀφελεῖτε
Numbers 15:19 Numbers 15:20 Numbers 18:26 Numbers 18:28 Numbers 18:29
Numbers 31:28 Deuteronomy 4:2
ἀφελοῦμαι
Hosea 2:9
ἀφελοῦνται
Ezekiel 26:16
ἀφελοῦσιν
Jeremiah 11:15 Ezekiel 23:25
ἀφελῶ
Exodus 33:23 Numbers 11:17 1 Samuel 17:36 1 Samuel 17:46 2 Samuel 16:9
Isaiah 1:25 Isaiah 5:5 Isaiah 10:13 Ezekiel 36:26

Aorist
ἀφείλαντο
Genesis 21:25 1 Samuel 7:14 Job 24:7 Job 24:10
ἀφεῖλας
Job 38:15
ἀφείλατο
Genesis 31:9 Genesis 31:16 1 Samuel 30:18 1 Chronicles 11:23 Esther 8:2
Job 1:21 Isaiah 38:15
ἀφεῖλεν
Genesis 30:23 Leviticus 8:29 Leviticus 19:21 1 Samuel 17:51 1 Samuel 24:4
1 Samuel 24:5 2 Samuel 20:22 1 Kings 15:12 1 Kings 20:41 1 Chronicles 19:4
Job 19:9 Isaiah 7:17 Isaiah 9:14 Isaiah 25:8 Isaiah 40:27
ἀφεῖλον
Numbers 31:52 Joshua 5:9
ἀφείλου
Job 22:6 Exekiel 21:26
ἄφελε
Isaiah 4:1 Isaiah 20:2
ἀφελεῖν
Genesis 48:17 2 Kings 6:32 Esther 8:3 Ecclesiastes 3:14 Isaiah 53:10
ἀφελέσθαι
Esther 4:4 Micah 2:8
ἀφέλεσθε
Exodus 33:5 Ezekiel 45:9
ἀφέλετε
Isaiah 1:16 Isaiah 30:11 Zechariah 3:4
ἀφελέτω
Numbers 21:7
ἀφέλῃ
Isaiah 28:18
ἀφέλῃς
Genesis 31:31 Proverbs 30:7 Isaiah 58:9 Jeremiah 26:2
ἀφέλητε
Leviticus 10:17
ἀφελοῦ
Proverbs 26:7 Proverbs 27:13
ἀφέλωμαι
Isaiah 27:9
ἀφέλωνται
Isaiah 5:8
ἀφέλωσιν
Numbers 18:19
ἀφῃρέθη
Daniel 5:20

Perfect
ἀφῄρηκα
1 Samuel 24:11 Zechariah 3:4
ἀφῃρημένα
1 Samuel 5:4
ἀφῃρημένοι
1 Samuel 21:6
ἀφῃρημένος
Isaiah 16:2
ἀφῄρηται
Exodus 29:27 Judges 21:6 Proverbs 4:16 Isaiah 9:4

Tables comparing Genesis 48:17; 2 Kings 6:32; Esther 8:3 and Ecclesiastes 3:14 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 48:17; 2 Kings (4 Reigns, 4 Kings) 6:32; Esther 8:3 and Ecclesiastes 3:14 in the Septuagint (BLB and Elpenor), and tables comparing John 3:36 and Romans 11:30, 31 in the NET and KJV follow.

Genesis 48:17 (Tanakh)

 Genesis 48:17 (KJV)

Genesis 48:17 (NET)
And when Joseph saw that his father was laying his right hand upon the head of Ephraim, it displeased him, and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head. And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head. When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him.  So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head.

Genesis 48:17 (Septuagint BLB)

Genesis 48:17 (Septuagint Elpenor)
ἰδὼν δὲ Ιωσηφ ὅτι ἐπέβαλεν ὁ πατὴρ τὴν δεξιὰν αὐτοῦ ἐπὶ τὴν κεφαλὴν Εφραιμ βαρὺ αὐτῷ κατεφάνη καὶ ἀντελάβετο Ιωσηφ τῆς χειρὸς τοῦ πατρὸς αὐτοῦ ἀφελεῗν αὐτὴν ἀπὸ τῆς κεφαλῆς Εφραιμ ἐπὶ τὴν κεφαλὴν Μανασση ἰδὼν δὲ ᾿Ιωσὴφ ὅτι ἐπέβαλεν ὁ πατὴρ αὐτοῦ τὴν χεῖρα τὴν δεξιὰν αὐτοῦ ἐπὶ τὴν κεφαλὴν ᾿Εφραΐμ, βαρὺ αὐτῷ κατεφάνη, καὶ ἀντελάβετο ᾿Ιωσὴφ τῆς χειρὸς τοῦ πατρὸς αὐτοῦ ἀφελεῖν αὐτὴν ἀπὸ τῆς κεφαλῆς ᾿Εφραΐμ ἐπὶ τὴν κεφαλὴν Μανασσῆ

Genesis 48:17 (NETS)

Genesis 48:17 (English Elpenor)
Now when Ioseph saw that his father laid his right hand on the head of Ephraim, it seemed grievous to him, and Ioseph took hold of his father’s hand to remove it from Ephraim’s head to Manasse’s head. And Joseph having seen that his father put his right hand on the head of Ephraim– it seemed grievous to him; and Joseph took hold of the hand of his father, to remove it from the head of Ephraim to the head of Manasse.

2 Kings 6:32 (Tanakh)

 2 Kings 6:32 (KJV)

2 Kings 6:32 (NET)
But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him; but ere the messenger came to him, he said to the elders: ‘See ye how this son of a murderer hath sent to take away my head? look, when the messenger cometh, shut the door, and hold the door fast against him; is not the sound of his master’s feet behind him?’ But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master’s feet behind him? Now Elisha was sitting in his house with the community leaders.  The king sent a messenger on ahead, but before he arrived, Elisha said to the leaders, “Do you realize this assassin intends to cut off my head?  Look, when the messenger arrives, shut the door and lean against it.  His master will certainly be right behind him.”

2 Kings 6:32 (Septuagint BLB)

4 Kings 6:32 (Septuagint Elpenor)
καὶ Ελισαιε ἐκάθητο ἐν τῷ οἴκῳ αὐτοῦ καὶ οἱ πρεσβύτεροι ἐκάθηντο μετ᾽ αὐτοῦ καὶ ἀπέστειλεν ἄνδρα πρὸ προσώπου αὐτοῦ πρὶν ἐλθεῗν τὸν ἄγγελον πρὸς αὐτὸν καὶ αὐτὸς εἶπεν πρὸς τοὺς πρεσβυτέρους εἰ οἴδατε ὅτι ἀπέστειλεν ὁ υἱὸς τοῦ φονευτοῦ οὗτος ἀφελεῗν τὴν κεφαλήν μου ἴδετε ὡς ἂν ἔλθῃ ὁ ἄγγελος ἀποκλείσατε τὴν θύραν καὶ παραθλίψατε αὐτὸν ἐν τῇ θύρᾳ οὐχὶ φωνὴ τῶν ποδῶν τοῦ κυρίου αὐτοῦ κατόπισθεν αὐτοῦ καὶ ῾Ελισαιὲ ἐκάθητο ἐν τῷ οἴκῳ αὐτοῦ, καὶ οἱ πρεσβύτεροι ἐκάθηντο μετ᾿ αὐτοῦ. καὶ ἀπέστειλεν ἄνδρα πρὸ προσώπου αὐτοῦ πρὶν ἐλθεῖν τὸν ἄγγελον πρὸς αὐτὸν καὶ αὐτὸς εἶπε πρὸς τοὺς πρεσβυτέρους· εἰ οἴδατε ὅτι ἀπέστειλεν ὁ υἱὸς τοῦ φονευτοῦ οὗτος ἀφελεῖν τὴν κεφαλήν μου; ἴδετε ὡς ἂν ἔλθῃ ὁ ἄγγελος, ἀποκλείσατε τὴν θύραν· καὶ παραθλίψατε αὐτὸν ἐν τῇ θύρᾳ· οὐχὶ φωνὴ τῶν ποδῶν τοῦ κυρίου αὐτοῦ κατόπισθεν αὐτοῦ

4 Reigns 6:32 (NETS)

4 Kings 6:32 (English Elpenor)
And Elisaie was sitting in his house, and the elders were sitting with him.  And he sent a man before his presence.  Before the messenger came to him, he also said to the elders, “Are you aware that this son of the murderer sent someone to take off my head?  Look, when the messenger comes, shut the door, and detain him at the door.  Is not the sound of his master’s feet behind him?” And Elisaie was sitting in his house, and the elders were sitting with him; and [the king] sent a man before him: before the messenger came to him, he also said to the elders, Do ye see that this son of a murderer has sent to take away my head? See, as soon as the messenger shall have come, shut the door, and forcibly detain him at the door: [is] not the sound of his master’s feet behind him?

Esther 8:3 (Tanakh)

 Esther 8:3 (KJV)

Esther 8:3 (NET)
And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. Then Esther again spoke with the king, falling at his feet.  She wept and begged him for mercy that he might nullify the evil of Haman the Agagite and the plot that he had intended against the Jews.

Esther 8:3 (Septuagint BLB)

Esther 8:3 (Septuagint Elpenor)
καὶ προσθεῗσα ἐλάλησεν πρὸς τὸν βασιλέα καὶ προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ καὶ ἠξίου ἀφελεῗν τὴν Αμαν κακίαν καὶ ὅσα ἐποίησεν τοῗς Ιουδαίοις καὶ προσθεῖσα ἐλάλησε πρὸς τὸν βασιλέα καὶ προσέπεσε πρὸς τοὺς πόδας αὐτοῦ καὶ ἠξίου ἀφελεῖν τὴν ᾿Αμὰν κακίαν καὶ ὅσα ἐποίησε τοῖς ᾿Ιουδαίοις

Esther 8:3 (NETS)

Esther 8:3 (English Elpenor)
Then she spoke again to the king, and she fell before his feet and pleaded that he revoke the evil of Haman and what he had done to the Judeans. And she spoke yet again to the king, and fell at his feet, and besought [him] to do away the mischief of Aman, and all that he had done against the Jews.

Ecclesiastes 3:14 (Tanakh)

 Ecclesiastes 3:14 (KJV)

Ecclesiastes 3:14 (NET)
I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. I also know that whatever God does will endure forever; nothing can be added to it, and nothing taken away from it.  God has made it this way, so that men will fear him.

Ecclesiastes 3:14 (Septuagint BLB)

Ecclesiastes 3:14 (Septuagint Elpenor)
ἔγνων ὅτι πάντα ὅσα ἐποίησεν ὁ θεός αὐτὰ ἔσται εἰς τὸν αἰῶνα ἐπ᾽ αὐτῷ οὐκ ἔστιν προσθεῗναι καὶ ἀπ᾽ αὐτοῦ οὐκ ἔστιν ἀφελεῗν καὶ ὁ θεὸς ἐποίησεν ἵνα φοβηθῶσιν ἀπὸ προσώπου αὐτοῦ ἔγνων ὅτι πάντα, ὅσα ἐποίησεν ὁ Θεός, αὐτὰ ἔσται εἰς τὸν αἰῶνα· ἐπ᾿ αὐτῷ οὐκ ἔστι προσθεῖναι, καὶ ἀπ᾿ αὐτοῦ οὐκ ἔστιν ἀφελεῖν, καὶ ὁ Θεὸς ἐποίησεν, ἵνα φοβηθῶσιν ἀπὸ προσώπου αὐτοῦ

Ecclesiastes 3:14 (NETS)

Ecclesiastes 3:14 (English Elpenor)
I know that everything that God has done—it will be forever; to it there is nothing to add, and from it there is nothing to take away; God has done this so that all should stand in awe before him. I know that whatsoever things God has done, they shall be for ever: it is impossible to add to it, and it is impossible to take away from it: and God has done [it], that [men] may fear before him.

John 3:36 (NET)

John 3:36 (KJV)
The one who believes in the Son has eternal life.  The one who rejects the Son will not see life, but God’s wrath remains on him. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῷ υἱῷ οὐκ ὄψεται ζωήν, ἀλλ᾿ ἡ ὀργὴ τοῦ θεοῦ μένει ἐπ᾿ αὐτόν ο πιστευων εις τον υιον εχει ζωην αιωνιον ο δε απειθων τω υιω ουκ οψεται ζωην αλλ η οργη του θεου μενει επ αυτον ο πιστευων εις τον υιον εχει ζωην αιωνιον ο δε απειθων τω υιω ουκ οψεται την ζωην αλλ η οργη του θεου μενει επ αυτον

Romans 11:30, 31 (NET)

Romans 11:30, 31 (KJV)
Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὥσπερ γὰρ ὑμεῖς ποτε ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ ωσπερ γαρ και υμεις ποτε ηπειθησατε τω θεω νυν δε ηλεηθητε τη τουτων απειθεια ωσπερ γαρ και υμεις ποτε ηπειθησατε τω θεω νυν δε ηλεηθητε τη τουτων απειθεια
so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy. Even so have these also now not believed, that through your mercy they also may obtain mercy.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει, ἵνα καὶ αὐτοὶ [νῦν] ἐλεηθῶσιν ουτως και ουτοι νυν ηπειθησαν τω υμετερω ελεει ινα και αυτοι ελεηθωσιν ουτως και ουτοι νυν ηπειθησαν τω υμετερω ελεει ινα και αυτοι ελεηθωσιν

[1] Isaiah 53:10-12, Part 3; Isaiah 53:10-12, Part 4; Isaiah 53:10-12, Part 5; Isaiah 53:10-12, Part 6

[2] Acts 14:2 (NET) Table

[3] Hebrews 3:18 (NET)

[4] The Byzantine Majority Text had the article την preceding life.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[5] John 3:36 (KJV)

[6] 1 Peter 2:8b (NET)

[7] 1 Peter 4:17 (NET)

[8] The Stephanus Textus Receptus and Byzantine Majority Text had και preceding you (KJV: ye).  The NET parallel Greek text and NA28 did not.

[9] The NET parallel Greek text and NA28 had νῦν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

Language

Posted on by

I visit my mother in hospice every morning.  When she still spoke to me she asked me to pray that she could “get out of here.”  I told her I didn’t think that I could care for her at her home.  She said that wasn’t what she meant.  I didn’t answer her.  Later that same visit she sang:

I am the resurrection and the life,

He that believeth in me tho’ He were deade,

Yet shall He live,

Yet shall he live,

And whosoever liveth and believeth in me

shall never, never die.[1]

I recalled the context of these words: Lazarus, Martha’s brother, had died (John 11:21-27 NET):

Martha[2] said to Jesus, “Lord, if you had been here, my brother would not have died.[3]  But even now I know that whatever you ask from God, God will grant you.”

Jesus replied, “Your brother will come back to life again.”

Martha[4] said, “I know that he will come back to life again in the resurrection at the last day.”

Jesus said to her, “I am the resurrection and the life.  The one who believes in me will live even if he dies, and the one who lives and believes in me will never die.  Do you believe this?”

She replied, “Yes, Lord, I believe that you are the Christ, the Son of God who comes into the world.”

I’ve understood Martha’s answer to Jesus’ question as a very diplomatic and reverent, “No.”  Granted, Jesus had used the subjunctive of emphatic negation οὐ μὴ ἀποθάνῃ, will never die (NET), shall never die (KJV).  She had most likely washed and prepared Lazarus’ body.  She probably supervised his burial four days earlier.  Jesus was talking crazy talk.  It had its impact on me.

From then on I have believed everyday that she who lives and believes in Jesus will never die.  And everyday I pray that my mother can be absent from the body, and…present with the Lord.[5]  Almost everyday since, she has been quietly absent from her body and, I trust, present with the Lord.  She sings hymns and choruses aloud from time to time.

Once she woke and wanted to sit up to sketch.  She used to sketch all of the time, any time she sat down.  But she drifted off again before I could find a pencil or paper.  Another time I asked her if she really wanted to sketch.  She told me where her sketch pad and pencils were at home.  She has them now.

Mostly, I read while I sit with her.  A friend asked me to read “From Dawn to Decadence: 1500 to the Present, 500 Years of Western Cultural Life” by Jacques Barzun.  My friend lent me his own copy to seal the deal.  It’s 800 pages but I’m working my way through it slowly.

Considering the development of prose Mr. Barzun wrote:[6]

One 17C[entury] creation that was neither Baroque nor a pretended imitation of the ancients was its prose….

The modern languages took a much longer time to develop a prose worthy of the name than to find poetic meters that suited their idiom….In early modern times [writers] were hampered by their virtually native mastery of Latin: it spoiled the vernacular syntax. Thanks to its case endings, Latin leaves the writer free to throw the makings of his sentence into one spot or another without changing the sense. That cannot be done when meaning depends on the right sequence and right linking of words.

I’ve heard, and seen to a certain extent, a similar assessment of Greek.  But I find it difficult to believe.   Todd Engstrom‘s article on Academia.edu—“A Prepositional Phrase’s Contribution to the πίστις Χριστοῦ Debate in Romans 3:28”—caught my ear.

We will focus on the placement of the prepositional phrase χωρὶς ἔργων νόμου (“apart from works of law”) in Romans 3:28.  How does it contribute to the πίστις Χριστοῦ (“faith of Christ”) debate?  By having the prepositional phrase χωρὶς ἔργων νόμου (“apart from works of law”) modify the noun ἄνθρωπος (“man”), it bolsters the subjective genitive interpretation of πίστις Χριστοῦ (“faithfulness of Christ”).[7]

Generally, I avoid academic arguments these days.  As Jesus’ understanding of eternal life (John 17:3) has taken root and grown in me the desire to judge others’ “eternal destination” by their verbiage has weakened. But a paper about Greek word placement contributing to the meaning of the text was irresistible. Mr. Engstrom continued:

When we place the prepositional phrase χωρὶς ἔργων νόμου (“apart from works of law”) to modify the noun ἄνθρωπος (“man”), we get ἄνθρωπος χωρὶς ἔργων νόμου (“a man apart from works of law”).  Since “works of law” refers to the works required by the Law, we can interpret this as “a man apart from the deeds required by the Law.”[8]

So Mr. Engstrom’s English translation of Romans 3:28 became, “For we consider a man apart from works required by the law to be declared righteous by faithfulness [Table].”[9]  All in all I have no problem with this translation.  The word faithfulness would have bothered me in the past.

When I thought faithfulness was my efforts to obey my parents, the rules of my religion, the teaching of Jesus, the laws of my city, county, state or nation, the law of God and, finally, Paul’s definition of love recast as rules for me to obey, it would have bothered me a lot.  Mr. Engstrom was very careful, however, to stress that this is Christ’s faithfulness.  And now I know that faithfulness (πίστις) is one aspect of the fruit of the Spirit.

Mr. Engstrom, however, didn’t mean exactly what his English translation said:

Who is this man apart from the deeds required by the Law?  He is a Gentile.[10]

I’ll translate that back into Greek: λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἔθνος (“For we consider a Gentile to be declared righteous by faithfulness”).  It’s true enough.  But would it have gnawed at me as χωρὶς ἔργων νόμου (apart from the works of the law) had done?  Or would I have remained more content with my act?  If χωρὶς ἔργων νόμου is removed from Romans 3:28, my go to verse would become Galatians 2:16.

Mr. Engstrom had reworked that one, too, in a different paper.

With the adjectival use of ἐξ ἔργων νόμου, Paul’s thesis actually reads:

15 We are Jews by nature and not Gentile sinners; 16 knowing that a man from works of law is not declared righteous, except through the faith of Jesus Christ, and we have believed in Christ Jesus, so that we may be declared righteous from the faith of Christ and not from works of the law, because out of the works of the law every flesh will not be declared righteous.[11]

Here even I could see that he had done a pretty good job of unraveling ἐὰν μὴ (except; literally: “if not”).  The translators of both the NET and KJV [Table] have rendered ἐὰν μὴ but.  I thought my knowledge of Greek was insufficient to understand it, which it was: I thought that linking a prepositional phrase to the word it followed was verboten in Greek, at least unnecessary.

This time, however, I didn’t want to translate ἄνθρωπος ἐξ ἔργων νόμου (“a man from works of law”) a Jew.  Perhaps the categories Jew and Gentile were fixed and more watertight in the first century than they are today, perhaps not.  But I am a Gentile who grew up in a Christian home and a Christian church and became “a man from works of law.”  God’s law was about the last law I came to, but Paul’s insistence that God’s law could not make me righteous eventually made me suspicious of all the other laws and rules I lived by.  It prompted me to seek out the righteousness of God through the faithfulness of Jesus Christ for all who believe [Table].[12]

So how’s that going?  Better.  Of course, if I measured my performance against some absolute standard—all Jesus, all of the time; I have been crucified with Christ, and it is no longer I who live, but Christ lives in me[13]—I’d probably conclude that I suck at this.  But as I wrote that, it occurred to me that I may have objective and subjective reversed.

I first wrote “objective standard”; “absolute standard” was an edit.  What I was thinking of originally as objective was my impression of the time spent alone with God the Father, God the Son and God the Holy Spirit.  One guess who is the weak link in that chain.  I’ve tried to talk about this with someone who knows me.  I rejected her response out of hand and haven’t spoken of it since, because she began to tell me how wonderful I am.

I took that as a psychological attempt to make me feel better about myself.  I don’t want to feel better about myself.  I want to become the righteousness of God.[14]  Of course, if I actually perceived that I had become the righteousness of God I would feel much better about myself, and that, knowing me, would become the biggest stumbling block of all.  The Greek reads: γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ (“become the righteousness of God in Him”).

If I take my friend’s assessment as more objective than mine, however, I must confess that outwardly at least more of Christ shows through me than all the sin I see in me alone with God, subjectively.  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 sin in the flesh, so that the righteous requirement of the law may be fulfilled (πληρωθῇ, a form of πληρόω) in us, who do not walk according to the flesh but according to the Spirit.[15]

But I say, live by the Spirit and you will not carry out the desires of the flesh.[16]  But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law [Table].[17]  Love does no wrong to a neighbor.  Therefore love is the fulfillment (πλήρωμα) of the law.[18]

Do not think that I have come to abolish the law or the prophets.  I have not come to abolish these things but to fulfill (πληρῶσαι, another form of πληρόω) them.[19]

Tables comparing John 11:21 and 11:24 in the NET and KJV follow.

John 11:21 (NET)

John 11:21 (KJV)
Martha said to Jesus, “Lord, if you had been here, my brother would not have died. Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶπεν οὖν ἡ Μάρθα πρὸς |τὸν| Ἰησοῦν· κύριε, εἰ ἦς ὧδε οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου ειπεν ουν η μαρθα προς τον ιησουν κυριε ει ης ωδε ο αδελφος μου ουκ αν ετεθνηκει ειπεν ουν μαρθα προς τον ιησουν κυριε ει ης ωδε ο αδελφος μου ουκ αν ετεθνηκει

John 11:24 (NET)

John 11:24 (KJV)
Martha said, “I know that he will come back to life again in the resurrection at the last day.” Martha saith unto him, I know that he shall rise again in the resurrection at the last day.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτῷ ἡ Μάρθα· οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ λεγει αυτω μαρθα οιδα οτι αναστησεται εν τη αναστασει εν τη εσχατη ημερα λεγει αυτω μαρθα οιδα οτι αναστησεται εν τη αναστασει εν τη εσχατη ημερα

[1] “I am the resurrection”

[2] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article ἡ preceding Martha.  The Byzantine Majority Text did not.

[3] The NET parallel Greek text and NA28 had ἀπέθανεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ετεθνηκει (KJV: had…died)

[4] The NET parallel Greek text and NA28 had the article ἡ preceding Martha.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[5] 2 Corinthians 5:8 (KJV)

[6] Jacques Barzun, From Dawn to Decadence: 1500 to the Present, 500 Years of Western Cultural Life, p. 363

[7] Todd Engstrom, “A Prepositional Phrase’s Contribution to the πίστις Χριστοῦ Debate in Romans 3:28,” pp. 6, 7

[8] Ibid., pp. 75, 76

[9] Ibid., p. 78

[10] Ibid., p. 76

[11] Todd A. Engstrom, “Is the prepositional phrase έξ έργων νόμου used adverbially or adjectivally in Galatians 2:16?,” p. 33

[12] Romans 3:22a (NET)

[13] Galatians 2:20a (NET)

[14] 2 Corinthians 5:21b (NET)

[15] Romans 8:3, 4 (NET)

[16] Galatians 5:16 (NET)  The Greek is καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε (“and the desires of the flesh you never complete”).

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

[18] Romans 13:10 (NET)

[19] Matthew 5:17 (NET)

A Monotonous Cycle Revisited, Part 7

Posted on by

I intend to consider another description of cities of refuge to fortify the conviction that Genesis 9:5, 6 was God’s description of his own attitude and behavior toward murderers post-flood.  But first I want to consider the reason given in Deuteronomy for cities of refuge.

Masoretic Text

 Septuagint
Deuteronomy 19:10 (Tanakh) Deuteronomy 19:10 (NET) Deuteronomy 19:10 (NETS)

Deuteronomy 19:10 (English Elpenor)
that innocent (נָקִ֔י) blood be not shed in the midst of thy land, which HaShem thy G-d giveth thee for an inheritance, and so blood be upon thee. You must not shed innocent (nāqî, נקי) blood in your land that the Lord your God is giving you as an inheritance, for that would make you guilty. and innocent (ἀναίτιον) blood shall not be shed in your land that the Lord your God is giving you as an allotment, and there shall not be among you one guilty of blood. So innocent (ἀναίτιον) blood shall not be spilt in the land, which the Lord thy God gives thee to inherit, and there shall not be in thee one guilty of blood.

The first occurrence of נָקִ֖י (nāqî) is instructive in this context.  Abraham had put his servant under oath (Genesis 24:1-4) to find a wife for Isaac among his own people.  Abraham’s servant explained his mission and the limits of the oath to Rebekah’s brother Laban (Genesis 24:28-33):

Masoretic Text

 Septuagint
Genesis 24:41 (Tanakh) Table Genesis 24:41 (NET) Genesis 24:41 (NETS)

Genesis 24:41 (English Elpenor)
then shalt thou be clear (תִּנָּקֶה֙) from my oath, when thou comest to my kindred; and if they give her not to thee, thou shalt be clear (נָקִ֖י) from my oath. You will be free (nāqâ, תנקה) from your oath if you go to my relatives and they will not give her to you.  Then you will be free (nāqî, נקי) from your oath.’ Then you will be free (ἀθῷος) from my curse; indeed, when perchance you come to my tribe and they do not give her to you, then you will be free (ἀθῷος) from my adjuration.’ Then shalt thou be clear (ἀθῷος) from my curse, for whensoever thou shalt have come to my tribe, and they shall not give her to thee, then shalt thou be clear (ἀθῷος) from my oath.

Abraham didn’t want his servant to abduct a young woman from his relatives to fulfill that oath.  The innocent (nāqî, נקי) blood above refers primarily to those who have killed someone but were not deserving of death:

Masoretic Text

 Septuagint
Deuteronomy 19:6 (Tanakh) Table Deuteronomy 19:6 (NET) Deuteronomy 19:6 (NETS)

Deuteronomy 19:6 (English Elpenor)
lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and smite him mortally; whereas he was not deserving (מִשְׁפַּט) of death (מָ֔וֶת), inasmuch as he hated him not in time past. Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, and kill him, though this is not a capital case (Note 16: “no judgment [mišpāṭ, משפט] of death [māveṯ, מות]”) since he did not hate him at the time of the accident. lest the avenger of blood pursue after the murderer, because his heart is hot, and overtake him—if the road was rather long—and he strike his soul, and he dies, and to this one there is not a death (θανάτου) sentence (κρίσις), since he did not hate him before yesterday and before the third day. Lest the avenger of blood pursue after the slayer, because his heart is hot, and overtake him, if the way be too long, and slay him, though there is to this man no sentence (κρίσις) of death (θανάτου), because he hated him not in time past.

Everything about the cities of refuge sounds like an attempt to rein in an ongoing killing spree.  I don’t really doubt or dispute that.  The Lord’s instruction to Joshua bears it out:

Masoretic Text

 Septuagint
Joshua 20:1-3 (Tanakh) Joshua 20:1-3 (NET) Joshua 20:1-3 (NETS)

Joshua 20:1-3 (English Elpenor)
The LORD also spake unto Joshua, saying, The Lord instructed Joshua: And the Lord spoke to Iesous, saying, And the Lord spoke to Joshua, saying,
Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses: “Have the Israelites select the cities of refuge that I told you about through Moses. “Speak to the sons of Israel, saying, ‘Give the cities of places of refuge of which I spoke to you through Moyses, Speak to the children of Israel, saying, Assign the cities of refuge, [of] which I spoke to you by Moses.
That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood. Anyone who accidentally kills someone can escape there; these cities will be a place of asylum from the avenger of blood. a place of refuge for the slayer who has smitten a soul involuntarily, and the cities shall be for you a place of refuge, and the slayer shall not die by the next of kin in blood until he stands before the congregation for judgment. [Even] a refuge to the slayer who has smitten a man unintentionally; and the cities shall be to you a refuge, and the slayer shall not be put to death by the avenger of blood, until he have stood before the congregation for judgment.

There is some additional instruction in the Masoretic text that is not found in the BLB Septuagint.  The Elpenor Septuagint has verses 4-6 in Greek at the end of the chapter with the note Εκ τοῦ κώδ. Α, which I have understood as “from codex A.”

The Codex Alexandrinus…is a fifth-century Christian manuscript of a Greek Bible…containing the majority of the Greek Old Testament and the Greek New Testament.[1]

These verses were not translated into English in the Elpenor Septuagint, so I have placed the portion of verse 3 that was not in the Masoretic text in the table below.

Masoretic Text

 Septuagint
Joshua 20:4-6 (Tanakh) Joshua 20:4-6 (NET) Joshua 20:3b (NETS)

Joshua 20:3b (English Elpenor)
And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them. The one who committed manslaughter should escape to one of these cities, stand at the entrance of the city gate, and present his case to the leaders of that city. They should then bring him into the city, give him a place to stay, and let him live there. and the slayer shall not die by the next of kin in blood until he stands before the congregation for judgment. and the slayer shall not be put to death by the avenger of blood, until he have stood before the congregation for judgment.
And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime. When the avenger of blood comes after him, they must not hand over to him the one who committed manslaughter, for he accidentally killed his fellow man without premeditation.
And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled. He must remain in that city until his case is decided by the assembly, and the high priest dies.  Then the one who committed manslaughter may return home to the city from which he escaped.”

Here are the cities of refuge by name:

Masoretic Text

 Septuagint
Joshua 20:7, 8 (Tanakh) Joshua 20:7, 8 (NET) Joshua 20:7, 8 (NETS)

Joshua 20:7, 8 (English Elpenor)
And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah. So they selected Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (that is, Hebron) in the hill country of Judah. And he set apart Kades in Galilee in the mountain of Naphtali.  And Sychem in the mountain of Ephraim and the city of Arbok (this is Chebron) in the mountain of Ioudas. And Joshua separated Cades in Galilee in the mount Nephthali, and Sychem in the mount Ephraim, and the city of Arboc; this is Chebron, in the mountain of Juda.
And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh. Beyond the Jordan east of Jericho they selected Bezer in the wilderness on the plain belonging to the tribe of Reuben, Ramoth in Gilead belonging to the tribe of Gad, and Golan in Bashan belonging to the tribe of Manasseh. And beyond the Jordan he gave Bosor in the wilderness on the plain, out of the tribe of Rouben, and Aremoth in Galaad, out of the tribe of Gad, and Gaulon in Basantis, out of the tribe of Manasse. And beyond Jordan he appointed Bosor in the wilderness in the plain out of the tribe of Ruben, and Aremoth in Galaad out of the tribe of Gad, and Gaulon in the country of Basan out of the tribe of Manasse.

A final statement of purpose follows:

Masoretic Text

 Septuagint
Joshua 20:9 (Tanakh) Joshua 20:9 (NET) Joshua 20:9 (NETS)

Joshua 20:9 (English Elpenor)
These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation. These were the cities of refuge appointed for all the Israelites and for resident foreigners living among them. Anyone who accidentally killed someone could escape there and not be executed by the avenger of blood, at least until his case was reviewed by the assembly. These were the cities designated for the sons of Israel and for the guest abiding among them, that anyone who smites a soul involuntarily may flee there so that he will not die by the hand of the next of kin in blood until he stands before the congregation for judgment. These [were] the cities selected for the sons of Israel, and for the stranger abiding among them, that every one who smites a soul unintentionally should flee thither, that he should not die by the hand of the avenger of blood, until he should stand before the congregation for judgment.

The entry—AVENGER OF BLOOD—in the Jewish Encyclopedia online offers an evolutionary explanation of all this:

Among primitive peoples of low political development—such as the ancient Greeks, Germans, and Slavs, some North American tribes, the modern Sicilians, Corsicans, and Arabs—the clan or family had to assume the right to protect itself. One of the most important clan duties then was plainly for the nearest of kin to hunt down and carry out the death-penalty on a person that had slain a member of the sept or family. That this idea of family retribution—which even to-day is by no means extinct in some comparatively civilized communities—was also current among the ancient Hebrews may be seen from Gen. xxvii. 45, where the existence of the custom is clearly taken for granted….

Such a stern system, however, could not, of course, survive unmodified after the community had begun to advance from the purely savage state. Abuses of the privilege of blood-revenge must have soon become evident to the tribal chiefs, as one finds in Ex. xxi. 12 (compare Gen. ix. 6) that the commonly accepted formula that a life must be given for a life is modified by a careful legal distinction between wilful murder and accidental manslaughter….

The later codes develop at some length the very just distinction between wilful murder and accidental homicide (see Murder). Six Cities of Refuge were appointed for the purpose of affording an asylum to the homicide, where he might be secure from the hand of the avenger (Deut. xix. 12) until the elders of the community of which the accused was a member should decide whether the murder was intentional or accidental (Num. xxxv. 9-34; Deut. xix. 1-13; Josh. xx.).

God knew “the very just distinction between wilful murder and accidental homicide” when he warned every man on the planet of his own changed attitude and behavior toward murderers.  By “changed” I mean different than both his mercy shown to Cain after Abel’s murder (Genesis 4:8-16) and his own decision to never again destroy everything that lives, as I have just done[2] in the flood.  Abraham didn’t want to involve his servant in the abduction of a young woman.  I’m sure God didn’t want to involve his servants in the shedding of innocent blood.

In other words, I’m fairly confident now that בָּֽאָדָ֖ם, translated by man (Tanakh, KJV) and by other humans (NET), was added to the Masoretic text sometime after the Septuagint was translated from Hebrew.  God warned Noah and his sons (Genesis 9:5, 6 NETS):

For truly, your blood of your lives I will seek out: from the hand of all the animals I will seek it out, and from the hand of a fellow human I will seek out the life of the human [Table].  As for the one who sheds a human’s blood, in return for this blood shall it be shed.  For by divine image I made humankind [Table].

There is a listing in Genesis 10 of several generations from Noah after the flood without any mention of a murder.  While I realize that no mention of murder is not quite the same thing as no murder for all of those generations, it prompts me to recognize that I don’t need any evolutionary speculation here.  All I need do is consult the human heart.  Once murder began to occur again would people trust God to avenge it?  How often do people trust God to do anything? much less revenge when it’s personal?

Paul wrote of the love that is the fulfillment of the law, an aspect of the fruit of the Spirit, springing up to eternal life in all born from above through Jesus’ faithfulness (Romans 12:16-21 NET):

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 (ἀγαπητοί, a form of ἀγαπητός), but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord.  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[3] [Table].  Do not be overcome by evil, but overcome evil with good.

Tables comparing Deuteronomy 19:10; Genesis 24:41; Joshua 20:1; 20:2; 20:3; 20:4; 20:5; 20:6; 20:7; 20:8 and 20:9 in the Tanakh, KJV and NET, and tables comparing the Greek of Deuteronomy 19:10; Genesis 24:41; Joshua 20:1; 20:2; 20:3; 20:4; 20:5; 20:6; 20:7; 20:8 and 20:9 in the Septuagint (BLB and Elpenor) follow.

Deuteronomy 19:10 (Tanakh)

 Deuteronomy 19:10 (KJV)

Deuteronomy 19:10 (NET)
that innocent blood be not shed in the midst of thy land, which HaShem thy G-d giveth thee for an inheritance, and so blood be upon thee. That innocent blood be not shed in thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee. You must not shed innocent blood in your land that the Lord your God is giving you as an inheritance, for that would make you guilty.

Deuteronomy 19:10 (Septuagint BLB)

Deuteronomy 19:10 (Septuagint Elpenor)
καὶ οὐκ ἐκχυθήσεται αἷμα ἀναίτιον ἐν τῇ γῇ σου ᾗ κύριος ὁ θεός σου δίδωσίν σοι ἐν κλήρῳ καὶ οὐκ ἔσται ἐν σοὶ αἵματι ἔνοχος καὶ οὐκ ἐκχυθήσεται αἷμα ἀναίτιον ἐν τῇ γῇ, ᾗ Κύριος ὁ Θεός σου δίδωσί σοι ἐν κλήρῳ, καὶ οὐκ ἔσται ἐν σοὶ αἵματι ἔνοχος

Deuteronomy 19:10 (NETS)

Deuteronomy 19:10 (English Elpenor)
and innocent blood shall not be shed in your land that the Lord your God is giving you as an allotment, and there shall not be among you one guilty of blood. So innocent blood shall not be spilt in the land, which the Lord thy God gives thee to inherit, and there shall not be in thee one guilty of blood.

Genesis 24:41 (Tanakh)

 Genesis 24:41 (KJV)

Genesis 24:41 (NET)
then shalt thou be clear from my oath, when thou comest to my kindred; and if they give her not to thee, thou shalt be clear from my oath. Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath. You will be free from your oath if you go to my relatives and they will not give her to you.  Then you will be free from your oath.’

Genesis 24:41 (Septuagint BLB)

Genesis 24:41 (Septuagint Elpenor)
τότε ἀθῷος ἔσῃ ἀπὸ τῆς ἀρᾶς μου ἡνίκα γὰρ ἐὰν ἔλθῃς εἰς τὴν ἐμὴν φυλὴν καὶ μή σοι δῶσιν καὶ ἔσῃ ἀθῷος ἀπὸ τοῦ ὁρκισμοῦ μου τότε ἀθῷος ἔσῃ ἀπὸ τῆς ἀρᾶς μου· ἡνίκα γὰρ ἐὰν ἔλθῃς εἰς τὴν φυλήν μου καὶ μή σοι δῶσι, καὶ ἔσῃ ἀθῷος ἀπὸ τοῦ ὁρκισμοῦ μου

Genesis 24:41 (NETS)

Genesis 24:41 (English Elpenor)
Then you will be free from my curse; indeed, when perchance you come to my tribe and they do not give her to you, then you will be free from my adjuration.’ Then shalt thou be clear from my curse, for whensoever thou shalt have come to my tribe, and they shall not give her to thee, then shalt thou be clear from my oath.

Joshua 20:1 (Tanakh)

 Joshua 20:1 (KJV)

Joshua 20:1 (NET)
The LORD also spake unto Joshua, saying, The LORD also spake unto Joshua, saying, The Lord instructed Joshua:

Joshua 20:1 (Septuagint BLB)

Joshua 20:1 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος τῷ Ἰησοῗ λέγων ΚΑΙ ἐλάλησε Κύριος τῷ ᾿Ιησοῖ λέγων

Joshua 20:1 (NETS)

Joshua 20:1 (English Elpenor)
And the Lord spoke to Iesous, saying, And the Lord spoke to Joshua, saying,

Joshua 20:2 (Tanakh)

 Joshua 20:2 (KJV)

Joshua 20:2 (NET)
Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses: Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses: “Have the Israelites select the cities of refuge that I told you about through Moses.

Joshua 20:2 (Septuagint BLB)

Joshua 20:2 (Septuagint Elpenor)
λάλησον τοῗς υἱοῗς Ισραηλ λέγων δότε τὰς πόλεις τῶν φυγαδευτηρίων ἃς εἶπα πρὸς ὑμᾶς διὰ Μωυσῆ λάλησον τοῖς υἱοῖς ᾿Ισραὴλ λέγων· δότε τὰς πόλεις τῶν φυγαδευτηρίων, ἃς εἶπα πρὸς ὑμᾶς διὰ Μωυσῆ

Joshua 20:2 (NETS)

Joshua 20:2 (English Elpenor)
“Speak to the sons of Israel, saying, ‘Give the cities of places of refuge of which I spoke to you through Moyses, Speak to the children of Israel, saying, Assign the cities of refuge, [of] which I spoke to you by Moses.
Joshua 20:3 (Tanakh) Joshua 20:3 (KJV)

Joshua 20:3 (NET)
That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood. That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood. Anyone who accidentally kills someone can escape there; these cities will be a place of asylum from the avenger of blood.

Joshua 20:3 (Septuagint BLB)

Joshua 20:3 (Septuagint Elpenor)
φυγαδευτήριον τῷ φονευτῇ τῷ πατάξαντι ψυχὴν ἀκουσίως καὶ ἔσονται ὑμῗν αἱ πόλεις φυγαδευτήριον καὶ οὐκ ἀποθανεῗται ὁ φονευτὴς ὑπὸ τοῦ ἀγχιστεύοντος τὸ αἷμα ἕως ἂν καταστῇ ἐναντίον τῆς συναγωγῆς εἰς κρίσιν φυγαδευτήριον τῷ φονευτῇ τῷ πατάξαντι ψυχὴν ἀκουσίως, καὶ ἔσονται ὑμῖν αἱ πόλεις φυγαδευτήριον, καὶ οὐκ ἀποθανεῖται ὁ φονευτὴς ὑπό τοῦ ἀγχιστεύοντος τὸ αἷμα, ἕως ἂν καταστῇ ἐναντίον τῆς συναγωγῆς εἰς κρίσιν

Joshua 20:3 (NETS)

Joshua 20:3 (English Elpenor)
a place of refuge for the slayer who has smitten a soul involuntarily, and the cities shall be for you a place of refuge, and the slayer shall not die by the next of kin in blood until he stands before the congregation for judgment. [Even] a refuge to the slayer who has smitten a man unintentionally; and the cities shall be to you a refuge, and the slayer shall not be put to death by the avenger of blood, until he have stood before the congregation for judgment.

Joshua 20:4 (Tanakh)

 Joshua 20:4 (KJV)

Joshua 20:4 (NET)
And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them. And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them. The one who committed manslaughter should escape to one of these cities, stand at the entrance of the city gate, and present his case to the leaders of that city. They should then bring him into the city, give him a place to stay, and let him live there.

Joshua 20:4 (Septuagint BLB)

Joshua 20:4 (Septuagint Elpenor)

n/a

 Καὶ φεύξεται εἰς μίαν τῶν πόλεων τούτων καὶ στήσεται ἐπὶ τὴν θύραν τῆς πόλεως καὶ λαλήσει ἐν τοῖς ὠσὶ τῶν πρεσβυτέρων τῆς πόλεως ἐκείνης τοὺς λόγους τούτους καὶ ἐπιστρέψουσιν αὐτὸν ἡ συναγωγὴ πρὸς αὐτοὺς καὶ δώσουσιν αὐτῷ τόπον καὶ κατοικήσει μετ’ αὐτῶν

Joshua 20:4 (NETS)

Joshua 20:4 (English Elpenor)

n/a

n/a

Joshua 20:5 (Tanakh)

 Joshua 20:5 (KJV)

Joshua 20:5 (NET)
And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime. And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime. When the avenger of blood comes after him, they must not hand over to him the one who committed manslaughter, for he accidentally killed his fellow man without premeditation.

Joshua 20:5 (Septuagint BLB)

Joshua 20:5 (Septuagint Elpenor)

n/a

 καὶ ὅτι διώξεται ὁ ἀγχιστεύων τὸ αἷμα ὀπίσω αὐτοῦ καὶ οὐ συγκλείσουσι τὸν φονεύσαντα ἐν τῇ χειρὶ αὐτοῦ, ὅτι οὐκ εἰδὼς ἐπάταξε τὸν πλησίον αὐτοῦ καὶ οὐ μισῶν αὐτὸς αὐτὸν ἀπ’ ἐχθὲς καὶ τῆς τρίτης

Joshua 20:5 (NETS)

Joshua 20:5 (English Elpenor)

n/a

n/a

Joshua 20:6 (Tanakh)

 Joshua 20:6 (KJV)

Joshua 20:6 (NET)
And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled. And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled. He must remain in that city until his case is decided by the assembly, and the high priest dies.  Then the one who committed manslaughter may return home to the city from which he escaped.”

Joshua 20:6 (Septuagint BLB)

Joshua 20:6 (Septuagint Elpenor)

n/a

 καὶ κατοικήσει ἐν τῇ πόλει ἐκείνῃ ἕως στῇ κατὰ πρόσωπον τῆς συναγωγῆς εἰς κρίσιν ἕως ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας, ὃς ἔσται ἐν ταῖς ἡμέραις ἐκείναις· τότε ἐπιστρέψει ὁ φονεύσας καὶ ἐλεύσεται εἰς τὴν πόλιν αὐτοῦ καὶ πρὸς τὸν οἶκον αὐτοῦ καὶ πρὸς πόλιν ὅθεν ἔφυγεν ἐκεῖθεν

Joshua 20:6 (NETS)

Joshua 20:6 (English Elpenor)

n/a

n/a

Joshua 20:7 (Tanakh)

 Joshua 20:7 (KJV)

Joshua 20:7 (NET)
And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah. And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah. So they selected Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (that is, Hebron) in the hill country of Judah.

Joshua 20:7 (Septuagint BLB)

Joshua 20:7 (Septuagint Elpenor)
καὶ διέστειλεν τὴν Καδης ἐν τῇ Γαλιλαίᾳ ἐν τῷ ὄρει τῷ Νεφθαλι καὶ Συχεμ ἐν τῷ ὄρει τῷ Εφραιμ καὶ τὴν πόλιν Αρβοκ αὕτη ἐστὶν Χεβρων ἐν τῷ ὄρει τῷ Ιουδα καὶ διέστειλε τὴν Κάδης ἐν τῇ Γαλιλαίᾳ ἐν τῷ ὄρει τῷ Νεφθαλὶ καὶ Συχὲμ ἐν τῷ ὄρει τῷ ᾿Εφραὶμ καὶ τὴν πόλιν ᾿Αρβὸκ (αὕτη ἐστὶ Χεβρών) ἐν τῷ ὄρει τῷ ᾿Ιούδα.

Joshua 20:7 (NETS)

Joshua 20:7 (English Elpenor)
And he set apart Kades in Galilee in the mountain of Naphtali.  And Sychem in the mountain of Ephraim and the city of Arbok (this is Chebron) in the mountain of Ioudas. And Joshua separated Cades in Galilee in the mount Nephthali, and Sychem in the mount Ephraim, and the city of Arboc; this is Chebron, in the mountain of Juda.

Joshua 20:8 (Tanakh)

 Joshua 20:8 (KJV)

Joshua 20:8 (NET)
And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh. And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh. Beyond the Jordan east of Jericho they selected Bezer in the wilderness on the plain belonging to the tribe of Reuben, Ramoth in Gilead belonging to the tribe of Gad, and Golan in Bashan belonging to the tribe of Manasseh.

Joshua 20:8 (Septuagint BLB)

Joshua 20:8 (Septuagint Elpenor)
καὶ ἐν τῷ πέραν τοῦ Ιορδάνου ἔδωκεν Βοσορ ἐν τῇ ἐρήμῳ ἐν τῷ πεδίῳ ἀπὸ τῆς φυλῆς Ρουβην καὶ Αρημωθ ἐν τῇ Γαλααδ ἐκ τῆς φυλῆς Γαδ καὶ τὴν Γαυλων ἐν τῇ Βασανίτιδι ἐκ τῆς φυλῆς Μανασση καὶ ἐν τῷ πέραν τοῦ ᾿Ιορδάνου ἔδωκε Βοσὸρ ἐν τῇ ἐρήμῳ ἐν τῷ πεδίῳ ἀπὸ τῆς φυλῆς Ῥουβὴν καὶ ᾿Αρημὼθ ἐν τῇ Γαλαὰδ ἐκ τῆς φυλῆς Γάδ, καὶ τὴν Γαυλὼν ἐν τῇ Βασανίτιδι ἐκ τῆς φυλῆς Μανασσῆ

Joshua 20:8 (NETS)

Joshua 20:8 (English Elpenor)
And beyond the Jordan he gave Bosor in the wilderness on the plain, out of the tribe of Rouben, and Aremoth in Galaad, out of the tribe of Gad, and Gaulon in Basantis, out of the tribe of Manasse. And beyond Jordan he appointed Bosor in the wilderness in the plain out of the tribe of Ruben, and Aremoth in Galaad out of the tribe of Gad, and Gaulon in the country of Basan out of the tribe of Manasse.

Joshua 20:9 (Tanakh)

 Joshua 20:9 (KJV)

Joshua 20:9 (NET)
These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation. These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation. These were the cities of refuge appointed for all the Israelites and for resident foreigners living among them. Anyone who accidentally killed someone could escape there and not be executed by the avenger of blood, at least until his case was reviewed by the assembly.

Joshua 20:9 (Septuagint BLB)

Joshua 20:9 (Septuagint Elpenor)
αὗται αἱ πόλεις αἱ ἐπίκλητοι τοῗς υἱοῗς Ισραηλ καὶ τῷ προσηλύτῳ τῷ προσκειμένῳ ἐν αὐτοῗς καταφυγεῗν ἐκεῗ παντὶ παίοντι ψυχὴν ἀκουσίως ἵνα μὴ ἀποθάνῃ ἐν χειρὶ τοῦ ἀγχιστεύοντος τὸ αἷμα ἕως ἂν καταστῇ ἔναντι τῆς συναγωγῆς εἰς κρίσιν αὗται αἱ πόλεις αἱ ἐπίκλητοι τοῖς υἱοῖς ᾿Ισραὴλ καὶ τῷ προσηλύτῳ τῷ προσκειμένῳ ἐν αὐτοῖς καταφυγεῖν ἐκεῖ παντὶ παίοντι ψυχὴν ἀκουσίως, ἵνα μὴ ἀποθάνῃ ἐν χειρὶ τοῦ ἀγχιστεύοντος τὸ αἷμα, ἕως ἂν καταστῇ ἔναντι τῆς συναγωγῆς εἰς κρίσιν.

Joshua 20:9 (NETS)

Joshua 20:9 (English Elpenor)
These were the cities designated for the sons of Israel and for the guest abiding among them, that anyone who smites a soul involuntarily may flee there so that he will not die by the hand of the next of kin in blood until he stands before the congregation for judgment. These [were] the cities selected for the sons of Israel, and for the stranger abiding among them, that every one who smites a soul unintentionally should flee thither, that he should not die by the hand of the avenger of blood, until he should stand before the congregation for judgment.

 

[1] Codex Alexandrinus

[2] Genesis 8:21b (NET) Table

[3] See a comparison of the Greek of this quotation with that of the the Septuagint.

Isaiah 53:10-12, Part 6

Posted on by

This is a continuation of a consideration of the differences between the Masoretic text and the Septuagint, a translation of the Hebrew before Israel rejected Jesus as Messiah.  The final clause of the first verse under consideration follows:

Masoretic Text

 Septuagint
Isaiah 53:10d (Tanakh) Table Isaiah 53:10d (NET) Isaiah 53:10d (NETS)

Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD shall prosper in his hand (בְּיָד֥וֹ). and the Lord’s purpose will be accomplished through him (yāḏ, בידו). And the Lord wishes to take away (ἀφελεῗν) the Lord also is pleased to take away (ἀφελεῖν) from

I’ve been considering other negative examples[1] in Isaiah of forms of יָד (yāḏ) in the Masoretic text which were not translated literally with forms of χείρ in the Septuagint.  The first example here may be part of a Hebrew idiom that was decoded in Greek and English.

Masoretic Text

 Septuagint
Isaiah 56:5 (Tanakh) Isaiah 56:5 (NET) Isaiah 56:5 (NETS)

Isaiah 56:5 (Elpenor English)
Even unto them will I give in mine house and within my walls a place (יָ֣ד) and a name (וָשֵׁ֔ם) better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. I will set up within my temple and my walls a monument (yad, יד) [Note 9: “a hand and a name (šēm, ושם).”] that will be better than sons and daughters.  I will set up a permanent monument for them that will remain. I will give them, in my house and within my wall, an esteemed (ὀνομαστὸν) place (τόπον), better than sons and daughters; I will give them an everlasting name, and it shall not fail. I will give to them in my house and within my walls an honourable (ὀνομαστὸν) place (τόπον), better than sons and daughters: I will give them an everlasting name, and it shall not fail.

The translators of the NET understood יָ֣ד (yāḏ) וָשֵׁ֔ם (šēm), literally “a hand and a name,” as a monument.  The rabbis who translated the Septuagint also seem to have understand this phrase idiomatically, but they rendered it τόπον ὀνομαστὸν, an esteemed place (NETS), an honourable place (Elpenor).  The translators of the Tanakh didn’t recognize this phrase as an idiom but did translate יָ֣ד (yāḏ) a place.  The word יָ֣ד is found in the Isaiah scroll of the Dead Sea scrolls online.

I’ll follow this up with a nearby positive example even though I’m reasonably convinced that יָ֣ד (yāḏ) was in the Hebrew text the rabbis translated.

Masoretic Text

 Septuagint
Isaiah 56:2 (Tanakh) Isaiah 56:2 (NET) Isaiah 56:2 (NETS)

Isaiah 56:2 (Elpenor English)
Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand (יָד֖וֹ) from doing any evil. The people who do this will be blessed, the people who commit themselves to obedience, who observe the Sabbath and do not defile it, who refrain (yad, ידו) [Note 5: “who keeps his hand”] from doing anything that is wrong. Happy is the man who does these things, the person who holds them fast, who keeps the sabbaths so as not to profane them, and watches his hands (τὰς χεῗρας αὐτοῦ) so as not to do wrong. Blessed is the man that does these things, and the man that holds by them, and keeps the sabbaths from profaning them, and keeps his hands (τὰς χεῖρας αὐτοῦ) from doing unrighteousness.

The next negative example casts all of this in a slightly different light.

Masoretic Text

 Septuagint
Isaiah 57:8 (Tanakh) Isaiah 57:8 (NET) Isaiah 57:8 (NETS)

Isaiah 57:8 (Elpenor English)
Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed (מִשְׁכָּבָ֖ם) where thou sawest (חָזִֽית) it (יָ֥ד). Behind the door and doorpost you put your symbols.  Indeed, you depart from me and go up and invite them into bed with you.  You purchase favors from them; you love their bed (miškāḇ,  משכבם), and gaze (ḥāzâ, חזית) longingly on their naked bodies (yad, יד) [Note 24: “[at] a hand you gaze.”]. Behind the posts of your door you have set up your memorials.  You supposed that if you should desert me, you would obtain something greater.  You have loved those who lay with you (τοὺς κοιμωμένους μετὰ σοῦ) and behind the posts of thy door thou didst place thy memorials.  Didst thou think that if thou shouldest depart from me, thou wouldest gain? thou hast loved those that lay with thee (τοὺς κοιμωμένους μετὰ σοῦ);

A note (24) in the NET reads:

The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic [https://en.wikipedia.org/wiki/Ugaritic_texts#Notable_texts], as a euphemism for the genitals. See HALOT 387 s.v. I יָד.

Given that the previous negative example was addressed to eunuchs, my first thought was to wonder what exactly the Lord offered them.  Eventually, this meaning suggested that the double entendre was intentional and could explain the use of יָ֣ד (yāḏ) rather than some form of מָקוֹם (māqôm):

Masoretic Text

 Septuagint
Isaiah 66:1 (Tanakh) Isaiah 66:1 (NET) Isaiah 66:1 (NETS)

Isaiah 66:1 (Elpenor English)
Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place (מָק֖וֹם) of my rest? This is what the Lord says: “The heavens are my throne and the earth is my footstool.  Where then is the house you will build for me?  Where is the place (māqôm, מקום) where I will rest? Thus says the Lord: Heaven is my throne, and the earth is the footstool of my feet; what kind of house will you build for me, or of what kind will be the place (τόπος) of my rest. Thus saith the Lord, Heaven is my throne, and the earth is my footstool: what kind of a house will ye build me? and of what kind [is to be] the place (τόπος) of my rest?

The closest Morfix came to this particular meaning was “projection, bump”:

יָד

arm; hand; forelimb; pointer (Torah reading); hand (card games); (football) hand foul; (talmudic) backrest; (biblical) projection, bump; (biblical) designated area; ביד – (biblical) by means of, through, via

יָד

memorial, shrine

Morfix does recognize both “designated area” and “memorial, shrine” as meanings of forms of יָד (yāḏ).  But to believe that יָ֥ד was original to the Hebrew the rabbis translated into Greek in Isaiah 57:8, one must accept that they treated מִשְׁכָּבָ֖ם (miškāḇ) יָ֥ד (yāḏ) חָזִֽית (ḥāzâ) like an idiom or euphemism: τοὺς κοιμωμένους μετὰ σοῦ, those who lay with you (NETS), those that lay with thee (Elpenor).

This is not an impossible leap.  After all, the translators of the Tanakh and KJV chose it for יָ֥ד (yāḏ).  Even the translators of the NET demurred from penises to their naked bodies.  The translators of the Tanakh on chabad.org stuck with place: you chose a place.  Rashi’s commentary reads: “you loved their couch: when you chose for yourself יָד, a place, to demonstrate to them your love.”  The word יָ֥ד (yāḏ) does occur in the Isaiah scroll of the Dead Sea scrolls.

The next negative example has me so deep in metaphors and euphemisms I’m about to lose my way.

Masoretic Text

 Septuagint
Isaiah 57:10 (Tanakh) Isaiah 57:10 (NET) Isaiah 57:10 (NETS)

Isaiah 57:10 (Elpenor English)
Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life (חַיַּ֚ת) of thine hand (יָדֵךְ֙); therefore thou wast not grieved. Because of the long distance you must travel, you get tired, but you do not say, ‘I give up.’  You get renewed (ḥay, חית) energy (yad, ידך) [Note 31: “the life of your hand you find”], so you don’t collapse. You grew weary with your long journeys, but you did not say, “I will cease to regain strength (ἐνισχύουσα).”  Because you have accomplished these things, therefore you did not entreat me. Thou hast wearied thyself with thy many ways; yet thou saidst not, I will cease to strengthen myself (ἐνισχύουσα): for thou has done these things; therefore thou has not supplicated me.

The translation on chabad.org sounds almost laudable: With the length of your way you became wearied; you did not say, “Despair.”  The power of your hand you found; therefore, you were not stricken ill.  Rashi’s commentary is practically necessary here to stay on point:

With the length of your way you became wearied: You engaged in your necessities, in the filling of your lust, to increase your wealth.

you did not say, “Despair.”: I will despair of these and I will no longer care to engage in them, but I will pay my attention to Torah and precepts.

The power of your hand you found: Heb. חַיַּת, the necessity of your hand you have found; you have succeeded in your deeds.

therefore, you were not stricken ill: Your heart was not stricken ill to worry about My service, to engage in the Torah. חַיַּת is an Arabic word, meaning necessity.

I want to take a moment to sort out the sexual metaphor here, which refers to Israel’s political/military alliances with pagan nations that, I think, entangled the people of Israel in the sexualized worship practices of those nations.  The political/military alliances affected a few elites; the sexualized worship practices ensnared many more.

I tend to hear the Tanakh (and KJV) from the standpoint of one desperately caught-up in sexual practices that God has forbidden with no apparent way, maybe no real desire, to extricate oneself from them: thou hast found the life of thine hand.  But if that is original to the Hebrew the rabbis translated in the Septuagint, they treated חַיַּ֚ת (ḥay) יָדֵךְ֙ (yāḏ) as an idiom, and then explained that idiom—ἐνισχύουσα (a form of ἐνισχύω), to regain strength (NETS), to strengthen myself (Elpenor)—to the detriment of the meaning of the text.  The NET translators did essentially the same thing: You get renewed energy.  The word יָדֵךְ֙ is found in the Isaiah scroll of the Dead Sea scrolls.

A nearby positive example follows:

Masoretic Text

 Septuagint
Isaiah 59:1 (Tanakh) Table Isaiah 59:1 (NET) Isaiah 59:1 (NETS)

Isaiah 59:1 (Elpenor English)
Behold, the LORD’s hand (יַד) is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: Look, the Lord’s hand (yad, יד) is not too weak to deliver you; his ear is not too deaf to hear you. Is not the Lord’s hand (ἡ χεὶρ κυρίου) strong to save?  Or has he made his ear heavy so as not to listen? Has the hand (ἡ χεὶρ) of the Lord (Κυρίου) no power to save? or has he made his ear heavy, so that he should not hear?

The next negative example conforms to one of the definitions on Morfix: “ביד – (biblical) by means of, through, via,”

Masoretic Text

 Septuagint
Isaiah 64:7 (Tanakh) Isaiah 64:7 (NET) Isaiah 64:7 (NETS)

Isaiah 64:7 (Elpenor English)
And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because (בְּיַד) of our iniquities. No one invokes your name, or makes an effort to take hold of you.  For you have rejected us and handed us over to our own sins [Note 16: “and you caused us to melt in the hand (yad, ביד) of our sin”]. And there is no one who calls on your name or remembers to take hold of you, because you have turned your face away from us and have delivered us over because of (διὰ) our sins. And there is none that calls upon thy name, or that remembers to take hold on thee: for thou hast turned thy face away from us, and hast delivered us up because of (διὰ) our sins.

But here I can’t convince myself that I see בְּיַד in the Isaiah scroll of the Dead Sea scrolls.  A positive example follows just to keep the pattern going:

Masoretic Text

 Septuagint
Isaiah 64:8 (Tanakh) Isaiah 64:8 (NET) Isaiah 64:8 (NETS)

Isaiah 64:8 (Elpenor English)
But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand (יָֽדְךָ֖). Yet, Lord, you are our father.  We are the clay, and you are our potter; we are all the product of your labor (yad, ידך) [Note 18: “of your hand”]. And now, O Lord, you are our Father, and we are clay; we are all the work of your hands (τῶν χειρῶν σου). And now, O Lord, thou art our Father, and we are clay, all [of us] the work of thine hands (τῶν χειρῶν σου).

The final negative example follows:

Masoretic Text

 Septuagint
Isaiah 65:22 (Tanakh) Isaiah 65:22 (NET) Isaiah 65:22 (NETS)

Isaiah 65:22 (Elpenor English)
They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands (יְדֵיהֶ֖ם). No longer will they build a house only to have another live in it, or plant a vineyard only to have another eat its fruit, for my people will live as long as trees, and my chosen ones will enjoy to the fullest what they have produced (yad, ידיהם) [Note 53: “the work of their hands”]. and they shall not build, and others inhabit; they shall not plant, and others eat, for according to the days of the tree of life shall the days of my people be; they shall make old the works of their labor (πόνων). They shall by no means build, and others inhabit; and they shall by no means plant, and others eat: for as the days of the tree of life shall be the days of my people, they shall long enjoy the fruits of their labours (πόνων).

The Greek word πόνων (a form of πόνος), translated of their labor (NETS) and of their labours (Elpenor) bears the trace of יְדֵיהֶ֖ם (yāḏ), as does what they have produced (NET).  But here again I’m not sure I see יְדֵיהֶ֖ם in the Isaiah scroll of the Dead Sea scrolls online.  It could be my eyes.  And I am relying very heavily on the accuracy of the verse highlights that pop up.

A final positive example follows, if for no other reason than to keep my own mind focused on what I have meant by the terms positive and negative examples.

Masoretic Text

 Septuagint
Isaiah 66:2 (Tanakh) Isaiah 66:2 (NET) Isaiah 66:2 (NETS)

Isaiah 66:2 (Elpenor English)
For all those things hath mine hand (יָדִ֣י) made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. My hand (yad, ידי) made them; that is how they came to be,” says the Lord.  “I show special favor to the humble and contrite, who respect what I have to say. For all these things my hand (ἡ χείρ μου) has made, and all these things are mine, says the Lord.  And to whom will I look but to the one who is humble and quiet and trembles at my words? For[2] all these things are mine, saith the Lord: and to whom will I have respect, but to the humble and meek, and the [man] that trembles [at] my words?

I’ll finish this particular consideration with some final thoughts in another essay.

Tables comparing Isaiah 56:5; 56:2; 57:8; 66:1; 57:10; 64:7; 64:8; 65:22 and 66:2 in the Tanakh, KJV and NET, and tables comparing Isaiah 56:5; 56:2; 57:8; 66:1; 57:10; 64:7; 64:8; 65:22 and 66:2 in the Septuagint (BLB and Elpenor) follow.

Isaiah 56:5 (Tanakh)

 Isaiah 56:5 (KJV)

Isaiah 56:5 (NET)
Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. I will set up within my temple and my walls a monument that will be better than sons and daughters.  I will set up a permanent monument for them that will remain.

Isaiah 56:5 (Septuagint BLB)

Isaiah 56:5 (Septuagint Elpenor)
δώσω αὐτοῗς ἐν τῷ οἴκῳ μου καὶ ἐν τῷ τείχει μου τόπον ὀνομαστὸν κρείττω υἱῶν καὶ θυγατέρων ὄνομα αἰώνιον δώσω αὐτοῗς καὶ οὐκ ἐκλείψει δώσω αὐτοῖς ἐν τῷ οἴκῳ μου καὶ ἐν τῷ τείχει μου τόπον ὀνομαστὸν κρείττω υἱῶν καὶ θυγατέρων, ὄνομα αἰώνιον δώσω αὐτοῖς καὶ οὐκ ἐκλείψει.

Isaiah 56:5 (NETS)

Isaiah 56:5 (English Elpenor)
I will give them, in my house and within my wall, an esteemed place, better than sons and daughters; I will give them an everlasting name, and it shall not fail. I will give to them in my house and within my walls an honourable place, better than sons and daughters: I will give them an everlasting name, and it shall not fail.

Isaiah 56:2 (Tanakh)

 Isaiah 56:2 (KJV)

Isaiah 56:2 (NET)
Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. The people who do this will be blessed, the people who commit themselves to obedience, who observe the Sabbath and do not defile it, who refrain from doing anything that is wrong.

Isaiah 56:2 (Septuagint BLB)

Isaiah 56:2 (Septuagint Elpenor)
μακάριος ἀνὴρ ὁ ποιῶν ταῦτα καὶ ἄνθρωπος ὁ ἀντεχόμενος αὐτῶν καὶ φυλάσσων τὰ σάββατα μὴ βεβηλοῦν καὶ διατηρῶν τὰς χεῗρας αὐτοῦ μὴ ποιεῗν ἀδίκημα μακάριος ἀνὴρ ὁ ποιῶν ταῦτα καὶ ἄνθρωπος ὁ ἀντεχόμενος αὐτῶν καὶ φυλάσσων τὰ σάββατα μὴ βεβηλοῦν καὶ διατηρῶν τὰς χεῖρας αὐτοῦ μὴ ποιεῖν ἄδικα

Isaiah 56:2 (NETS)

Isaiah 56:2 (English Elpenor)
Happy is the man who does these things, the person who holds them fast, who keeps the sabbaths so as not to profane them, and watches his hands so as not to do wrong. Blessed is the man that does these things, and the man that holds by them, and keeps the sabbaths from profaning them, and keeps his hands from doing unrighteousness.

Isaiah 57:8 (Tanakh)

 Isaiah 57:8 (KJV)

Isaiah 57:8 (NET)
Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it. Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it. Behind the door and doorpost you put your symbols.  Indeed, you depart from me and go up and invite them into bed with you.  You purchase favors from them; you love their bed, and gaze longingly on their naked bodies.

Isaiah 57:8 (Septuagint BLB)

Isaiah 57:8 (Septuagint Elpenor)
καὶ ὀπίσω τῶν σταθμῶν τῆς θύρας σου ἔθηκας μνημόσυνά σου ᾤου ὅτι ἐὰν ἀπ᾽ ἐμοῦ ἀποστῇς πλεῗόν τι ἕξεις ἠγάπησας τοὺς κοιμωμένους μετὰ σοῦ καὶ ὀπίσω τῶν σταθμῶν τῆς θύρας σου ἔθηκας μνημόσυνά σου· ᾤου ὅτι ἐὰν ἀπ᾿ ἐμοῦ ἀποστῇς, πλεῖόν τι ἕξεις· ἠγάπησας τοὺς κοιμωμένους μετὰ σοῦ

Isaiah 57:8 (NETS)

Isaiah 57:8 (English Elpenor)
Behind the posts of your door you have set up your memorials.  You supposed that if you should desert me, you would obtain something greater.  You have loved those who lay with you and behind the posts of thy door thou didst place thy memorials.  Didst thou think that if thou shouldest depart from me, thou wouldest gain? thou hast loved those that lay with thee;

Isaiah 66:1 (Tanakh)

 Isaiah 66:1 (KJV)

Isaiah 66:1 (NET)
Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? This is what the Lord says: “The heavens are my throne and the earth is my footstool.  Where then is the house you will build for me?  Where is the place where I will rest?

Isaiah 66:1 (Septuagint BLB)

Isaiah 66:1 (Septuagint Elpenor)
οὕτως λέγει κύριος ὁ οὐρανός μοι θρόνος ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου ποῗον οἶκον οἰκοδομήσετέ μοι ἢ ποῗος τόπος τῆς καταπαύσεώς μου ΟΥΤΩΣ λέγει Κύριος· ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου· ποῖον οἶκον οἰκοδομήσετέ μοι; καὶ ποῖος τόπος τῆς καταπαύσεώς μου

Isaiah 66:1 (NETS)

Isaiah 66:1 (English Elpenor)
Thus says the Lord: Heaven is my throne, and the earth is the footstool of my feet; what kind of house will you build for me, or of what kind will be the place of my rest. Thus saith the Lord, Heaven is my throne, and the earth is my footstool: what kind of a house will ye build me? and of what kind [is to be] the place of my rest?

Isaiah 57:10 (Tanakh)

 Isaiah 57:10 (KJV)

Isaiah 57:10 (NET)
Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved. Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved. Because of the long distance you must travel, you get tired, but you do not say, ‘I give up.’  You get renewed energy, so you don’t collapse.

Isaiah 57:10 (Septuagint BLB)

Isaiah 57:10 (Septuagint Elpenor)
ταῗς πολυοδίαις σου ἐκοπίασας καὶ οὐκ εἶπας παύσομαι ἐνισχύουσα ὅτι ἔπραξας ταῦτα διὰ τοῦτο οὐ κατεδεήθης μου ταῖς πολιοδίαις σου ἐκοπίασας καὶ οὐκ εἶπας· παύσομαι ἐνισχύουσα, ὅτι ἔπραξας ταῦτα, διὰ τοῦτο οὐ κατεδεήθης μου σύ[3]

Isaiah 57:10 (NETS)

Isaiah 57:10 (English Elpenor)
You grew weary with your long journeys, but you did not say, “I will cease to regain strength.”  Because you have accomplished these things, therefore you did not entreat me. Thou hast wearied thyself with thy many ways; yet thou saidst not, I will cease to strengthen myself: for thou has done these things; therefore thou has not supplicated me.

Isaiah 64:7 (Tanakh)

 Isaiah 64:7 (KJV)

Isaiah 64:7 (NET)
And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. No one invokes your name, or makes an effort to take hold of you.  For you have rejected us and handed us over to our own sins.

Isaiah 64:7 (Septuagint BLB)

Isaiah 64:7 (Septuagint Elpenor)
καὶ οὐκ ἔστιν ὁ ἐπικαλούμενος τὸ ὄνομά σου καὶ ὁ μνησθεὶς ἀντιλαβέσθαι σου ὅτι ἀπέστρεψας τὸ πρόσωπόν σου ἀφ᾽ ἡμῶν καὶ παρέδωκας ἡμᾶς διὰ τὰς ἁμαρτίας ἡμῶν καὶ οὐκ ἔστιν ὁ ἐπικαλούμενος τὸ ὄνομά σου καὶ ὁ μνησθεὶς ἀντιλαβέσθαι σου· ὅτι ἀπέστρεψας τὸ πρόσωπόν σου ἀφ᾿ ἡμῶν καὶ παρέδωκας ἡμᾶς διὰ τὰς ἁμαρτίας ἡμῶν

Isaiah 64:7 (NETS)

Isaiah 64:7 (English Elpenor)
And there is no one who calls on your name or remembers to take hold of you, because you have turned your face away from us and have delivered us over because of our sins. And there is none that calls upon thy name, or that remembers to take hold on thee: for thou hast turned thy face away from us, and hast delivered us up because of our sins.

Isaiah 64:8 (Tanakh)

 Isaiah 64:8 (KJV)

Isaiah 64:8 (NET)
But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Yet, Lord, you are our father.  We are the clay, and you are our potter; we are all the product of your labor.
Isaiah 64:8 (Septuagint BLB)

Isaiah 64:8 (Septuagint Elpenor)
καὶ νῦν κύριε πατὴρ ἡμῶν σύ ἡμεῗς δὲ πηλὸς ἔργον τῶν χειρῶν σου πάντες καὶ νῦν, Κύριε, πατὴρ ἡμῶν σύ, ἡμεῖς δὲ πηλός, ἔργα τῶν χειρῶν σου πάντες

Isaiah 64:8 (NETS)

Isaiah 64:8 (English Elpenor)
And now, O Lord, you are our Father, and we are clay; we are all the work of your hands. And now, O Lord, thou art our Father, and we are clay, all [of us] the work of thine hands.

Isaiah 65:22 (Tanakh)

 Isaiah 65:22 (KJV)

Isaiah 65:22 (NET)
They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. No longer will they build a house only to have another live in it, or plant a vineyard only to have another eat its fruit, for my people will live as long as trees, and my chosen ones will enjoy to the fullest what they have produced.

Isaiah 65:22 (Septuagint BLB)

Isaiah 65:22 (Septuagint Elpenor)
καὶ οὐ μὴ οἰκοδομήσουσιν καὶ ἄλλοι ἐνοικήσουσιν καὶ οὐ μὴ φυτεύσουσιν καὶ ἄλλοι φάγονται κατὰ γὰρ τὰς ἡμέρας τοῦ ξύλου τῆς ζωῆς ἔσονται αἱ ἡμέραι τοῦ λαοῦ μου τὰ ἔργα τῶν πόνων αὐτῶν παλαιώσουσιν καὶ οὐ μὴ οἰκοδομήσουσι καὶ ἄλλοι ἐνοικήσουσι, καὶ οὐ μὴ φυτεύσουσι καὶ ἄλλοι φάγονται· κατὰ γὰρ τὰς ἡμέρας τοῦ ξύλου τῆς ζωῆς ἔσονται αἱ ἡμέραι τοῦ λαοῦ μου· τὰ γὰρ ἔργα τῶν πόνων αὐτῶν παλαιώσουσιν

Isaiah 65:22 (NETS)

Isaiah 65:22 (English Elpenor)
and they shall not build, and others inhabit; they shall not plant, and others eat, for according to the days of the tree of life shall the days of my people be; they shall make old the works of their labor. They shall by no means build, and others inhabit; and they shall by no means plant, and others eat: for as the days of the tree of life shall be the days of my people, they shall long enjoy the fruits of their labours.

Isaiah 66:2 (Tanakh)

 Isaiah 66:2 (KJV)

Isaiah 66:2 (NET)
For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. My hand made them; that is how they came to be,” says the Lord.  “I show special favor to the humble and contrite, who respect what I have to say.

Isaiah 66:2 (Septuagint BLB)

Isaiah 66:2 (Septuagint Elpenor)
πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου καὶ ἔστιν ἐμὰ πάντα ταῦτα λέγει κύριος καὶ ἐπὶ τίνα ἐπιβλέψω ἀλλ᾽ ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον καὶ τρέμοντα τοὺς λόγους μου πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου, καὶ ἔστιν ἐμὰ πάντα ταῦτα, λέγει Κύριος· καὶ ἐπὶ τίνα ἐπιβλέψω, ἀλλ᾿ ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον καὶ τρέμοντα τοὺς λόγους μου

Isaiah 66:2 (NETS)

Isaiah 66:2 (English Elpenor)
For all these things my hand has made, and all these things are mine, says the Lord.  And to whom will I look but to the one who is humble and quiet and trembles at my words? For all these things are mine, saith the Lord: and to whom will I have respect, but to the humble and meek, and the [man] that trembles [at] my words?

[1] Isaiah 53:10-12, Part 3; Isaiah 53:10-12, Part 4; Isaiah 53:10-12, Part 5

[2] The first clause πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου was clearly in the Greek of the Elpenor Septuagint, but it was not translated into English.

[3] Verse 11 in the BLB Septuagint begins with σύ τίνα where it begins with τίνα in the Elpenor Septuagint.